King James Version
Exodus 40
38 verses with commentary
Setting Up the Tabernacle
And the LORD spake unto Moses, saying,
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KJV Study Commentary
<strong>The LORD spake unto Moses</strong> (וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה, vayedaber YHWH el-Mosheh)—the verb דָּבַר (<em>davar</em>, to speak) introduces divine instruction for erecting the completed tabernacle. This formulaic opening appears 38 times in Exodus, establishing Moses' unique prophetic authority as the one to whom YHWH speaks directly (Numbers 12:6-8).<br><br>Exodus 40 brings the book...
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XL.
THE INSTRUCTIONS FOR THE UPREARING OF THE TABERNACLE.
(1-8) Though the work was now complete, and all the parts of the Tabernacle made ready, Moses did not at once proceed to erect it. As when he first went up into Sinai (Exodus 24:16), so now, he waited for a Divine summons, a distinct command fixing the time for him to do that which he knew that he had to do. There is an importance and a fit...
Read full commentary →On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation.
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KJV Study Commentary
God commands Moses to erect the tabernacle 'on the first day of the first month' (בְּאֶחָד לַחֹדֶשׁ הָרִאשׁוֹן, be'echad laChodesh haRishon). This date marks a new beginning—the first month (Abib/Nisan) is Israel's redemption month (Exodus 12:2), and the first day signifies inauguration. Nearly one year after Exodus (19:1), the tabernacle's erection signals covenant completion. The specific date t...
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(2) **On the first day of the first month.**—The Israelites had quitted Egypt on the fourteenth day of the first month, Abib (Exodus 12:6). They had reached the wilderness of Sinai in the course of the third month, Sivan, and encamped in front of Sinai shortly after (Exodus 19:1-2). The two long absences of Moses in the Mount had occupied nearly three months, and were separated by an interval prob...
Read full commentary →And thou shalt put therein the ark of the testimony, and cover the ark with the vail.
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Moses must place the ark of testimony (אֲרוֹן הָעֵדוּת, aron ha'edut) and 'cover the ark with the vail' (וְסַכֹּתָ עַל־הָאָרֹן, vesakota al-ha'aron). The ark's primacy—mentioned first despite being placed last/deepest—teaches that God's law (testimony inside) stands central to covenant. The veil 'covering' (סָכַךְ, sakhakh, to screen/protect) the ark separates God's holy presence from sinful peopl...
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(3) **Thou shalt put therein the ark of the testimony.**—The most precious of the objects which the tabernacle was to contain was to be placed in it; first. Then immediately it was to be covered up with the vail.
And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof. the things: Heb. the order thereof
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KJV Study Commentary
The table and showbread 'set in order' (וְעָרַכְתָּ אֶת־עֶרְכּוֹ, ve'arakhta et-erkho, arrange its arrangement) plus the candlestick with lamps 'set up' (וְהַעֲלִיתָ, veha'alita, cause to ascend/light) establish worship order. The Hebrew עָרַךְ (arakh, to arrange) emphasizes pattern and sequence—God's worship follows design, not improvisation. The bread (provision) and light (illumination) symboli...
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(4) **The table.**—The “table of shewbread” is thus commonly designated. (See Exodus 35:13; Exodus 37:10; Exodus 39:36; Exodus 40:22.)
**And set in order the things . . . —**The twelve loaves are the “things” specially intended (see Exodus 40:23). Whether the frankincense also is glanced at (Leviticus 24:7) may be doubted. It was perhaps an addition to the earliest ritual.
**The candlestick.**—See...
Read full commentary →And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle.
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The golden incense altar 'before the ark' (לִפְנֵי אֲרוֹן, lifnei aron) positioned prayer closest to God's presence (though separated by the veil). The 'hanging for the door' (מָסַךְ הַפֶּתַח, masakh haPetach, screen of entrance) separated the Holy Place from the courtyard, creating graduated holiness—courtyard, Holy Place, Most Holy Place. This teaches that approaching God involves increasing con...
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(5) **Thou shalt set the altar of gold . . . before the ark.**—Not inside the vail, but outside, in the Holy Place; nearer, however, to the vail than either the table or the candlestick. (See Note 1 on Exodus 30:6.)
**The hanging of the door**—i.e., the curtain at the entrance to the Tabernacle (Exodus 26:36; Exodus 36:37, &c.).
Jamieson-Fausset-Brown Bible Commentary
**17-22. he made the candlestick of pure gold--**Practical readers will be apt to say, "Why do such works with the hammer, when they could have been cast so much easier--a process they were well acquainted with?" The only answer that can be given is, that it was done according to order. We have no doubt but there were reasons for so distinctive an order, something significant, which has not been r...
Read full commentary →And thou shalt set the altar of the burnt offering before the door of the tabernacle of the tent of the congregation.
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The bronze altar of burnt offering 'before the door' (לִפְנֵי פֶּתַח, lifnei petach) establishes sacrifice as prerequisite for entry. Before accessing the Holy Place (prayer, fellowship, service), worshippers must pass the bronze altar (atonement). This sequence teaches the gospel order: justification precedes sanctification, forgiveness precedes fellowship, blood before blessing. The altar's bron...
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(6) **The altar of the burnt-offering.**—See Exodus 27:1-8.
Jamieson-Fausset-Brown Bible Commentary
**17-22. he made the candlestick of pure gold--**Practical readers will be apt to say, "Why do such works with the hammer, when they could have been cast so much easier--a process they were well acquainted with?" The only answer that can be given is, that it was done according to order. We have no doubt but there were reasons for so distinctive an order, something significant, which has not been r...
Read full commentary →And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein.
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KJV Study Commentary
The laver 'between the tent and the altar' with water for washing teaches that cleansing follows sacrifice and precedes service. Priests washed hands and feet before entering the tent (v. 31-32), teaching that justified saints need sanctification for fellowship. The laver's position—after altar (justification) but before tent (communion)—illustrates salvation's order. The water symbolizes the Word...
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(7) **The laver. **Comp. Exodus 30:18. Its proper place was close to the door of the Tabernacle, since the priests had to wash their hands and feet at it every time that they set foot within the Tabernacle (Exodus 30:19-20).
Jamieson-Fausset-Brown Bible Commentary
**17-22. he made the candlestick of pure gold--**Practical readers will be apt to say, "Why do such works with the hammer, when they could have been cast so much easier--a process they were well acquainted with?" The only answer that can be given is, that it was done according to order. We have no doubt but there were reasons for so distinctive an order, something significant, which has not been r...
Read full commentary →And thou shalt set up the court round about, and hang up the hanging at the court gate.
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The courtyard hangings 'round about' with its gate hanging establish sacred boundaries. The white linen curtains separated holy space from common camp, teaching that God's dwelling requires separation from profanity. The courtyard's enclosure, surrounding tabernacle and altar, defined where sacrifice and worship occurred. This prefigures the church's call to be 'separate' (2 Corinthians 6:17) whil...
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(8) **The court **. . . **the hanging.**—See Exodus 27:9-18.
Jamieson-Fausset-Brown Bible Commentary
**17-22. he made the candlestick of pure gold--**Practical readers will be apt to say, "Why do such works with the hammer, when they could have been cast so much easier--a process they were well acquainted with?" The only answer that can be given is, that it was done according to order. We have no doubt but there were reasons for so distinctive an order, something significant, which has not been r...
Read full commentary →And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy.
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KJV Study Commentary
The anointing oil (שֶׁמֶן הַמִּשְׁחָה, shemen haMishchah) consecrating the tabernacle and all its vessels teaches that implements, not just people, require consecration. The Hebrew מָשַׁח (mashach, to anoint) means to smear/spread, indicating complete covering. This anointing 'sanctifies' (וְקִדַּשְׁתָּ, vekidashta, makes holy) by separating common items for sacred use. The oil symbolizes the Holy...
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THE INSTRUCTIONS FOR THE CONSECRATION OF THE TABERNACLE AND THE PRIESTS.
(9-15) Instructions for the consecration of the Tabernacle, its furniture and its vessels, by anointing, and for the consecration of Aaron and his sons by ablution, anointing, and investiture, were attached to those given concerning the setting up of the Tabernacle, and are here recorded, although their execution appears to h...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**17-22. he made the candlestick of pure gold--**Practical readers will be apt to say, "Why do such works with the hammer, when they could have been cast so much easier--a process they were well acquainted with?" The only answer that can be given is, that it was done according to order. We have no doubt but there were reasons for so distinctive an order, something significant, which has not been r...
Read full commentary →And thou shalt anoint the altar of the burnt offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy. most holy: Heb. holiness of holinesses
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KJV Study Commentary
Anointing the bronze altar and vessels 'sanctifies' (וְקִדַּשְׁתָּ, vekidashta) them, making them 'most holy' (קֹדֶשׁ קָדָשִׁים, qodesh qodashim, holy of holies). The bronze altar, though located in the outer courtyard, receives the highest consecration because it bore atoning sacrifice. This teaches that sacrifice's place is supremely holy—Christ's cross, though outside Jerusalem (Hebrews 13:12),...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**17-22. he made the candlestick of pure gold--**Practical readers will be apt to say, "Why do such works with the hammer, when they could have been cast so much easier--a process they were well acquainted with?" The only answer that can be given is, that it was done according to order. We have no doubt but there were reasons for so distinctive an order, something significant, which has not been r...
Read full commentary →And thou shalt anoint the laver and his foot, and sanctify it.
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KJV Study Commentary
Anointing the laver and its base sanctifies the instrument of cleansing. The laver, containing water for washing, represents the Word cleansing believers (Ephesians 5:26; John 15:3). Consecrating the water basin teaches that cleansing itself requires divine enablement—humans can't sanctify themselves. The anointing oil (Spirit) on the laver (Word) illustrates that Scripture's cleansing power comes...
Read full commentary →And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water.
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KJV Study Commentary
Bringing Aaron and his sons 'to the door of the tabernacle' for washing precedes their anointing and consecration (v. 13-15). The public setting ('door,' פֶּתַח, petach) teaches that priestly consecration, though personal, has corporate witness—the community must recognize set-apart leadership. The washing symbolizes cleansing from sin; the location (tabernacle entrance, not private tent) emphasiz...
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(12) **Thou shalt bring Aaron and his sons . . . and wash them.**—See Note on Exodus 29:4. Ablution, investiture, and anointing had all of them been previously appointed to be parts of the consecration service (Exodus 29:4-5; Exodus 29:7, &c.).
And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest's office.
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KJV Study Commentary
Clothing Aaron in 'holy garments' (בִּגְדֵי הַקֹּדֶשׁ, bigdei haQodesh) and anointing him consecrates him for priesthood. The sequence—washing (v. 12), clothing, anointing—teaches purification, covering, and empowerment. The holy garments, detailed in chapter 28 and constructed in chapter 39, represent righteousness enabling ministry. Aaron's anointing prefigures Christ, anointed with the Spirit (...
Read full commentary →And thou shalt bring his sons, and clothe them with coats:
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KJV Study Commentary
Bringing Aaron's sons and clothing them in 'coats' (כֻּתֳּנֹת, kutanot) consecrates the regular priesthood. While Aaron received elaborate high priestly garments, his sons received simpler tunics—yet both robes were holy. This teaches that all believers, as priests (1 Peter 2:9), share common consecration though offices differ. The sons' consecration alongside their father demonstrates multi-gener...
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(14) **Thou shalt bring his sons, and clothe them with coats.**—Rather, *with tunics. *(Comp. Exodus 29:8.)
And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest's office: for their anointing shall surely be an everlasting priesthood throughout their generations.
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KJV Study Commentary
Anointing Aaron's sons establishes their priesthood 'throughout their generations' (לְדֹרֹתָם, ledorotam). The phrase 'everlasting priesthood' (כְּהֻנַּת עוֹלָם, kehunnat olam, perpetual priesthood) teaches covenant continuity—God's priesthood endures across generations until fulfilled in Christ's eternal priesthood (Hebrews 7:24, ἀπαράβατος, permanent/unchangeable). The anointing's efficacy 'for ...
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(15) **Thou shalt anoint them, as thou didst anoint their father.—**By the narrative of Leviticus 8, it would seem that Aaron’s sons were not anointed in the same way as himself. He had the oil poured over his head (Leviticus 8:12; Psalm 133:2). They were merely sprinkled with a mixture of oil and blood (Leviticus 8:30). The difference implied a lower degree of official holiness.
**Their anointing...
Read full commentary →Thus did Moses: according to all that the LORD commanded him, so did he.
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'Thus did Moses; according to all that the LORD commanded him, so did he'—this comprehensive obedience statement (matching 39:32, 42, 43) emphasizes faithful execution. The Hebrew כַּאֲשֶׁר צִוָּה (ka'asher tsivah, as commanded) appears repeatedly in Exodus 39-40, underscoring that acceptable worship follows divine prescription exactly. Moses' obedience contrasts with Aaron's golden calf compromis...
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(16) **Thus did Moses.**—This verse states generally the fact that Moses carried out the entire series of instructions given him in Exodus 40:2-15, but tells us nothing as to the time at which he carried them out. The passage which follows (Exodus 40:17-33) fixes the performance of the first set of instructions (Exodus 40:2-8) to “the first day of the second year.” The narrative of Leviticus 8 sho...
Read full commentary →And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up.
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KJV Study Commentary
The tabernacle's erection 'on the first day of the first month in the second year' marks a new epoch. The specific date (יוֹם הַחֹדֶשׁ הָרִאשׁוֹן, yom hachodesh harishon) nearly one year after Sinai (Exodus 19:1) teaches that God's dwelling among His people follows redemption (Passover, first month) and revelation (law giving). The timing demonstrates divine patience—after the golden calf interrup...
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THE UPREARING OF THE TABERNACLE.
(17) **On the first day of the month . . . the tabernacle was reared up.**—The Tabernacle was so constructed as to be capable of being rapidly both put together and taken to pieces. The erection of the framework, and the stretching upon it of the fine linen and goats’-hair coverings, must have been the main difficulty. But the family of Abraham had been familiar wi...
Read full commentary →And Moses reared up the tabernacle, and fastened his sockets, and set up the boards thereof, and put in the bars thereof, and reared up his pillars.
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KJV Study Commentary
Moses' erection of the tabernacle—'reared up' (וַיָּקֶם, vayaqem, caused to stand)—emphasizes human agency under divine direction. Moses personally 'fastened' (נָתַן, natan, gave/set) sockets, 'set up' (שָׂם, sam, placed) boards, 'put in' (נָתַן, natan) bars, and 'reared up' (הֵקִים, heqim) pillars. The detailed verbs teach that God's work requires human action—divine sovereignty includes human re...
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(18) **Moses . . . fastened his sockets.**—The stability of the Tabernacle must have depended almost entirely upon the sockets. These were of some considerable weight (Exodus 38:27), but they cannot by their mere weight have sustained the fabric in an upright position. It is reasonable to suppose that they were let into the ground to a depth of some feet. The erection necessarily commenced with th...
Read full commentary →And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon it; as the LORD commanded Moses.
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KJV Study Commentary
'He spread abroad the tent over the tabernacle' (וַיִּפְרֹשׂ אֶת־הָאֹהֶל, vayifros et-ha'ohel)—the coverings protected the tabernacle structure. The layered coverings—linen (beauty), goats' hair (provision), rams' skins (sacrifice), seals' skins (protection)—taught diverse aspects of God's character. The verb פָּרַשׂ (paras, to spread/stretch) indicates complete covering; nothing remained exposed....
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(19) **He spread abroad the tent over the tabernacle.**—Erected, *i.e., *the wooden framework, with the covering of goats’-hair, which formed the true tent (’*ohel*)*, *and so roofed in the Tabernacle (*mishkan*).
**Put the covering . . . above upon it.**—“The covering” (*miksêh*) is the outer protection of rams’ skins and seals’ skins. (See Exodus 26:14.)
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 38 Ex 38:1-31. Furniture of the Tabernacle.
**1. the altar of burnt offering--**The repetitions are continued, in which may be traced the exact conformity of the execution to the order.
And he took and put the testimony into the ark, and set the staves on the ark, and put the mercy seat above upon the ark:
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KJV Study Commentary
Moses took the testimony (הָעֵדֻת, ha'edut, i.e., the Ten Commandments) and 'put it into the ark' (וַיִּתֵּן אֶל־הָאָרֹן, vayitten el-ha'aron). The law tablets, inscribed by God's finger (Exodus 31:18), stood central in the ark, teaching that God's word is the covenant foundation. The staves enabled portable access to God's presence—He traveled with His people, not confined to a location. The merc...
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(20) **He took and put the testimony into the ark.**—By “the testimony” we must understand the two tables of stone, written with the finger of God, which Moses had brought down with him from the top of Sinai on his last visit (Exodus 34:29). On the use of the word “testimony” in this sense, see Note to Exodus 25:16. It is not proved by this passage that the Ark held nothing but “the testimony.”
**...
Read full commentary →And he brought the ark into the tabernacle, and set up the vail of the covering, and covered the ark of the testimony; as the LORD commanded Moses.
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KJV Study Commentary
The veil (פָּרֹכֶת, parokhet) screening the ark creates the Most Holy Place (קֹדֶשׁ הַקֳּדָשִׁים, qodesh haQodashim, Holy of Holies), separating God's immediate presence from sinful humanity. The verb סָכַךְ (sakhakh, covered/screened) emphasizes protective barrier—sin cannot approach holiness without mediation. Only the high priest entered, once yearly with blood (Leviticus 16), prefiguring Chris...
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(21) **The vail of the covering.**—See Note on Exodus 39:34, and comp, above, Exodus 40:3.
And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the vail.
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KJV Study Commentary
The table's placement 'on the side of the tabernacle northward, without the vail' positions provision in the Holy Place but outside the Most Holy Place. The showbread's accessibility (priests ate replaced loaves weekly, Leviticus 24:9) contrasts with the ark's inaccessibility, teaching that some covenant blessings are immediately accessible while others await consummation. The table's position 'wi...
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(22) **Put the table . . . upon the side of the tabernacle northward.**—On the right hand to one facing towards the vail. Moses may have known the right position from the pattern which was shewed him in the mount (Exodus 25:40).
And he set the bread in order upon it before the LORD; as the LORD had commanded Moses.
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KJV Study Commentary
Moses 'set the bread in order upon' the table (וַיַּעֲרֹךְ עָלָיו עֵרֶךְ לֶחֶם, vaya'arokh alav erekh lechem, arranged upon it an arrangement of bread) 'before the LORD' teaches ordered worship. The Hebrew עָרַךְ (arakh, to arrange) emphasizes pattern—the twelve loaves represented twelve tribes in specific configuration. This prefigures the church's ordered worship (1 Corinthians 14:40) and organi...
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(23) **He set the bread in order upon it.—**Arranged, *i.e., *the twelve loaves in two rows, as was afterwards commanded to be done (Leviticus 24:6).
And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward.
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KJV Study Commentary
The lampstand 'over against the table on the side of the tabernacle southward' creates balanced symmetry—provision (north) opposite illumination (south). This spatial relationship teaches that God's people need both spiritual nourishment (bread/Christ as sustenance) and spiritual insight (light/Christ as illumination). The phrase 'over against' (נֹכַח, nokach, opposite/facing) indicates intentiona...
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(24) **He put the candlestick . . . over against the table.**—Directly opposite to it, on the left hand, as one faced the vail. The light would thus be thrown on the table of shewbread. (See Exodus 25:37.)
And he lighted the lamps before the LORD; as the LORD commanded Moses.
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KJV Study Commentary
'He lighted the lamps before the LORD' (וַיַּעַל הַנֵּרֹת לִפְנֵי יְהוָה, vaya'al haNeirot lifnei YHWH)—the Hebrew עָלָה (alah, caused to ascend/burn) means trimmed wicks and filled with oil so flames ascend properly. The lamps burned continually (Exodus 27:20-21), requiring daily tending—sustained light demands ongoing maintenance. This prefigures believers as lights (Matthew 5:14-16) needing Spi...
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(25) **He lighted the lamps.**—When the proper time came, *i.e., *at even. (Comp. Exodus 30:8; Leviticus 24:3.)
And he put the golden altar in the tent of the congregation before the vail:
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KJV Study Commentary
The golden altar's placement 'before the vail that is by the ark' positions prayer closest to God's presence (though still separated by the veil). The incense's fragrant smoke ascending symbolized prayers rising (Psalm 141:2; Revelation 5:8), teaching that prayer brings believers nearest to God. The golden material signifies prayer's preciousness; the position 'before the vail' indicates prayer's ...
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(26) **He put the golden altar . . . Before the vail.**—In front of the Ark, the mercy-seat, and the place assigned to the Shechinah (Exodus 25:22), but separated from them by the vail. (Comp. Exodus 30:6.)
Jamieson-Fausset-Brown Bible Commentary
**8. laver of brass ... of the looking glasses of the women--**The word mirrors should have been used, as those implements, usually round, inserted into a handle of wood, stone, or metal, were made of brass, silver, or bronze, highly polished [Wilkinson]. It was customary for the Egyptian women to carry mirrors with them to the temples; and whether by taking the looking glasses of the Hebrew women...
Read full commentary →And he burnt sweet incense thereon; as the LORD commanded Moses.
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KJV Study Commentary
'He burnt sweet incense thereon' (וַיַּקְטֵר עָלָיו קְטֹרֶת סַמִּים, vayaqter alav qetoret samim, caused fragrant incense to ascend)—the Hebrew קָטַר (qatar, to burn incense/cause smoke to ascend) emphasizes upward motion toward God. The 'sweet incense' (קְטֹרֶת סַמִּים, qetoret samim, fragrant spice incense) followed a specific recipe (Exodus 30:34-38), teaching that prayer must be according to G...
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(27) **He burnt sweet incense thereon.**—At even, when he lighted the lamps, he also, according to the instructions given him (Exodus 30:8) burnt incense.
Jamieson-Fausset-Brown Bible Commentary
**9. the court--**It occupied a space of one hundred and fifty feet by seventy-five, and it was enclosed by curtains of fine linen about eight feet high, suspended on brazen or copper pillars. Those curtains were secured by rods fastened to the top, and kept extended by being fastened to pins stuck in the ground.
And he set up the hanging at the door of the tabernacle.
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KJV Study Commentary
The hanging (מָסָךְ, masakh, screen/curtain) at the tabernacle door separates the Holy Place from the courtyard, creating graduated holiness—courtyard (accessible to Israel), Holy Place (priests only), Most Holy Place (high priest alone, yearly). This progression teaches that approaching God involves increasing consecration. The door's hanging screened interior ministry from common view, teaching ...
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(28) **The hanging at the door.**—See above, Exodus 40:5, and comp. Exodus 26:36.
Jamieson-Fausset-Brown Bible Commentary
**10. hooks--**The hooks of the pillars in the court were for hanging up the carcasses of the sacrificial beasts--those on the pillars at the entry of the tabernacle were for hanging the sacerdotal robes and other things used in the service.
And he put the altar of burnt offering by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt offering and the meat offering; as the LORD commanded Moses.
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KJV Study Commentary
The bronze altar's placement 'by the door of the tabernacle' ensures that sacrifice precedes all worship. The phrase 'burnt the burnt offering and the meat offering' (וַיַּעַל עָלָיו אֶת־הָעֹלָה, vaya'al alav et-haOlah, caused to ascend upon it the burnt offering) emphasizes upward motion—sacrifice ascends to God. The burnt offering (עֹלָה, olah, that which ascends) symbolizes complete consecratio...
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(29) **He put the altar of burnt offering by the door of the tabernacle.**—On the altar of burnt offering, see Exodus 27:1-8; Exodus 38:1-7. Some preposition has fallen out before the word “door.” Our translators suppose an omission of ’*al, *“at,” but it is more probable that *liphney, *which occurs in Exodus 40:6, is the word omitted. The altar was not “*at *the door,” but “before” or “in front ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11. sockets--**mortices or holes in which the end of the pillars stood.
And he set the laver between the tent of the congregation and the altar, and put water there, to wash withal.
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KJV Study Commentary
The laver's placement 'between the tent of the congregation and the altar' with water for washing establishes the order: sacrifice (altar), cleansing (laver), service (tent). Moses washed at the laver, modeling that leaders aren't exempt from purification. The water symbolizes the Word cleansing believers (Ephesians 5:26; John 15:3). The laver's intermediate position teaches that justification (al...
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(30) **And he set the laver between the tent . . . and the altar.**—On the bronze laver and its position in the Tabernacle, see the Notes on Exodus 30:18.
And Moses and Aaron and his sons washed their hands and their feet thereat:
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Aaron and his sons washing hands and feet at the laver establishes priestly purity requirements. The hands (service) and feet (walk) symbolize conduct and character—ministry requires holiness in deed and direction. The washing's regularity ('when they went into...when they came near,' v. 32) teaches that cleansing is ongoing, not once-for-all—justification occurs once, sanctification continues. Th...
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(31, 32) These verses are parenthetic. They interrupt the narrative of what Moses did “on the first day of the first month,” informing us of the use whereto the laver was applied subsequently. (Comp. Exodus 30:19-21.)
When they went into the tent of the congregation, and when they came near unto the altar, they washed; as the LORD commanded Moses.
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KJV Study Commentary
Aaron and sons washing 'when they went into the tent...when they came near' teaches that service requires preparation. The Hebrew בְּבֹאָם (bevo'am, when they enter) and בְּקָרְבָתָם (beqorvat am, when they draw near) indicate movement toward sacred space demands cleansing. This prefigures New Testament calls to 'draw near' with cleansed hearts (Hebrews 10:22; James 4:8). The washing's repetition ...
Read full commentary →And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work.
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KJV Study Commentary
'He reared up the court round about the tabernacle and the altar' (וַיָּקֶם אֶת־הֶחָצֵר, vayaqem et-heChatser) establishes sacred boundaries. The courtyard's enclosure separated holy space from common camp, teaching that God's dwelling requires distinction from profanity. The phrase 'set up the hanging of the court gate' completes the boundary, creating one entry point—prefiguring Christ, the excl...
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(33) **He reared up the court . . . and set up the hanging.**—On the court, see Exodus 27:9-18. For “the hanging” see Exodus 27:16.
The Glory of the Lord Fills the Tabernacle
Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.
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KJV Study Commentary
THE CLIMAX: 'Then a cloud covered the tent...and the glory of the LORD filled the tabernacle' (וַיְכַס הֶעָנָן...וּכְבוֹד יְהוָה מָלֵא, vayekhas he'anan...ukhevod YHWH male). The cloud (עָנָן, anan) manifests divine presence (Exodus 13:21-22; 19:9; 24:15-18); the glory (כָּבוֹד, kavod, weighty, glorious presence) indicates God's full dwelling. The verb מָלֵא (male, filled) means filled completely—...
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THE DESCENT OF THE GLOEY OF GOD UPON THE TABERNACLE.
(34) **Then a cloud.**—Heb., *the cloud, i.e., *the same cloud that had accompanied the host and directed their journeys from Succoth (Exodus 13:20-22).
**Covered the tent.**—The cloud rested on the tent outside; the “glory of God,”—some ineffably brilliant appearance—entered inside, and “filled” the entire dwelling. It pleased God thus to manif...
Read full commentary →And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.
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'Moses was not able to enter...because the cloud abode thereon, and the glory of the LORD filled' emphasizes divine initiative and overwhelming presence. The Hebrew לֹא־יָכֹל (lo-yakhol, not able) indicates inability, not restriction—the glory's weight/intensity prevented entry. Even Moses, God's mediator, couldn't presume access when glory manifested. This teaches that God's presence, though grac...
Read full commentary →Ellicott’s Commentary for English Readers
(35) **Moses was not able to enter into the tent.**—Apparently, Moses, seeing the cloud descend, as it had been wont to do upon the temporary “tent of meeting” (Exodus 33:9), endeavoured to re-enter the Tabernacle which he had quitted, but was unable; the “glory” forbade approach. (Comp. the effect of the “glory” when it descended on Solomon’s Temple, 1Kings 8:11; 2Chronicles 5:14; 2Chronicles 7:2...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**17. chapiters--**or capitals of the pillars, were wooden posts which ran along their top, to which were attached the hooks for the hangings.
And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys: went onward: Heb. journeyed
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KJV Study Commentary
The cloud's guidance—'when the cloud was taken up...the children of Israel went onward' (וּבְהֵעָלוֹת הֶעָנָן, uvehe'alot he'anan, when the cloud ascended)—establishes divine direction for Israel's journey. The verb עָלָה (alah, ascended/lifted) indicates God's initiative; Israel followed, not led. This visible guidance taught complete dependence on God's leading, not human strategy. The phrase 'i...
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(36-38) The cloud was henceforth, in a peculiar way, attached to the Tabernacle. As a cloud it rested upon it by day; as a pillar of fire by night. Only in one case was it removed, viz., when it was the Divine will that Israel should march. (See Numbers 9:15-22.)
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Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**18. the height in the breadth--**or, "in the measure." The sense is that the hangings of the court gate, which was twenty cubits wide, were of the same height as the hangings all round the court [Wall].
But if the cloud were not taken up, then they journeyed not till the day that it was taken up.
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KJV Study Commentary
'If the cloud were not taken up, then they journeyed not' teaches waiting on God's timing. The Hebrew לֹא יִסְעוּ (lo yis'u, they did not journey) indicates halted movement until divine signal. This discipline—remaining stationary despite impatience or perceived need to move—teaches submission to God's pace, not human urgency. The phrase 'till the day that it was taken up' emphasizes patience's ne...
Read full commentary →For the cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.
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KJV Study Commentary
EXODUS CONCLUDES: 'The cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all...Israel, throughout all their journeys.' The cloud-by-day/fire-by-night pattern continues the pillar that led Israel from Egypt (Exodus 13:21-22), demonstrating covenant continuity—the God who redeemed is the God who indwells. The phrase 'in the sight of all' (לְעֵינֵי כָל, le...
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