Discovery Box2 Samuel 6:17
Context6:17 They brought the ark of the Lord and put it in its place 1 in the middle of the tent that David had pitched for it. Then David offered burnt sacrifices and peace offerings before the Lord.
Exodus 26:1-14
Context26:1 2 “The tabernacle itself 3 you are to make with 4 ten curtains of fine twisted linen and blue and purple and scarlet; 5 you are to make them with 6 cherubim that are the work of an artistic designer. 26:2 The length of each 7 curtain is to be forty-two feet, and the width of each curtain is to be six feet 8 – the same size for each of the curtains. 26:3 Five curtains are to be joined, 9 one to another, 10 and the other 11 five curtains are to be joined, one to another. 26:4 You are to make loops of blue material along the edge of the end curtain in one set, and in the same way you are to make loops 12 in the outer edge of the end curtain in the second set. 26:5 You are to make fifty loops on the one curtain, and you are to make fifty loops on the end curtain which is on the second set, so that the loops are opposite one to another. 13 26:6 You are to make fifty gold clasps and join the curtains together with the clasps, so that the tabernacle is a unit. 14
26:7 “You are to make curtains of goats’ hair 15 for a tent over the tabernacle; 16 you are to make 17 eleven curtains. 26:8 The length of each 18 curtain is to be forty-five feet, and the width of each curtain is to be six feet – the same size for the eleven curtains. 26:9 You are to join five curtains by themselves and six curtains by themselves. You are to double over 19 the sixth curtain at the front of the tent. 26:10 You are to make fifty loops along the edge of the end curtain in one set and fifty loops along the edge of the curtain that joins the second set. 26:11 You are to make fifty bronze clasps and put the clasps into the loops and join the tent together so that it is a unit. 20 26:12 Now the part that remains of the curtains of the tent – the half curtain that remains will hang over at the back of the tabernacle. 21 26:13 The foot and a half 22 on the one side and the foot and a half on the other side of what remains in the length of the curtains of the tent will hang over the sides of the tabernacle, on one side and the other side, to cover it. 23
26:14 “You are to make a covering 24 for the tent out of ram skins dyed red and over that a covering of fine leather. 25
Exodus 40:21
Context40:21 And he brought the ark into the tabernacle, hung 26 the protecting curtain, 27 and shielded the ark of the testimony from view, just as the Lord had commanded Moses.
Exodus 40:1
Context40:1 28 Then the Lord spoke to Moses: 29
Exodus 16:1-2
Context16:1 30 When 31 they journeyed from Elim, the entire company 32 of Israelites came to the Desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus 33 from the land of Egypt. 16:2 The entire company 34 of Israelites murmured against Moses and Aaron in the desert.
Exodus 1:4
Context1:4 Dan and Naphtali, Gad and Asher.
[6:17] 1 tc The Syriac Peshitta lacks “in its place.”
[26:1] 2 sn This chapter is given over to the details of the structure itself, the curtains, coverings, boards and walls and veil. The passage can be studied on one level for its function both practically and symbolically for Israel’s worship. On another level it can be studied for its typology, for the tabernacle and many of its parts speak of Christ. For this one should see the commentaries.
[26:1] 3 tn The word order in Hebrew thrusts the direct object to the front for particular emphasis. After the first couple of pieces of furniture are treated (chap. 25), attention turns to the tabernacle itself.
[26:1] 4 tn This is for the adverbial accusative explaining how the dwelling place is to be made.
[26:1] 5 sn S. R. Driver suggests that the curtains were made with threads dyed with these colors (Exodus, 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains.
[26:1] 6 tn The construction is difficult in this line because of the word order. “Cherubim” is an adverbial accusative explaining how they were to make the curtains. And מַעֲשֵׂה חֹשֵׁב (ma’aseh khoshev) means literally “work of a designer”; it is in apposition to “cherubim.” The Hebrew participle means “designer” or “deviser” so that one could render this “of artistic designs in weaving” (S. R. Driver, Exodus, 280-81). B. Jacob says that it refers to “artistic weavers” (Exodus, 789).
[26:2] 7 tn Heb “one” (so KJV).
[26:2] 8 tn Heb “twenty-eight cubits” long and “four cubits” wide.
[26:3] 9 tn This is the active participle, not the passive. It would normally be rendered “joining together.” The Bible uses the active because it has the result of the sewing in mind, namely, that every curtain accompanies another (U. Cassuto, Exodus, 348).
[26:3] 10 tn Heb “a woman to her sister,” this form of using nouns to express “one to another” is selected because “curtains” is a feminine noun (see GKC 448 §139.e).
[26:3] 11 tn The phrase “the other” has been supplied.
[26:4] 12 tn Here “loops” has been supplied.
[26:5] 13 tn Heb “a woman to her sister.”
[26:6] 14 tn Heb “one”; KJV “it shall be one tabernacle”; NRSV “that the tabernacle may be one whole”; NLT “a single unit.”
[26:7] 15 sn This chapter will show that there were two sets of curtains and two sets of coverings that went over the wood building to make the tabernacle or dwelling place. The curtains of fine linen described above could be seen only by the priests from inside. Above that was the curtain of goats’ hair. Then over that were the coverings, an inner covering of rams’ skins dyed red and an outer covering of hides of fine leather. The movement is from the inside to the outside because it is God’s dwelling place; the approach of the worshiper would be the opposite. The pure linen represented the righteousness of God, guarded by the embroidered cherubim; the curtain of goats’ hair was a reminder of sin through the daily sin offering of a goat; the covering of rams’ skins dyed red was a reminder of the sacrifice and the priestly ministry set apart by blood, and the outer covering marked the separation between God and the world. These are the interpretations set forth by Kaiser; others vary, but not greatly (see W. C. Kaiser, Jr., “Exodus,” EBC 2:459).
[26:7] 16 sn This curtain will serve “for a tent over the tabernacle,” as a dwelling place.
[26:7] 17 tn Heb “you will make them”
[26:9] 19 sn The text seems to describe this part as being in front of the tabernacle, hanging down to form a valence at the entrance (S. R. Driver, Exodus, 284).
[26:12] 21 sn U. Cassuto (Exodus, 353) cites b. Shabbat 98b which says, “What did the tabernacle resemble? A woman walking on the street with her train trailing behind her.” In the expression “the half of the curtain that remains,” the verb agrees in gender with the genitive near it.
[26:13] 22 tn Literally “cubit.”
[26:13] 23 sn U. Cassuto states the following: “To the north and to the south, since the tent curtains were thirty cubits long, there were ten cubits left over on each side; these covered the nine cubits of the curtains of the tabernacle and also the bottom cubit of the boards, which the tabernacle curtains did not suffice to cover. It is to this that v. 13 refers” (Exodus, 353).
[26:14] 24 sn Two outer coverings made of stronger materials will be put over the tent and the curtain, the two inner layers.
[26:14] 25 tn See the note on this phrase in Exod 25:5.
[40:21] 26 tn Heb “set up,” if it includes more than the curtain.
[40:21] 27 tn Or “shielding” (NIV); Heb “the veil of the covering” (cf. KJV).
[40:1] 28 sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the
[40:1] 29 tn Heb “and Yahweh spoke to Moses, saying.”
[16:1] 30 sn Exod 16 plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10,” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36).
[16:1] 31 tn The sentence begins with a preterite and vav (ו) consecutive, which can be subordinated to the next clause with the preterite and vav consecutive. Here it has been treated as a temporal clause.
[16:1] 32 tn The word is often rendered “congregation” (so KJV, ASV, NASB, NRSV), but the modern perception of a congregation is not exactly what is in mind in the desert. Another possible rendering is “community” (NAB, NIV, NCV, TEV) or “assembly.” The Hebrew word is used of both good and bad groups (Judg 14:8; Ps 1:5; 106:17-18).
[16:1] 33 tn The form in the text is לְצֵאתָם (lÿtse’tam, “after their going out”). It clearly refers to their deliverance from Egypt, and so it may be vividly translated.
