Exodus 25:9

Exo 25:9 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].

Ver. 9. According to all that I show thee.] Nothing was left to man’s invention. Here then is no footing for the Popish pomp.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Exo 25:9. According to all that I show thee — God showed him an exact plan of it in little, which he must conform to in all points. And God did not only show him the model, but gave him also particular directions how to frame the tabernacle, according to that model, in all the parts of it. When Moses was to describe the creation of the world, though it be such a stately and curious fabric, yet he gave a very short and general account of it; but when he comes to describe the tabernacle, he doth it with the greatest niceness and accuracy imaginable; for God’s church and instituted religion are more precious to him than all the rest of the world. And all the Scriptures were written, not to describe to us the works of nature, (a general view of which is sufficient to lead us to a knowledge of the Creator,) but to acquaint us with the methods of grace, and those things which are purely matters of revelation.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

25:9 exactly according to the pattern: We do not determine for ourselves how we want to come into the presence of a holy God. If we come into his presence at all, it will be on his terms and in accord with his desires and character.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

According to all that I show thee, after the pattern of the tabernacle--The proposed erection could be, in the circumstances of the Israelites, not of a fixed and stable but of a temporary and movable description, capable of being carried about with them in their various sojournings. It was made after "the pattern" shown to Moses, by which is now generally understood, not that it was an unheard-of novelty, or an entirely original structure, for it is ascertained to have borne resemblance in form and arrangements to the style of an Egyptian temple, but that it was so altered, modified, and purified from all idolatrous associations, as to be appropriated to right objects, and suggestive of ideas connected with the true God and His worship.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. After the pattern of the tabernacle] It has been supposed that there had been a tabernacle before that erected by Moses, though it probably did not now exist; but the tabernacle which Moses is ordered to make was to be formed exactly on the model of this ancient one, the pattern of which God showed him in the mount, Ex 25:40. The word משכן mishcan signifies literally the dwelling or habitation; and this was so called because it was the dwelling place of God; and the only place on the earth in which he made himself manifest. See Clarke on Ex 25:40, and on Ex 33:7-10.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(9) The pattern.—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) a 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. The sanctuary is to be constructed in accordance with a model shewn to Moses in the mount (v. 40, Exo_26:30, Exo_27:8; Num_8:4). Gudea, king of Lagash (c. 3000 b.c.), was shewn in a dream, by the goddess Nina, the complete model of a temple which he was to erect in her honour: gold, precious stones, cedar, and other materials for the purpose were collected by him from the most distant countries (Rogers, Hist. of Bab. and Ass. i. 369 f.; Maspero, i. 610 f.).

the tabernacle] the Dwelling, Heb. mishkân, cognate with the verb rendered ‘dwell’ in v. 8. In AV. the word ‘tabernacle’ (derived from the tabernaculum of the Vulg., and therefore meaning properly simply a ‘tent’), through a confusion originating with the LXX. (who in the Pent. rendered both words by σκηνή), was used indiscriminately for ’ôhel (‘tent’) and mishkân (‘dwelling’): in RV. the distinction has been preserved by rendering ’ôhel ‘tent,’ and mishkân ‘tabernacle.’ This is undoubtedly a great improvement: the retention of ‘tabernacle’ for mishkân has, however, the disadvantage of obliterating the connexion between mishkân, ‘dwelling,’ and the cognate verb shâkan, to ‘dwell.’ Dwelling would have been the better rend. for mishkân throughout.

As regards mishkân, it is to be observed that it is used in P in both in narrower and a wider sense. In its narrower, and stricter sense, it is used of the tapestry curtains with their supporting frames, which constituted the ‘Dwelling’ par excellence (see Exo_26:1; Exo_26:6; Exo_26:15; and cf. Exo_40:2; Exo_40:6, Num_3:25); but in its wider sense it is extended so as to be a general term for the entire fabric of the sanctuary, including the ‘tent’ and other coverings (Exo_26:7; Exo_26:14) over the ‘Dwelling’ (so here, Num_16:9; Num_17:13, and elsewhere). Mishkân, in one or other of these technical senses, occurs about 100 times in P; and is used similarly a few times to Chr. (as 1Ch_6:32; 1Ch_16:39): otherwise the word is rare, and mostly poetical. The commonest expression (about 130 times) for the sanctuary as a whole is, however, the ‘Tent of Meeting’ (see on Exo_27:21).

furniture] The wide term explained on Exo_22:7, and including here all articles, vessels, utensils, &c., belonging to the sanctuary.

10–22 (cf. Exo_37:1-9). The Ark, the most sacred and important of the articles contained in the sanctuary. The ark, as described by P, is an oblong chest of acacia wood, overlaid within and without with gold, about 3 ft. 9 in. long, 2 ft. 3 in. wide, and 2 ft. 3 in. deep; each of sides is finished with a rim, or moulding, of solid gold; and for its transport it is provided with two poles of acacia wood, overlaid with gold, which pass through four rings, attached to its four feet. Distinct from the ark, but resting upon it, is the ‘mercy-seat,’ or ‘propitiatory,’ a slab of solid gold, of the same length and breadth as the ark (its thickness is not stated): and near the ends of this, soldered securely into it, and facing each other, with their wings spread out over the mercy-seat, stand two small emblematic figures, the cherubim, made of beaten gold. Inside the ark are the two tables upon which the Decalogue is inscribed. From between the cherubim above the mercy-seat Jehovah ‘meets’ Moses, and speaks with him (Exo_25:22, Exo_30:6, Num_7:89).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

According to all that I show thee,.... That is, the sanctuary was to be made in all respects exactly according to the view of it that Moses now had upon the mount from God, and which he was to communicate to the workmen for their instruction and direction:

after the pattern of the tabernacle, and of the pattern of all the instruments thereof, even so shall ye make it: and by the "pattern" is not meant an idea of it, impressed on the mind of Moses, or a picture of it which was shown him, but a little edifice representing it in all its parts, a perfect model of it: and so Maimonides (i) says, "Tabnith", the word here used, signifies the structure and disposition of anything, i.e. the form of it in a four square, in roundness, in a triangle, or in any of the like figures, see Heb 8:5 and so David had, by the Spirit, a pattern of the temple, and which he gave to his son Solomon, to build according to it, Ch1 28:11.

(i) Moreh Nevochim, par. 1. c. 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9. The pattern of the tabernacle — This is most positively represented throughout this entire narrative (comp. Exo_25:40; Exo_26:30; Act_7:44; Heb_8:5) as given to Moses by divine revelation. The notion that it was a fiction of the priests, invented nearly a thousand years after the time of Moses, puts such a withering stamp of falsehood upon this straightforward narrative that it must fail to commend itself to any serious student of history. But when we study out the details, and picture the whole pattern before our eyes — when, further, we consider the striking symbolism of the various objects, and their adaptation to body forth the profoundest truths touching the relations of God and man — we are convinced that the pattern originated not with man, but with God himself. How God showed Moses this model of the tabernacle we are not told. It may have been imaged before him in clear outline, like the sight of the burning bush; or, in a dream of the night it may have been definitely pictured before the soul. We have no need, however, with the rabbins, to suppose that he saw heaven opened, and a material tabernacle there, in form and substance like what he was commanded to make.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The patterns. Many of the old Jewish commentators supposed, that Moses was shown by God a real material structure, which actually existed in the heavens, far grander than its earthly copy, after which he was to have the tabernacle fashioned. Some recent Christian writers, without going these lengths, suggest that "an actual picture or model of the earthly tabernacle and its furniture was shown to him" (Keil). But the words of the text, as well as those of Act_7:44, and Heb_8:5, are sufficiently justified, if we take a view less material than either of thesei.e. , if we suppose Moses to have had impressed on his mind, in vision, the exact appearance of the tabernacle and its adjuncts, in such sort that he could both fully understand, and also, when necessary, supplement, the verbal descriptions subsequently given to him. It is unnecessary to inquire how the impression was produced. God who in vision communicated to Ezekiel the entire plan of that magnificent temple which he describes in ch. 40-42., could certainly have made known to Moses, in the same way, the far simpler structure of the primitive Tabernacle.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

According to all that I shew thee - God shewed him an exact plan of it in little, which he must conform to in all points. And God did not only shew him the model, but gave him also particular directions how to frame the tabernacle, according to that model, in all the parts of it. When Moses was to describe the creation of the world, tho' it be such a stately and curious fabrick, yet he gave a very short and general account of it; but when he comes to describe the tabernacle, he doth it with the greatest niceness and accuracy imaginable: for God's church and instituted religion is more precious to him than all the rest of the world. And the scriptures were written not to describe to us the works of nature, (a general view of which is sufficient to lead us to the knowledge of the Creator,) but to acquaint us with the methods of grace, and those things which are purely matters of Revelation.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

tabernacle pattern

The tabernacle, speaking comprehensively, is explained in the N.T. as typical in three ways:

(1) of the Church as a habitation of God through the Spirit Exo 25:8; Eph 2:19-22

(2) of the believer 2Co 6:16

(3) as a figure of things in the heavens Heb 9:23; Heb 9:24. In detail, all speaks of Christ:

(1) The ark, in its materials, acacia-wood (See Scofield "Exo 26:15") and gold, is a type of the humanity and deity of Christ.

(2) In its contents, a type of Christ, as:

(a) having God’s law in His heart Exo 25:16. (b) the wilderness food (or portion) of His people Exo 16:33 (c) Himself the resurrection, of which Aaron;s rod is the symbol Num 17:10.

(3) In its use the ark, especially the mercy-seat, was a type of God’s throne. That it was, to the sinning Israelite, a throne of grace and not of judgment was due to the mercy-seat formed of gold and sprinkled with the blood of atonement, which vindicated the law, and divine holiness guarded by the cherubim Gen 3:24

(See Scofield "Eze 1:5") See PROPITIATION, See Scofield "Rom 3:25"

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

ככל אשר אני מראה אותך ACCORDING TO ALL THAT I AM SHOWING THEE here, את תבנית המשכן THE PATTERN OF THE DWELLING. — This verse must be connected with the verse that precedes it, thus: And let them make for Me a sanctuary … according to all that I am showing thee (the words ושכנתי בתוכם being a parenthesis).

וכן תעשו AND SO SHALL YE MAKE IT also in future generations (cf. Sanhedrin 16b); if one of the vessels is lost, or when you make for Me the vessels for the “House of Eternity” (another name for the Temple in Jerusalem), — as e. g., the tables, candlesticks, lavers and stands which Solomon had made — you shall make them after the pattern of these (the vessels of the Tabernacle), If, however, the verse were not to be connected with the preceding one but formed a new statement, Scripture ought not to have written: וכן תעשו “and so shall ye make them” but כן תעשו “so shall ye make them” and then it would be speaking of the making of the tent of meeting and its vessels and not of the vessels of the Temple, and the translation would be: according to all that I am showing you the pattern of the Tabernacle and the pattern of all its vessels, even so shall you make them.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND SO SHALL YE MAKE IT — [also] “in future generations. If one of the vessels is lost, or when you make the vessels of the Sanctuary of Jerusalem, — “the Eternal House.” See in Seder Yithro Note 598. such as the tables,. the candelabrums, Verse 7: And he made the ten candelabrums. the lavers, Verse 6: And he made ten lavers. and the bases which Solomon made — after the pattern of these you shall make them. If, however, this [part of the verse] were not connected with the preceding part [which reads: According to all that I show thee, the pattern of the Tabernacle, and the pattern of all the vessels], Scripture should not have written: ‘and’ so shall ye make it, but: “so shall ye make it,” and then it would be speaking of the making of the Tent of Meeting, the expression is not set apart from the preceding part of the verse but is connected with it, thus: “and” so shall you make the pattern of all the furniture of the Sanctuary. and its vessels.” Thus is Rashi’s language. But I do not know if this is true, that Solomon was bound to make the vessels of the Sanctuary of Jerusalem — “the Eternal House.” See in Seder Yithro Note 598. after the pattern of these vessels [of the Tabernacle]. The altar of brass which Solomon made was twenty cubits long and twenty wide! And Rabbi Abraham ibn Ezra wrote: “And so shall ye make — the vessels, thus refers only to the pattern of all the furniture (mentioned right above), but does not refer to the pattern of the Tabernacle since the term “making” was already stated with reference to it, namely, and let them ‘make’ Me a Sanctuary. for at the beginning He said, And let them make Me a Sanctuary.” In line with the plain meaning of Scripture there is no need for all this. Rather, the duplication [and so shall ye make it] has the purpose of expressing emphasis and eagerness. Thus He said: “And let them make Me a Sanctuary” — a house and vessels — as a Royal Sanctuary and seat of Majesty, that I may dwell in the midst of them in the house and on the Throne of Glory which they will make for Me there. According to all that I show thee the pattern of this Tabernacle of which I have said that I will dwell in the midst of them, and the pattern of all the vessels thereof. He repeated, and so shall ye all make it with eagerness and diligence. This is similar to the repetition found in the verse, and the children of Israel did according to all that the Eternal commanded Moses, so did they. Here, because the verse speaks of a command, it says, and so ‘shall’ ye make it, [whereas in the other verse the repeat states so ‘did’ they, because it speaks of a deed accomplished].

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.