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-mishkân, “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” (mishkân). 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 mishkân first occurs). It is a derivative from shakan, translated by “dwell” in the preceding verse.

Ten curtains.—The same word (yĕri’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’asêh khoshêb and ma’asêh rokêm (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).

Exodus 26:1

The tabernacle - The משׁכן mı̂shkân, i. e. the dwelling-place; the definite article regularly accompanies the Hebrew word when the dwelling-place of Yahweh is denoted. But in this place the word is not used in its full sense as denoting the dwelling-place of Yahweh: it denotes only the tabernacle-cloth Exodus 26:6. The word is, in fact, employed with three distinct ranges of meaning,

(1) in its strict sense, comprising the cloth of the tabernacle with its woodwork (Exodus 25:9; Exodus 26:30; Exodus 36:13; Exodus 40:18, etc.);

(2) in a narrower sense, for the tabernacle-cloth only (Exodus 26:1, Exodus 26:6; Exodus 35:11; Exodus 39:33-34, etc.);

(3) in a wider sense, for the tabernacle with its tent and covering (Exodus 27:19; Exodus 35:18, etc.).

With ten curtains - Rather, of ten breadths. Five of these breadths were united so as to form what, in common usage, we should call a large curtain Exodus 26:3. The two curtains thus formed were coupled together by the loops and taches to make the entire tabernacle-cloth Exodus 26:6.

Of cunning work - More properly, of the work of the skilled weaver. The colored figures of cherubim (see Exodus 25:4, Exodus 25:18) were to be worked in the loom, as in the manufacture of tapestry and carpets (see Exodus 26:36 note). On the different kinds of workmen employed on the textile fabrics, see Exodus 35:35.

Ex 26:1-37. Ten Curtains

1. cunning work—that is, of elegant texture, richly embroidered. The word "cunning," in old English, is synonymous with "skilful."Moses is commanded to make the tabernacle with ten curtains, Exodus 26:1 The length and breadth of the curtains, Exodus 26:2. The form of the curtains, Exodus 26:3-6. He is commanded to make eleven curtains of goats’ hair, Exodus 26:7. The manner of the making and placing them, Exodus 26:8-14. Of what the tabernacle is to be made, Exodus 26:15. The manner of its making, with other utensils, Exodus 26:16-30. Of the veil, and what it is to be made of, Exodus 26:31. The fashion of it, Exodus 26:32,33. The hanging for the tent-door, Exodus 26:36.

The tabernacle, or tent; a little house wherein the ark, table, and candlestick were to be placed. And scarlet, i.e. with materials of these colours, to wit, wool, as may be gathered from hence, that it is opposed to linen. Compare Exodus 25:4. Of cunning work, either woven, or rather wrought with needle, wherein is most skill and curiosity.

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.

(a) That is, of most cunning or fine work.