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Selected Verse: Exodus 25:1 - King James

Verse	Translation	Text
Ex 25:1	King James	And the LORD spake unto Moses, saying,

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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]
CONCERNING AN OFFERING. (Exo. 25:1-40) the Lord spake unto Moses, &c.--The business that chiefly occupied Moses on the mount, whatever other disclosures were made to him there, was in receiving directions about the tabernacle, and they are here recorded as given to him.

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

CONCERNING AN OFFERING. (Exo. 25:1-40)

the Lord spake unto Moses, &c.--The business that chiefly occupied Moses on the mount, whatever other disclosures were made to him there, was in receiving directions about the tabernacle, and they are here recorded as given to him.

Notes on the Bible, by Albert Barnes, [1834]
Yahweh had redeemed the Israelites from bondage. He had made a covenant with them and had given them laws. He had promised, on condition of their obedience, to accept them as His own "peculiar treasure," as "a kingdom of priests and an holy nation" Exo 19:5-6. And now He was ready visibly to testify that He made his abode with them. He claimed to have a dwelling for Himself, which was to be in external form a tent of goats' hair Exo 19:4, to take its place among their own tents, and formed out of the same material (see Exo 26:7 note). The special mark of His presence within the tent was to be the ark or chest containing the Ten Commandments on two tables of stone Exo 31:18, symbolizing the divine law of holiness, and covered by the mercy-seat, the type of reconciliation. Moses was divinely taught regarding the construction and arrangement of every part of the sanctuary. The directions which were given him are comprised in Exo. 25:1-31:11. The account of the performance of the work, expressed generally in the same terms, is given Exo. 35:21-40:33. Moses is commanded to invite the people to bring their gifts for the construction and service of the sanctuary and for the dresses of the priests. Exo 25:2 An offering - The word is used here in its general sense, being equivalent to korban, κορβᾶν korban, (compare Mar 7:11). On the marginal rendering "heave offering," see the note at Exo 29:27. That giveth it willingly with his heart - The public service of Yahweh was to be instituted by freewill offerings, not by an enforced tax. Compare Ch1 29:3, Ch1 29:9,Ch1 29:14; Ezr 2:68-69; Co2 8:11-12; Co2 9:7. On the zeal with which the people responded to the call, see Exo 35:21-29; Exo 36:5-7. Exo 25:3 Gold, and silver, and brass - The supply of these metals possessed by the Israelites at this time probably included what they had inherited from their forefathers, what they had obtained from the Egyptians Exo 12:35, and what may have been found amongst the spoils of the Amalekites Exo 17:8-13. But with their abundant flocks and herds, it can hardly be doubted that they had carried on important traffic with the trading caravans that traversed the wilderness, some of which, most likely, in the earliest times were furnished with silver, with the gold of Ophir (or gold of Sheba, as it seems to have been indifferently called), and with the "brass" (the alloy of copper and tin, called bronze) of Phoenicia and Egypt. Compare Exo 38:24 note. Exo 25:4 Blue, and purple, and scarlet - i. e. the material dyed with these colors. The Jewish tradition has been very generally received that this material was wool. Compare Heb 9:19 with Lev 14:4, Lev 14:49, etc. When spun and dyed by the women, it was delivered in the state of yarn; and the weaving and embroidering was left to Aholiab and his assistants, Exo 35:25, Exo 35:35. The "blue" and "purple" dye are usually thought to have been obtained from shell-fish, the "scarlet" from the cochineal insect of the holm-oak. Fine linen - The fine flax or the manufactured linen, for which Egypt was famous Eze 27:7, and which the Egyptians were in the habit of using for dresses of state Gen 41:42. It was used as the groundwork of the figured curtains of the tabernacle as well as of the embroidered hangings of the tent and the court. See Exo 35:35. Exo 25:5 Rams' skins dyed red - Skins tanned and colored like the leather now known as red morocco. Badgers' skins - Rather, leather, probably of a sky-blue color, formed from the skins of the תחשׁ tachash (a general name for marine animals), which was well adapted as a protection against the weather. Shittim wood - The word שׁטים shı̂ṭṭâm is the plural form of שׁטה shı̂ṭâh, which occurs as the name of the growing tree, Isa 41:19. The tree is satisfactorily identified with the Acacia seyal, a gnarled and thorny tree, somewhat like a solitary hawthorn in its habit and manner of growth, but much larger. It flourishes in the driest situations, and is scattered more or less numerously over the Sinaitic Peninsula. It appears to be the only good wood produced in the wilderness. No other kind of wood was employed in the tabernacle or its furniture. In the construction of the temple cedar and fir took its place Kg1 5:8; Kg1 6:18; Ch2 2:8. Exo 25:6-7 See the notes to Exo. 27; 28; 30, Exo 25:8 sanctuary - i. e. a hallowed place. This is the most comprehensive of the words that relate to the place dedicated to Yahweh. It included the tabernacle with its furniture, its tent, and its court. That I may dwell among them - The purpose of the sanctuary is here definitely declared by the Lord Himself. It was to be the constant witness of His presence among His people. Compare the marginal references. Exo 25:9 According to all that I shew thee - The tabernacle and all that pertained to it were to be in strict accordance with the ideas revealed by the Lord to Moses (compare Exo 25:40; Exo 26:30; Act 7:44; Heb 8:5). The word here translated "pattern" is also used to denote the plans for the temple which were given by David to Solomon Ch1 28:11-12, Ch1 28:19; it is elsewhere rendered "form, likeness, similitude," Deu 4:16-17; Eze 8:3, Eze 8:10. The tabernacle - The Hebrew word signifies the "dwelling-place." It here denotes the wooden structure, containing the holy place and the most holy place, with the tent which sheltered it. See Exo 26:1 note.

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

Yahweh had redeemed the Israelites from bondage. He had made a covenant with them and had given them laws. He had promised, on condition of their obedience, to accept them as His own "peculiar treasure," as "a kingdom of priests and an holy nation" Exo 19:5-6. And now He was ready visibly to testify that He made his abode with them. He claimed to have a dwelling for Himself, which was to be in external form a tent of goats' hair Exo 19:4, to take its place among their own tents, and formed out of the same material (see Exo 26:7 note). The special mark of His presence within the tent was to be the ark or chest containing the Ten Commandments on two tables of stone Exo 31:18, symbolizing the divine law of holiness, and covered by the mercy-seat, the type of reconciliation. Moses was divinely taught regarding the construction and arrangement of every part of the sanctuary. The directions which were given him are comprised in Exo. 25:1-31:11. The account of the performance of the work, expressed generally in the same terms, is given Exo. 35:21-40:33.

Moses is commanded to invite the people to bring their gifts for the construction and service of the sanctuary and for the dresses of the priests.

Exo 25:2

An offering - The word is used here in its general sense, being equivalent to korban, κορβᾶν korban, (compare Mar 7:11). On the marginal rendering "heave offering," see the note at Exo 29:27.

That giveth it willingly with his heart - The public service of Yahweh was to be instituted by freewill offerings, not by an enforced tax. Compare Ch1 29:3, Ch1 29:9,Ch1 29:14; Ezr 2:68-69; Co2 8:11-12; Co2 9:7. On the zeal with which the people responded to the call, see Exo 35:21-29; Exo 36:5-7.

Exo 25:3

Gold, and silver, and brass - The supply of these metals possessed by the Israelites at this time probably included what they had inherited from their forefathers, what they had obtained from the Egyptians Exo 12:35, and what may have been found amongst the spoils of the Amalekites Exo 17:8-13. But with their abundant flocks and herds, it can hardly be doubted that they had carried on important traffic with the trading caravans that traversed the wilderness, some of which, most likely, in the earliest times were furnished with silver, with the gold of Ophir (or gold of Sheba, as it seems to have been indifferently called), and with the "brass" (the alloy of copper and tin, called bronze) of Phoenicia and Egypt. Compare Exo 38:24 note.

Exo 25:4

Blue, and purple, and scarlet - i. e. the material dyed with these colors. The Jewish tradition has been very generally received that this material was wool. Compare Heb 9:19 with Lev 14:4, Lev 14:49, etc. When spun and dyed by the women, it was delivered in the state of yarn; and the weaving and embroidering was left to Aholiab and his assistants, Exo 35:25, Exo 35:35. The "blue" and "purple" dye are usually thought to have been obtained from shell-fish, the "scarlet" from the cochineal insect of the holm-oak.

Fine linen - The fine flax or the manufactured linen, for which Egypt was famous Eze 27:7, and which the Egyptians were in the habit of using for dresses of state Gen 41:42. It was used as the groundwork of the figured curtains of the tabernacle as well as of the embroidered hangings of the tent and the court. See Exo 35:35.

Exo 25:5

Rams' skins dyed red - Skins tanned and colored like the leather now known as red morocco.

Badgers' skins - Rather, leather, probably of a sky-blue color, formed from the skins of the תחשׁ tachash (a general name for marine animals), which was well adapted as a protection against the weather.

Shittim wood - The word שׁטים shı̂ṭṭâm is the plural form of שׁטה shı̂ṭâh, which occurs as the name of the growing tree, Isa 41:19. The tree is satisfactorily identified with the Acacia seyal, a gnarled and thorny tree, somewhat like a solitary hawthorn in its habit and manner of growth, but much larger. It flourishes in the driest situations, and is scattered more or less numerously over the Sinaitic Peninsula. It appears to be the only good wood produced in the wilderness. No other kind of wood was employed in the tabernacle or its furniture. In the construction of the temple cedar and fir took its place Kg1 5:8; Kg1 6:18; Ch2 2:8.

Exo 25:6-7

See the notes to Exo. 27; 28; 30,

Exo 25:8

sanctuary - i. e. a hallowed place. This is the most comprehensive of the words that relate to the place dedicated to Yahweh. It included the tabernacle with its furniture, its tent, and its court.

That I may dwell among them - The purpose of the sanctuary is here definitely declared by the Lord Himself. It was to be the constant witness of His presence among His people. Compare the marginal references.

Exo 25:9

According to all that I shew thee - The tabernacle and all that pertained to it were to be in strict accordance with the ideas revealed by the Lord to Moses (compare Exo 25:40; Exo 26:30; Act 7:44; Heb 8:5). The word here translated "pattern" is also used to denote the plans for the temple which were given by David to Solomon Ch1 28:11-12, Ch1 28:19; it is elsewhere rendered "form, likeness, similitude," Deu 4:16-17; Eze 8:3, Eze 8:10.

The tabernacle - The Hebrew word signifies the "dwelling-place." It here denotes the wooden structure, containing the holy place and the most holy place, with the tent which sheltered it. See Exo 26:1 note.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
the Lord spoke unto Moses The general authority for the types of Exodus is found: (1) as to the persons and events, in (Co1 10:1-11). (2) as to the tabernacle, in (Heb 9:1-24). Having the assurance that in the tabernacle everything is typical, the details must of necessity be received as such. Two warnings are necessary: (1) Nothing may be dogmatically asserted to be a type without explicit New Testament authority; and (2) all types not so authenticated must be recognized as having the authority of analogy, or spiritual congruity, merely. The typical meanings of the materials and colours of the tabernacle are believed to be as follows: Gold, Deity in manifestation -- divine glory; silver, redemption (Exo 30:12-16). (See Scofield) - (Exo 38:27), brass, symbol of judgment, as in the brazen altar and in the serpent of brass (Num 21:6-9) blue, heavenly in nature or origin; purple, royalty; scarlet, sacrifice.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Exo 25:1-3 (cf. Exo 35:1-9). The Israelites were to bring to the Lord a heave-offering (תּרוּמה from רוּם, a gift lifted, or heaved by a man from his own property to present to the Lord; see at Lev 2:9), "on the part of every one whom his heart drove," i.e., whose heart was willing (cf. לבּו נדיב Exo 35:5, Exo 35:22): viz., gold, silver, brass, etc. Exo 25:4 תּכלת, ὑάκινθος, purple of a dark blue shade, approaching black rather than bright blue. ארגּמן, πορφύρα (Chald. ארגּון, 2 Chron, Exo 2:6; Dan 5:7, Dan 5:16; - Sanskrit, rgaman or rgavan, colore rubro praeditus), true purple of a dark red colour. שׁני תּולעת, literally the crimson prepared from the dead bodies and nests of the glow-worm, (Note: Glanzwurm: "the Linnean name is coccus ilicis. It frequents the boughs of a species of ilex; on these it lays its eggs in groups, which become covered with a kind of down." Smith's Dictionary, Art. Colours. - Tr.) then the scarlet-red purple, or crimson. שׁשׁ, βύσσος, from שׁוּשׁ to be white, a fine white cotton fabric, not linen, muslin, or net. עזים goats, here goats' hair (τρίχες αἰγείαι, lxx). Exo 25:5 מאדּמים אלים ערת rams' skins reddened, i.e., dyed red. תּחשׁ is either the seal, phoca, or else, as this is not known to exist in the Arabian Gulf, the φῶκος = φώκαινα of the ancients, as Knobel supposes, or κῆτος θαλάσσιον ὅμοιον δελφῖνι, the sea-cow (Manati, Halicora), which is found in the Red Sea, and has a skin that is admirably adapted for sandals. Hesychius supposes it to have been the latter, which is probably the same as the large fish Tn or Atm, that is caught in the Red Sea, and belongs to the same species as the Halicora (Robinson, Pal. i. p. 170); as its skin is also used by the Bedouin Arabs for making sandals (Burckhardt, Syr. p. 861). In the Manati the upper skin differs from the under; the former being larger, thicker, and coarser than the latter, which is only two lines in thickness and very tough, so that the skin would be well adapted either for the thick covering of tents or for the finer kinds of ornamental sandals (Eze 16:10). שׁטּים עצי acacia-wood. שׁטּה for שׁנטה, the true acacia (acacia vera), which grows in Egypt and on the Arabian peninsula into a tree of the size of a nut-tree, or even larger; (Note: See Abdallatif's Merkwrdigkeiten Aegyptens, and Rosenmller, Althk. iv. i. pp. 278-9. This genuine acacia, Sont, must not be confounded, according to Robinson (Pal. 2, 350), with the Acacia gumnifera (Talh). Seetzen also makes a distinction between the Thollhh, the Szont of the Egyptians, and the Szeil, and between an acacia which produces gum and one which does not; but he also observes that the same tree is called both Thollhh and Szeil in different places. He then goes on to say that he did not find a single tree large enough to furnish planks of ten cubits in length and one and a half in breadth for the construction of the ark (he means, of the tabernacle), and he therefore conjectures that the Israelites may have gone to Egypt for the materials with which to build the tabernacle. But he has overlooked the fact, that it is not stated in the text of the Bible that the boards of the tabernacle, which were a cubit and a half in breadth, were cut from one plank of the breadth named; and also that the trees in the valleys of the peninsula of Sinai are being more and more sacrificed to the charcoal trade of the Bedouin Arabs (see p. 366), and therefore that no conclusion can be drawn from the present condition of the trees as to what they were in the far distant antiquity.) the only tree in Arabia deserta from which planks could be cut, and the wood of which is very light and yet very durable. Exo 25:6 Oil for the candlestick (see at Exo 27:20). בּשׂמים perfumes, spices for the anointing oil (see at Exo 30:22.), and for the incense (הסּמּים, lit., the scents, because the materials of which it was composed were not all of them fragrant; see at Exo 30:34.). Exo 25:7 Lastly, precious stones, שׁהם אבני probably beryls (see at Gen 2:12), for the ephod (Exo 28:9), and מלּאים אבני, lit., stones of filling, i.e., jewels that are set (see Exo 28:16.). On ephod (אפד), see at Exo 28:6; and on חשׁן, at Exo 28:15. The precious stones were presented by the princes of the congregation (Exo 35:27). Exo 25:8-9 With these freewill-offerings they were to make the Lord a sanctuary, that He might dwell in the midst of them (see at Exo 25:22). "According to all that I let thee see (show thee), the pattern of the dwelling and the pattern of all its furniture, so shall ye make it." The participle מראה does not refer to the past; and there is nothing to indicate that it does, either in Exo 25:40, where "in the mount" occurs, or in the use of the preterite in Exo 26:30; Exo 27:8. It does not follow from the expression, "which is showed thee in the mount," that Moses had already left the mountain and returned to the camp; and the use of the preterite in the passages last named may be simply explained, either on the supposition that the sight of the pattern or model of the whole building and its component parts preceded the description of the different things required for the completion of the building, or that the instructions to make the different parts in such and such a way, pointed to a time when the sight of the model really belonged to the past. On the other hand, the model for the building could not well be shown to Moses, before he had been told that the gifts to be made by the people were to be devoted to the building of a sanctuary. תּבנית, from בּנה to build, lit., a building, then a figure of anything, a copy of representation of different things, Deu 4:17.; a drawing or sketch, Kg2 16:10 : it never means the original, not even in Psa 144:12, as Delitzsch supposes (see his Com. on Heb 8:5). In such passages as Ch1 28:11-12, Ch1 28:19, where it may be rendered plan, it does not signify an original, but simply means a model or drawing, founded upon an idea, or taken from some existing object, according to which a building was to be constructed. Still less can the object connected with תבנית in the genitive be understood as referring to the original, from which the תבנית was taken; so that we cannot follow the Rabbins in their interpretation of this passage, as affirming that the heavenly originals of the tabernacle and its furniture had been shown to Moses in a vision upon the mountain. What was shown to him was simply a picture or model of the earthly tabernacle and its furniture, which were to be made by him. Both Act 7:44 and Heb 8:5 are perfectly reconcilable with this interpretation of our verse, which is the only one that can be grammatically sustained. The words of Stephen, that Moses was to make the tabernacle κατὰ τὸν τύπον ὅν ἑωράκει, "according to the fashion that he had seen," are so indefinite, that the text of Exodus must be adduced to explain them. And when the writer of the Epistle to the Hebrews cites the words, "See that thou make all things κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει" (according to the pattern showed to thee in the mount), from Exo 25:40 of this chapter, as a proof the Levitical priests only served the type and shadow of heavenly things (τῶν ἐπουρανίων); it is true, his words may be understood as showing that he regarded the earthly tabernacle with all its arrangements as only the counterpart and copy of a heavenly original. But this interpretation is neither necessary nor well founded. For although the author, by following the Sept., in which בּתניתם is rendered κατὰ τὸν τύπον, the suffix being dropped, leaves it just a possible thing to understand the τύπος shown to Moses as denoting a heavenly tabernacle (or temple); yet he has shown very clearly that this was not his own view, when he explains the "patterns of things in the heavens" (ὑποδείγματα τῶν ἐν οὐρανοῖς) and "the true" things (τὰ ἀληθινά) of both the tabernacle and its furniture as denoting the "heaven" (οὐρανός) into which Christ had entered, and not any temple in heaven. If the ἐπουράνια are heaven itself, the τύπος showed to Moses cannot have been a temple in heaven, but either heaven itself, or, more probably still, as there could be no necessity for this to be shown to Moses in a pictorial representation, a picture of heavenly things or divine realities, which was shown to Moses that he might copy and embody it in the earthly tabernacle. (Note: The conclusion drawn by Delitzsch (Hebrerbrief, p. 337), that because the author does not refer to anything between the ἐπουράνια and their ἀντίτυπα (Exo 9:24), the τύπος can only have consisted of the ἐπουράνια themselves, is a mistake. All that the premises preclude, is the intervention of any objective reality, or third material object, but not the introduction of a pictorial representation, through which Moses was shown how to copy the heavenly realities and embody them in an earthly form. The earthly tent would no more be a copy of the copy of a heavenly original in this case, than a palace built according to a model is a copy of that model. Moreover, Delitzsch himself thinks it is "not conceivable that, when Moses was favoured with a view of the heavenly world, it was left to him to embody what he saw in a material form, to bring it within the limits of space." He therefore assumes, both for the reason assigned, and because "no mortal has ever looked directly at heavenly things," that "inasmuch as what was seen could not be directly reflected in the mirror of his mind, not to mention the retina of his eye, it was set before him in a visible form, and according to the operation of God who showed it, in a manner adapted to serve as a model of the earthly sanctuary to be erected." Thus he admits that it is true that Moses did not see the heavenly world itself, but only a copy of it that was shown to him by God.) If we understand the verse before us in this sense, it merely expresses what is already implied in the fact itself. If God showed Moses a picture or model of the tabernacle, and instructed him to make everything exactly according to this pattern, we must assume that in the tabernacle and its furniture heavenly realities were to be expressed in earthly forms; or, to put it more clearly, that the thoughts of God concerning salvation and His kingdom, which the earthly building was to embody and display, were visibly set forth in the pattern shown. The symbolical and typical significance of the whole building necessarily follows from this, though without our being obliged to imitate the Rabbins, and seek in the tabernacle the counterpart or copy of a heavenly temple. What these divine thoughts were that were embodied in the tabernacle, can only be gathered from the arrangement and purpose of the whole building and its separate parts; and upon this point the description furnishes so much information, that when read in the light of the whole of the covenant revelation, it gives to all the leading points precisely the clearness that we require.

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

Exo 25:1-3

(cf. Exo 35:1-9). The Israelites were to bring to the Lord a heave-offering (תּרוּמה from רוּם, a gift lifted, or heaved by a man from his own property to present to the Lord; see at Lev 2:9), "on the part of every one whom his heart drove," i.e., whose heart was willing (cf. לבּו נדיב Exo 35:5, Exo 35:22): viz., gold, silver, brass, etc.

Exo 25:4

תּכלת, ὑάκινθος, purple of a dark blue shade, approaching black rather than bright blue. ארגּמן, πορφύρα (Chald. ארגּון, 2 Chron, Exo 2:6; Dan 5:7, Dan 5:16; - Sanskrit, rgaman or rgavan, colore rubro praeditus), true purple of a dark red colour. שׁני תּולעת, literally the crimson prepared from the dead bodies and nests of the glow-worm,

(Note: Glanzwurm: "the Linnean name is coccus ilicis. It frequents the boughs of a species of ilex; on these it lays its eggs in groups, which become covered with a kind of down." Smith's Dictionary, Art. Colours. - Tr.)

then the scarlet-red purple, or crimson. שׁשׁ, βύσσος, from שׁוּשׁ to be white, a fine white cotton fabric, not linen, muslin, or net. עזים goats, here goats' hair (τρίχες αἰγείαι, lxx).

Exo 25:5

מאדּמים אלים ערת rams' skins reddened, i.e., dyed red. תּחשׁ is either the seal, phoca, or else, as this is not known to exist in the Arabian Gulf, the φῶκος = φώκαινα of the ancients, as Knobel supposes, or κῆτος θαλάσσιον ὅμοιον δελφῖνι, the sea-cow (Manati, Halicora), which is found in the Red Sea, and has a skin that is admirably adapted for sandals. Hesychius supposes it to have been the latter, which is probably the same as the large fish Tn or Atm, that is caught in the Red Sea, and belongs to the same species as the Halicora (Robinson, Pal. i. p. 170); as its skin is also used by the Bedouin Arabs for making sandals (Burckhardt, Syr. p. 861). In the Manati the upper skin differs from the under; the former being larger, thicker, and coarser than the latter, which is only two lines in thickness and very tough, so that the skin would be well adapted either for the thick covering of tents or for the finer kinds of ornamental sandals (Eze 16:10). שׁטּים עצי acacia-wood. שׁטּה for שׁנטה, the true acacia (acacia vera), which grows in Egypt and on the Arabian peninsula into a tree of the size of a nut-tree, or even larger;

(Note: See Abdallatif's Merkwrdigkeiten Aegyptens, and Rosenmller, Althk. iv. i. pp. 278-9. This genuine acacia, Sont, must not be confounded, according to Robinson (Pal. 2, 350), with the Acacia gumnifera (Talh). Seetzen also makes a distinction between the Thollhh, the Szont of the Egyptians, and the Szeil, and between an acacia which produces gum and one which does not; but he also observes that the same tree is called both Thollhh and Szeil in different places. He then goes on to say that he did not find a single tree large enough to furnish planks of ten cubits in length and one and a half in breadth for the construction of the ark (he means, of the tabernacle), and he therefore conjectures that the Israelites may have gone to Egypt for the materials with which to build the tabernacle. But he has overlooked the fact, that it is not stated in the text of the Bible that the boards of the tabernacle, which were a cubit and a half in breadth, were cut from one plank of the breadth named; and also that the trees in the valleys of the peninsula of Sinai are being more and more sacrificed to the charcoal trade of the Bedouin Arabs (see p. 366), and therefore that no conclusion can be drawn from the present condition of the trees as to what they were in the far distant antiquity.)

the only tree in Arabia deserta from which planks could be cut, and the wood of which is very light and yet very durable.

Exo 25:6

Oil for the candlestick (see at Exo 27:20). בּשׂמים perfumes, spices for the anointing oil (see at Exo 30:22.), and for the incense (הסּמּים, lit., the scents, because the materials of which it was composed were not all of them fragrant; see at Exo 30:34.).

Exo 25:7

Lastly, precious stones, שׁהם אבני probably beryls (see at Gen 2:12), for the ephod (Exo 28:9), and מלּאים אבני, lit., stones of filling, i.e., jewels that are set (see Exo 28:16.). On ephod (אפד), see at Exo 28:6; and on חשׁן, at Exo 28:15. The precious stones were presented by the princes of the congregation (Exo 35:27).

Exo 25:8-9

With these freewill-offerings they were to make the Lord a sanctuary, that He might dwell in the midst of them (see at Exo 25:22). "According to all that I let thee see (show thee), the pattern of the dwelling and the pattern of all its furniture, so shall ye make it." The participle מראה does not refer to the past; and there is nothing to indicate that it does, either in Exo 25:40, where "in the mount" occurs, or in the use of the preterite in Exo 26:30; Exo 27:8. It does not follow from the expression, "which is showed thee in the mount," that Moses had already left the mountain and returned to the camp; and the use of the preterite in the passages last named may be simply explained, either on the supposition that the sight of the pattern or model of the whole building and its component parts preceded the description of the different things required for the completion of the building, or that the instructions to make the different parts in such and such a way, pointed to a time when the sight of the model really belonged to the past. On the other hand, the model for the building could not well be shown to Moses, before he had been told that the gifts to be made by the people were to be devoted to the building of a sanctuary. תּבנית, from בּנה to build, lit., a building, then a figure of anything, a copy of representation of different things, Deu 4:17.; a drawing or sketch, Kg2 16:10 : it never means the original, not even in Psa 144:12, as Delitzsch supposes (see his Com. on Heb 8:5). In such passages as Ch1 28:11-12, Ch1 28:19, where it may be rendered plan, it does not signify an original, but simply means a model or drawing, founded upon an idea, or taken from some existing object, according to which a building was to be constructed. Still less can the object connected with תבנית in the genitive be understood as referring to the original, from which the תבנית was taken; so that we cannot follow the Rabbins in their interpretation of this passage, as affirming that the heavenly originals of the tabernacle and its furniture had been shown to Moses in a vision upon the mountain. What was shown to him was simply a picture or model of the earthly tabernacle and its furniture, which were to be made by him. Both Act 7:44 and Heb 8:5 are perfectly reconcilable with this interpretation of our verse, which is the only one that can be grammatically sustained. The words of Stephen, that Moses was to make the tabernacle κατὰ τὸν τύπον ὅν ἑωράκει, "according to the fashion that he had seen," are so indefinite, that the text of Exodus must be adduced to explain them. And when the writer of the Epistle to the Hebrews cites the words, "See that thou make all things κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει" (according to the pattern showed to thee in the mount), from Exo 25:40 of this chapter, as a proof the Levitical priests only served the type and shadow of heavenly things (τῶν ἐπουρανίων); it is true, his words may be understood as showing that he regarded the earthly tabernacle with all its arrangements as only the counterpart and copy of a heavenly original. But this interpretation is neither necessary nor well founded. For although the author, by following the Sept., in which בּתניתם is rendered κατὰ τὸν τύπον, the suffix being dropped, leaves it just a possible thing to understand the τύπος shown to Moses as denoting a heavenly tabernacle (or temple); yet he has shown very clearly that this was not his own view, when he explains the "patterns of things in the heavens" (ὑποδείγματα τῶν ἐν οὐρανοῖς) and "the true" things (τὰ ἀληθινά) of both the tabernacle and its furniture as denoting the "heaven" (οὐρανός) into which Christ had entered, and not any temple in heaven. If the ἐπουράνια are heaven itself, the τύπος showed to Moses cannot have been a temple in heaven, but either heaven itself, or, more probably still, as there could be no necessity for this to be shown to Moses in a pictorial representation, a picture of heavenly things or divine realities, which was shown to Moses that he might copy and embody it in the earthly tabernacle.

(Note: The conclusion drawn by Delitzsch (Hebrerbrief, p. 337), that because the author does not refer to anything between the ἐπουράνια and their ἀντίτυπα (Exo 9:24), the τύπος can only have consisted of the ἐπουράνια themselves, is a mistake. All that the premises preclude, is the intervention of any objective reality, or third material object, but not the introduction of a pictorial representation, through which Moses was shown how to copy the heavenly realities and embody them in an earthly form. The earthly tent would no more be a copy of the copy of a heavenly original in this case, than a palace built according to a model is a copy of that model. Moreover, Delitzsch himself thinks it is "not conceivable that, when Moses was favoured with a view of the heavenly world, it was left to him to embody what he saw in a material form, to bring it within the limits of space." He therefore assumes, both for the reason assigned, and because "no mortal has ever looked directly at heavenly things," that "inasmuch as what was seen could not be directly reflected in the mirror of his mind, not to mention the retina of his eye, it was set before him in a visible form, and according to the operation of God who showed it, in a manner adapted to serve as a model of the earthly sanctuary to be erected." Thus he admits that it is true that Moses did not see the heavenly world itself, but only a copy of it that was shown to him by God.)

If we understand the verse before us in this sense, it merely expresses what is already implied in the fact itself. If God showed Moses a picture or model of the tabernacle, and instructed him to make everything exactly according to this pattern, we must assume that in the tabernacle and its furniture heavenly realities were to be expressed in earthly forms; or, to put it more clearly, that the thoughts of God concerning salvation and His kingdom, which the earthly building was to embody and display, were visibly set forth in the pattern shown. The symbolical and typical significance of the whole building necessarily follows from this, though without our being obliged to imitate the Rabbins, and seek in the tabernacle the counterpart or copy of a heavenly temple. What these divine thoughts were that were embodied in the tabernacle, can only be gathered from the arrangement and purpose of the whole building and its separate parts; and upon this point the description furnishes so much information, that when read in the light of the whole of the covenant revelation, it gives to all the leading points precisely the clearness that we require.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Doubtless when Moses went into the midst of the cloud, and abode there so long, he saw and heard glorious things, but they were things which were not lawful or possible to utter; and therefore, in the records he kept of the transactions there, he saith nothing to satisfy curiosity, but writes that only which he was to speak to the children of Israel. Probably there never was any house or temple built for sacred uses, before this tabernacle was erected by Moses. In this God kept his court, as Israel's king, and it was intended for a sign or token of his presence, that while they had that in the midst of them they might never again ask, Is the Lord among us or not? And because in the wilderness they dwelt in tents, even this royal palace was ordered to be a tabernacle too, that it might move with them. And these holy places made with hands were the figures of the true, Heb 9:24. The gospel - church is the true tabernacle which the Lord pitched, and not man, Heb 8:2. The body of Christ, in and by which he made atonement, was the greater and more perfect tabernacle, Heb 9:11. The Word was made flesh, and dwelt among us, as in a tabernacle.

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¹ Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them.

¹⁰ So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about.

³ And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.

¹⁶ Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female,
¹⁷ The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air,

¹⁹ All this, said David, the LORD made me understand in writing by his hand upon me, even all the works of this pattern.

¹¹ Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat,
¹² And the pattern of all that he had by the spirit, of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things:

⁵ Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.

⁴⁴ Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.

³⁰ And thou shalt rear up the tabernacle according to the fashion thereof which was shewed thee in the mount.

⁴⁰ And look that thou make them after their pattern, which was shewed thee in the mount.

⁹ According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.

⁸ And let them make me a sanctuary; that I may dwell among them.

⁶ Oil for the light, spices for anointing oil, and for sweet incense,
⁷ Onyx stones, and stones to be set in the ephod, and in the breastplate.

⁸ Send me also cedar trees, fir trees, and algum trees, out of Lebanon: for I know that thy servants can skill to cut timber in Lebanon; and, behold, my servants shall be with thy servants,

¹⁸ And the cedar of the house within was carved with knops and open flowers: all was cedar; there was no stone seen.

⁸ And Hiram sent to Solomon, saying, I have considered the things which thou sentest to me for: and I will do all thy desire concerning timber of cedar, and concerning timber of fir.

¹⁹ I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together:

⁵ And rams' skins dyed red, and badgers' skins, and shittim wood,

³⁵ Them hath he filled with wisdom of heart, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work.

⁴² And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;

⁷ Fine linen with broidered work from Egypt was that which thou spreadest forth to be thy sail; blue and purple from the isles of Elishah was that which covered thee.

²⁵ And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen.

⁴⁹ And he shall take to cleanse the house two birds, and cedar wood, and scarlet, and hyssop:

⁴ Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop:

¹⁹ For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,

⁴ And blue, and purple, and scarlet, and fine linen, and goats' hair,

²⁴ All the gold that was occupied for the work in all the work of the holy place, even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary.

⁸ Then came Amalek, and fought with Israel in Rephidim.
⁹ And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.
¹⁰ So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.
¹¹ And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.
¹² But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.
¹³ And Joshua discomfited Amalek and his people with the edge of the sword.

³⁵ And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment:

³ And this is the offering which ye shall take of them; gold, and silver, and brass,

⁵ And they spake unto Moses, saying, The people bring much more than enough for the service of the work, which the LORD commanded to make.
⁶ And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.
⁷ For the stuff they had was sufficient for all the work to make it, and too much.

²¹ And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the LORD'S offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments.
²² And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the LORD.
²³ And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and red skins of rams, and badgers' skins, brought them.
²⁴ Every one that did offer an offering of silver and brass brought the LORD'S offering: and every man, with whom was found shittim wood for any work of the service, brought it.
²⁵ And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen.
²⁶ And all the women whose heart stirred them up in wisdom spun goats' hair.
²⁷ And the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate;
²⁸ And spice, and oil for the light, and for the anointing oil, and for the sweet incense.
²⁹ The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made by the hand of Moses.

⁷ Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.

¹¹ Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.
¹² For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.

⁶⁸ And some of the chief of the fathers, when they came to the house of the LORD which is at Jerusalem, offered freely for the house of God to set it up in his place:
⁶⁹ They gave after their ability unto the treasure of the work threescore and one thousand drams of gold, and five thousand pound of silver, and one hundred priests' garments.

¹⁴ But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee.

⁹ Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the LORD: and David the king also rejoiced with great joy.

³ Moreover, because I have set my affection to the house of my God, I have of mine own proper good, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house,

²⁷ And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved up, of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons:

¹¹ But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.

² Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.

¹⁸ And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.

⁷ And thou shalt make curtains of goats' hair to be a covering upon the tabernacle: eleven curtains shalt thou make.

⁴ Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself.

⁵ Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine:
⁶ And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.

⁶ And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.
⁷ Therefore the people came to Moses, and said, We have sinned, for we have spoken against the LORD, and against thee; pray unto the LORD, that he take away the serpents from us. And Moses prayed for the people.
⁸ And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live.
⁹ And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.

²⁷ And of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the vail; an hundred sockets of the hundred talents, a talent for a socket.

¹² When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.
¹³ This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the LORD.
¹⁴ Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD.
¹⁵ The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the LORD, to make an atonement for your souls.
¹⁶ And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls.

¹ Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.
² For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.
³ And after the second veil, the tabernacle which is called the Holiest of all;
⁴ Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;
⁵ And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.
⁶ Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
⁷ But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
⁸ The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
⁹ Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
¹⁰ Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
¹¹ But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
¹² Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
¹³ For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
¹⁴ How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
¹⁵ And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
¹⁶ For where a testament is, there must also of necessity be the death of the testator.
¹⁷ For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.
¹⁸ Whereupon neither the first testament was dedicated without blood.
¹⁹ For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,
²⁰ Saying, This is the blood of the testament which God hath enjoined unto you.
²¹ Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
²² And almost all things are by the law purged with blood; and without shedding of blood is no remission.
²³ It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
²⁴ For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

¹ Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;
² And were all baptized unto Moses in the cloud and in the sea;
³ And did all eat the same spiritual meat;
⁴ And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
⁵ But with many of them God was not well pleased: for they were overthrown in the wilderness.
⁶ Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
⁷ Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.
⁸ Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.
⁹ Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.
¹⁰ Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.
¹¹ Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

²⁴ So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.

⁴⁰ And look that thou make them after their pattern, which was shewed thee in the mount.

⁴⁴ Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.

¹⁹ All this, said David, the LORD made me understand in writing by his hand upon me, even all the works of this pattern.

¹² That our sons may be as plants grown up in their youth; that our daughters may be as corner stones, polished after the similitude of a palace:

¹⁰ And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof.

¹⁷ The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air,

⁸ Hollow with boards shalt thou make it: as it was shewed thee in the mount, so shall they make it.

³⁰ And thou shalt rear up the tabernacle according to the fashion thereof which was shewed thee in the mount.

⁴⁰ And look that thou make them after their pattern, which was shewed thee in the mount.

²² And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

⁸ And let them make me a sanctuary; that I may dwell among them.
⁹ According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.

²⁷ And the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate;

¹⁵ And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it.

⁶ And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work.

¹⁶ Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof.

⁹ And thou shalt take two onyx stones, and grave on them the names of the children of Israel:

¹² And the gold of that land is good: there is bdellium and the onyx stone.

⁷ Onyx stones, and stones to be set in the ephod, and in the breastplate.

³⁴ And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight:

²² Moreover the LORD spake unto Moses, saying,

²⁰ And thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always.

⁶ Oil for the light, spices for anointing oil, and for sweet incense,

¹⁰ I clothed thee also with broidered work, and shod thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk.

⁵ And rams' skins dyed red, and badgers' skins, and shittim wood,

¹⁶ And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.

⁷ The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.

⁶ And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children.

⁴ And blue, and purple, and scarlet, and fine linen, and goats' hair,

²² And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the LORD.

⁵ Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,

⁹ And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the LORD.

¹ And Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the LORD hath commanded, that ye should do them.
² Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.
³ Ye shall kindle no fire throughout your habitations upon the sabbath day.
⁴ And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying,
⁵ Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,
⁶ And blue, and purple, and scarlet, and fine linen, and goats' hair,
⁷ And rams' skins dyed red, and badgers' skins, and shittim wood,
⁸ And oil for the light, and spices for anointing oil, and for the sweet incense,
⁹ And onyx stones, and stones to be set for the ephod, and for the breastplate.

¹ And the LORD spake unto Moses, saying,
² Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.
³ And this is the offering which ye shall take of them; gold, and silver, and brass,

¹¹ But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

² A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

²⁴ For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: