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Selected Verse: Exodus 33:7 - Douay Rheims

Verse	Translation	Text
Ex 33:7	Douay Rheims	Moses also taking the tabernacle, pitched it without the camp afar off, and called the name thereof, The tabernacle of the covenant. And all the people that had any question, went forth to the tabernacle of the covenant, without the camp.
	King James	And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Moses took the tabernacle, and pitched it without the camp--Not the tabernacle, of which a pattern had been given him, for it was not yet erected, but his own tent--conspicuous as that of the leader--in a part of which he heard cases and communed with God about the people's interests; hence called "the tabernacle of the congregation," and the withdrawal of which, in abhorrence from a polluted camp, was regarded as the first step in the total abandonment with which God had threatened them.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Moses took the tabernacle, and pitched it without the camp--Not the tabernacle, of which a pattern had been given him, for it was not yet erected, but his own tent--conspicuous as that of the leader--in a part of which he heard cases and communed with God about the people's interests; hence called "the tabernacle of the congregation," and the withdrawal of which, in abhorrence from a polluted camp, was regarded as the first step in the total abandonment with which God had threatened them.

Notes on the Bible, by Albert Barnes, [1834]
The tabernacle - The tent. The only word in the Old Testament which ought to be rendered "tabernacle" משׁכן mı̂shkān does not occur once in this narrative Exo 26:1. What is here meant is a tent appointed for this temporary purpose by Moses, possibly that in which he was accustomed to dwell. Pitched it without the camp, afar off from the camp - That the people might feel that they had forfeited the divine presence (see Exo 25:8). This tent was to be a place for meeting with Yahweh, like the tabernacle which was about to be constructed. The tent of meeting (as it should be called, see Exo 27:21 note, and note at end of Exo. 40) was placed "afar off from the camp," and the mediator and his faithful servant Joshua were alone admitted to it Exo 33:11.

Notes on the Bible, by Albert Barnes, [1834]

The tabernacle - The tent. The only word in the Old Testament which ought to be rendered "tabernacle" משׁכן mı̂shkān does not occur once in this narrative Exo 26:1. What is here meant is a tent appointed for this temporary purpose by Moses, possibly that in which he was accustomed to dwell.

Pitched it without the camp, afar off from the camp - That the people might feel that they had forfeited the divine presence (see Exo 25:8). This tent was to be a place for meeting with Yahweh, like the tabernacle which was about to be constructed.

The tent of meeting (as it should be called, see Exo 27:21 note, and note at end of Exo. 40) was placed "afar off from the camp," and the mediator and his faithful servant Joshua were alone admitted to it Exo 33:11.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
tabernacle Compare (Exo 24:4). This "tabernacle" is not to be confounded with that afterward made by commandment of God, but not yet made.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

tabernacle

Compare (Exo 24:4).

This "tabernacle" is not to be confounded with that afterward made by commandment of God, but not yet made.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Moses then took a tent, and pitched it outside the camp, at some distance off, and called it "tent of meeting." The "tent" is neither the sanctuary of the tabernacle described in Ex 25., which was not made till after the perfect restoration of the covenant (Ex 35.), nor another sanctuary that had come down from their forefathers and was used before the tabernacle was built, as Clericus, J. D. Michaelis, Rosenmller, and others suppose; but a tent belonging to Moses, which was made into a temporary sanctuary by the fact that the pillar of cloud came down upon it, and Jehovah talked with Moses there, and which was called by the same name as the tabernacle, viz., מועד אחל (see at Exo 27:21), because Jehovah revealed Himself there, and every one who sought Him had to go to this tent outside the camp. There were two reasons for this: in the first place, Moses desired thereby to lead the people to a fuller recognition of their separation from their God, that their penitence might be deepened in consequence; and in the second place, he wished to provide such means of intercourse with Jehovah as would not only awaken in the minds of the people a longing for the renewal of the covenant, but render the restoration of the covenant possible. And this end was answered. Not only did every one who sought Jehovah go out to the tent, but the whole nation looked with the deepest reverence when Moses went out to the tent, and bowed in adoration before the Lord, every one in front of his tent, when they saw the pillar of cloud come down upon the tent and stand before the door. Out of this cloud Jehovah talked with Moses (Exo 33:7-10) "face to face, as a man talks with his friend" (Exo 33:11); that is to say, not from the distance of heaven, through any kind of medium whatever, but "mouth to mouth," as it is called in Num 12:8, as closely and directly as friends talk to one another. "These words indicate, therefore, a familiar conversation, just as much as if it had been said, that God appeared to Moses in some peculiar form of manifestation. If any one objects to this, that it is at variance with the assertion which we shall come to presently, 'Thou canst not see My face,' the answer is a very simple one. Although Jehovah showed Himself to Moses in some peculiar form of manifestation, He never appeared in His own essential glory, but only in such a mode as human weakness could bear. This solution contains a tacit comparison, viz., that there never was any one equal to Moses, or who had attained to the same dignity as he" (Calvin). When Moses returned to the tent, his servant Joshua remained behind as guard. - This condescension on the part of Jehovah towards Moses could not fail to strengthen the people in their reliance upon their leader, as the confidant of Jehovah. And Moses himself was encouraged thereby to endeavour to effect a perfect restoration of the covenant bond that had been destroyed.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Moses then took a tent, and pitched it outside the camp, at some distance off, and called it "tent of meeting." The "tent" is neither the sanctuary of the tabernacle described in Ex 25., which was not made till after the perfect restoration of the covenant (Ex 35.), nor another sanctuary that had come down from their forefathers and was used before the tabernacle was built, as Clericus, J. D. Michaelis, Rosenmller, and others suppose; but a tent belonging to Moses, which was made into a temporary sanctuary by the fact that the pillar of cloud came down upon it, and Jehovah talked with Moses there, and which was called by the same name as the tabernacle, viz., מועד אחל (see at Exo 27:21), because Jehovah revealed Himself there, and every one who sought Him had to go to this tent outside the camp. There were two reasons for this: in the first place, Moses desired thereby to lead the people to a fuller recognition of their separation from their God, that their penitence might be deepened in consequence; and in the second place, he wished to provide such means of intercourse with Jehovah as would not only awaken in the minds of the people a longing for the renewal of the covenant, but render the restoration of the covenant possible. And this end was answered. Not only did every one who sought Jehovah go out to the tent, but the whole nation looked with the deepest reverence when Moses went out to the tent, and bowed in adoration before the Lord, every one in front of his tent, when they saw the pillar of cloud come down upon the tent and stand before the door. Out of this cloud Jehovah talked with Moses (Exo 33:7-10) "face to face, as a man talks with his friend" (Exo 33:11); that is to say, not from the distance of heaven, through any kind of medium whatever, but "mouth to mouth," as it is called in Num 12:8, as closely and directly as friends talk to one another. "These words indicate, therefore, a familiar conversation, just as much as if it had been said, that God appeared to Moses in some peculiar form of manifestation. If any one objects to this, that it is at variance with the assertion which we shall come to presently, 'Thou canst not see My face,' the answer is a very simple one. Although Jehovah showed Himself to Moses in some peculiar form of manifestation, He never appeared in His own essential glory, but only in such a mode as human weakness could bear. This solution contains a tacit comparison, viz., that there never was any one equal to Moses, or who had attained to the same dignity as he" (Calvin). When Moses returned to the tent, his servant Joshua remained behind as guard. - This condescension on the part of Jehovah towards Moses could not fail to strengthen the people in their reliance upon their leader, as the confidant of Jehovah. And Moses himself was encouraged thereby to endeavour to effect a perfect restoration of the covenant bond that had been destroyed.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
And Moses took the tabernacle - The tent wherein he gave audience, heard causes, and inquired of God, and pitched it without, afar off from the camp - To signify to them that they were unworthy of it. Perhaps this tabernacle was a model of the tabernacle that was afterwards to be erected, a hasty draught from the pattern shewed him in the mount, designed for direction to the workman, and used in the mean time as a tabernacle of meeting between God and Moses about public affairs.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

And Moses took the tabernacle - The tent wherein he gave audience, heard causes, and inquired of God, and pitched it without, afar off from the camp - To signify to them that they were unworthy of it. Perhaps this tabernacle was a model of the tabernacle that was afterwards to be erected, a hasty draught from the pattern shewed him in the mount, designed for direction to the workman, and used in the mean time as a tabernacle of meeting between God and Moses about public affairs.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Moses took the tabernacle - אה האהל eth haohel, the Tent; not את המשכן eth hammishcan, the tabernacle, the dwelling-place of Jehovah, see Exo 36:11, for this was not as yet erected; but probably the tent of Moses, which was before in the midst of the camp, and to which the congregation came for judgment, and where, no doubt, God frequently met with his servant. This is now removed to a considerable distance from the camp, (two thousand cubits, according to the Talmudists), as God refuses to dwell any longer among this rebellious people. And as this was the place to which all the people came for justice and judgment, hence it was probably called the tabernacle, more properly the tent, of the congregation.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Moses took the tabernacle - אה האהל eth haohel, the Tent; not את המשכן eth hammishcan, the tabernacle, the dwelling-place of Jehovah, see Exo 36:11, for this was not as yet erected; but probably the tent of Moses, which was before in the midst of the camp, and to which the congregation came for judgment, and where, no doubt, God frequently met with his servant. This is now removed to a considerable distance from the camp, (two thousand cubits, according to the Talmudists), as God refuses to dwell any longer among this rebellious people. And as this was the place to which all the people came for justice and judgment, hence it was probably called the tabernacle, more properly the tent, of the congregation.

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