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The erection of sanctuaries is one of the fittest occasions for man to shew his gratitude to God by giving to Him of His own, largely and liberally.<p><span class= "bld">Of every man that giveth it willingly with his heart.</span>—Heb., <span class= "ital">of every man whose heart impels him. </span>Unless gifts come from the heart, they are an offence to God. He “loveth a cheerful giver.” When the time came, a noble and liberal spirit was not wanting. (See <a href="/context/exodus/35-21.htm" title="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.">Exodus 35:21-29</a>; <a href="/context/exodus/36-3.htm" title="And they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, to make it with. And they brought yet to him free offerings every morning.">Exodus 36:3-7</a>.)<p><span class= "bld">My offering.</span>—Literally, <span class= "ital">my heave-offering. </span>But the word seems to be intended in a generic sense.<p> <div class="versenum"><a href="/exodus/25-3.htm">Exodus 25:3</a></div><div class="verse">And this <i>is</i> the offering which ye shall take of them; gold, and silver, and brass,</div>(3) <span class= "bld">Gold, and silver, and brass.</span>—The Israelites had brought out of Egypt (1) their ancestral wealth—the possessions of Abraham and the accumulations of Joseph, and (2) the rich gifts received from the Egyptians at the moment of their departure. They had added to their wealth by the plunder of the Amalekites. Thus they possessed a considerable store of the precious metals; and there is no difficulty in supposing that they furnished the gold needed for the tabernacle without seriously impoverishing themselves. The silver, which was of small amount comparatively, appears ultimately to have been furnished in another way (<a href="/context/exodus/30-12.htm" title="When you take the sum of the children of Israel after their number, then shall they give every man a ransom for his soul to the LORD, when you number them; that there be no plague among them, when you number them.">Exodus 30:12-16</a>; <a href="/context/exodus/38-25.htm" title="And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred and three score and fifteen shekels, after the shekel of the sanctuary:">Exodus 38:25-28</a>) The brass, or rather bronze, for brass seems to have been unknown at this time, was small in amount (<a href="/exodus/38-29.htm" title="And the brass of the offering was seventy talents, and two thousand and four hundred shekels.">Exodus 38:29</a>), and of no great value. It would have constituted no serious drain on the resources of the people.<p> <div class="versenum"><a href="/exodus/25-4.htm">Exodus 25:4</a></div><div class="verse">And blue, and purple, and scarlet, and fine linen, and goats' <i>hair</i>,</div>(4) <span class= "bld">And blue, and purple, and scarlet.</span>—The colours intended are probably a dark blue produced from indigo, which was the only blue known to the Egyptians, a purplish crimson derived from the <span class= "ital">murex trunculus, </span>the main source of the “Tyrian dye” of the ancients, and a scarlet furnished by the <span class= "ital">coccus ilicis, </span>or cochineal insect of the holm oak, which was largely employed in antiquity, though now superseded by the brighter tint obtained from the <span class= "ital">coccus cacti </span>of Mexico. Linen yarn of the three colours mentioned seems to have been what the people were asked to furnish (<a href="/exodus/35-25.htm" title="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.">Exodus 35:25</a>; <a href="/exodus/39-1.htm" title="And of the blue, and purple, and scarlet, they made cloths of service, to do service in the holy place, and made the holy garments for Aaron; as the LORD commanded Moses.">Exodus 39:1</a>).<p><span class= "bld">Fine linen</span>—i.e., white thread spun from flax, which is found to be the material of almost all the Egyptian dresses, mummy cloths, and other undyed fabrics. It is of a yellowish white, soft, and wonderfully fine and delicate. (See Wilkinson in Rawlinson’s <span class= "ital">Herodotus, </span>vol. ii., p. 233).<p><span class= "bld">Goats’ hair.</span>—The covering of an Arab tent is to this day almost always of goats’-hair. An excellent fabric is woven from the soft inner hair of the Syrian goat, and a coarse one from the outer coat of the animal. Yarn of goats’-hair was to be offered, that from it might be produced the first of the three outer coverings of the Tabernacle (<a href="/context/exodus/26-7.htm" title="And you shall make curtains of goats' hair to be a covering on the tabernacle: eleven curtains shall you make.">Exodus 26:7-14</a>).<p> <div class="versenum"><a href="/exodus/25-5.htm">Exodus 25:5</a></div><div class="verse">And rams' skins dyed red, and badgers' skins, and shittim wood,</div>(5) <span class= "bld">Rams’ skins dyed red.</span>—North Africa has always been celebrated for the production of the best possible leather. Herodotus describes the manufacture of his own times (<span class= "ital">Hist. iv.</span> 189). Even at the present day, we bind our best books in <span class= "ital">morocco. </span>Brilliant colours always were, and still are, affected by the North African races, and their “red skins” have been famous in all ages. It is probable that the Israelites had brought with them many skins of this kind out of Egypt.<p><span class= "bld">Badgers’ skins.</span>—The badger is not a native of North Africa, nor of the Arabian desert; and the translation of the Hebrew <span class= "ital">takhash </span>by “badger” is a very improbable conjecture. In Arabic, <span class= "ital">tukhash </span>or <span class= "ital">dukhash </span>is the name of a marine animal resembling the seal; or, perhaps it should rather be said, is applied with some vagueness to a number of sea-animals, as seals, dugongs, dolphins, sharks, and dog-fish. The skins here spoken of are probably those of some one or more of these animals. They formed the outer covering of the Tabernacle (<a href="/exodus/26-14.htm" title="And you shall make a covering for the tent of rams' skins dyed red, and a covering above of badgers' skins.">Exodus 26:14</a>).<p><span class= "bld">Shittim wood.</span>—That the <span class= "ital">shittah </span>(plural, <span class= "ital">shittim</span>) was a species of Acacia is now generally admitted.<p>It was certainly not the palm; and there are no trees in the Sinaitic region from which boards could be cut (see <a href="/exodus/26-15.htm" title="And you shall make boards for the tabernacle of shittim wood standing up.">Exodus 26:15</a>) except the palm and the acacia. The Sinaitic acacia (<span class= "ital">A. Seyal</span>) is a “gnarled and thorny tree, somewhat like a solitary hawthorn in its habit and manner of growth, but much larger” (Tristram). At present it does not, in the Sinaitic region, grow to such <span class= "bld">a </span>size as would admit of planks, ten cubits long by one and a half wide, being cut from it; but, according to Canon Tristram (<span class= "ital">Nat. Hist. Of the Bible, </span>p. 392), it attains such a size in Palestine, and therefore may formerly have done so in Arabia. The wood is “hard and close-grained, of an orange colour with a darker heart, well adapted for cabinetwork.”<p> <div class="versenum"><a href="/exodus/25-6.htm">Exodus 25:6</a></div><div class="verse">Oil for the light, spices for anointing oil, and for sweet incense,</div>(6) <span class= "bld">Oil for the light.</span>—It is assumed that the “sanctuary,” which is to be built (<a href="/exodus/25-8.htm" title="And let them make me a sanctuary; that I may dwell among them.">Exodus 25:8</a>), will need to be lighted. Oil therefore is to be provided for the lighting. Later on (<a href="/exodus/27-20.htm" title="And you shall command the children of Israel, that they bring you pure oil olive beaten for the light, to cause the lamp to burn always.">Exodus 27:20</a>) it is laid down that the oil must be “pure olive oil beaten.”<p><span class= "bld">Spices for anointing oil.</span>—Rather, <span class= "ital">for the anointing oil. </span>Here, again, there is an assumption that anointing oil will be needed, and that spices will be a necessary ingredient in such oil. We find afterwards that the Tabernacle itself, all its vessels, and the priests appointed to serve in it, had to be consecrated by anointing (<a href="/exodus/29-7.htm" title="Then shall you take the anointing oil, and pour it on his head, and anoint him.">Exodus 29:7</a>; <a href="/exodus/29-36.htm" title="And you shall offer every day a bullock for a sin offering for atonement: and you shall cleanse the altar, when you have made an atonement for it, and you shall anoint it, to sanctify it.">Exodus 29:36</a>; <a href="/context/exodus/30-26.htm" title="And you shall anoint the tabernacle of the congregation therewith, and the ark of the testimony,">Exodus 30:26-30</a>). The particular spices to be mixed with the “anointing oil” are enumerated in <a href="/context/exodus/30-23.htm" title="Take you also to you principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels,">Exodus 30:23-24</a>.<p><span class= "bld">And for sweet incense.</span>—Rather, <span class= "ital">for the sweet incense—the </span>incense, <span class= "ital">i.e., </span>which would have to be burnt. (See <a href="/context/exodus/30-1.htm" title="And you shall make an altar to burn incense on: of shittim wood shall you make it.">Exodus 30:1-8</a>; and for the composition of the incense, <a href="/exodus/30-34.htm" title="And the LORD said to Moses, Take to you sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight:">Exodus 30:34</a>.)<p> <div class="versenum"><a href="/exodus/25-7.htm">Exodus 25:7</a></div><div class="verse">Onyx stones, and stones to be set in the ephod, and in the breastplate.</div>(7) <span class= "bld">Onyx stones.</span>—The Hebrew <span class= "ital">shoham </span>is rendered here by “sard” (LXX.), “sardonyx” (Vulg. And Josephus), and “beryl” (Rosenmüller and others). In <a href="/job/28-16.htm" title="It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire.">Job 28:16</a>, the same word is rendered by the LXX. “onyx.” There is thus considerable doubt what stone is meant. Only three such stones seem to have been required as offerings, one for the high priest’s breast-plate (<a href="/exodus/28-20.htm" title="And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their settings.">Exodus 28:20</a>), and two for the shoulder- pieces of the ephod (<a href="/context/exodus/28-9.htm" title="And you shall take two onyx stones, and grave on them the names of the children of Israel:">Exodus 28:9-12</a>).<p><span class= "bld">Stones to be set in the ephod and in the breastplate.</span>—Heb., <span class= "ital">stones of insertion for the ephod and for the breast-plate. </span>The stones of the ephod were two only, both probably either onyx or sardonyx; those of the breast-plate were twelve in number, all different (<a href="/context/exodus/28-17.htm" title="And you shall set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row.">Exodus 28:17-20</a>).<p><span class= "bld"> <div class="versenum"><a href="/exodus/25-8.htm">Exodus 25:8</a></div><div class="verse">And let them make me a sanctuary; that I may dwell among them.</div>THE SANCTUARY AND ITS CONTENTS.</span><p>(8) <span class= "bld">Let them make me a sanctuary.</span>—The enumeration of the gifts (<a href="/context/exodus/25-3.htm" title="And this is the offering which you shall take of them; gold, and silver, and brass,">Exodus 25:3-7</a>) has been subordinate to this. Hitherto Israel had had no place of worship, no structure dedicated to God. God now brings this state of things to an end, by requiring them to “make him a sanctuary.” In Egypt they had seen structures of vast size and extraordinary magnificence erected in every city for the worship of the Egyptian gods. They are now to have their own structure, their “holy place,” their “house of God.” As, however, they are still in a nomadic condition, without fixed abode, continually shifting their quarters, a building, in the ordinary sense of the word, would have been unsuitable. They must soon have quitted it or have foregone their hopes of Palestine. God therefore devised for them a structure in harmony with their condition—a “tent-temple”—modelled on the ordinary form of the better Oriental tents, but of the best materials and of an unusual size—yet still portable. It is this structure, with its contents and its adjuncts, which forms the main subject of the rest of the book of Exodus, and which is now minutely and elaborately described in six consecutive chapters (Exodus 25-30)<p><span class= "bld">That I may dwell among them.</span>—Compare <a href="/context/exodus/29-42.htm" title="This shall be a continual burnt offering throughout your generations at the door of the tabernacle of the congregation before the LORD: where I will meet you, to speak there to you.">Exodus 29:42-46</a>; <a href="/context/exodus/40-34.htm" title="Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.">Exodus 40:34-38</a>. Though God “dwelleth not in temples made with hands” (<a href="/acts/7-48.htm" title="However, the most High dwells not in temples made with hands; as said the prophet,">Acts 7:48</a>), is not confined to them, cannot be comprehended within them, yet since it pleases Him to manifest Himself especially in such abodes, He may be well said to “dwell there” in a peculiar manner. His dwelling with Israel was not purely spiritual. From time to time He manifested Himself sensibly in the Holy of Holies, where He dwelt continually, and might be consulted by the temporal ruler of the nation.<p> <div class="versenum"><a href="/exodus/25-9.htm">Exodus 25:9</a></div><div class="verse">According to all that I shew thee, <i>after</i> the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make <i>it</i>.</div>(9) <span class= "bld">The pattern.</span>—It has been maintained that God shewed to Moses (1) a material structure, furnished with material objects, as the model which he was to follow in making the Tabernacle and its appurtenances; (2) <span class= "bld">a </span>pictorial representation of the whole; (3) a series of visions in which the forms were represented to the eye of the mind. The entire analogy of the Divine dealings is in favour of the last-mentioned view.<p><span class= "bld"> <div class="versenum"><a href="/exodus/25-10.htm">Exodus 25:10</a></div><div class="verse">And they shall make an ark <i>of</i> shittim wood: two cubits and a half <i>shall be</i> the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.</div>THE ARK.</span><p>(10) <span class= "bld">They shall make an ark.</span>—<span class= "ital">Arôn, </span>the word here rendered “ark,” is an entirely different word from that previously so translated in <a href="/genesis/6-14.htm" title="Make you an ark of gopher wood; rooms shall you make in the ark, and shall pitch it within and without with pitch.">Genesis 6:14</a>; <a href="/exodus/2-3.htm" title="And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink.">Exodus 2:3</a>, which is <span class= "ital">tebah. Arôn </span>is properly a chest or coffer of small dimensions, used to contain money or other valuables (<a href="/context/2_kings/12-9.htm" title="But Jehoiada the priest took a chest, and bored a hole in the lid of it, and set it beside the altar, on the right side as one comes into the house of the LORD: and the priests that kept the door put therein all the money that was brought into the house of the LORD.">2Kings 12:9-10</a>; <a href="/context/2_chronicles/25-8.htm" title="But if you will go, do it; be strong for the battle: God shall make you fall before the enemy: for God has power to help, and to cast down.">2Chronicles 25:8-11</a>, &c.). In one place it is applied to a mummy-case (<a href="/genesis/1-26.htm" title="And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps on the earth.">Genesis 1:26</a>). Here it designates a wooden chest three feet nine inches long, two feet three inches broad, and two feet three inches deep. The primary object of the ark was to contain the two tables of stone, written with the finger of God, which Moses was to receive before he came down from the mount. (See <a href="/exodus/24-12.htm" title="And the LORD said to Moses, Come up to me into the mount, and be there: and I will give you tables of stone, and a law, and commandments which I have written; that you may teach them.">Exodus 24:12</a>, and comp. <a href="/exodus/20-16.htm" title="You shall not bear false witness against your neighbor.">Exodus 20:16</a>.) Sacred coffers were important parts of the furniture of temples in Egypt. They usually contained the image or emblem of some deity, and were constructed so as to be readily carried in processions.<p> <div class="versenum"><a href="/exodus/25-11.htm">Exodus 25:11</a></div><div class="verse">And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about.</div>(11) <span class= "bld">Thou shalt overlay it with pure gold.</span>—It is possible, but scarcely probable, that gilding is intended. Gilding was well known in Egypt long before the time of Moses, and may have been within the artistic powers of some of the Hebrews. But it is a process requiring much apparatus, and less likely to have been practised in the desert than the far simpler one of overlaying with gold plates. Gold plate would also have been regarded as more suitable, because more valuable. It is the Jewish tradition that gold plates were employed.<p><span class= "bld">crown of gold</span>—i.e., a rim or border of gold, carried round the edge of the chest at the top. The object was probably to keep the <span class= "ital">kapporeth, </span>or mercy-seat, in place.<p> <div class="versenum"><a href="/exodus/25-12.htm">Exodus 25:12</a></div><div class="verse">And thou shalt cast four rings of gold for it, and put <i>them</i> in the four corners thereof; and two rings <i>shall be</i> in the one side of it, and two rings in the other side of it.</div>(12) <span class= "bld">Four rings of gold.</span>—Though the ark was not to be carried in procession, like Egyptian arks, yet it would have to be carried when the Israelites resumed their journeyings. The four rings were made to receive the two “staves<span class= "ital">” </span>or poles by which the ark was to be borne at such times on the shoulders of the priests (<a href="/context/exodus/25-13.htm" title="And you shall make staves of shittim wood, and overlay them with gold.">Exodus 25:13-14</a>).<p><span class= "bld">In the four corners thereof.</span>—Literally, <span class= "ital">at the four feet thereof. </span>The rings were to be affixed, not at the four upper corners of the chest, but at the four bottom corners, in order that the ark, when carried on men’s shoulders, might be elevated above them, and so be in no danger of coming in contact with the bearers’ persons. The arrangement might seem to endanger the equilibrium of the ark when carried; but as Kalisch observes, “the smallness of the dimensions of the ark rendered its safe transportation, even with the rings at its feet, not impossible.”<p> <div class="versenum"><a href="/exodus/25-15.htm">Exodus 25:15</a></div><div class="verse">The staves shall be in the rings of the ark: they shall not be taken from it.</div>(15) <span class= "bld">The staves </span>. . . <span class= "bld">Shall not be taken from it.</span>—The staves were to remain always in the rings, whether the ark was in motion or at rest, that there might never at any time be a necessity for touching the ark itself, or even the rings. He who touched the ark imperilled his life. (See <a href="/context/2_samuel/6-6.htm" title="And when they came to Nachon's threshing floor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it.">2Samuel 6:6-7</a>.)<p> <div class="versenum"><a href="/exodus/25-16.htm">Exodus 25:16</a></div><div class="verse">And thou shalt put into the ark the testimony which I shall give thee.</div>(16) <span class= "bld">The testimony which I shall give thee.</span>—The two tables of stone were called “the Testimony” (comp. <a href="/exodus/16-34.htm" title="As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.">Exodus 16:34</a>), as being God’s witness against sin (<a href="/deuteronomy/31-26.htm" title="Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against you.">Deuteronomy 31:26</a>). As containing them, the ark was called “the ark of the testimony” (<a href="/exodus/25-22.htm" title="And there I will meet with you, and I will commune with you from above the mercy seat, from between the two cherubim which are on the ark of the testimony, of all things which I will give you in commandment to the children of Israel.">Exodus 25:22</a>; <a href="/exodus/26-34.htm" title="And you shall put the mercy seat on the ark of the testimony in the most holy place.">Exodus 26:34</a>; <a href="/exodus/30-6.htm" title="And you shall put it before the veil that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with you.">Exodus 30:6</a>; <a href="/exodus/30-26.htm" title="And you shall anoint the tabernacle of the congregation therewith, and the ark of the testimony,">Exodus 30:26</a>, &c.; <a href="/numbers/4-5.htm" title="And when the camp sets forward, Aaron shall come, and his sons, and they shall take down the covering veil, and cover the ark of testimony with it:">Numbers 4:5</a>; <a href="/numbers/7-89.htm" title="And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking to him from off the mercy seat that was on the ark of testimony, from between the two cherubim: and he spoke to him.">Numbers 7:89</a>; <a href="/joshua/4-16.htm" title="Command the priests that bear the ark of the testimony, that they come up out of Jordan.">Joshua 4:16</a>).<p><span class= "bld"> <div class="versenum"><a href="/exodus/25-17.htm">Exodus 25:17</a></div><div class="verse">And thou shalt make a mercy seat <i>of</i> pure gold: two cubits and a half <i>shall be</i> the length thereof, and a cubit and a half the breadth thereof.</div>THE MERCY SEAT.</span><p>(17) <span class= "bld">A mercy seat.</span>—Those critics to whom the idea of expiation is unsatisfactory, as Knobel and Gesenius, render <span class= "ital">kapporeth, </span>the word here used, by <span class= "ital">“</span>lid” or “cover.” <span class= "ital">Kaphar, </span>it may be Admitted, has the physical meaning of “to cover” (<a href="/genesis/6-14.htm" title="Make you an ark of gopher wood; rooms shall you make in the ark, and shall pitch it within and without with pitch.">Genesis 6:14</a>); but <span class= "ital">kipper, </span>the Piel form of the same verb, has never any other meaning than that of “covering,” or “expiating <span class= "ital">sins.” </span>And <span class= "ital">kapporeth </span>is not formed from <span class= "ital">kaphar, </span>but from <span class= "ital">kipper. </span>Hence the <span class= "greekheb">ἱλαστήριον</span> of the LXX., the <span class= "ital">propitiatorium </span>of the Vulg., and the “mercy seat” of the Authorised Version are correct translations. (Comp. <a href="/1_chronicles/28-11.htm" title="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 parlors thereof, and of the place of the mercy seat,">1Chronicles 28:11</a>, where the Holy of Holies is called <span class= "ital">beyth-hak-kapporeth, </span>which is certainly not” the house of the cover,’ but “the house of expiation.”)<p><span class= "bld">Of pure gold.</span>—Not of shittim wood, overlaid with a plating of gold, but a solid mass of the pure metal. It has been calculated that the weight would be 750 lbs. Troy, and the value above £25,000 of our money. It was intended to show by this lavish outlay, that the “mercy seat” was that object in which the accessories of worship culminated, the crowning glory of the material tabernacle.<p> <div class="versenum"><a href="/exodus/25-18.htm">Exodus 25:18</a></div><div class="verse">And thou shalt make two cherubims <i>of</i> gold, <i>of</i> beaten work shalt thou make them, in the two ends of the mercy seat.</div>(18) <span class= "bld">Two cherubims.</span>—“Cherubims,” or rather <span class= "ital">cherubim, </span>had been known previously in one connection only—they had been the guardians of Eden when Adam and Eve were driven forth from it (<a href="/genesis/3-24.htm" title="So he drove out the man; and he placed at the east of the garden of Eden Cherubim, and a flaming sword which turned every way, to keep the way of the tree of life.">Genesis 3:24</a>). It is generally allowed that in that passage, as in most others where the word occurs, living beings, angels of God, are intended. But not all angels are cherubim. The cherubim constitute a select class, very near to God, very powerful, very resolute, highly fitted to act as guards. It is probably with this special reference that the cherubic figures were selected to be placed upon the mercy seat—they guarded the precious deposit of the two tables, towards which they looked (<a href="/exodus/25-20.htm" title="And the cherubim shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubim be.">Exodus 25:20</a>). The question as to the exact form of the figures is not very important; but it is one which has been discussed with great ingenuity and at great length. Some hold that the proper figure of a cherub is that of a bull or ox, and think that the cherubim of the tabernacle were winged bulls, not unlike the Assyrian. Others regard them as figures still more composite, like the Egyptian sphinxes or the chimæræ of the Greeks. But the predominant opinion seems to be that they were simply human figures with the addition of a pair of wings. (So Kaiisch, Keil, Bishop Harold Browne, Canon Cook, and others.) In this case they would bear a considerable resemblance to the figures of Ma, or Truth, so often seen inside Egyptian arks, sheltering with their wings the searabæus or some other emblem of deity.<p><span class= "bld">Of beaten work</span>—i.e., not cast, but brought into shape by the hammer. In the Egyptian language <span class= "ital">karabu </span>was “to hammer,” whence, according to some, the word “cherub.”<p><span class= "bld">In the</span>. <span class= "bld">two ends.</span>—Literally, <span class= "ital">from the two ends</span>—rising, that is, from either end of the mercy seat.<p> <div class="versenum"><a href="/exodus/25-19.htm">Exodus 25:19</a></div><div class="verse">And make one cherub on the one end, and the other cherub on the other end: <i>even</i> of the mercy seat shall ye make the cherubims on the two ends thereof.</div>(19) <span class= "bld">Of the mercy seat shall ye make the cherubims.</span>—The meaning seems to be that the cherubims were not to be detached images, made separately, and then fastened to the mercy seat, but to be formed out of the same mass of gold with the mercy seat, and so to be part and parcel of it.<p> <div class="versenum"><a href="/exodus/25-20.htm">Exodus 25:20</a></div><div class="verse">And the cherubims shall stretch forth <i>their</i> wings on high, covering the mercy seat with their wings, and their faces <i>shall look</i> one to another; toward the mercy seat shall the faces of the cherubims be.</div>(20) <span class= "bld">The cherubims shall stretch forth their wings on high.</span>—The two wings of both cherubs were to be elevated and advanced so as to overshadow the mercy seat, and, as it were, protect it. In the Egyptian figures of Ma, one wing only has this position, the other being depressed and falling behind the figure.<p><span class= "bld">Towards the mercy seat.</span>—Bent downwards, <span class= "ital">i.e., </span>as though gazing on the mercy seat. (Compare <a href="/exodus/37-9.htm" title="And the cherubim spread out their wings on high, and covered with their wings over the mercy seat, with their faces one to another; even to the mercy seat were the faces of the cherubim.">Exodus 37:9</a>).<p> <div class="versenum"><a href="/exodus/25-22.htm">Exodus 25:22</a></div><div class="verse">And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which <i>are</i> upon the ark of the testimony, of all <i>things</i> which I will give thee in commandment unto the children of Israel.</div>(22) <span class= "bld">There will I meet with thee.</span>—The place of the <span class= "ital">Shechinah, </span>or visible manifestation of God’s presence, was to be between the two cherubim over the mercy seat. There God would meet His people, “to speak there unto them” (<a href="/exodus/29-42.htm" title="This shall be a continual burnt offering throughout your generations at the door of the tabernacle of the congregation before the LORD: where I will meet you, to speak there to you.">Exodus 29:42</a>), either literally, as when He answered inquiries of the high priest by Urim and Thummim, or spiritually, as when He accepted incense, and the blood of offerings, and prayers, offered to Him by the people through their appointed representatives, the priests. It was for the purpose of thus “meeting” His people that the entire tabernacle was designed, and hence its ordinary name was “the Tent of Meeting,” unhappily rendered in the Authorised Version by the “tabernacle of the congregation.” (See Note on <a href="/exodus/27-21.htm" title="In the tabernacle of the congregation without the veil, which is before the testimony, Aaron and his sons shall order it from evening to morning before the LORD: it shall be a statute for ever to their generations on the behalf of the children of Israel.">Exodus 27:21</a>.)<p><span class= "bld"> <div class="versenum"><a href="/exodus/25-23.htm">Exodus 25:23</a></div><div class="verse">Thou shalt also make a table <i>of</i> shittim wood: two cubits <i>shall be</i> the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof.</div>THE TABLE OF SHEWBREAD.</span><p>(23-30) <span class= "bld">Thou shalt also make a table.</span>—The ark and mercy seat, which covered it, constituted the entire furniture of the inner sanctuary, or “Holy of Holies” (<a href="/context/exodus/40-20.htm" title="And he took and put the testimony into the ark, and set the staves on the ark, and put the mercy seat above on the ark:">Exodus 40:20-21</a>). When this had been shown to Moses the next thing to be done was to set before him the furniture of the outer sanctuary, or holy place. This consisted of three articles—(1) The table of shewbread, described in the present passage; (2) the golden candlestick, described in <a href="/context/exodus/25-31.htm" title="And you shall make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same.">Exodus 25:31-40</a>; and (3) the altar of incense, described in <a href="/context/exodus/30-1.htm" title="And you shall make an altar to burn incense on: of shittim wood shall you make it.">Exodus 30:1-10</a>. The “table of shewbread” was a receptacle for the twelve loaves, which were to be “set continually before the Lord” (<a href="/leviticus/24-8.htm" title="Every sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant.">Leviticus 24:8</a>) as a thank-offering on the part of His people—a perpetual acknowledgment of His perpetual protection and favour. It was to be just large enough to contain the twelve loaves, set in two rows, being a yard long, and a foot and a-half broad. The vessels belonging to the table (<a href="/exodus/25-29.htm" title="And you shall make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover with: of pure gold shall you make them.">Exodus 25:29</a>) were not placed on it.<p>(23) <span class= "bld">Of shittim wood.</span>—See the last Note on <a href="/exodus/25-5.htm" title="And rams' skins dyed red, and badgers' skins, and shittim wood,">Exodus 25:5</a>. No other wood was to be employed, either for the sanctuary itself, or for its furniture.<p> <div class="versenum"><a href="/exodus/25-24.htm">Exodus 25:24</a></div><div class="verse">And thou shalt overlay it with pure gold, and make thereto a crown of gold round about.</div>(24) <span class= "bld">Thou shalt overlay it . . . —</span>Like the ark (<a href="/exodus/25-11.htm" title="And you shall overlay it with pure gold, within and without shall you overlay it, and shall make on it a crown of gold round about.">Exodus 25:11</a>), and the altar of incense (<a href="/exodus/30-3.htm" title="And you shall overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and you shall make to it a crown of gold round about.">Exodus 30:3</a>), the table was to be overlaid with plates of gold. It was a species of altar, on which lay offerings to God, and, being close to the Divine Presence, required to be made of the best materials.<p><span class= "bld">A crown of gold round about.</span>—Rather, <span class= "ital">a border, </span>or <span class= "ital">edging of gold, </span>something to prevent what was placed on the table from readily falling off.<p> <div class="versenum"><a href="/exodus/25-25.htm">Exodus 25:25</a></div><div class="verse">And thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about.</div>(25) <span class= "bld">A border of a hand-breadth.</span>—Rather, <span class= "ital">a band, </span>or <span class= "ital">framing. </span>The representation of the table of shewbread on the Arch of Titus at Rome gives the best idea of this “band<span class= "ital">” </span>or framing. It was a flat bar about midway between the top of the table and its feet, connecting the four legs together, and so keeping them in place. Its “golden crown,” or “edging,” can have been only for ornament.<p> <div class="versenum"><a href="/exodus/25-26.htm">Exodus 25:26</a></div><div class="verse">And thou shalt make for it four rings of gold, and put the rings in the four corners that <i>are</i> on the four feet thereof.</div>(26) F<span class= "bld">our rings.</span>—Compare <a href="/exodus/25-12.htm" title="And you shall cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it.">Exodus 25:12</a>. The table, like the ark, would have to be carried from place to place. Though it was less sacred than the ark, still provision was made for carrying it by means of staves and rings.<p><span class= "bld">The four corners that are on the four feet.</span>—Rather, <span class= "ital">that are at the four feet. </span>Not the top corners of the table, <span class= "ital">i.e., </span>but the bottom corners. The table, like the ark, was, when carried, to be elevated above the shoulders of the bearers. So we see it borne on the Arch of Titus.<p> <div class="versenum"><a href="/exodus/25-27.htm">Exodus 25:27</a></div><div class="verse">Over against the border shall the rings be for places of the staves to bear the table.</div>(27) <span class= "bld">Over against the border shall the rings be.</span>—Rather, <span class= "ital">opposite the band, </span>or <span class= "ital">framing. </span>The meaning is not very clear. If the framing had been at the bottom of the legs, we might have understood that the rings were attached to the table opposite the places where the “framing<span class= "ital">” </span>was inserted into the legs. But the “framing” appears to have been halfway up the legs (see Note on <a href="/exodus/25-25.htm" title="And you shall make to it a border of an hand breadth round about, and you shall make a golden crown to the border thereof round about.">Exodus 25:25</a>), while the rings were at the bottom. They could therefore have only been “opposite the framing” in a loose and vague sense.<p><span class= "bld">For places of the staves.</span>—Rather, <span class= "ital">for places for staves.</span><p> <div class="versenum"><a href="/exodus/25-29.htm">Exodus 25:29</a></div><div class="verse">And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: <i>of</i> pure gold shalt thou make them.</div>(29) <span class= "bld">The dishes thereof . . . —</span>The “dishes” of the shewbread table were probably large bowls in which the loaves or “cakes” were brought to the table. Such bowls are common in the Egyptian wall decorations. The so-called “spoons” were small pots in which the incense was put (<a href="/leviticus/24-7.htm" title="And you shall put pure frankincense on each row, that it may be on the bread for a memorial, even an offering made by fire to the LORD.">Leviticus 24:7</a>) and burnt. Two such appeared upon the table on the Arch of Titus. The “covers” and “bowls” are flagons and chalices to contain the drink offerings which were necessary accompaniments of every meat offering. To cover withal.—Rather (as in the margin), <span class= "ital">to</span> <span class= "ital">pour out withal. </span>Drink offerings were poured out in libation.<p> <div class="versenum"><a href="/exodus/25-30.htm">Exodus 25:30</a></div><div class="verse">And thou shalt set upon the table shewbread before me alway.</div>(30) <span class= "bld">Thou shalt set upon the table shewbread before me alway.</span>—For a detailed account of the arrangement of the shewbread see <a href="/context/leviticus/24-5.htm" title="And you shall take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake.">Leviticus 24:5-9</a>. The Hebrew expression translated “shewbread” is literally, “bread of face,” or “bread of presence”—bread, that is, which was set forth always before the presence of God.<p><span class= "bld"> <div class="versenum"><a href="/exodus/25-31.htm">Exodus 25:31</a></div><div class="verse">And thou shalt make a candlestick <i>of</i> pure gold: <i>of</i> beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same.</div>THE GOLDEN CANDLESTICK.</span><p>(31-39) The golden candlestick, like the table of shewbread, was represented on the Arch of Titus, and the careful copy made under the direction of Reland in 1710, and published in his work, <span class= "ital">De Spoliis Templi, </span>gives probably the best idea that can be formed of it. It was composed of a straight stem, rising perpendicularly from a base, and having on either side of it three curved arms or branches, all of them in the same plane, and all rising to the same level. The stem and arms were ornamented with representations of almond flowers, pomegranates, and lily blossoms, repeated as there was room for them, the top ornament being in every case a lily blossom, which held a hemispherical lamp. The form and ornamentation of the base are unknown, since the representation of the base upon the Arch of Titus is manifestly from some Roman work which had superseded the original pedestal. The special object of the candlestick seems to have been to give light by night. Its lamps were to be lighted at even (<a href="/exodus/30-8.htm" title="And when Aaron lights the lamps at even, he shall burn incense on it, a perpetual incense before the LORD throughout your generations.">Exodus 30:8</a>) by the High Priest, and were to burn from evening to morning (<a href="/exodus/27-21.htm" title="In the tabernacle of the congregation without the veil, which is before the testimony, Aaron and his sons shall order it from evening to morning before the LORD: it shall be a statute for ever to their generations on the behalf of the children of Israel.">Exodus 27:21</a>), when they were to be <span class= "ital">“</span>dressed,” or trimmed (<a href="/exodus/30-7.htm" title="And Aaron shall burn thereon sweet incense every morning: when he dresses the lamps, he shall burn incense on it.">Exodus 30:7</a>), and “extinguished” (Kalisch, <span class= "ital">Comment, on Exodus, </span>p. 370). The Holy Place had sufficient light during the day from the entrance, where the curtain would let the light through, if indeed it were not also partially looped up.<p>(31) <span class= "bld">Of beaten work.</span>—Like the cherubim. (See Note on <a href="/exodus/25-18.htm" title="And you shall make two cherubim of gold, of beaten work shall you make them, in the two ends of the mercy seat.">Exodus 25:18</a>.)<p><span class= "bld">His bowls, his knops, and his flowers.</span>—Rather, <span class= "ital">its cups, its pomegranates, and its blossoms. </span>The “cups<span class= "ital">” </span>are afterwards said to be “like almonds” (<a href="/exodus/25-33.htm" title="Three bowls made like to almonds, with a bud and a flower in one branch; and three bowls made like almonds in the other branch, with a bud and a flower: so in the six branches that come out of the candlestick.">Exodus 25:33</a>), <span class= "ital">i.e., </span>almond blossoms.<p><span class= "bld">Shall be of the same</span>—<span class= "ital">i.e., “</span>of one piece with the stem and branches;” not separate ornaments put together.<p> <div class="versenum"><a href="/exodus/25-33.htm">Exodus 25:33</a></div><div class="verse">Three bowls made like unto almonds, <i>with</i> a knop and a flower in one branch; and three bowls made like almonds in the other branch, <i>with</i> a knop and a flower: so in the six branches that come out of the candlestick.</div>(33) <span class= "bld">Three bowls made like unto almonds.</span>—Or, <span class= "ital">three cups like almond blossoms. </span>It is not quite clear if these were consecutive, or if each cup held a “knop” (pomegranate), on which followed a (lily) blossom. On the whole Reland’s representation accords best with the latter view.<p><span class= "bld">In the other branch.</span>—Rather, <span class= "ital">in another branch. </span>The ornamentation was the same in the first, the second, and all the other branches; but in the longer branches the triple series was probably repeated of tener.<p> <div class="versenum"><a href="/exodus/25-34.htm">Exodus 25:34</a></div><div class="verse">And in the candlestick <i>shall be</i> four bowls made like unto almonds, <i>with</i> their knops and their flowers.</div>(34) <span class= "bld">In the candlestick.</span>—By “the candlestick” in this place must be meant the central shaft or stem, which is viewed as that whereto all the rest is accessory. Here the triple series was to be repeated four times.<p> <div class="versenum"><a href="/exodus/25-37.htm">Exodus 25:37</a></div><div class="verse">And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it.</div>(37) <span class= "bld">Thou shalt make the seven lamps thereof.</span>—Literally, <span class= "ital">thou shalt make its lamps seven. </span>Each branch, as well as the stem, was to have its own lamp. The Arch of Titus shows them to us as hemi-spherical bowls.<p><span class= "bld">They shall light.</span>—See Note on <a href="/context/exodus/25-31.htm" title="And you shall make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same.">Exodus 25:31-39</a>, and comp. <a href="/exodus/27-21.htm" title="In the tabernacle of the congregation without the veil, which is before the testimony, Aaron and his sons shall order it from evening to morning before the LORD: it shall be a statute for ever to their generations on the behalf of the children of Israel.">Exodus 27:21</a>; <a href="/exodus/30-8.htm" title="And when Aaron lights the lamps at even, he shall burn incense on it, a perpetual incense before the LORD throughout your generations.">Exodus 30:8</a>; <a href="/leviticus/24-3.htm" title="Without the veil of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening to the morning before the LORD continually: it shall be a statute for ever in your generations.">Leviticus 24:3</a>.<p> <div class="versenum"><a href="/exodus/25-38.htm">Exodus 25:38</a></div><div class="verse">And the tongs thereof, and the snuffdishes thereof, <i>shall be of</i> pure gold.</div>(38) <span class= "bld">Tongs </span>. . . <span class= "bld">snuffdishes.</span>—“Tongs,” or pincers, were required for trimming the wicks of the lamps, and removing loose portions; “snuffdishes” for receiving the fragments thus removed.<p> <div class="versenum"><a href="/exodus/25-39.htm">Exodus 25:39</a></div><div class="verse"><i>Of</i> a talent of pure gold shall he make it, with all these vessels.</div>(39) <span class= "bld">Of a talent of pure gold.</span>—There are various estimates of the value and weight of the Hebrew gold talent, but none of them places it much below £4,000 of our money. Some carry the estimate as high as £10,000 or £11,000.<p><span class= "bld">Shall he make it.</span>—“He” refers to the artificer by whom the candlestick would be constructed.<p> <div class="versenum"><a href="/exodus/25-40.htm">Exodus 25:40</a></div><div class="verse">And look that thou make <i>them</i> after their pattern, which was shewed thee in the mount.</div>(40) <span class= "bld">After their pattern.</span>—Comp, <a href="/exodus/25-9.htm" title="According to all that I show you, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall you make it.">Exodus 25:9</a>.<p><span class= "bld"><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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