Exodus · Chapter 26

V. 1. The curtains were to be embroidered with cherubim, to intimate that the angels of God pitched their tents round about the church, Psalm 34:7. As there were cherubim over the mercy-seat, so there were round the tabernacle. There were to be two hangings, five breadths to each, sewed together, and the two hangings coupled together with golden clasps or tacks, so that it might be all one tabernacle, Exodus 26:6. Thus the churches of Christ, though they are many, yet are one, being fitly joined together in holy love and by the unity of the Spirit, so growing into one holy temple in the Lord. This tabernacle was very strait and narrow, but at the preaching of the gospel, the church is bid to enlarge the place of her tent, and to stretch forth her curtains, Isaiah 54:2.

Verse 1. Thou shalt make the tabernacle] ˆkcm mischan, from ˆkc shachan, to dwell, means simply a dwelling place or habitation of any kind, but here it means the dwelling place of Jehovah, who, as a king in his camp, had his dwelling or pavilion among his people, his table always spread, his lamps lighted, and the priests, &c., his attendants, always in waiting. From the minute and accurate description here given, a good workman, had he the same materials, might make a perfect fac simile of the ancient Jewish tabernacle. It was a movable building, and so constructed that it might be easily taken to pieces, for the greater convenience of carriage, as they were often obliged to transport it from place to place, in their various journeyings. For the twined linen, blue, purple, and scarlet, see Clarke note on “Exodus 25:4”, &c. Cherubims] See Clarke’s note on “Exodus 25:18”. Cunning work] bvj chosheb probably means a sort of diaper, in which the figures appear equally perfect on both sides; this was probably formed in the loom. Another kind of curious work is mentioned, Exodus 26:36, µqr rokem, which we term needle-work; this was probably similar to our embroidery, tapestry, or cloth of arras. It has been thought unlikely that these curious works were all manufactured in the wilderness: what was done in the loom, they might have brought with them from Egypt; what could be done by hand, without the use of complex machinery, the Israelitish women could readily perform with their needles, during their stay in the wilderness. But still it seems probable that they brought even their looms with them. The whole of this account shows that not only necessary but ornamental arts had been carried to a considerable pitch of perfection, both among the Israelites and Egyptians.

The inner curtains of the tabernacle were ten in number, and each in length twenty-eight cubits, and four in breadth; about sixteen yards twelve inches long, and two yards twelve inches broad. The curtains were to be coupled together, five and five of a side, by fifty loops, Exodus 26:5, and as many golden clasps, Exodus 26:6, so that each might look like one curtain, and the whole make one entire covering, which was the first.

Verse 1. Thou shalt make the tabernacle — The word ˆkvmh

hammishchan, which we translate tabernacle, means a place to dwell in. And this was not only to be a sign of God’s presence with, and protection of his people, but his habitation or dwelling-place among them: the place where he would, in a peculiar manner, manifest his presence, display his glory, accept their oblations, prayers, praises, and other services, and by the intervention of Moses and Aaron first, and afterward of the high-priest for the time being, would communicate to them his mind and will. “It was a type,” says Mr. Brown, “1st, Of Christ’s person, Hebrews 8:2. 2d, Of the gospel church; the habitation of God by the Spirit, Ephesians 2:20- 22; 2 Corinthians 6:16. 3d, Of every Christian, in whose heart God dwells, 1 Corinthians 3:16, and 6:19. 4th, Of the new covenant and heavenly state, Isaiah 66:1. And according to these different significations may the furniture thereof be understood in different views.” With ten curtains — These curtains formed the principal covering of the sanctuary, and are called the tabernacle or dwelling-place of God. They were made of the finest linen, dyed with the richest colours, spun and woven in the most curious manner, and beautifully embroidered all over with cherubim, the emblematic representations of angels. This last circumstance was not only intended to signify that the angels joined in the worship of the God of Israel; but also that they attend continually upon him in his holy habitation as “his ministers to do his pleasure,” Psalm 103:21; that they encamp around his church, Psalm 34:7; and are always in waiting, so to speak, and ready to minister to the heirs of salvation, Hebrews 1:14. For, as there were cherubim over the mercy-seat, so there were also round the tabernacle. It must be observed, likewise, that there were to be two hangings, five breadths in each, sewed together, and the two hangings coupled together, with golden clasps, or tacks, so that it might all be one tabernacle. Thus the churches of Christ, though they are many, yet are one, being fitly joined together in holy love, and by the unity of the Spirit, so growing into one holy temple in the Lord. This tabernacle was very straight and narrow, but at the preaching of the gospel the church is bid to enlarge the place of her tent, and to stretch forth her curtains, Isaiah 54:2.

Verse 1. The tabernacle, ˆkvmh hammishacan, is not the only word which designates the habitation of the Lord. In Exodus 15:2, we find habitation, from the root hwn Nevah, he dwelt, which word is still preserved in the nave of our churches, because the Lord has promised to dwell there. This sacred pavilion was the presence chamber of the God of Israel, where he heard prayer, delivered oracles, and passed sentence on man, on armies, on nations. And what nation was there that had God so nigh unto them! Deuteronomy 4:7.—Cherubim of cunning work, either woven or wrought with a needle.

THE TABERNACLE, 1-37.

It will now be seen that the entire sanctuary was composed of several distinct parts. The first to be erected was an oblong enclosure of boards set in sockets, and bound together by bars and rings. Verses 15-30; Exodus 36:20-34. This was called mishcan, (ˆkvm,) or dwelling, and constituted the tabernacle proper. It was divided into two apartments by an ornamented vail hung on golden plated pillars of acacia wood. Verses 31-33. This board structure was covered with a number of curtains: first, the tabernacle cloth, or coupling of curtains described in verses 1-6, (comp. Exodus 36:8-13;) next, the tent-cloth of goats’ hair, which was spread over the tabernacle cloth as a protection and an additional covering above, (verses 7-13; Exodus 36:14-18;) over this, again, was spread an additional covering of red rams’ skins, and still another of seal (badger) skins above that. Verse 14. These several coverings were designed to make the roofing impervious to the rain. In the following description we have first the ten curtains which formed the ceiling, (verses 1-6), next, the goats’ hair curtains, (7-13,) then the rams’ and seal skin coverings, (14,) after which the mishcan, (15-30,) then the vail which divided the holy place from the holy of holies, (31-33,) then the positions of the sacred vessels, (34, 35,) and finally, the hangings and pillars for the doorway, (36, 37.)

1. The tabernacle — The word here is ˆkvmh, and denotes more strictly the board structure described below, verses 15-30, but came to be used of the entire structure, including the curtains. These golden plated boards were to be securely covered above, and the coverings are first described. Ten curtains — Or, hangings, so called, according to Gesenius, from their tremulous motion. Of the fabrics and colours of which they were made see Exodus 25:4, notes. Here it is noted that the fine linen was twined, or twisted. The material, in various colours, was twisted or woven together, by the most skilful workmanship, and upon the whole cherubim of cunning work, that is, figures of the cherubim, the skilful work of a weaver, were to be embroidered. These highly ornamental curtains were to form the visible ceiling of the sanctuary.

2, 3. Length… eight and twenty cubits… breadth… four cubits — Hence, when coupled together in two great pieces of five curtains each, they would form a great tent cloth twenty-eight by forty cubits (about 42 x 60 feet) in dimensions. This would be ample for covering the mishcan of boards, described below. Verses 15-30.

2, 3. Length… eight and twenty cubits… breadth… four cubits — Hence, when coupled together in two great pieces of five curtains each, they would form a great tent cloth twenty-eight by forty cubits (about 42 x 60 feet) in dimensions. This would be ample for covering the mishcan of boards, described below. Verses 15-30.

4-6. Fifty loops… fifty taches — The two great curtains were to be united together by hooks and eyes, for the taches of gold were evidently clasps, or hooks, adapted for easy coupling of the two large pieces. Thus united it would be one tabernacle, that is, one immense tabernacle cloth. For the manner in which these curtains were put up and arranged, see note at the end of the chapter.

4-6. Fifty loops… fifty taches — The two great curtains were to be united together by hooks and eyes, for the taches of gold were evidently clasps, or hooks, adapted for easy coupling of the two large pieces. Thus united it would be one tabernacle, that is, one immense tabernacle cloth. For the manner in which these curtains were put up and arranged, see note at the end of the chapter.

4-6. Fifty loops… fifty taches — The two great curtains were to be united together by hooks and eyes, for the taches of gold were evidently clasps, or hooks, adapted for easy coupling of the two large pieces. Thus united it would be one tabernacle, that is, one immense tabernacle cloth. For the manner in which these curtains were put up and arranged, see note at the end of the chapter.

Verse 7. Curtains of goats’ hair] Stuff made of goats’ hair. See Clarke’s note on “Exodus 25:4”. This was the second covering.

7. Curtains of goats’ hair — For the use of this material for tents see Exodus 25:4, note. Covering upon the tabernacle — Literally, for a tent (lha) over the tabernacle, (ˆkvm.) This then was to form a regular tent cover, while the one just previously described was to serve more for interior ornamentation.

8. Thirty cubits… four cubits — There being eleven of these, if joined like the others described above, there would be a great tent cloth thirty by forty-four cubits (45 x 66 feet) in dimensions, two cubits by four (3 x 6 feet) greater than the other. Comp. note on verses 2, 4.

9. Five curtains by themselves — The expression by themselves seems evidently to mean the same as “together one to another” in verse 3. These eleven breadths were to be coupled together like those ten in two great pieces, and the putting five in one and six in the other would provide that their places of union by loops and taches (verses 10 and 11) would not, when spread over the roof, coincide with those of the tabernacle cloth of ten curtains. Double the sixth — So that half of it would hang over in the forefront of the tent. Comp. on verse 12.

THE TABERNACLE, 1-37.

It will now be seen that the entire sanctuary was composed of several distinct parts. The first to be erected was an oblong enclosure of boards set in sockets, and bound together by bars and rings. Verses 15-30; Exodus 36:20-34. This was called mishcan, (ˆkvm,) or dwelling, and constituted the tabernacle proper. It was divided into two apartments by an ornamented vail hung on golden plated pillars of acacia wood. Verses 31-33. This board structure was covered with a number of curtains: first, the tabernacle cloth, or coupling of curtains described in verses 1-6, (comp. Exodus 36:8-13;) next, the tent-cloth of goats’ hair, which was spread over the tabernacle cloth as a protection and an additional covering above, (verses 7-13; Exodus 36:14-18;) over this, again, was spread an additional covering of red rams’ skins, and still another of seal (badger) skins above that. Verse 14. These several coverings were designed to make the roofing impervious to the rain. In the following description we have first the ten curtains which formed the ceiling, (verses 1-6), next, the goats’ hair curtains, (7-13,) then the rams’ and seal skin coverings, (14,) after which the mishcan, (15-30,) then the vail which divided the holy place from the holy of holies, (31-33,) then the positions of the sacred vessels, (34, 35,) and finally, the hangings and pillars for the doorway, (36, 37.)

1. The tabernacle — The word here is ˆkvmh, and denotes more strictly the board structure described below, verses 15-30, but came to be used of the entire structure, including the curtains. These golden plated boards were to be securely covered above, and the coverings are first described. Ten curtains — Or, hangings, so called, according to Gesenius, from their tremulous motion. Of the fabrics and colours of which they were made see Exodus 25:4, notes. Here it is noted that the fine linen was twined, or twisted. The material, in various colours, was twisted or woven together, by the most skilful workmanship, and upon the whole cherubim of cunning work, that is, figures of the cherubim, the skilful work of a weaver, were to be embroidered. These highly ornamental curtains were to form the visible ceiling of the sanctuary.

11. Taches of brass — Corresponding with the goats’ hair, as gold with the fine linen. Verse 6. Couple the tent together — So that the tent cloth or cover would be united by the coupling into one immense tent cloth after the manner of the tabernacle cloth as shown in verse 6.

12. The half curtain that remaineth — One half of the sixth curtain was to be doubled or folded in the front, and this would allow another half curtain to hang over the back side of the tabernacle (mishcan) but the exact manner of its adjustment is not described.

13. A cubit — The length of these curtains being thirty instead of twenty-eight cubits, like the former, (verse 2,) provision was thus made for their extending one cubit on each side of the tabernacle beyond the tabernacle cloth.

V. 14. Badger skins-So we translate it, but it should rather seem to have been some strong sort of leather, (but very fine) for we read of the best sort of shoes made of it. Ezekiel 16:10.

Verse 14. Rams’ skins dyed red] See Clarke’s note on “Exodus 25:5”. This was the third covering; and what is called the badgers’ skins was the fourth. See Clarke’s note on “Exodus 25:5”. Why there should have been four coverings does not appear. They might have been designed partly for respect; and partly to keep off dust and dirt, and the extremely fine sand which in that desert rises as it were on every breeze; and partly to keep off the intense heat of the sun, which would otherwise have destroyed the poles, bars, boards, and the whole of the wood work. As to the conjecture of some that “the four coverings were intended the better to keep off the rain,” it must appear unfounded to those who know that in that desert rain was rarely ever seen.

Verse 14. Badgers’ skins — So we translate it: but it seems rather to have been some strong sort of leather, but very fine, for we read of the best sort of shoes made of it, Ezekiel 16:10. This was the fourth covering of the tabernacle. The first was of linen, the second of goats’ hair, and the third of rams’ skins.

14. A covering — To be placed still above the goats’ hair tent-cloth, as an additional protection. Rams’ skins… badgers’ skins — See note on Exodus 25:5. Whether these extra coverings of skins were coextensive with the entire roof, we are nowhere told, but in the absence of specific information we are hardly justified in the conclusion that one or both of them served only for a coping. No doubt the common customs of adjusting tent cloths among a nomadic people were presupposed, and definite information on some matters of detail was considered unnecessary.

V. 15. Very particular directions are here given about the boards of the tabernacle, which were to bear up the curtains. These had tenons which fell into the mortaises that were made for them in silver bases. The boards were coupled together with gold rings at top and bottom, and kept firm with bars that run through golden staples in every board. Thus every thing in the tabernacle was very splendid, agreeable to that infant state of the church, when such things were proper to possess the minds of the worshippers with a reverence of the divine glory. In allusion to this, the new Jerusalem is said to be of pure gold, Revelation 21:18. But the builders of the gospel church said, Silver and gold have we none; and yet the glory of their building far exceeded that of the tabernacle.

Verse 15. Thou shalt make boards] These formed what might be called the walls of the tabernacle, and were made of shittim wood, the acacia Nilotica, which Dr. Shaw says grows here in abundance. To have worked the acacia into these boards or planks, the Israelites must have had sawyers, joiners, &c., among them; but how they got the tools is a question. But as the Israelites were the general workmen of Egypt, and were brought up to every kind of trade for the service of their oppressors, we may naturally suppose that every artificer brought off some of his tools with him. For though it is not at all likely that they had any armour or defensive weapons in their power, yet for the reason above assigned they must have had the implements which were requisite for their respective trades.

Verse 15. Very particular directions are here given about the boards of the tabernacle, which were to bear up the curtains. These had tenons which fell into the mortises that were made for them in silver bases. The boards were coupled together with gold rings at top and bottom, and kept firm with bars that ran through golden staples in every board. Thus every thing in the tabernacle was very splendid, agreeable to that infant state of the church, when such things were proper to possess the minds of the worshippers with a reverence of the divine glory. In allusion to this, the new Jerusalem is said to be of pure gold, Revelation 21:18. But the builders of the gospel church said, silver and gold have we none; and yet the glory of their building far exceeded that of the tabernacle. St. Paul, probably, alludes to this tabernacle, with its pillars and sockets, when he terms the church the pillar and ground (edraiwma, seat rather) of the truth, 1 Timothy 3:15. As beauty and strength were united in the tabernacle, so they are in the church of Christ: “beauty, which renders it the admiration of angels; and strength, which defies all the malice of devils.”

15. Boards — Planks hewn out of shittim wood, and so prepared that they could be arranged standing up, that is, set upright to form the framework of the tabernacle.

Verse 16. Ten cubits shall be the length of a board] Each of these boards or planks was about five yards and two feet and a half long, and thirty-two inches broad; and as they are said to be standing up, this was the HEIGHT of the tabernacle. The length being thirty cubits, twenty boards, one cubit and a half broad each, make about seventeen yards and a half, and the BREADTH was about five yards.

16. Ten cubits… a cubit and a half — About fifteen feet long and a little over two feet wide. The thickness is not given. The acacia trees now found in the Sinaitic desert are said to be not of sufficient size to make boards of this measure. If this be true, it may be observed (1.) that nothing requires us to suppose that every board was made out of one piece of timber. Skilful workmanship could as easily make such boards out of many pieces as it could make the golden candlestick out of many small pieces of gold.

(2.) It is probable that the ancient growths of those regions were far greater than those which are now seen.

17. Two tenons — Small projections from the bottom of each board to set in the sockets mentioned in verse 19.

18. Twenty boards — From this we learn the length of the mishcan or tabernacle of boards, namely, thirty cubits, (45 feet,) since each board was a cubit and a half wide. Verse 16. South side southward — Or, Negebward toward the right. The person is supposed to face the same way as the structure, namely, to the east, in which case the south would be to his right.

19. Forty sockets — Or bases; since two of these were to be placed under each board to receive the two tenons. Comp. verse 17. They were evidently of the nature of morticed blocks of silver, which formed a continuous foundation for the board structure, and would serve to separate and keep the lower ends of the boards from the ground.

THE TABERNACLE, 1-37.

It will now be seen that the entire sanctuary was composed of several distinct parts. The first to be erected was an oblong enclosure of boards set in sockets, and bound together by bars and rings. Verses 15-30; Exodus 36:20-34. This was called mishcan, (ˆkvm,) or dwelling, and constituted the tabernacle proper. It was divided into two apartments by an ornamented vail hung on golden plated pillars of acacia wood. Verses 31-33. This board structure was covered with a number of curtains: first, the tabernacle cloth, or coupling of curtains described in verses 1-6, (comp. Exodus 36:8-13;) next, the tent-cloth of goats’ hair, which was spread over the tabernacle cloth as a protection and an additional covering above, (verses 7-13; Exodus 36:14-18;) over this, again, was spread an additional covering of red rams’ skins, and still another of seal (badger) skins above that. Verse 14. These several coverings were designed to make the roofing impervious to the rain. In the following description we have first the ten curtains which formed the ceiling, (verses 1-6), next, the goats’ hair curtains, (7-13,) then the rams’ and seal skin coverings, (14,) after which the mishcan, (15-30,) then the vail which divided the holy place from the holy of holies, (31-33,) then the positions of the sacred vessels, (34, 35,) and finally, the hangings and pillars for the doorway, (36, 37.)

1. The tabernacle — The word here is ˆkvmh, and denotes more strictly the board structure described below, verses 15-30, but came to be used of the entire structure, including the curtains. These golden plated boards were to be securely covered above, and the coverings are first described. Ten curtains — Or, hangings, so called, according to Gesenius, from their tremulous motion. Of the fabrics and colours of which they were made see Exodus 25:4, notes. Here it is noted that the fine linen was twined, or twisted. The material, in various colours, was twisted or woven together, by the most skilful workmanship, and upon the whole cherubim of cunning work, that is, figures of the cherubim, the skilful work of a weaver, were to be embroidered. These highly ornamental curtains were to form the visible ceiling of the sanctuary.

THE TABERNACLE, 1-37.

It will now be seen that the entire sanctuary was composed of several distinct parts. The first to be erected was an oblong enclosure of boards set in sockets, and bound together by bars and rings. Verses 15-30; Exodus 36:20-34. This was called mishcan, (ˆkvm,) or dwelling, and constituted the tabernacle proper. It was divided into two apartments by an ornamented vail hung on golden plated pillars of acacia wood. Verses 31-33. This board structure was covered with a number of curtains: first, the tabernacle cloth, or coupling of curtains described in verses 1-6, (comp. Exodus 36:8-13;) next, the tent-cloth of goats’ hair, which was spread over the tabernacle cloth as a protection and an additional covering above, (verses 7-13; Exodus 36:14-18;) over this, again, was spread an additional covering of red rams’ skins, and still another of seal (badger) skins above that. Verse 14. These several coverings were designed to make the roofing impervious to the rain. In the following description we have first the ten curtains which formed the ceiling, (verses 1-6), next, the goats’ hair curtains, (7-13,) then the rams’ and seal skin coverings, (14,) after which the mishcan, (15-30,) then the vail which divided the holy place from the holy of holies, (31-33,) then the positions of the sacred vessels, (34, 35,) and finally, the hangings and pillars for the doorway, (36, 37.)

1. The tabernacle — The word here is ˆkvmh, and denotes more strictly the board structure described below, verses 15-30, but came to be used of the entire structure, including the curtains. These golden plated boards were to be securely covered above, and the coverings are first described. Ten curtains — Or, hangings, so called, according to Gesenius, from their tremulous motion. Of the fabrics and colours of which they were made see Exodus 25:4, notes. Here it is noted that the fine linen was twined, or twisted. The material, in various colours, was twisted or woven together, by the most skilful workmanship, and upon the whole cherubim of cunning work, that is, figures of the cherubim, the skilful work of a weaver, were to be embroidered. These highly ornamental curtains were to form the visible ceiling of the sanctuary.

22. Westward… six boards — The tabernacle was to face eastward, toward the rising sun, and that side of the board structure was left open, to be enclosed only by curtains. Verse 36. But the west side, or end, was to be securely fastened with boards, as were the north and the south sides, (18, 20.)

23-25. Two boards… for the corners — The exact form and purpose of these boards it seems impossible to determine with absolute certainty. They were to be somehow coupled together at base and top unto one ring. Some have thought that the two westward corners consisted of two boards so fastened together at right angles as to make one double piece from top to bottom. This of course would add one board, a cubit and a half less the thickness, to the length of the tabernacle. Another solution is, to suppose that the boards for the two corners were to be made double (Hebrews twins) and clasped together with rings beneath and above, so as to form one united piece just double the width of the other boards. Thus the eight boards which filled up the west end would be equal in width to ten other boards, and make the breadth of the tabernacle one half its length. But according to Philo (Life of Moses, 3:7) and Josephus, (Ant., 3:6, 3,) and all Jewish tradition, the dimensions of the tabernacle were thirty by ten cubits, and this corresponds with the relative measures of the Solomonic temple. 1 Kings 6:2. It is better, therefore, to suppose these corner boards to have been composed each of two narrow boards coupled together at right angles, and made to lap around the northwest and southwest corners. By joining the two pieces so as to allow one half a cubit of each corner board to fill out the supposed ten cubits interior breadth of the tabernacle, we have a simple and reasonable explanation. The six boards made nine cubits of this breadth, and the two corner boards supplied the other cubit. Thus also, as Dr. James Strong has observed in his recent work on the Tabernacle, “the whole angle would be greatly strengthened, as well as ornamented, by the overlapping on the lower side.” The west end, accordingly, was made up of eight boards, and each of these, corner boards as well as the rest, had two sockets, like those on the north and south sides. Josephus says: “As to the wall behind, where the six boards together made up only nine cubits, they made two other pillars, and cut them out of one cubit, which they placed in the corners, and made them equally fine with the other.”

23-25. Two boards… for the corners — The exact form and purpose of these boards it seems impossible to determine with absolute certainty. They were to be somehow coupled together at base and top unto one ring. Some have thought that the two westward corners consisted of two boards so fastened together at right angles as to make one double piece from top to bottom. This of course would add one board, a cubit and a half less the thickness, to the length of the tabernacle. Another solution is, to suppose that the boards for the two corners were to be made double (Hebrews twins) and clasped together with rings beneath and above, so as to form one united piece just double the width of the other boards. Thus the eight boards which filled up the west end would be equal in width to ten other boards, and make the breadth of the tabernacle one half its length. But according to Philo (Life of Moses, 3:7) and Josephus, (Ant., 3:6, 3,) and all Jewish tradition, the dimensions of the tabernacle were thirty by ten cubits, and this corresponds with the relative measures of the Solomonic temple. 1 Kings 6:2. It is better, therefore, to suppose these corner boards to have been composed each of two narrow boards coupled together at right angles, and made to lap around the northwest and southwest corners. By joining the two pieces so as to allow one half a cubit of each corner board to fill out the supposed ten cubits interior breadth of the tabernacle, we have a simple and reasonable explanation. The six boards made nine cubits of this breadth, and the two corner boards supplied the other cubit. Thus also, as Dr. James Strong has observed in his recent work on the Tabernacle, “the whole angle would be greatly strengthened, as well as ornamented, by the overlapping on the lower side.” The west end, accordingly, was made up of eight boards, and each of these, corner boards as well as the rest, had two sockets, like those on the north and south sides. Josephus says: “As to the wall behind, where the six boards together made up only nine cubits, they made two other pillars, and cut them out of one cubit, which they placed in the corners, and made them equally fine with the other.”

23-25. Two boards… for the corners — The exact form and purpose of these boards it seems impossible to determine with absolute certainty. They were to be somehow coupled together at base and top unto one ring. Some have thought that the two westward corners consisted of two boards so fastened together at right angles as to make one double piece from top to bottom. This of course would add one board, a cubit and a half less the thickness, to the length of the tabernacle. Another solution is, to suppose that the boards for the two corners were to be made double (Hebrews twins) and clasped together with rings beneath and above, so as to form one united piece just double the width of the other boards. Thus the eight boards which filled up the west end would be equal in width to ten other boards, and make the breadth of the tabernacle one half its length. But according to Philo (Life of Moses, 3:7) and Josephus, (Ant., 3:6, 3,) and all Jewish tradition, the dimensions of the tabernacle were thirty by ten cubits, and this corresponds with the relative measures of the Solomonic temple. 1 Kings 6:2. It is better, therefore, to suppose these corner boards to have been composed each of two narrow boards coupled together at right angles, and made to lap around the northwest and southwest corners. By joining the two pieces so as to allow one half a cubit of each corner board to fill out the supposed ten cubits interior breadth of the tabernacle, we have a simple and reasonable explanation. The six boards made nine cubits of this breadth, and the two corner boards supplied the other cubit. Thus also, as Dr. James Strong has observed in his recent work on the Tabernacle, “the whole angle would be greatly strengthened, as well as ornamented, by the overlapping on the lower side.” The west end, accordingly, was made up of eight boards, and each of these, corner boards as well as the rest, had two sockets, like those on the north and south sides. Josephus says: “As to the wall behind, where the six boards together made up only nine cubits, they made two other pillars, and cut them out of one cubit, which they placed in the corners, and made them equally fine with the other.”

26-29. Bars — The description and design of these are easy to be understood. “They held the whole firmly together,” says Josephus, “and for this reason was all this joined so fast together, that the tabernacle might not be shaken either by the winds or by any other means, but that it might preserve itself quiet and immovable continually.” These bars of shittim wood, as well as the boards, were overlaid with gold, and were made to pass through gold rings or staples, which were fastened in each board as places (Hebrews, houses) for the bars. They were five in number for each side and for the western end, the middle bar in the midst of the boards on each side reaching from end to end. Whether these bars were to be on the outside or inside of the boards is not stated, and both views have had their advocates. Most probably they were on the outside, as thus, in putting up and taking down the structure, there would be less occasion to invade the holy places. As the middle bar extended the whole length of the wall of boards, it is naturally inferred that the other four did not, and hence the general conclusion that there were but three rows of bars on each side, the upper and lower row consisting of two bars, each running half the length of the middle bar.

Ver. 27. Two sides westward should undoubtedly be rendered, for the side westward.

26-29. Bars — The description and design of these are easy to be understood. “They held the whole firmly together,” says Josephus, “and for this reason was all this joined so fast together, that the tabernacle might not be shaken either by the winds or by any other means, but that it might preserve itself quiet and immovable continually.” These bars of shittim wood, as well as the boards, were overlaid with gold, and were made to pass through gold rings or staples, which were fastened in each board as places (Hebrews, houses) for the bars. They were five in number for each side and for the western end, the middle bar in the midst of the boards on each side reaching from end to end. Whether these bars were to be on the outside or inside of the boards is not stated, and both views have had their advocates. Most probably they were on the outside, as thus, in putting up and taking down the structure, there would be less occasion to invade the holy places. As the middle bar extended the whole length of the wall of boards, it is naturally inferred that the other four did not, and hence the general conclusion that there were but three rows of bars on each side, the upper and lower row consisting of two bars, each running half the length of the middle bar.

26-29. Bars — The description and design of these are easy to be understood. “They held the whole firmly together,” says Josephus, “and for this reason was all this joined so fast together, that the tabernacle might not be shaken either by the winds or by any other means, but that it might preserve itself quiet and immovable continually.” These bars of shittim wood, as well as the boards, were overlaid with gold, and were made to pass through gold rings or staples, which were fastened in each board as places (Hebrews, houses) for the bars. They were five in number for each side and for the western end, the middle bar in the midst of the boards on each side reaching from end to end. Whether these bars were to be on the outside or inside of the boards is not stated, and both views have had their advocates. Most probably they were on the outside, as thus, in putting up and taking down the structure, there would be less occasion to invade the holy places. As the middle bar extended the whole length of the wall of boards, it is naturally inferred that the other four did not, and hence the general conclusion that there were but three rows of bars on each side, the upper and lower row consisting of two bars, each running half the length of the middle bar.

Verse 29. Thou shalt overlay the boards with gold] It is not said how thick the gold was by which these boards, &c., were overlaid; it was no doubt done with gold plates, but these must have been very thin, else the boards, &c., must have been insupportably heavy. The gold was probably something like our gold leaf, but not brought to so great a degree of tenuity.

Ver. 29. And spoons thereof. jpk capach, vases to hold incense. Numbers 7:14.

26-29. Bars — The description and design of these are easy to be understood. “They held the whole firmly together,” says Josephus, “and for this reason was all this joined so fast together, that the tabernacle might not be shaken either by the winds or by any other means, but that it might preserve itself quiet and immovable continually.” These bars of shittim wood, as well as the boards, were overlaid with gold, and were made to pass through gold rings or staples, which were fastened in each board as places (Hebrews, houses) for the bars. They were five in number for each side and for the western end, the middle bar in the midst of the boards on each side reaching from end to end. Whether these bars were to be on the outside or inside of the boards is not stated, and both views have had their advocates. Most probably they were on the outside, as thus, in putting up and taking down the structure, there would be less occasion to invade the holy places. As the middle bar extended the whole length of the wall of boards, it is naturally inferred that the other four did not, and hence the general conclusion that there were but three rows of bars on each side, the upper and lower row consisting of two bars, each running half the length of the middle bar.

30. Thou shalt rear up the tabernacle — The making and erection of the tabernacle involved a great many details which are not here recorded; but as Moses was shown the fashion thereof, (Hebrews its judgment,) he understood perfectly what was judged, and ordered to be, the appropriate arrangement of each part.

V. 31. The veils are here ordered to be made, one for a partition between the holy place and the most holy, which not only forbad any to enter, but so much as to look into the holiest of all. Under that dispensation divine grace was veiled, but now we behold it with open face. The apostle tells us, this veil, intimated that the ceremonial law could not make the comers thereunto perfect. The way into the holiest was not made manifest while the first tabernacle was standing; life and immortality lay concealed till they were brought to light by the gospel, which was therefore signified by the rending of this veil at the death of Christ. We have now boldness to enter into the holiest in all acts of devotion by the blood of Jesus; yet such as obliges us to a holy reverence, and a humble sense of our distance. Another veil was for the outward door of the tabernacle. Through this the priests went in every day to minister in the holy-place, but not the people, Hebrews 9:6. This veil was all the defence the tabernacle had against thieves and robbers, which might easily be broken through, for it could be neither locked nor bared, and the abundance of wealth in it, one would think, might be a temptation. But by leaving it thus exposed, 1. The priests and Levites would be so much the more obliged to keep a strict watch upon it: and, 2. God would shew his care of his church on earth, though it be weak and defenceless, and continually exposed. A curtain shall be (if God please to make it so) as strong a defence, as gates of brass and bars of iron.

Verse 31. Thou shalt make a veil.] tkrp parocheth, from Ërp parach, to break or rend; the inner veil of the tabernacle or temple, (2 Chronicles 3:14,) which broke, interrupted, or divided between the holy place and the most holy; the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was standing. Compare Hebrews 9:8. The Septuagint constantly render it by katapetasma. Does not the Hebrew name tkrp parocheth moreover intimate the typical correspondence of this veil to the body or flesh of Christ? For this katapetasma or veil was his flesh, (Hebrews 10:20,) which, being rent, affords us a new and living way into the holiest of all, i.e., into heaven itself. Compare Hebrews 10:19, 20; 9:24. And accordingly when his blessed body was rent upon the cross, this veil also (to katapetasma tou ierou) escisqh, was RENT in twain from the top to the bottom; Matthew 27:51.-See Parkhurst, under the word Ërp. The veil in the tabernacle was exceedingly costly; it was made of the same materials with the inner covering, blue, purple, scarlet, fine twined linen, embroidered with cherubim, &c. It served to divide the tabernacle into two parts: one, the outermost, called the holy place; the other, or innermost, called the holy of holies, or the most holy place. In this was deposited the ark of the covenant, and the other things that were laid up by way of memorial. Into this the high priest alone was permitted to enter, and that only once in the year, on the great day of atonement. It was in this inner place that Jehovah manifested himself between the cherubim. The Jews say that this veil was four fingers’ breadth in thickness, in order to prevent any person from seeing through it; but for this, as Calmet observes, there was no necessity, as there was no window or place for light in the tabernacle, and consequently the most simple veil would have been sufficient to obstruct the discovery of any thing behind it, which could only be discerned by the light that came in at the door, or by that afforded by the golden candlestick which stood on the outside of this veil.

Verses 31-33. Thou shalt make a veil — The whole fabric in the inside was to be divided into two rooms by a large and thick veil or curtain of the finest wrought stuff, with variety of colours, and cherubs, and other figures. It was to be hung upon golden hooks at the top, and by reason of its thickness and weight to rest against four overlaid, or gilded pillars, mortised into so many silver pedestals. The lesser of these rooms, thus parted from the other so as none could look into it, was to be called the most holy place, or place of extraordinary worship, to be entered by the high-priest alone, and that but once a year. This is often considered in the New Testament as a figure of heaven, into which Christ is entered as our forerunner, and whither our hope extends, Hebrews 6:19, 20, and 9:11, 24, and 10:19. But it also signified that under that dispensation divine grace was veiled, whereas now we behold it with open face. The apostle tells us, this veil intimated that the ceremonial law could not make the comers thereunto perfect. The way into the holiest was not made manifest while the first tabernacle was standing; life and immortality lay concealed till they were brought to light by the gospel, which was therefore signified by the rending of this veil at the death of Christ. We have now boldness to enter into the holiest in all acts of devotion by the blood of Jesus; yet such as obliges us to a holy reverence, and a humble sense of our distance. Another veil was for the outer door of the tabernacle. Through this the priests went in every day to minister in the holy place, but not the people, Hebrews 9:6. This veil was all the defence the tabernacle had against thieves and robbers, who might easily have broken through, for it could be neither locked nor barred, and the abundance of wealth in it, one would think, might have been a temptation. But by leaving it thus exposed, 1st, The priests and Levites would be so much the more obliged to keep a strict watch upon it: and, 2d, God would show his care of his church on earth, though it be weak and defenceless, and continually exposed. A curtain shall be (if God please to make it so) as strong a defence as gates of brass and bars of iron.

Ver. 31. The veil of blue. St. Paul marks here, that the way into the holiest was not yet made plain. The superior light of the gospel allows us to see a door open in heaven, and even heaven itself opened, that we may follow our great High Priest into the true tabernacle which is above. John 1:51. Hebrews 9:8.

31, 32. A vail — tkrp, a separation, a dividing curtain to separate the two inner apartments of the sanctuary. Verse 33. The material and workmanship were to correspond exactly with those of the tabernacle curtains. Verse 1. The relative position of the four pillars, with their hooks of gold and their four sockets of silver, is left indefinite. But their position and distance from each other must have been different from the five pillars of the doorway. Verse 37.

Verse 32. Their hooks shall be of gold] וויהם vaveyhem, which we translate their hooks, is rendered kefalidev, capitals, by the Septuagint, and capita by the Vulgate. As the word ww vav or vau, plural ווים vavim, occurs only in this book, Exodus 26:32, 37; 27:10, 11, 17; 36:36, 38; 38:10-12, 17, 19, 28; and is used in these places in reference to the same subject, it is very difficult to ascertain its precise meaning. Most commentators and lexicographers think that the ideal meaning of the word is to connect, attach, join to, hook; and that the letter w vau has its name from its hooklike form, and its use as a particle in the Hebrew language, because it serves to connect the words and members of a sentence, and the sentences of a discourse together, and that therefore hook must be the obvious meaning of the word in all the above texts. Calmet thinks this reason of no weight, because the w vau of the present Hebrew alphabet is widely dissimilar from the vau of the primitive Hebrew alphabet, as may be seen on the ancient shekels; on these the characters appear as in the word JEHOVAH, Exodus 28:36. This form bears no resemblance to a hook; nor does the Samaritan [Samaritan] vau, which appears to have been copied from this ancient character.

Calmet therefore contends, 1. That if Moses does not mean the capitals of the pillars by the ווים vavim of the text, he mentions them nowhere; and it would be strange that while he describes the pillars, their sockets, bases, fillets, &c., &c., with so much exactness, as will appear on consulting the preceding places, that he should make no mention of the capitals; or that pillars, every way so correctly formed, should have been destitute of this very necessary ornament.

2. As Moses was commanded to make the hooks, ווים vavim, of the pillars and their fillets of silver, Exodus 27:10, 11, and the hooks, vavim, of the pillars of the veil of gold, Exodus 36:36; and as one thousand seven hundred and seventy-five shekels were employed in making these hooks, vavim, overlaying their chapiters, ראשיהם rasheyhem, their heads, and filleting them, Exodus 38:28; it is more reasonable to suppose that all this is spoken of the capitals of the pillars than of any kind of hooks, especially as hooks are mentioned under the word taches or clasps in other places. On the whole it appears much more reasonable to translate the original by capitals than by hooks.

After this verse the Samaritan Pentateuch introduces the ten first verses of chap. 30., and this appears to be their proper place. Those ten verses are not repeated in the thirtieth chapter in the Samaritan, the chapter beginning with the 11th verse.

Verses 31-33. Thou shalt make a veil — The whole fabric in the inside was to be divided into two rooms by a large and thick veil or curtain of the finest wrought stuff, with variety of colours, and cherubs, and other figures. It was to be hung upon golden hooks at the top, and by reason of its thickness and weight to rest against four overlaid, or gilded pillars, mortised into so many silver pedestals. The lesser of these rooms, thus parted from the other so as none could look into it, was to be called the most holy place, or place of extraordinary worship, to be entered by the high-priest alone, and that but once a year. This is often considered in the New Testament as a figure of heaven, into which Christ is entered as our forerunner, and whither our hope extends, Hebrews 6:19, 20, and 9:11, 24, and 10:19. But it also signified that under that dispensation divine grace was veiled, whereas now we behold it with open face. The apostle tells us, this veil intimated that the ceremonial law could not make the comers thereunto perfect. The way into the holiest was not made manifest while the first tabernacle was standing; life and immortality lay concealed till they were brought to light by the gospel, which was therefore signified by the rending of this veil at the death of Christ. We have now boldness to enter into the holiest in all acts of devotion by the blood of Jesus; yet such as obliges us to a holy reverence, and a humble sense of our distance. Another veil was for the outer door of the tabernacle. Through this the priests went in every day to minister in the holy place, but not the people, Hebrews 9:6. This veil was all the defence the tabernacle had against thieves and robbers, who might easily have broken through, for it could be neither locked nor barred, and the abundance of wealth in it, one would think, might have been a temptation. But by leaving it thus exposed, 1st, The priests and Levites would be so much the more obliged to keep a strict watch upon it: and, 2d, God would show his care of his church on earth, though it be weak and defenceless, and continually exposed. A curtain shall be (if God please to make it so) as strong a defence as gates of brass and bars of iron.

31, 32. A vail — tkrp, a separation, a dividing curtain to separate the two inner apartments of the sanctuary. Verse 33. The material and workmanship were to correspond exactly with those of the tabernacle curtains. Verse 1. The relative position of the four pillars, with their hooks of gold and their four sockets of silver, is left indefinite. But their position and distance from each other must have been different from the five pillars of the doorway. Verse 37.

Verses 31-33. Thou shalt make a veil — The whole fabric in the inside was to be divided into two rooms by a large and thick veil or curtain of the finest wrought stuff, with variety of colours, and cherubs, and other figures. It was to be hung upon golden hooks at the top, and by reason of its thickness and weight to rest against four overlaid, or gilded pillars, mortised into so many silver pedestals. The lesser of these rooms, thus parted from the other so as none could look into it, was to be called the most holy place, or place of extraordinary worship, to be entered by the high-priest alone, and that but once a year. This is often considered in the New Testament as a figure of heaven, into which Christ is entered as our forerunner, and whither our hope extends, Hebrews 6:19, 20, and 9:11, 24, and 10:19. But it also signified that under that dispensation divine grace was veiled, whereas now we behold it with open face. The apostle tells us, this veil intimated that the ceremonial law could not make the comers thereunto perfect. The way into the holiest was not made manifest while the first tabernacle was standing; life and immortality lay concealed till they were brought to light by the gospel, which was therefore signified by the rending of this veil at the death of Christ. We have now boldness to enter into the holiest in all acts of devotion by the blood of Jesus; yet such as obliges us to a holy reverence, and a humble sense of our distance. Another veil was for the outer door of the tabernacle. Through this the priests went in every day to minister in the holy place, but not the people, Hebrews 9:6. This veil was all the defence the tabernacle had against thieves and robbers, who might easily have broken through, for it could be neither locked nor barred, and the abundance of wealth in it, one would think, might have been a temptation. But by leaving it thus exposed, 1st, The priests and Levites would be so much the more obliged to keep a strict watch upon it: and, 2d, God would show his care of his church on earth, though it be weak and defenceless, and continually exposed. A curtain shall be (if God please to make it so) as strong a defence as gates of brass and bars of iron.

33. Hang up the vail under the taches — What taches are here meant? The only use of this word has been to describe the gold and brass hooks which were to couple the tabernacle and tent curtains. Verses 6 and 11. If these are referred to, the gold taches of verse 6 would be most naturally understood, and the vail that separated the two holy places would have hung directly under the coupling of the great tabernacle-cloth. This again would indicate that the sanctuary was divided into two rooms of equal size, which appears to be contrary to all tradition. There seems, however, no insuperable objection to making these taches identical with the hooks mentioned in the preceding verse. There is nothing in the immediate context to suggest the taches of the tabernacle curtain, mentioned verse 6; so that, if they were intended, there should have been added here some qualifying word. In the absence of such word the most natural reference seems to be to the hooks (µyww) just mentioned. The innermost room formed by this dividing vail was the appointed place for the ark of the testimony, (see Exodus 25:10-22, notes,) and was known as the most holy, or, more literally, the holy of holies. Like “the oracle,” the corresponding apartment in the temple, it has been commonly supposed to have been in the form of a perfect cube, (see 1 Kings 6:20, note,) and this is believed to have prompted the description of “the holy Jerusalem” in Revelation 21:16.

THE TABERNACLE, 1-37.

It will now be seen that the entire sanctuary was composed of several distinct parts. The first to be erected was an oblong enclosure of boards set in sockets, and bound together by bars and rings. Verses 15-30; Exodus 36:20-34. This was called mishcan, (ˆkvm,) or dwelling, and constituted the tabernacle proper. It was divided into two apartments by an ornamented vail hung on golden plated pillars of acacia wood. Verses 31-33. This board structure was covered with a number of curtains: first, the tabernacle cloth, or coupling of curtains described in verses 1-6, (comp. Exodus 36:8-13;) next, the tent-cloth of goats’ hair, which was spread over the tabernacle cloth as a protection and an additional covering above, (verses 7-13; Exodus 36:14-18;) over this, again, was spread an additional covering of red rams’ skins, and still another of seal (badger) skins above that. Verse 14. These several coverings were designed to make the roofing impervious to the rain. In the following description we have first the ten curtains which formed the ceiling, (verses 1-6), next, the goats’ hair curtains, (7-13,) then the rams’ and seal skin coverings, (14,) after which the mishcan, (15-30,) then the vail which divided the holy place from the holy of holies, (31-33,) then the positions of the sacred vessels, (34, 35,) and finally, the hangings and pillars for the doorway, (36, 37.)

1. The tabernacle — The word here is ˆkvmh, and denotes more strictly the board structure described below, verses 15-30, but came to be used of the entire structure, including the curtains. These golden plated boards were to be securely covered above, and the coverings are first described. Ten curtains — Or, hangings, so called, according to Gesenius, from their tremulous motion. Of the fabrics and colours of which they were made see Exodus 25:4, notes. Here it is noted that the fine linen was twined, or twisted. The material, in various colours, was twisted or woven together, by the most skilful workmanship, and upon the whole cherubim of cunning work, that is, figures of the cherubim, the skilful work of a weaver, were to be embroidered. These highly ornamental curtains were to form the visible ceiling of the sanctuary.

35. Table… candlestick — For description see Exodus 25:23-37, and notes. They were to be set over against each other, that is, on opposite sides of the holy place, the table on the north side, and the candlestick on the south side. The golden altar of incense, which was to stand between, in front of the vail, is mentioned further on, in connexion with the laws for offering incense. Exodus 30:1-10.

Verse 36. A hanging for the door of the tent] This may be called the first veil, as it occupied the door or entrance to the tabernacle; the veil that separated the holy place from the holy of holies is called the second veil, Hebrews 9:3. These two veils and the inner covering of the tabernacle were all of the same materials, and of the same workmanship. See Exodus 27:16.

1. FOR the meaning and design of the tabernacle see Clarke’s note on “Exodus 25:40”: and while the reader is struck with the curious and costly nature of this building, as described by Moses, let him consider how pure and holy that Church should be of which it was a very expressive type; and what manner of person he should be in all holy conversation and godliness, who professes to be a member of that Church for which, it is written, Christ has given himself, that he might sanctify and cleanse it; that he might present it unto himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. See Ephesians 5:25-27.

2. In the Jewish tabernacle almost every thing was placed out of the sight of the people. The holy of holies was inaccessible, the testimony was comparatively hidden, as were also the mercy-seat and the Divine glory. Under the Gospel all these things are laid open, the way to the holiest is made manifest, the veil is rent, and we have an entrance to the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; Hebrews 10:19, 20. How abundantly has God brought life and immortality to light by the Gospel! The awful distance is abolished, the ministry of reconciliation is proclaimed, the kingdom of heaven is opened to all believers, and the Lord is in his holy temple. Sinner, weary of thyself and thy transgressions, fainting under the load of thy iniquities, look to Jesus; he died for thee, and will save thee. Believer, stand fast in the liberty wherewith God has made thee free, and be not entangled again in the yoke of bondage. EXODUS

Verse 36. Make a hanging for the door of the tent — It is plain from the former part of this description, (verses 12-23,) that the ark and mercy-seat were in the west end of the tabernacle, that is, the door or entrance fronted the east: so that the Israelites, in worshipping Jehovah, turned their faces toward the west, where the ark was; it being thus contrived, says Theodoret, that the sun might pay a kind of symbolical adoration to Jehovah, by darting his first rays into the sanctuary, and that the Israelites might be thus figuratively, taught to turn from the worship of that luminary, the great idol of the nations, and to adore the God who made him. Before the entrance then of the first tabernacle, or the holy place, was the curtain here spoken of to be hung, which may be called the first veil, as that mentioned verse 31, which divided the holy place from the most holy, is called the second veil, Hebrews 9:2, 3.

36, 37. Hanging for the door — A pendent curtain, or covering, of the same material as the vail (31) and the tabernacle-cloth, (ver. 1,) but wrought with needlework. So this was the work of an embroiderer, (µqr,) that of a weaver, (bvj.) This was to hang on five pillars, while that within hung upon four, but as this was to be for the door of the tent, not of the mishcan, or board structure, it may have been larger than the other. Its hooks, like those of verse 32, were of gold, but the sockets were to be of brass; those within, of silver.

The plan of the tabernacle as above described, and the adjustment of curtains and coverings, have long been a perplexing problem for interpreters. Perhaps it is too much to expect that now, after the lapse of so many centuries, every detail of its construction can be restored so as to clear up all the statements of this narrative.

Taking first the structure of boards, as it has been described in verses 15-25, there can be little doubt as to its main features. Its general appearance must have been such as is exhibited in the cut at verses 26-29. The next difficulty is concerning the place and purpose of the tabernacle curtains described in verses 1-6. According to some writers they were spread over the board structure like a pall over a coffin. Supposing the breadth of this structure to have been ten cubits, (see note on verses 23-25,) this covering, being twenty-eight cubits long, (verse 2,) would have reached over the two outer sides unto about one cubit from the base, for the boards stood ten cubits high. Verse 16. The goats’ hair covering, being two cubits longer, (verse 8,) would, when spread over this, have reached completely to the base. This certainly makes a very simple and natural arrangement, but is open to several serious objections. (1.) The ornamental curtains would have been concealed from view, except, at most, the one third which would be visible as a ceiling over the interior. This objection, however, may be offset by saying that, like the most holy place, they were not designed to be seen, and the “cunning work” upon them was but a fitting indication for the interior and symbolical purpose which they served. (2.) The coverings spread flat over the top must, especially by reason of the great weight of the skins, have become soon depressed and so sunken in as to hold pools of water rather than prove a protection against the rain.

Another theory is, that this ornamental curtain was arranged to hang down on the inside of the boards, and so form an ornamental tapestry for the walls as well as for the ceiling. But (1.) a purpose so special would seem to have required more particular definition in the narrative. (2.) This would have entirely concealed the golden-plated boards. (3.) It would also, like the theory just stated, have exposed the roof to the depression and dampness necessarily consequent upon such a flat surface of curtains. Mr. T.O. Paine represents the two sets of five curtains as coupled together at the ends, (verse 3,) and hanging double and in festoons on the inside of the boards, at about the height of a man’s head, four cubits, above the floor. His view is in the main adopted by Dr. James Strong in his recent (1888) work on the Tabernacle. But (1.) there is no more ground for making these curtains run in festoons around the interior walls than there is for making the goats’ hair curtains hang in the like form, for both sets are spoken of in the same general way. Such a totally different purpose of the two sets of curtains would certainly have demanded more notice than we can find in the text of the sacred writer. (2.) Such an arrangement, moreover, would not only have concealed a large portion of the boards, but also, hanging in folds, the colours and “cherubim of cunning work” must have been so hidden from view that no one could distinguish or trace their outlines. Strong’s adjustment of the curtains, however, largely obviates this last objection.

A theory proposed by Fergusson, in Smith’s Dictionary of the Bible, (article “Temple”) assumes that the tabernacle must have had, “as all tents have had from the days of Moses down to the present day,” a ridge and a ridge pole, and he supposes that the angle formed by the two sides of the roof was a right angle. The ornamented tabernacle curtain, being the first thrown over the ridge pole, and fastened at the sides, would have served as a lining to the rest, and have formed with its colours and cunning work a visible roof, or ceiling, over the entire structure. Over this as a protecting covering were thrown the other curtains described above. He thinks, however, that the seal skins were used only “for a coping or ridge piece to protect the junction of the two curtains of rams’ skins, which were laid on each slope of the roof, and probably only laced together at the top.” This view is not without objections, but it helps to solve some of the difficulties of the problem. The cuts show the plans of Paine and Fergusson in their main outlines. On the symbolism of the tabernacle, see at the end of chapter 40.

36, 37. Hanging for the door — A pendent curtain, or covering, of the same material as the vail (31) and the tabernacle-cloth, (ver. 1,) but wrought with needlework. So this was the work of an embroiderer, (µqr,) that of a weaver, (bvj.) This was to hang on five pillars, while that within hung upon four, but as this was to be for the door of the tent, not of the mishcan, or board structure, it may have been larger than the other. Its hooks, like those of verse 32, were of gold, but the sockets were to be of brass; those within, of silver.

The plan of the tabernacle as above described, and the adjustment of curtains and coverings, have long been a perplexing problem for interpreters. Perhaps it is too much to expect that now, after the lapse of so many centuries, every detail of its construction can be restored so as to clear up all the statements of this narrative.

Taking first the structure of boards, as it has been described in verses 15-25, there can be little doubt as to its main features. Its general appearance must have been such as is exhibited in the cut at verses 26-29. The next difficulty is concerning the place and purpose of the tabernacle curtains described in verses 1-6. According to some writers they were spread over the board structure like a pall over a coffin. Supposing the breadth of this structure to have been ten cubits, (see note on verses 23-25,) this covering, being twenty-eight cubits long, (verse 2,) would have reached over the two outer sides unto about one cubit from the base, for the boards stood ten cubits high. Verse 16. The goats’ hair covering, being two cubits longer, (verse 8,) would, when spread over this, have reached completely to the base. This certainly makes a very simple and natural arrangement, but is open to several serious objections. (1.) The ornamental curtains would have been concealed from view, except, at most, the one third which would be visible as a ceiling over the interior. This objection, however, may be offset by saying that, like the most holy place, they were not designed to be seen, and the “cunning work” upon them was but a fitting indication for the interior and symbolical purpose which they served. (2.) The coverings spread flat over the top must, especially by reason of the great weight of the skins, have become soon depressed and so sunken in as to hold pools of water rather than prove a protection against the rain.

Another theory is, that this ornamental curtain was arranged to hang down on the inside of the boards, and so form an ornamental tapestry for the walls as well as for the ceiling. But (1.) a purpose so special would seem to have required more particular definition in the narrative. (2.) This would have entirely concealed the golden-plated boards. (3.) It would also, like the theory just stated, have exposed the roof to the depression and dampness necessarily consequent upon such a flat surface of curtains. Mr. T.O. Paine represents the two sets of five curtains as coupled together at the ends, (verse 3,) and hanging double and in festoons on the inside of the boards, at about the height of a man’s head, four cubits, above the floor. His view is in the main adopted by Dr. James Strong in his recent (1888) work on the Tabernacle. But (1.) there is no more ground for making these curtains run in festoons around the interior walls than there is for making the goats’ hair curtains hang in the like form, for both sets are spoken of in the same general way. Such a totally different purpose of the two sets of curtains would certainly have demanded more notice than we can find in the text of the sacred writer. (2.) Such an arrangement, moreover, would not only have concealed a large portion of the boards, but also, hanging in folds, the colours and “cherubim of cunning work” must have been so hidden from view that no one could distinguish or trace their outlines. Strong’s adjustment of the curtains, however, largely obviates this last objection.

A theory proposed by Fergusson, in Smith’s Dictionary of the Bible, (article “Temple”) assumes that the tabernacle must have had, “as all tents have had from the days of Moses down to the present day,” a ridge and a ridge pole, and he supposes that the angle formed by the two sides of the roof was a right angle. The ornamented tabernacle curtain, being the first thrown over the ridge pole, and fastened at the sides, would have served as a lining to the rest, and have formed with its colours and cunning work a visible roof, or ceiling, over the entire structure. Over this as a protecting covering were thrown the other curtains described above. He thinks, however, that the seal skins were used only “for a coping or ridge piece to protect the junction of the two curtains of rams’ skins, which were laid on each slope of the roof, and probably only laced together at the top.” This view is not without objections, but it helps to solve some of the difficulties of the problem. The cuts show the plans of Paine and Fergusson in their main outlines. On the symbolism of the tabernacle, see at the end of chapter 40.