And he spread abroad the tent over the tabernacle, and put the covering of the tent above on it; as the LORD commanded Moses.
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EXPOSITORY (ENGLISH BIBLE)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.)Exodus 26:1 note.
and put the covering of the tent above upon it; which was of rams' skins died red, and over that another covering of badgers' skins:
as the Lord commanded Moses; Exodus 26:7.And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon it; as the LORD commanded Moses.
EXEGETICAL (ORIGINAL LANGUAGES)19. the tent over the Dwelling, and … the covering] See Exodus 26:7; Exodus 26:14.
‘Covering’ (strictly, ‘coverings’), as Exodus 35:11.
as Jehovah commanded Moses] so vv. 21, 23, 25, 27, 29, 32; cf. on Exodus 39:1.Verse 19. - He spread abroad the tent over the tabernacle. The entire distinctness of the tent (ohel) from the tabernacle (mishkan) is here very strongly marked. The "tent" was the goats' hair covering, with the framework of wood that supported it. The covering. The outer covering of rams' skins and seals' skins. (See Exodus 26:14.) Exodus 19:1), sc., in the second year of the Exodus (see Exodus 40:17), and to put all the vessels, both of the dwelling and court, in the places appointed by God; also to furnish the table of shew-bread with its fitting out (ערכּו equals לחם ערך Exodus 40:23), i.e., to arrange the bread upon it in the manner prescribed (Exodus 40:4 cf. Leviticus 24:6-7), and to put water in the laver of the court (Exodus 40:7). After that he was to anoint the dwelling and everything in it, also the altar of burnt-offering and laver, with the anointing oil, and to sanctify them (Exodus 40:9-11); and to consecrate Aaron and his sons before the door of the tabernacle, and clothe them, anoint them, and sanctify them as priests (Exodus 40:12-15). When we read here, however, that the dwelling and the vessels therein would be rendered "holy" through the anointing, but the altar of burnt-offering "most holy," we are not to understand this as attributing a higher degree of holiness to the altar of burnt-offering than to the dwelling and its furniture; but the former is called "most holy" merely in the sense ascribed to it in Exodus 30:10 namely, that every one who touched it was to become holy; in other words, the distinction has reference to the fact, that, standing as it did in the court, it was more exposed to contact from the people than the vessels in the dwelling, which no layman was allowed to enter. In this relative sense we find the same statement in Exodus 30:29, with reference to the tabernacle and all the vessels therein, the dwelling as well as the court, that they would become most holy in consequence of the anointing (see the remarks on Exodus 30:10). It is stated provisionally, in Exodus 40:16, that this command was fulfilled by Moses. But from the further history we find that the consecration of the priests did not take place contemporaneously with the erection of the tabernacle, but somewhat later, or not till after the promulgation of the laws of sacrifice (cf. Leviticus 8 and Leviticus 1:1.).
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