The document provides commentary on Exodus 26 from multiple scholars. It describes the construction of the Tabernacle based on Exodus 26, including details on the ten curtains made of fine linen with blue, purple and scarlet yarn that had cherubim woven into them. The commentators discuss the symbolism and meaning of various aspects of the Tabernacle.

1. EXODUS 26 COMME TARY
EDITED BY GLE PEASE
The Tabernacle
1 “Make the tabernacle with ten curtains of finely
twisted linen and blue, purple and scarlet yarn,
with cherubim woven into them by a skilled
worker.
BAR ES, "(Compare Exo. 36:8-33.) The tabernacle was to comprise three main
parts, the tabernacle Exo_26:1-6, more strictly so-called, its tent Exo_26:7-13, and its
covering Exo_26:14 (Compare Exo_35:11; Exo_39:33-34; Exo_40:19, Exo_40:34;
Num_3:25, etc.). These parts are very clearly distinguished in the Hebrew, but they are
confounded in many places of the English Version (see Exo_26:7, Exo_26:9, etc.). The
tabernacle itself was to consist of curtains of fine linen woven with colored figures of
cherubim, and a structure of boards which was to contain the holy place and the most
holy place; the tent was to be a true tent of goats’ hair cloth to contain and shelter the
tabernacle: the covering was to be of red rams’ skins and “tachash” skins Exo_25:5, and
was spread over the goats’ hair tent as an additional protection against the weather. On
the external form of the tabernacle and the arrangement of its parts, see cuts at the end
of the chapter.
Exo_26:1
The tabernacle - The ‫משׁכן‬ mıshkân, 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 Exo_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 (Exo_
25:9; Exo_26:30; Exo_36:13; Exo_40:18, etc.);
(2) in a narrower sense, for the tabernacle-cloth only (Exo_26:1, Exo_26:6; Exo_
35:11; Exo_39:33-34, etc.);
(3) in a wider sense, for the tabernacle with its tent and covering (Exo_27:19; Exo_
35:18, etc.).

2. 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 Exo_26:3. The two
curtains thus formed were coupled together by the loops and taches to make the entire
tabernacle-cloth Exo_26:6.
Of cunning work - More properly, of the work of the skilled weaver. The colored
figures of cherubim (see Exo_25:4, Exo_25:18) were to be worked in the loom, as in the
manufacture of tapestry and carpets (see Exo_26:36 note). On the different kinds of
workmen employed on the textile fabrics, see Exo_35:35.
CLARKE, "Thou shalt make the tabernacle - ‫משכן‬ mischan, from ‫שכן‬ 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, etc., 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 facsimile 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’s note on Exo_25:4, etc.
Cherubims - See Clarke’s note on Exo_25:18.
Cunning work - ‫חשב‬ 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, Exo_26:36, ‫רקם‬ 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, Exo_26:5, and as many golden clasps, Exo_26:6, so that each might look like
one curtain, and the whole make one entire covering, which was the first.
GILL, "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, Heb_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, Psa_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

3. 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).
HE RY 1-6, "I. The house must be a tabernacle or tent, such as soldiers now use in
the camp, which was both a mean dwelling and a movable one; and yet the ark of God
had not better, till Solomon built the temple 480 years after this, 1Ki_6:1. God
manifested his presence among them thus in a tabernacle, 1. In compliance with their
present condition in the wilderness, that they might have him with them wherever they
went. Note, God suits the tokens of his favour, and the gifts of his grace, to his people's
wants and necessities, according as they are, accommodating his mercy to their state,
prosperous or adverse, settled or unsettled. When thou passest through the waters, I
will be with thee, Isa_43:2. 2. That it might represent the state of God's church in this
world, it is a tabernacle-state, Psa_15:1. We have here no continuing city; being
strangers in this world, and travellers towards a better, we shall never be fixed till we
come to heaven. Church-privileges are movable goods, from one place to another; the
gospel is not tied to any place; the candlestick is in a tent, and may easily be taken away,
Rev_2:5. If we make much of the tabernacle, and improve the privilege of it, wherever
we go it will accompany us; but, if we neglect and disgrace it, wherever we stay it will
forsake us. What hath my beloved to do in my house? Jer_11:15.
II. The curtains of the tabernacle must correspond to a divine pattern. 1. They were to
be very rich, the best of the kind, fine twined linen; and colours very pleasing, blue, and
purple, and scarlet. 2. They were to be embroidered with cherubim (Exo_26:1), to

4. intimate that the angels of God pitch their tents round about the church, Psa_34:7. As
there were cherubim over the mercy-seat, so there were round the tabernacle; for we
find the angels compassing, not only the throne, but the elders; see Rev_5:11. 3. 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 be all one tabernacle,
Exo_26:6. Thus the churches of Christ and the saints, though they are many, are yet one,
being fitly joined together in holy love, and by the unity of the Spirit, so growing into
one holy temple in the Lord, Eph_2:21, Eph_2:22; Eph_4:16. This tabernacle was very
strait and narrow; but, at the preaching of the gospel, the church is bidden to enlarge the
place of her tent, and to stretch forth her curtains, Isa_54:2.
JAMISO ,"Exo_26:1-37. Ten curtains.
cunning work — that is, of elegant texture, richly embroidered. The word “cunning,”
in old English, is synonymous with “skilful.”
K&D, "(cf. Ex 36:8-38). The Dwelling-Place. - This was to be formed of a framework
of wood, and of tapestry and curtains. The description commences with the tapestry or
tent-cloth (Exo_26:1-14), which made the framework (vv. 15-30) into a dwelling. The
inner lining is mentioned first (Exo_26:1-6), because this made the dwelling into a tent
(tabernacle). This inner tent-cloth was to consist of ten curtains (‫ּת‬‫ע‬‫י‬ ִ‫ר‬ְ‫,י‬ αᆒλαίαι), or, as
Luther has more aptly rendered it, Teppiche, pieces of tapestry, i.e., of cloth composed of
byssus yarn, hyacinth, purple, and scarlet. ‫ר‬ָ‫ז‬ ְ‫שׁ‬ ָ‫מ‬ twisted, signifies yarn composed of
various colours twisted together, from which the finer kinds of byssus, for which the
Egyptians were so celebrated, were made (vid., Hengstenberg, Egypt, pp. 139ff.). The
byssus yarn was of a clear white, and this was woven into mixed cloth by combination
with dark blue, and dark and fiery red. It was not to be in simple stripes or checks,
however; but the variegated yarn was to be woven (embroidered) into the white byssus,
so as to form artistic figures of cherubim (“cherubim, work of the artistic weaver, shalt
thou make it”). ‫ב‬ ֵ‫ּשׁ‬‫ח‬ ‫ה‬ ֵ‫שׂ‬ ֲ‫ע‬ ַ‫מ‬ (lit., work or labour of the thinker) is applied to artistic
weaving, in which either figures or gold threads (Exo_28:6, Exo_28:8, Exo_28:15) are
worked into the cloth, and which is to be distinguished from ‫ם‬ ֵ‫ּק‬‫ר‬ ‫ה‬ ֵ‫שׂ‬ ֲ‫ע‬ ַ‫מ‬ variegated
weaving (Exo_26:36).
CALVI ,"1.Moreover, thou shalt make the tabernacle. In the whole construction of
the tabernacle we must remember what we have already seen, that the Israelites
were instructed by external figures how precious a thing is the worship of God, and
therefore that they must diligently beware lest it should be polluted by any
meanness. For all this richness and magnificence of ornament was the very contrast
to meanness. They were also reminded that, if they would be accounted pure
worshippers of God, they must avoid all uncleanness, for the tabernacle was the
type of the Church. Thus it is certain that by its external ornaments the excellency
of spiritual gifts was designated. On this ground Isaiah, discoursing of the perfect
glory of the Church as it would be under the reign of Christ, says,

5. "I will lay thy stones with fair colors, and lay thy foundations with sapphires; and I
will make thy windows of agates, and thy gates of carbuncles, and all thy borders of
pleasant stones,”
(Isaiah 54:11;)
by which words he plainly signifies that the Church would be adorned with
heavenly beauty, since all kinds of graces shone forth in her But the chief excellency
of her adornment must be referred to the instruction which renews us into the
image of God. Thus David, when he celebrates the beauty of God’s house, assigns
this honor chiefly to the exercises of faith and piety:
"One thing have I desired of the Lord,” he says, “that will I seek after, that I may
dwell in the house of the Lord all the days of my life, to behold the beauty of the
Lord, and to inquire in his temple.” (Psalms 27:4.)
Was this that he might feed his eyes with empty pictures, with its costly materials,
and with the exquisite workmanship of it? Assuredly he does not speak of gazing
inquisitively at it, but thus alludes to its visible workmanship, that with the spiritual
eyes of faith he may consider the glory more excellent than the whole world, which
was there represented. or indeed did anything magnificent appear in the
tabernacle to delight men’s eyes, but rather was all its richness and excellence
covered up with goats’ hair and paltry leather, in order that believers beneath that
hidden beauty might reflect on something higher than the carnal sense.
It will suffice to have given these general hints; I now descend to particulars, in
which let not my readers expect of me any conceits which may gratify their ears,
since nothing is better than to contain ourselves within the limits of edification; and
it would be puerile to make a collection of the minutiae wherewith some
philosophize; since it was by no means the intention of God to include mysteries in
every hook and loop; and even although no part were without a mystical meaning,
which no one in his senses will admit, it is better to confess our ignorance than to
indulge ourselves in frivolous conjectures. Of this sobriety, too, the author of the
Epistle to the Hebrews is a fit master for us, who, although he professedly shews the
analogy between the shadows of the Law and the truth manifested in Christ, yet
sparingly touches upon some main points, and by this moderation restrains us from
too curious disquisitions and deep speculations. In the first place, curtains are made
of twilled linen, and blue, purple, and scarlet, which, when coupled together, made
an inclosure of forty cubits; for they were ten in number, and the breadth of each
was four cubits. By “cunning work,” commentators are agreed that embroidery is
meant, especially when God commands that cherubim should be made in them. But
some translate the word cherubim by the general name of pictures, (140) which,
although it is not grammatically incorrect, yet, since we have before seen that angels
were designated by this word, it; is more probable that figures of angels were
everywhere scattered over them; for, when the majesty of God is represented to the
life by Daniel 7:10, “ten thousand times ten thousand” are said to stand around His
judgment-seat, Ridiculous is it of the Papists (141) to infer from hence that churches

6. would be empty and unsightly unless they are adorned with images; for in order
that the similitude should hold good, they must needs hide their images under a
triple covering, lest the people should be able to see them; and then, how would they
be “the books of the unlearned” (idiotarum), as they call them? (142)
ow, since the seraphim, of which Isaiah makes mention, (Isaiah 6:2,) signify the
same as the cherubim, and are said “with twain of their wings to cover their faces,
and with twain their feet,” their images must be veiled, in order to correspond with
them. Besides, it is preposterous, as I have said, forcibly to transfer these rudiments,
which God delivered only to His ancient; people, to the fullness of time, when the
Church has grown up and has passed out of its childhood. But how far the Jews
were from worshipping the cherubim, the heathen poets bear them witness; for
Juvenal, speaking of them, said,
"Qui puras nubes, et coeli numen adorant;” (143)
and God extorted these words from an impure and licentious man, that all might
know that the Law of Moses lifted his disciples to things above. A threefold covering
is then described, the inner one of goats’ hair, another of rams’ skins dyed red, and
the outer one of badgers’ skins; a wooden frame is then added, to strengthen the
tabernacle within by its firmness, since otherwise the curtains would have got out of
place at the slightest motion. The boards were of shittim-wood, overlaid with gold,
either only gilt or covered with gold plates; each of them was supported by two
silver bases, (144) like feet, and they were joined together by bars, passed through
rings of gold. In this space the whole tabernacle was contained, which then was
distinguished into the outer sanctuary and the Holy of holies. Besides these there
was the court in which the people were to stand, because it was not lawful for them
to enter the sanctuary, to which the priests alone had access, and they only when
clean. Thus David, after having exclaimed, “How amiable are thy tabernacles, O
Lord of hosts,” immediately adds, “My soul longeth, yea, even fainteth for the
courts of the Lord;” and again, “for a day in thy courts is better than a thousand,”
(Psalms 84:1;) and again, “Worship the Lord in his holy court.” (145) (Psalms 29:2.)
But on so plain a matter there is no need of the abundant proofs which he furnishes.
The disposition of the tabernacle is said again, in Exodus 26:30, to have been shewn
in the mount, that the people should not rest their attention on the visible
tabernacle, but with the understanding of faith should penetrate to heaven, and
direct their minds to the spiritual pattern, the shadows and types of which they
beheld. either here must we philosophize too curiously. The allegory will please the
ears of many, that by the two bases are meant the Old and ew Testament, or the
two natures of Christ, because believers rest on these two supports. But with no less
probability we might say, that two bases were placed beneath each of the boards;
either because godliness hath the promise of this life and of that which is to come; or
because we must resist on both sides the temptations which assail us from the right
and from the left; or because faith must not limp nor turn to the right or left: thus
there would be no bounds to trifling. They allegorically explain that the covering of
the tabernacle was made of rams’ skins, (146) because the Church is protected by
the blood of Christ, who is the spotless lamb; but I ask, what do the badgers’ skins,

7. which were above, mean? Why was the covering of goats’ hair put below?
Wherefore, sobriety is our best course.
" il proeteter nubes, et coeli numen adorant ;”
ought but the clouds, and heaven’s God adore.
PETT, "Verses 1-14
The Dwelling-place Itself (Exodus 26:1 to Exodus 27:19).
Having described the main contents of the Sanctuary which represented the
permanent blessing which came from Him in His presence, we now move on to the
Dwellingplace proper.
The Dwellingplace was to be splendid in beauty. Its glory represented the glory of its
King and His supreme righteousness. But it had to be patterned according to how
God revealed it (Exodus 26:30). othing mundane must enter into its construction,
and no ideas of man. It had to be kept pure in what it represented. The fine detail of
its construction was a reminder of God’s detailed activity on behalf of His own
(compare Ephesians 2:21).
The Dwelling-place was to be about thirty cubits by ten cubits made of large
curtains flung over a framework, the Most Holy Place being a perfect cube, ten
cubits by ten cubits by ten cubits, symbolising the perfection of God, and the Holy
Place twenty cubits by ten cubits. These were then covered by goats’ hair, and then
by rams’ skins dyed red and finally by dolphin or dugong skins.
The Tabernacle/Temple would finally be dispensed with when God found a more
splendid and more fitting Dwellingplace, the living temple of His people (2
Corinthians 6:16; Ephesians 2:20-22) who would submit at His throne, and receive
the bread and light of life. And it would finally find its fulfilment in Heaven
(Hebrews 8:2; Hebrews 9:24).
The Curtains of the Dwellingplace and the Outer Tent (Exodus 26:1-14)
The making of these may be analysed as follows:
a The Dwellingplace to be made of ten curtains of fine-twined linen, and bluey-
purple and purpley-red, and scarlet worked with pictures of cherubim, and made
by skilful workmen (Exodus 26:1).
b Length and breadth of the curtain in cubits (Exodus 26:2).
c Two sets of five curtains to be coupled together (Exodus 26:3).
d Loops to be made on the edges of the curtains (Exodus 26:4).
e Fifty loops on one set of curtains and fifty loops on the other, the loops to be
opposite one another (Exodus 26:5).
f Fifty clasps of gold are to be made to couple the curtains and make the
Dwellingplace one (Exodus 26:6).
g Curtains of goats’ hair to be made to form a tent over the Dwellingplace,

8. there are to be eleven curtains (Exodus 26:7).
g The length and breadth of the eleven curtains of the outer tent is described
(Exodus 26:8).
f The method of coupling the curtains for the outer tent is described (Exodus
26:9).
e Fifty loops on one set of curtains and fifty loops on the other, the loops to be
opposite one another, on the curtains for the outer tent (Exodus 26:10).
d Fifty clasps of brass are to be put in the loops to bring the curtains together
(Exodus 26:11).
c The overhanging of the curtains is described (Exodus 26:12).
b Description of the overhanging in cubits (Exodus 26:13).
a The tent covering is to be made of rams’ skins dyed red and a covering of
porpoise skins (Exodus 26:14).
It will be noted that in ‘a’ the making of the Dwellingplace is described and in the
parallel the making of the outer tent. In ‘b’ the curtains are measured in cubits, and
in the parallel the overhanging is measured in cubits (apart from in verse 8 the only
mention of cubits in the narrative). In ‘c’ the curtains are described, in the parallel
the overhanging of the curtains is described. In ‘d’ the loops are described and in
the parallel the clasps that utilise the loops. In ‘e’ we have fifty loops on each set of
curtains opposite each other, and in the parallel the same. In ‘f’ fifty clasps of gold
join the loops and make the Dwellingplace one, and in the parallel the method of
coupling for the outer tent is described. In ‘g’ the overtent of goats’ hair is
composed of eleven curtains, while in the parallel the length and breadth of the
eleven curtains are described.
We would suggest that the way in which the making of the two sets of curtains is
described in such a way that we have a chiasmus by using keywords is very clever
and quite remarkable, while if we compare each section verse by verse they would
not wholly fit.
Exodus 26:1-3
“Moreover you shall make the Dwelling-place with ten curtains. You shall make
them as the work of a skilful craftsman of fine twined linen, and of blue, and purple,
and scarlet, with cherubim woven in. The length of each curtain shall be twenty
eight cubits and the breadth of each curtain four cubits. All the curtains shall have
one measure. Five curtains shall be coupled together, the one to the other, and the
other five curtains shall be coupled together the one to the other.”
The first procedure in making the Dwelling-place is to make ten curtains of the
same size, of different colours, of which two are then to be made each consisting of
five of the ten curtains joined together. They are to be made of fine twined linen and
multicoloured cloth (sections consisting of the different colours having been
attached together) with cherubim patterned in. Thus the final large curtains would
appear to be twenty eight cubits by twenty cubits (about thirteen metres by ten
metres or forty foot by thirty foot). It appears that the edge was then woven making
a selvedge.

9. It has been suggested that bluey-purple represents its heavenly connections,
purpley-red its royal connections, red symbolises the shedding of blood and the fine
linen represents purity (but see above on Exodus 25:4). The cherubim, symbolising a
heavenly reality, were a reminder of the spiritual beings who attended on the throne
of Yahweh. The size of the curtains was limited both for practical purposes and by
their methods of manufacture.
COFFMA , "Here we have the instructions for making the tabernacle proper, the
curtain of fine linen making up the whole interior of the tent (Exodus 26:1-6). "Here
the term tabernacle, in its stricter sense, refers to ten linen curtains with figures of
cherubim woven into the blue, purple, and scarlet tapestry work."[1] ext, there are
recorded rules for making the other three coverings of the whole structure, that of
goat's hair, the leather made of ram skins dyed red, and the covering of sealskins
(Exodus 26:7-14). Then we have a section pertaining to the making of the "boards"
(Exodus 26:15-25), and another with instructions for making the "bars," and an
order to erect the structure "after the fashion" showed Moses in the mount (Exodus
26:26-30). Exodus 26:30 is extremely important because it shows the limited and
incomplete nature of all of these instructions. Having "seen" on the mount exactly
what God wanted him to build, it was totally unnecessary for Moses here to write
down all of the details. There were many things about making "a tent" that Moses
already knew and understood perfectly! Another section detailed the making of "the
veil," the placement of certain articles of furniture, and the making of a "screen"
for the door of the whole structure (Exodus 26:31-37).
One cannot fail to be disappointed by many of the commentaries on this chapter,
which are preoccupied with problems arising from the incomplete nature of the
instructions. One thing is sure, no one today, following these instructions, could go
out and construct anything like what Moses built, that not at all being the purpose
of these instructions. That the instructions are indeed incomplete is evident. We do
not know if it had a flat roof, or a sloping roof like tents have today. Schick and
Ferguson have presented models, quite different, of course, showing the traditional
ridgepole and the sloping roof.[2]
Kennedy exhibited a `model,' having a flat roof, and giving the appearance of a
black-draped coffin.[3] Cook's depiction has not one ridgepole, but three, and is
considerably taller than other models.[4] Regarding the boards mentioned here, the
estimates of how thick they were ranges all the way from "about three inches"[5] to
about "eighteen inches."[6] That latter thickness would have meant that these
beams weighed at least 1,200 pounds each.[7]
"There is also uncertainty as to whether the rams' skins and seals' skins provided
one covering or two coverings."[8] Commentators are also lined up on both sides of
the question regarding "the boards." Were they single planks, or frames of the size
indicated? Were they monolithic, or pieced together? "We do not know the size of
the sockets."[9] There are not two commentators anywhere who agree on what was
meant by the doubling of the boards (Exodus 26:24). "The very meaning of the
Hebrew term here rendered `doubled' is not fully known."[10] oth thought that

10. "the bars" went "on the outside," while others believe they went "inside."
Furthermore, regarding the pillars, did they go "inside" the fine linen curtains
decorated with the cherubim, or on the outside, in which case the gold covered
pillars would have been completely hidden!
Other examples of this incompleteness could be cited, but these are sufficient to
show that God was not telling all future generations how to make that tabernacle,
but Moses only. Therefore, we may only laugh at Rylaarsdam's complaint, "How
the five separate panels in each half were to be coupled to one another we are not
told!"[11] "We" were not being instructed here; Moses was receiving the
instructions, and we may be certain that he understood them and carried them out
perfectly. What a phenomenal misunderstanding of the word of God is inherent in
the habit of faulting this passage on the basis that "we" cannot take them and build
a tabernacle like the one that was built by Moses! The things that were mentioned in
these verses were given for the purpose, not of enabling us to build a tabernacle, but
for the purpose of giving facts about it that are pertinent and significant for all
generations because, "they are copies of the things in heaven."
Therefore, we pray that all of us may get out of the tabernacle building business and
seek out the spiritual meaning of the facts given, which alone justifies their being
recorded at all.
Before we look at the text, we must deplore the arrogant unbelief and blindness that
critical scholars have brought to this chapter. Some have asserted that, "The
tabernacle here presented never actually existed. It is a product of the priestly
imagination, an "ideal structure."[12] Such denials remind one of the man brought
up in the tropics who would not believe there was any such thing as ice, and when
he was flown to see the great glacier of the Matterhorn, he insisted, "I still don't
believe it!"
Yes, that tabernacle existed. One element of it, the great veil that concealed the Holy
of Holies, was made a component of every succeeding temple the Jews ever built,
and existed down until the crucifixion of Christ, when it was rent in twain from the
top to the bottom! The critics might as well deny the Magna Carta, the Battle of
Waterloo, or any other historical event as to deny the existence of the Mosaic
tabernacle.
"Moreover thou shalt make the tabernacle with ten curtains; of fine twined linen,
and blue, and purple, and scarlet, with cherubim the work of the skilled workman
shalt thou make them. The length of each curtain shall be eight and twenty cubits,
and the breadth of each curtain four cubits: all the curtains shall have one measure.
Five curtains shall be coupled together one to another; and the other five curtains
shall be coupled one to another. And thou shalt make loops of blue upon the edge of
the one curtain from the selvedge in the coupling; and likewise shalt thou make in
the edge of the one curtain that is outmost in the second coupling. Fifty loops shalt
thou make in the one curtain, and fifty loops shalt thou make in the edge of the
curtain that is in the second coupling; the loops shall be opposite one to another.

11. And thou shalt make fifty clasps of gold, and couple the curtains one to another with
the clasps: and the tabernacle shall be one whole."
It is apparent that the making of this tabernacle was to be an exceedingly costly
thing. The candlestick alone, mentioned at the end of the last chapter would require
"one talent of gold." "That is about 60 kilograms of gold!"[13] This amounts to
more than 1,200 ounces, Troy weight; and at the current price of gold, the sum
comes to more than $400,000.00. The "fifty clasps of gold" mentioned here as
holding together only two curtains suggest that an immense sum was also expended
on this inner curtain. The finest linens, skillfully tapestried in three colors of blue,
purple, and scarlet, involving the most expensive dyes on earth were also used. The
meaning is that only the most desirable and costly things that men knew were
capable of being used as symbols of such things as the presence of God, the heaven
of heavens, the holy Church that in time would appear, the Word of God, and other
realities depicted.
The curtain was decorated extensively with cherubim, suggesting God's presence
and the obedience of all created things to his holy will. The use of ten boards, in
multiples, such as 20 or 30, since ten is a perfect number, is a suggestion of the
multiplied thousands and millions of persons who will ultimately benefit from God's
revelation.
ELLICOTT, "Verse 1
1. THE FI E LI E COVERI G.
(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 otes 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. ., viii. 48).
Verses 1-37
XXVI.

12. THE TABER ACLE.
(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.
BE SO , ". Thou shalt make the tabernacle — The word ‫המשׁכן‬ 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; 1
Corinthians 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,

13. 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,”
Psalms 103:21; that they encamp around his church, Psalms 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.
CO STABLE, "Verses 1-14
The curtains26:1-14
The extent to which these curtains were visible from inside the tabernacle is not
clear in the text and has been the subject of debate by commentators. They were of
four colors that some writers have interpreted as having symbolic significance on
the basis of other biblical references to and uses of these colors. The colors were
white (holiness), blue (heavenly origin and character), purple (royal glory), and
crimson (blood and vigorous life). Blue was also the color of garments that people of
high social standing wore ( 1 Samuel 18:4; 1 Samuel 24:4).
"Woven into the fabric of the curtains were images of cherubim, apparently
intended to recall the theme of "paradise lost" by alluding to the cherubim which
guarded the "Tree of Life" in Genesis 3:24." [ ote: Sailhamer, The Pentateuch . . .,
p303.]
Some interpreters have seen in the goats" skins separation from evil. The later
prophets in Israel who dressed in goatskins called the people to holiness and
separation from evil. Some have felt the rams" skins dyed red taught the Israelites
the importance of devotion to God since God specified the use of rams in some
offerings of worship. A slightly different interpretation follows.
"Within the sanctuary, moving from the inside out, the curtains of fine linen were
visible only to the priests who served in the presence of him who is purity and
righteousness itself. The curtains of goats" hair were reminders of the daily sin
offering that was a kid from the goats ( umbers 28:15) and of our cleansing from
sin ( Leviticus 16). The covering of rams" skins also recalled the sacrifice used in
consecrating the priesthood ( Leviticus 8); and it was deliberately dyed red, showing
that the priesthood was set apart by blood. Finally, the protective coating of the sea

14. cows" [ IV porpoise or dolphin, ASB badger, AV, KJV goat, RSV] hides
marked a protective separation between the dwelling place of God and the world."
[ ote: Kaiser, " Exodus ," p459.]
The total area covered by these tapestries was45 feet long by15 feet wide by15 feet
high. The most holy place was a15-foot cube and the holy place was30 by15 by15
feet. Thus the tabernacle structure was only about one and a half modern parking
spaces wide and a little more than two parking spaces long.
EXPOSITOR'S BIBLE COMME TARY, "THE TABER ACLE.
Exodus 26:1-37
We now come to examine the structure of the tabernacle for which the most
essential furniture has been prepared.
Some confusion of thought exists, even among educated laymen, with regard to the
arrangements of the temple; and this has led to similar confusion (to a less extent)
concerning the corresponding parts of the tabernacle. "The temple" in which the
Child Jesus was found, and into which Peter and John went up to pray, ought not to
be confounded with that inner shrine, "the temple," in which it was the lot of the
priest Zacharias to burn incense, and into which Judas, forgetful of all its
sacredness in his anguish, hurled his money to the priests (Luke 2:46; Acts 3:3;
Luke 1:9; Matthew 27:5). ow, the former of these corresponded to "the court of
the tabernacle," an enclosure open to the skies, and containing two important
articles, the altar of burnt sacrifices and the laver. This was accessible to the nation,
so that the sinner could lay his hand upon the head of his offering, and the priests
could purify themselves before entering their own sacred place, the tabernacle
proper, the shrine. But when we come to the structure itself, some attention is still
necessary, in order to derive any clear notion from the description; nor can this
easily be done by an English reader without substituting the Revised Version for the
Authorised. He will then discover that we have a description, first of the "curtains
of the tabernacle" (Exodus 26:1-6), and then of other curtains which are not
considered to belong to the tabernacle proper, but to "the tent over the tabernacle"
(Exodus 26:7-13), being no part of the rich ornamental interior, but only a
protection spread above it; and over this again were two further screens from the
weather (Exodus 26:14), and finally, inside all, are "the boards of the tabernacle"--
of which boards the two actual apartments were constructed (Exodus 26:15-30)--
and the veil which divided the Holy from the Most Holy Place (Exodus 26:31-33).
"The curtains of the tabernacle" were ten, made of linen, of which every thread
consisted of fine strands twisted together, "and blue and purple and scarlet," with
cherubim not embroidered but woven into the fabric (Exodus 26:1).
These curtains were sewn together, five and five, so as to make two great curtains,
each slightly larger than forty-two feet by thirty, being twenty-eight cubits long by
five times four cubits broad (Exodus 26:2-3). Finally these two were linked together,

15. each having fifty loops for that purpose at corresponding places at the edge, which
loops were bound together by fifty golden clasps (Exodus 26:4-6). Thus, when the
nation was about to march, they could easily be divided in the middle and then
folded in the seams.
This costly fabric was regarded as part of the true tabernacle: why, then, do we find
the outer curtains mentioned before the rest of the tabernacle proper is described?
Certainly because these rich curtains lie immediately underneath the coarser ones,
and are to be considered along with "the tent" which covered all (Exodus 26:7).
This consisted of curtains of goats' hair, of the same size, and arranged in all
respects like the others, except that their clasps were only bronze, and that the
curtains were eleven in number, instead of ten, so that half a curtain was available
to hang down over the back, and half was to be doubled back upon itself at the front
of "the tabernacle," that is to say, the richer curtains underneath. The object of this
is obvious: it was to bring the centre of the goatskin curtains over the edge of the
linen ones, as tiles overlap each other, to shut out the rain at the joints. But this
implies, what has been said already, that the curtains of the tabernacle should lie
close to the curtains of the tent.
Over these again was an outer covering of rams' skins dyed red, and a covering of
sealskins above all (Exodus 26:14). This last, it is generally agreed, ran only along
the top, like a ridge tile, to protect the vulnerable part of the roof. And now it has to
be remembered that we are speaking of a real tent with sloping sides, not a flat
cover laid upon the flat inner structure of boards, and certain to admit the rain. By
calling attention to this fact, Mr. Fergusson succeeded in solving all the problems
connected with the measurements of the tabernacle, and bringing order into what
was little more than chaos before (Smith's Bible Dict., "Temple").
The inner tabernacle was of acacia wood, which was the only timber of the
sanctuary. Each board stood ten cubits high, and was fitted by tenons into two silver
sockets, which probably formed a continuous base. Each of these contained a talent
of silver, and was therefore more than eighty pounds weight; and they were
probably to some extent sunk into the ground for a foundation (Exodus 38:27).
There were twenty boards on each side; and as they were a cubit and a half broad,
the length of the tabernacle was about forty-five feet (Exodus 26:16-18). At the west
end there were six boards (Exodus 26:22), which, with the breadth of the two posts
or boards for the corners (Exodus 26:23-24) just gives ten cubits, or fifteen feet, for
the width of it. Thus the length of the tabernacle was three times its breadth; and we
know that in the Temple (where all the proportions were the same, the figures being
doubled throughout) the subdividing veil was so hung as to make the inner shrine a
perfect square, leaving the holy place twice as long as it was broad.
The posts were held in their places by wooden bars, which were overlaid with gold
(as the boards also were, Exodus 26:29) and fitted into golden rings. Four such bars,
or bolts, ran along a portion of each side, and there was a fifth great bar which
stretched along the whole forty-five feet from end to end. Thus the edifice was

16. firmly held together; and the wealth of the material makes it likely that they were
fixed on the inside, and formed a part of the ornament of the edifice (Exodus 26:26-
29).
When the two curtains were fastened together with clasps, they gave a length of
sixty feet. But we have seen that the length of the boards when jointed together was
only forty-five feet. This gives a projection of seven feet and a half (five cubits) for
the front and rear of the tent beyond the tabernacle of boards; and when the great
curtains were drawn tight, sloping from the ridge-pole fourteen cubits on each side,
it has been shown (assuming a right-angle at the top) that they reached within five
cubits of the ground, and extended five cubits beyond the sides, the same distance as
at the front and rear. The next instructions concern the veil which divided the two
chambers of the sanctuary. This was in all respects like "the curtain of the
tabernacle," and similarly woven with cherubim. It was hung upon four pillars; and
the even number seems to prove that there was no higher one in the centre, reaching
to the roof--which seems to imply that there was a triangular opening above the veil,
between the Holy and the Most Holy Place (Exodus 26:31-32).
But here a difficult question arises. There is no specific measurement of the point at
which this subdividing veil was to stretch across the tent. The analogy of the Temple
inclines us to believe that the Most Holy Place was a perfect cube, and the Holy
Place twice as long as it was broad and high. There is evident allusion to this final
shape of the Most Holy Place in the description of the ew Jerusalem, of which the
length and breadth and height were equal. And yet there is strong reason to suspect
that this arrangement was not the primitive one. For Moses was ordered to stretch
the veil underneath the golden clasps which bound together the two great curtains
of the tabernacle (Exodus 26:33). But these were certainly in the middle. How, then,
could the veil make an unequal division below? Possibly fifteen feet square would
have been too mean a space for the dimensions of the Most Holy Place, although the
perfect cube became desirable, when the size was doubled.
A screen of the same rich material, but apparently not embroidered with cherubim,
was to stretch across the door of the tent; but this was supported on five pillars
instead of four, clearly that the central one might support the ridge-bar of the roof.
And their sockets were of brass (Exodus 26:36-37).
The tabernacle, like the Temple, had its entrance on the east (Exodus 26:22); and in
the case of the Temple this was the more remarkable, because the city lay at the
other side, and the worshippers had to pass round the shrine before they reached
the front of it. The object was apparently to catch the warmth of the sun. For a
somewhat similar reason, every pagan temple in the ancient world, with a few well-
defined exceptions which are easily explained, also faced the east; and the
worshippers, with their backs to the dawn, saw the first beams of the sun kindling
their idol's face. The orientation of Christian churches is due to the custom which
made the neophyte, standing at first in his familiar position westward, renounce the
devil and all his works, and then, turning his back upon his idols, recite the creed
with his face eastward.

17. What ideas would be suggested by this edifice to the worshipper will better be
examined when we have examined also the external court.
PARKER, "Verses 1-37
The two chief objects within the Court were the Brazen Altar and the Tabernacle.
Sacrificial worship was old, but the local Sanctuary was quite new. The Tabernacle
is most frequently called the Tabernacle of the Congregation. A better rendering is
supposed to be, "The Tent of Meeting." The Tabernacle was also called "The Tent
of the Testimony," in allusion to the fact that it was the depositary of the Tables of
the Law. The highest meaning of the structure was expressed by the Ark, which
symbolised the constant presence of Jehovah. The Speaker"s Commentary says:
"We may regard the sacred contents of the Tabernacle as figuring what was
peculiar to the Covenant of which Moses was the Mediator, the closer union of God
with Israel, and their consequent election as "a kingdom of priests, an holy nation":
while the Brazen Altar in the Court not only bore witness for the old sacrificial
worship by which the Patriarchs had drawn nigh to God, but formed an essential
part of the Sanctuary, signifying by its now more fully developed system of
sacrifices in connection with the Tabernacle those ideas of Sin and Atonement which
were first distinctly brought out by the revelation of the Law and the sanctification
of the nation." In the Ark there was no image or symbol of God. The Ark of the
Covenant was never carried in a ceremonial procession. In all important particulars
it differed from Egyptian shrines. When the Tabernacle was pitched the Ark was
kept in solemn darkness. The staves were to remain always in the rings, whether the
Ark was in motion or at rest, that there might never at any time be a necessity for
touching the Ark itself or even the rings ( 2 Samuel 6:6-7). "The cherubims were not
to be detached images, made separately and then fastened to the mercy seat, but to
be formed out of the same mass of gold with the mercy seat, and so to be part and
parcel of it" The Holy of Holies was a square of fifteen feet, and the Holy place an
oblong thirty feet by fifteen. So far as known, "horns" were peculiar to Israelite
altars.
The Tabernacle
The specification for the building of the tabernacle purports to be Divinely dictated.
We can form some idea of the validity of such a claim, for we have the test of
creation by which to try it. We can soon find out discrepancies, and say whether this
is God"s work or an artificer"s. A revelation which bounds itself by the narrow
limits of an architect"s instruction admits of very close inquiry. Creation is too vast
for criticism, but a tabernacle invites it. Let us, then, see how the case stands,—
whether God is equal to himself, whether the God of the opening chapters of
Genesis is the God of the mount upon which, according to this claim, the tabernacle
was Divinely outlined in expressive cloud. ote, at the very outset, that the account
of making the tabernacle occupies far more space than the history of the creation of
the heavens and the earth. We soon read through what is given of the history of
creation, but how long we have had to travel through this region of architectural

18. cloud. It seemed as if the story would never end. This is a remarkable corroboration
of the authenticity of both accounts. A long account of creation would have been
impossible, presuming the creation to be the embodiment and form of the Divine
word executed without human assistance. That account could not have been long.
When there is nothing, so to say, between God"s word and God"s deed, there is no
history that can be recorded. The history must write itself in the infinite unfoldment
of those germs, or of that germ with which creation began. A short account of the
tabernacle would have been impossible, presuming that all the skins, colours, spices,
rings, staves, figures, dishes, spoons, bowls, candlesticks, knobs, flowers, lamps,
snuffers, and curtains, were Divinely described; that every tache, loop, hook, tenon,
and socket was on a Divine plan, and that human ingenuity had nothing whatever to
do with a structure which in its exquisite fashioning was more a thought than a
thing. So far, the God of Genesis is the God of Exodus: a subtle and massive
harmony unites the accounts, and a common signature authenticates the marvellous
relation. When God said, "Let there be light," he spake, and it was done. There is
no history to write, the light is its own history. Men are reading it still, and still the
reading comes in larger letters, in more luminous illustration. When God prescribed
lamps for the tabernacle he had to detail the form of the candlesticks, and to
prescribe pure olive oil, that the lamp might always burn. You require more space
in which to relate the making of a lamp than in which to tell of the creation of the
light; you spend more time in instructing a little child than in giving commands to
an army. God challenged Job along this very line. Said Hebrews , "Where wast thou
when I laid the foundations of the earth?" There was no Job between the Creator
and the creation; no Moses writing swiftly words Divine that had to be embodied at
the foot of the hill. "Where is the way where light dwelleth; and as for darkness,
which is the place thereof?" Mark well, therefore, the contrast of the accounts, and
the obvious reason for the amazing difference.
The next point of observation relates to the completeness of the specification as
corresponding with the completeness of creation. Lay the finger upon one halting
line and prove that the Divine Architect was weak in thought or utterance at this
point or at that. Find a gap in the statement and say, "He forgot at this point a small
loop, or tache, or ouche, and I, his listener, Moses, must fill in what he left out." We
do not know the meaning of great Gospel words until we read our way up to them
through all the introduction of the initial covenants. We read backwards, and thus
read ourselves out at the lower end of things, instead of reading in the order of the
Divine evolution and progress, upward from height to height, until speech becomes
useless, and silence must be called in to complete the ineffable eloquence. Could
there have been more care in the construction of a heaven than is shown, even upon
the page, without going into the question of inspiration, in the building of a
tabernacle? Is it not also the same in such little parts of creation as are known to us?
There is everywhere a wonderful completeness of purpose. God has set in his
creation working forces, daily ministries. ature is never done. When she sleeps she
moves; she travels night and day; her force is in very deed persistent. So we might,
by a narrow criticism, charge nature here and there with want of completeness; but
it would be as unjust to seize the blade from the ear, and, plucking these, say, "Here
we have sign and proof of incompleteness." We protest against that cruelty and

19. simple injustice. There may be a completeness of purpose when there has not yet
been time for a completeness of execution. But in the purpose of this greater
tabernacle—creation—there is the same completeness that there is in the
specification of this beauteous house which the Lord appointed to be built in the
grim wilderness.
Consider, too, that the temporary character of the tabernacle was no excuse for
inferior work. The tabernacle, as such, would be but for a brief time. Why not
hasten its construction—invent some rough thing that would do for the immediate
occasion? Why, were it made to be taken up to heaven for the service of the angels it
could not be wrought out with a tenderer delicacy, with a minuter diligence, as to
detail and beauty. But to God everything is temporary. The creation is but for a day.
It is we who are confused by distinction as between time and eternity. There is no
time to God; there is no eternity to God. Eternity can be spelled; eternity can in
some dumb way be imagined and symbolised in innumerable ciphers multiplied
innumerable times by themselves till the mind thinks it can begin eternity. To God
there is no such reasoning. When, therefore, we speak of lavishing such care upon a
tabernacle, we mistake the infinity and beneficence of God. It is like him to bestow
as great care upon the ephemera that die in the sunbeam as upon the seraphim that
have burned these countless ages beside the eternal throne. We must not allow our
ignorance, incompleteness, and confusedness of mind to interfere with the
interpretation of these ineffable mysteries. But the tabernacle was built for eternity.
So again and again we stumble, like those who are blind, who are vainly trying to
pick their way through stony and dangerous places. The tabernacle was eternity let
down—an incarnation, so to say, of eternity, as a man shall one day be an
incarnation of God. We mistake the occasion utterly. We fall out of the pomp of its
music and the grandeur of its majesty by looking at the thing, and supposing that
the merely visible object, how lustrous and tender in beauty soever, is the
tabernacle. The tabernacle is within the tabernacle, the Bible is within the Bible, the
man is within the man. The tabernacle in the wilderness represented eternal
thoughts, eternal purposes of love. Everything is built for eternity: every insect,
every dog, every leaf—so frail, withering in its blooming. God builds for eternity in
the thought, and in the connection, and in the relation of the thing which is builded.
See how profound our iniquity in committing murder anywhere. "Thou shalt not
kill; thou shalt not steal." It is one life, one property, a sublime unity of idea, and
thought, and purpose. Do not segregate your life, or universe, and attempt a
classification which will only separate into unholy solitude what was meant by the
Divine mind to cohere in indivisible unity. We were built for eternity. Can God
build for less time? othing is lost. The greatest of economists is God. "The very
hairs of your head are all numbered "; " ot a sparrow falleth to the ground without
your Father." When we speak about the temporary, we know not what we say; or
we justly use that word, for the sake of convenience, as expressive of uses which
themselves perish in their own action. But, profoundly and vitally viewed, even
affliction is part of heaven; our sorrows are the beginning, if rightly accepted and
sanctified, of our supremest bliss.
Mark , too, how wonderfully the tabernacle and the human frame correspond in

20. perfection of detail and sublimity of purpose. It is not difficult to believe that he who
made the tabernacle made Adam. The tabernacle grows before our eyes and Adam
is growing still. The life which God is making is Man. Do not impoverish the mind
and deplete the heart of all Divine elements and suggestions by supposing that God
is a toymaker. God"s purpose is one, and he is still engaged in fashioning man in his
own image and likeness, and he will complete the duplicate. We must not fix our
mind upon our mutilated selves, and, by finding disease, and malformation, and
infirmity, and incongruity, charge the Maker with these misadventures. We must
judge the Divine purpose in the one case with the Divine purpose in the other. I am
aware that there are a few men who have—from my point of view blasphemously—
charged the Divine work, as we regard it, in creation with imperfection. There have
not been wanting daring men, having great courage on paper and great dauntless-
ness in privacy and concealment, and who have lived themselves into a well-
remunerated, respectable obscurity, who have said that the human eye is not ideally
perfect. So we do not speak in ignorance of the cross-line of thinking which seeks to
interrupt the progress of Christian science and philosophy. Is there not a lamp also
within the human tabernacle—a lamp that burns always, a lamp we did not light, a
lamp trimmed by the hand Divine, a lamp of reason, a lamp of conscience, a lamp
that sheds its light when the darkness without us is gathered up into one intense and
all-obstructing night? and are there not parables in nature which help us to believe
that this lamp, though it apparently flicker—yea, though it apparently vanish—
shall yet throw radiance upon heavenly scenes, and burn synchronously with the
glory of God"s own life? You say, "Look at old age and observe how the mind seems
to waver, and halt, and become dim and paralysed, and how it seems to expire like a
spark." o, as well say, "Look at the weary man at night-time, his eyelids heavy, his
memory confused, his faculties apparently paralysed, or wholly reluctant to respond
to every appeal addressed to them; behold how the body outlives and outweighs the
boasted mind." o, let him sleep; in the morning he will be young again. Sleep has
its ministry as well as wakefulness. God giveth his beloved sleep. So we may "by
many a natural parable find no difficulty in working ourselves up to contemplations
that fill us with ecstasy, religious and sublime, as we call ourselves "heirs of
immortality."
Did not Moses make the tabernacle? Yes; but who made Moses? That is the
question which has never yet been answered. Change the terms as you please, that
inquiry always starts up as the unanswerable demand. Your hand carved the
marble, but who carved the hand? Singular, if the marble was carved, but the hand
carved itself. Your tongue uttered the eloquence, but who made man"s mouth? Who
set within him a fountain of speech? Your mind planned the cathedral, but who
planned the mind? It would have been more difficult to believe—infinitely more
difficult to believe—that the mind made itself than that the cathedral fashioned its
own symmetry and roofed in its own inner music and meaning.
Thus perusing the specification for the building of the tabernacle, and reading the
account of the creation of the heavens, and of the earth, and of Prayer of Manasseh ,
I find between them a congruity self-confirming, and filled with infinite comfort to
the heart that yearns studiously over the inspired page in hope of finding the

21. footprints of God. The living Christian Church is more marvellous than the
tabernacle in this wilderness. The tabernacle was part of a development; the
tabernacle was only one point in the history. We must judge things by their final
purpose, their theological aspect and philosophy. What is the meaning of the
tabernacle?—the temple. What is the meaning of the temple?—the living Church.
So we find rude altars thrown together by careless hands, symbolising worship
addressed to the heavens; then the tabernacle; then the temple; then the living
fellowship. Know ye not that ye are the temples of the Holy Ghost? Know ye not
that there is a foundation laid in Zion, a corner stone, elect, precious; and that we
are built upon it, living stones; and that God is shaping the tabernacle of humanity
as he shaped the tabernacle in the wilderness? Know ye not that we are builded
together a holy house unto the Lord? Arrest not, even in theory, the Divine progress.
The line from the beginning up till now has taken one grand course. othing has
strayed away and left the Divine sovereignty. The wrath of man is still in the Divine
leash, and hell is no independent colony of the universe. There is one throne, one
crown; one increasing purpose runs through all we know. We wait patiently for the
Lord, and when he says from his throne what Christ said from the cross, "It is
finished," then we may be invited to say, in the terms which God himself used when
he viewed creation,—"Behold, it is very good."
PULPIT, "THE TABER ACLE. 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 Exodus 30:1-38. (Exodus 30:1-10)-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; Genesis 13:1-18 :31; Genesis 18:1, etc.), though in this chapter,
unfortunately, "covering" (Exodus 30:7); and
3. A "covering"—mikseh, to be placed over the 'ohel, composed of rams' skins dyed
red, and seals' skins (Exodus 30:14). Subordinate parts of the structure were—
(a) The sockets, or bases, which were to receive and support the upright boards
(Exodus 30:19-25);
(b) The bars which were to hold the boards together (Exodus 30:26-29);
(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" (Exodus

22. 30:31-33); 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 (Exodus 30:36, Exodus 30:37).
Exodus 26:1
The fine linen covering (Exodus 26:1-6).
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.
BI 1-14, "Curtains.
The curtains of the Tabernacle
I. That the glory of God is hidden to all who stand outside Jesus Christ. Man cannot
surprise God and penetrate His secrets.
II. That in Christ the glory of God is most brightly revealed.
1. There is such a thing as regarding Christ from the outside; and then, as the Jews,
we see no beauty in Him.
2. There is such a thing as knowing Christ as a great Teacher, a great Example; “the
goats’ hair curtains hooked with brass.”
3. But it is only when we believe in Christ as the Son of God, and rest in Him as such,
that we behold the fulness of His glory. The colours are the symbols of the different
names of God; blue signifies the special revelation of God, being the colour of heaven
and ether; red denotes the highest dignity, majesty, and royal power; crimson is that
which fire and blood have in common, and symbolizes, therefore, life in its full
extent. In Christ, the love, the life, the beauty, the majesty of God are most brightly
expressed.
III. That in Christ is everlasting security and blessedness. (W. L. Watkinson.)

23. The curtains and the coverings
I. Let us look at the beautiful curtains that formed the Tabernacle.
1. If we view the Tabernacle as an emblem of Christ in His incarnation, the beautiful
curtains of cunning work were emblematical of the attributes and perfections of
Jehovah, “In Him dwelleth all the fulness of the Godhead bodily.” Here every
perfection meets and shines.
2. These beautifully-wrought curtains were emblems of the perfect graces which
adorned the human nature of Jesus.
3. May we not see in this beautiful piece of tapestry the various characters of Christ?
Here by faith we behold the Priest and His sacrifice, the King and His golden crown,
the Prophet and His teaching, the Mediator and His fulness. Here by faith we behold
the Shepherd and His watchful care, the Husband and His everlasting love, the
Friend and His faithful counsel. Here in a mystery of grace we may discover the Root
and the tree, the Vine and the branches, the Head and the members.
4. The curtains were the same in the holiest as in the holy place. The Church
triumphant and the Church militant have the same Christ.
5. These curtains were fastened together by blue loops and taches of gold so as to
form one Tabernacle. The loops and taches were exactly over the vail (Exo_26:33).
This may teach us the connection between Christ’s work in heaven and His work on
earth.
6. These curtains were full of cherubim. May not these cherubim be emblems of
believers who are Christ’s mystical body? Christ and His members are one.
7. These curtains are emblems of the Churches of Christ adorned with the graces of
the Holy Spirit.
8. The loops and golden clasps which united the curtains together show us the place
for little deeds of kindness and little deeds of love. Kind words fitly spoken are
golden clasps. There is far more power in kind words than some people think. Kind
words are very uniting.
9. The Tabernacle was divided into two parts, but it was only one Tabernacle. The
saints in heaven and the saints on earth make but one Church.
II. We may now look at the tent of goats’ hair, which formed a covering for the
Tabernacle. The curtains of goats’ hair were emblematical of the righteousness of Christ,
which is the justification of the Church. These curtains were joined together by clasps of
brass. “And he made fifty taches of brass to couple the tent together, that it might be
one.” Brass is an emblem of strength. “In the Lord shall one say, have I righteousness
and strength.” “In the Lord Jehovah “—Jehovah Tsidkenu—“is everlasting strength.”
May we not have an emblem in these two large goats’ hair curtains, of righteousness in
its twofold aspect? Christ’s righteousness imputed is our justification. Christ’s
righteousness imparted is our sanctification. We cannot have one without the other;
they must be in our experience “coupled together.” Jesus Christ is our Righteousness
and our Sanctification (1Co_1:30). Christ for us is our perfect righteousness. Christ in us
is our perfect sanctification.
III. Over the tent was a covering of rams’ skins dyed red. Beautiful emblem of the
protecting blood of Christ.
IV. Above the covering of rams’ skins dyed red was a covering of badgers’ skins. These

24. skins were probably dyed blue. Perhaps a part were dyed purple. If so there would be
seen on the outside, as well as the inside, “the blue, purple, and scarlet.” This outside
covering teaches us that the Church is under the protection of heaven. The blue skins
were over the red skins. Heaven only protects the blood marked. “Kept by the power of
God.” (R. E. Sears.)
The beauty of holiness within
Observe:
1. As the outside of the Tabernacle was coarse and rough, the beauty all lying within,
so those in whom God dwells must labour to be better than they seem to be.
Hypocrites put the best side outward, like whited sepulchres, but “the king’s
daughter is all glorious within” (Psa_45:13); in the eye of the world black as the tents
of Kedar, but in the eye of God comely as the curtains of Solomon (Son_1:5). Let our
adorning be that of the hidden man of the heart which God values (1Pe_3:4).
2. Where God places His glory, He will create a defence; even on the habitations of
the righteous there shall be a covert (Isa_6:5-6). The protection of Providence shall
always be upon the beauty of holiness (Psa_27:5). (A. Nevin, D. D.)
The curtains
The materials used in the manufacture of this fabric were precisely the same as those
which formed the vail; a different arrangement, however, is adopted as to the “fine
linen.” In the vail, the blue first meets the eye; and the fine linen is last in the series. In
these curtains, the fine linen stands, first, succeeded by the blue and the other colours.
The vail, we know from Heb_10:20, was a type of the Lord Jesus in the days of His flesh,
and was rent when He yielded up the ghost. The curtains, fastened together by golden
taches, seem to foreshadow Christ in resurrection. The same glorious display of God and
man, wondrously united, meets the eye of faith, whether the blessed Lord be
contemplated when sojourning on this earth or raised to the right hand of the Majesty
on high. Resurrection added to Him no new perfections; for He was, while on earth, the
Resurrection and the Life. He was ever perfect. (H. W. Soltau.)
Analogies
The beautiful and costly cherub-curtained habitation bears some analogy to the believer,
to the Church, to Christ, and to heaven.
I. To the believer. God, who dwelt within these curtains, condescends to dwell graciously
in the heart of every true Israelite—“saints are an habitation of God through the Spirit.”
As the Tabernacle was more beautiful within than without, so are God’s children. They
are clothed with the spotless robe of Emmanuel’s righteousness, and adorned with
humility, love, holiness, and heavenly-mindedness.
II. To the church. Believers, of whom the Church is composed, although scattered
among many sects of professing Christians, are yet all one in Christ Jesus. As the
curtains though woven separately were afterwards sewed together and formed two great
curtains, which, when hung, were united into one by means of loops of blue and clasps of

25. gold, so God’s children are knit together by the silver ties of affection and bound
together by the golden clasps of love.
III. To christ. He was the true Tabernacle, which “the Lord pitched and not man.”
IV. To heaven. There angels and saints behold God-shining, not by a mere as symbol He
did within the cherub-curtains, but in the “face of Jesus Christ!” There are those glorious
beings who are mighty in strength (and whose perfections probably were shadowed
forth in the cherubs that stood upon the mercy-seat and adorned roof and walls), even
thousands and tens of thousands of holy angels, guardians of the saints while on earth,
and their companions and fellow-worshippers for ever in the heavenly temple. (W.
Brown.)
The golden and brazen taches
Fifty taches, or clasps of gold, linked together the innermost or beautiful curtains of the
tabernacle. Fifty taches of brass coupled the goats’-hair curtains. By the former one
tabernacle—by the latter one tent was made. The vail, which divided the interior into two
unequal portions, was hung up under the taches. As long as that vail remained entire,
there might be said to be two tabernacles. At the same time, there was an intimation that
the whole interior was but one holy place, in the fact of the curtains that covered, being
connected by the taches, and forming one tabernacle, and one tent above it. All priestly
service is now conducted in the holiest. Heaven itself is the place where Christ appears in
the presence of God for us. The fifty taches of gold may be so many distinct
presentations of the glories of Christ, expressed in His various names and titles, as seen
crowned with glory and honour upon the throne of God. The taches of brass may exhibit
the same names and titles as appertaining to Him when He was on earth, the Second
Man, the Lord from heaven; as it will be found that the brass is used as a type of the
Lord on earth in suffering and trial; while the gold has a resurrection aspect of the same
glorious One. He has, as risen from the dead, retaken His own glorious titles; having, for
the joy set before Him, endured the cross. The brazen taches seem appropriately to knit
together the curtains of goats’ hair, which proclaim to us His sorrows and sufferings on
the tree; while the golden taches, as appropriately coupled together the beautiful
curtains, which manifest Him as received up in glory, because of the perfection of His
labour and service in suffering on earth. (H. W. Soltau.)
The coverings of the Tabernacle
The coverings of the Tabernacle were four in number, viz., badgers’skins, rams’skins
dyed red, goats’hair, and the embroidered covering. Much difficulty has been felt, and is
still felt, as to the animal which in our translation is called a badger. Some think it was a
seal, and that the entire Tabernacle, excepting the east end where the door was placed,
was covered with seals’skin. Others think that this covering was made of the skins of a
species of stag goat; but be this as it may, it is clear that the outer covering was made of
some hard and durable substance; so hard was it that shoes were sometimes made of the
same material (Eze_16:10). In this covering there was nothing beautiful or attractive. I
can suppose a man to have stood at the top of some high hill, and to have looked down
on the long, dark, coffin-like structure, and to have said, “Well, I have heard much about
the Tabernacle as being a very costly building, but I see no beauty at all in this long, dark
tent”; but the priests who had been within could tell of gold, and silver, and the richest

26. embroidery to be seen there. It was all glorious within, but rough and unsightly without.
This badger skin covering sets forth the humility of Christ when on earth among men,
who, judging of Him according to the outward appearance, said, “He hath no form nor
comeliness; there is no beauty in Him that we should desire Him”; so they despised and
rejected Him (Isa_53:2-3). But we know there was much in Christ which did not meet
the eye of men generally; and those who, taught of the Father, knew Him as the Christ
the Son of the living God (Mat_16:16-17) were attracted to Him, for He was to them the
“chiefest among ten thousand and altogether lovely” (Son_5:10; Son_5:16). The rough
badger skin outside was as needful as was the beautiful covering underneath; and the
humility of Christ was as needful for us, and for the glory of God, as was His exaltation.
This covering of badgers’ skins was thick enough and hard enough to be an effectual
protection from the rain, dew, and fine sand of the desert, and nothing could get through
it to stain the fine linen or to dim the gold within. This shadows forth to us the holy
determination of Christ to stand as a faithful and true witness for God on earth: the truth
was in Him, and He kept it to the end. (G. Rodgers.)
The rams’skins dyed red
This red covering was probably made of the skins of rams which had been devoted to
God, and had suffered death as burnt-offerings—not as sin-offerings. The skin of the sin-
offering was burnt to ashes outside the camp (Lev_4:11-12), but the skin of the burnt-
offering belonged to the priest who offered it to God (Lev_7:8). If the badger-skin
covering sets forth the humility of Christ, this covering dyed red sets forth the depth of
His humility. This blood-red skin reminds me of Him who when pressed, crushed, and
distressed in the garden of Gethsemane, did “sweat as it were great drops of blood.” (G.
Rodgers.)
The goats’-hair covering
This was the only covering that was permitted to hang over any part of the east end of
the Tabernacle. The eleventh breadth, hanging over the door, would meet the eye of the
worshipper the moment he came within the gate of the court. The spiritual teaching of
this I think to be of the greatest importance, as we shall see when we understand what
particular aspect of our blessed Jesus this covering was designed to teach. Observe, first
of all, that the sin-offering whose blood was carried into the holy of holies, and sprinkled
on the mercy-seat, and before the mercy-seat, to make an atonement for the people of
Israel, was a goat (Lev_16:15-16). This was “the blood of sprinkling,” of which we read so
much in the Bible. With this blood in his hand, the high priest entered once a year, and
stood in the presence of God. This was the blood which he offered for the errors of the
people, and which made atonement for them. This was the blood at which God looked,
and with which He was satisfied; it had a voice, and spoke better things than the blood of
Abel. When it was sprinkled on the mercy-seat, which covered up the tables of the law, it
seemed to speak to God of punishment which had been borne and of a life which had
been given up. Observe again, the animal that bore away the sins of the people into the
wilderness, where they were found no more, was a goat. I refer to the scapegoat, of
which we read in Lev_16:1-34. This goat going away with the people’s sins would show
those outside of the Tabernacle what the blood of the slain goat had done within the vail,
viz., that it had put away sin and had set them free; and as they gazed on the folded part
of goats’-hair cloth, as it hung over the east end of the Tabernacle, it would seem to

27. preach the gospel to them by reminding them how their sin was put away on the tenth
day of the seventh month. It would speak of abounding grace, telling them that they had
received double for all their sins. The first covering told us of the humility of Christ; the
next told us of the depth of His humility; this tells us of the blessed results of His
suffering and death, viz., that the sins of the Lord’s people are put away, for ever put
away. (G. Rodgers.)
2 All the curtains are to be the same size—twenty-
eight cubits long and four cubits wide.[a]
GILL, "The length of one curtain shall be twenty eight cubits,.... Or fourteen
yards:
and the breadth of one curtain four cubits; or two yards; according to the
common notion of a cubit being half a yard; but if, as Dr. Cumberland says, the Jewish
and Egyptian cubit was three inches longer, this will make a considerable difference in
the length and breadth of those curtains, especially in the former:
and everyone of the curtains shall have one measure; be of equal length and
breadth.
JAMISO ,"length — Each curtain was to be fifteen yards in length and a little
exceeding two in breadth.
K&D, "The length of each piece was to be 28 cubits, and the breadth 4 cubits, one
measure for all; and five of these pieces were to be “joined together one to another,” i.e.,
joined or sewed together into a piece of 28 cubits in length and 20 in breadth, and the
same with the other five.
ELLICOTT, "(2) The length . . . eight and twenty cubits.—Mr. Fergusson has
shown that to cover over a space twenty cubits wide with a roof, the two sides of
which should meet at a right angle, a tent-cloth almost exactly twenty-eight cubits
long would be required.
PULPIT, "Exodus 26:2

28. Eight and twenty cubits. This is the exact length required for a rectangular tented
roof over such a space, which should descend (as tent roofs usually do) within about
seven feet of the ground. The comparison made in Exodus 26:12, Exodus 26:13,
between the fine linen covering of the mishkan and the goats' hair covering of the
"tent," implies that the one was directly under the other, and that both were
arranged in the same way. The breadth of four cubits. This gives for the entire
length of the curtain (4 by 10), 40 cubits, or ten cubits more than the length of the
boarded space. The roof must thus have been advanced some distance in front of the
tabernacle proper, or rectangular boarded space. Every one of the curtains shall
have one measure. They shall all, i.e; have the same measure.
3 Join five of the curtains together, and do the
same with the other five.
BAR ES, "Exo_26:3
Each curtain formed of five breadths (see Exo_26:1), was 42 feet in length and 30 feet
in breadth, taking the cubit at 18 inches.
GILL, "The five curtains shall be coupled together one to another,.... Five of
the ten curtains were to be sewed together, and make as it were one curtain:
and other five curtains shall be coupled one to another: the other five were to
be joined together in like manner, and so made two large pieces of tapestry of fourteen
yards long and ten broad, according to the common account of a cubit, but were much
longer and broader.
JAMISO ,"The five curtains shall be coupled together one to another, etc.
— so as to form two grand divisions, each eleven yards wide.
K&D, "
ELLICOTT, "(3) The five curtains.—It is anomalous that the article should be used
here. Probably it has crept in from “the curtains” of the preceding verse. The
meaning is that five “breadths” should be sewn together to form one curtain, and
five other “breadths” to form another, and then that the two curtains so formed
should be joined into one by means of “loops” and “taches.” The object of making

29. two curtains instead of one was clearly portability. The entire covering would have
been too heavy and too bulky to be conveniently carried in one piece.
PULPIT, "Exodus 26:3
When the ten "breadths" had been woven, five were to be sewn together to form one
portion of the awning, and the other five to form another portion, the reason for this
being, probably, that if all the ten breadths had been sewn together, the awning
would have been too cumbrous to have been readily folded together, or easily
conveyed when the people journeyed.
4 Make loops of blue material along the edge of
the end curtain in one set, and do the same with
the end curtain in the other set.
BAR ES, "Exo_26:4
The meaning appears to be, “And thou shalt make loops of blue on the edge of the one
breadth (which is) on the side (of the one curtain) at the coupling; and the same shalt
thou do in the edge of the outside breadth of the other (curtain) at the coupling.” The
“coupling” is the uniting together of the two curtains: (“selvedge” is the translation of a
word signifying extremity or end).
GILL, "And thou shall make loops of blue upon the edge of the one
curtain,.... The first large curtain, consisting of five sewed together, at the edge of that:
from the selvedge in the coupling; where it was to be coupled with the other great
curtain; "loops" or "eyelet holes" (h), were to be made: these were not wove with the
curtains, for they were not to be upon all of them, only at the two outermost of the
largest ones, and therefore were made afterwards, probably with the needle:
and likewise shall thou make in the uppermost edge of another curtain, in
the coupling of the second; loops also were to be made on the outermost edge of
another curtain belonging to the second great curtain, where it was to be coupled with
the first.
K&D, "They were also to make 50 hyacinth loops “on the border of the one piece of

30. tapestry, from the end in the join,” i.e., on the extreme edge of the five pieces that were
sewed together; and the same “on the border of the last piece in the second joined
tapestry.” Thus there were to be fifty loops in each of the two large pieces, and these
loops were to be ‫ּת‬‫ל‬‫י‬ ִ ֵ‫ק‬ ַ‫מ‬ “taking up the loops one the other;” that is to say, they were to
be so made that the loops in the two pieces should exactly meet.
PETT, "Exodus 26:4-6
“And you shall make loops of bluey-violet on the edge of the one curtain along the
woven edge in the set, and in the same way you shall make loops on the outmost
edge of the curtain in the second set. You will make fifty loops on the one curtain,
and you will make fifty loops on the edge of the curtain in the second set. The loops
shall be opposite one another. And you will make fifty clasps of gold and couple the
curtains one to another with the clasps, and the Dwelling-place shall be one.”
The use of loops and clasps was a popular method of joining curtains together in the
Ancient ear East and is still used today. The two curtains were joined by fifty
loops. They could thus be split apart for travelling. When fitting together the whole
would be flung over the framework described below forming the Dwelling-place.
This would then be protected by a goat-hair covering so that the curtains were only
seen from the inside.
Paul uses these fittings and framework of the Tabernacle as a picture of God’s
careful concern for His people (Ephesians 2:21).
ELLICOTT, "(4) From the selvedge in the coupling.—Rather, at the coupling. The
selvedge, i.e., nearest to the place where the two curtains were to be coupled
together.
5 Make fifty loops on one curtain and fifty loops
on the end curtain of the other set, with the loops
opposite each other.
BAR ES, "Exo_26:5
The words “in the edge,” etc. mean, “on the edge of the breadth that is at the coupling
in the second (curtain).”

31. GILL, "Fifty loops shalt thou make in the one curtain,.... In the first great
curtain, or in the outermost of the five that were sewed together:
and fifty loops shalt thou make in the edge of the curtain that is in the
coupling of the second; as many also were to be made in the outermost of the second
great curtain where it was to be coupled with the first:
that the loops may take hold one of another; or rather that they might answer to
one another in both curtains; for the loops could not take hold of one another, only were
made to meet together by the taches, hooks, or clasps put into them, next mentioned.
ELLICOTT, "(5) That the loops may take hold one of another.—Rather,
correspond one to another. They were not to “take hold,” but to be attached by
golden links.
Taches, or clasps. These might be split-rings, or links like modern sleeve-links.
And it shall be one tabernacle.—Rather, and (so) the tabernacle shall be one. The
division of the curtain which formed the roof into two portions tended to make a
division in the tabernacle itself. To prevent this, the two curtains were to be so
looped together as to be practically one. Thus the tabernacle itself became one.
6 Then make fifty gold clasps and use them to
fasten the curtains together so that the tabernacle
is a unit.
BAR ES, "Exo_26:6
Taches of gold - Each “tache,” or clasp, was to unite two opposite loops.
Couple the curtains - i. e. couple the two outside breadths mentioned in Exo_26:4.
GILL, "And thou shalt make fifty taches of gold,.... Which some render "buttons"
(i), others "hooks" (k) they seem to be "clasps"; the use of them follows:
and couple the curtains together with the taches; the two great curtains were
made out of the ten, which had in them fifty(i) ‫קרסי‬ "fibulas", Tigurine version, Vatablus
(k) "Uncinos", Pagninus, Montanus, Drusius; so the Targums of Onkelos and Jonathan.

32. JAMISO ,"taches — clasps; supposed in shape, as well as in use, to be the same as
hooks and eyes.
K&D, "Fifty golden clasps were also to be made, to fasten the pieces of drapery (the
two halves of the tent-cloth) together, “that it might be a dwelling-place.” This
necessarily leads to Bähr's conclusion, that the tent-cloth, which consisted of two halves
fastened together with the loops and clasps, answering to the two compartments of the
dwelling-place (Exo_26:33), enclosed the whole of the interior, not only covering the
open framework above, but the side walls also, and therefore that it hung down inside
the walls, and that it was not spread out upon the wooden framework so as to form the
ceiling, but hung down on the walls on the outside of the wooden beams, so that the
gilded beams were left uncovered in the inside. For if this splendid tent-cloth had been
intended for the ceiling only, and therefore only 30 cubits had been visible out of the 40
cubits of its breadth, and only 10 out of the 28 of its length-that is to say, if not much
more than a third of the whole had been seen and used for the inner lining of the
dwelling, - that is to say, if not much more than a third of the whole had been seen and
used for the inner lining of the dwelling, - it would not have been called “the dwelling” so
constantly as it is (cf. Exo_36:8; Exo_40:18), nor would the goats'-hair covering which
was placed above it have been just as constantly called the “tent above the dwelling”
(Exo_26:7; Exo_36:14; Exo_40:19). This inner tent-cloth was so spread out, that whilst
it was fastened to the upper ends of the beams in a way that is not explained in the text,
it formed the ceiling of the whole, and the joining came just above the curtain which
divided the dwelling into two compartments. One half therefore, viz., the front half,
formed the ceiling of the holy place with its entire breadth of 20 cubits and 10 cubits of
its length, and the remaining 18 cubits of its length hung down over the two side walls, 9
cubits down each wall, - the planks that formed the walls being left uncovered, therefore,
to the height of 1 cubit from the ground. In a similar manner the other half covered the
holy of holies, 10 cubits of both length and breadth forming the ceiling, and the 10 cubits
that remained of the entire length covering the end wall; whilst the folds in the corners
that arose from the 9 cubits that hung down on either side, were no doubt so adjusted
that the walls appeared to be perfectly smooth. (For further remarks, see Exo_39:33.)
PULPIT, "Exodus 26:6
The Authorised Version gives the sense fairly. The two curtains, each composed of
five "breadths," were to be united by means of one hundred loops, fifty on each
curtain, which were to be coupled together by fifty "taches" or clasps. The loops
were to be of the "blue" material used generally in the textile fabrics of the
tabernacle (Exodus 25:4; Exodus 26:1, Exodus 26:31, Exodus 26:36), and the
"taches" or clasps were to be of gold. In this way the covering of the mishkan was to
be completed.

33. 7 “Make curtains of goat hair for the tent over the
tabernacle—eleven altogether.
BAR ES, "Exo_26:7
A covering upon the tabernacle - A tent over the tabernacle. The Hebrew word
here used, is the regular one for a tent of skins or cloth of any sort.
CLARKE, "Curtains of goats’ hair - Stuff made of goats’ hair. See Clarke’s note
on Exo_25:4. This was the second covering.
GILL, "And thou shalt make curtains of goats' hair,.... Jarchi calls it the flower
or down of goats, the softer and finer part of their hair, which was spun by women, as
appears from Exo_35:26, and was made up into a stuff somewhat like our camelot; these
curtains were coarser than the former, and were made to be put over them, to preserve
them from the weather, as it follows:
to be a covering upon the tabernacle: which, by the curtains of linen coupled
together, became one tabernacle, as in the preceding verse: and these curtains were to be
a tent or covering over them: they were somewhat like, being made of the same matter,
with the coverings with which the ancient Arabs covered their tents, which were made of
goats' hair, as were the tents of Kedar alluded to in Son_1:5, these curtains of goats' hair
denote the outward appearance of Christ in human nature, who, attended with all
human infirmities, excepting sin, was in the form of a servant, in great meanness and
poverty, covered with reproach, and had in the greatest contempt, and especially at the
time of his sufferings and death; though all rich and glorious within, full of grace, and of
all the blessings of grace, of righteousness and life, of light, joy, peace, and comfort for
his people; and may also denote the mean appearance of the church and people of God
outwardly; being, generally speaking, a poor and an afflicted people, subject to the scorn,
reproach, and persecutions of men, but all glorious within, enriched with the grace of
God and righteousness of Christ; and so, in one respect, like these curtains of goats' hair,
and, in another respect, like the curtains of fine linen:
eleven curtains shalt thou make; one more than the other; the reason of which was,
that there might be one at the entrance of the tabernacle, there being no linen curtain
there, see Exo_26:9.
HE RY 7-14, "Moses is here ordered to make a double covering for the tabernacle,
that it might not rain in, and that the beauty of those fine curtains might not be
damaged. 1. There was to be a covering of hair camlet curtains, which were somewhat
larger every way than the inner curtains, because they were to enclose them, and