Exodus 33:7

Here is, I. One mark of displeasure put upon them for their further humiliation: Moses took the tabernacle, not his own tent for his family, but the tent wherein he gave audience, heard causes, and enquired of God, the guild-hall (as it were) of their camp, and pitched it without, afar off from the camp (Exo 33:7), to signify to them that they had rendered themselves unworthy of it, and that, unless peace was made, it would return to them no more. God would thus let them know that he was at variance with them: The Lord is far from the wicked. Thus the glory of the Lord departed from the temple when it was polluted with sin, Eze 10:4, Eze 11:23. Note, It is a sign that God is angry when he removes his tabernacle, for his ordinances are fruits of his favour and tokens of his presence; while we have them with us we have him with us. Perhaps this tabernacle was a plan, or model rather, of the tabernacle that was afterwards to be erected, a hasty draught from the pattern shown him in the mount, designed for direction to the workmen, and used, in the mean time, as a tabernacle of meeting between God and Moses about public affairs. This was set up at a distance, to affect the people with the loss of that glorious structure which, if they had not forsaken their own mercies for lying vanities, was to have been set up in the midst of them. Let them see what they had forfeited.

II. Many encouragements give them, notwithstanding, to hope that God would yet be reconciled to them.

1. Though the tabernacle was removed, yet every one that was disposed to seek the Lord was welcome to follow it, Exo 33:7. Private persons, as well as Moses, were invited and encouraged to apply to God, as intercessors upon this occasion. A place was appointed for them to go to without the camp, to solicit God's return to them. Thus when Ezra (a second Moses) interceded for Israel there were assembled to him many that trembled at God's word, Ezr 9:4. When God designs mercy, he stirs up prayer. He will be sought unto (Eze 36:37); and, thanks be to his name, he may be sought unto, and will not reject the intercession of the poorest. Every Israelite that sought the Lord was welcome to this tabernacle, as well as Moses the man of God.

2. Moses undertook to mediate between God and Israel. He went out to the tabernacle, the place of treaty, probably pitched between them and the mount (Exo 33:8), and he entered into the tabernacle, Exo 33:9. That cause could not but speed well which had so good a manager; when their judge (under God) becomes their advocate, and he who was appointed to be their law-giver is an intercessor for them, there is hope in Israel concerning this thing.

3. The people seemed to be in a very good mind and well disposed towards a reconciliation. (1.) When Moses went out to go to the tabernacle, the people looked after him (Exo 33:8), in token of their respect to him whom before they had slighted, and their entire dependence upon his mediation. By this it appeared that they were very solicitous about this matter, desirous to be at peace with God and concerned to know what would be the issue. Thus the disciples looked after our Lord Jesus, when he ascended on high to enter into the holy place not made with hands, till a cloud received him out of their sight, as Moses here. And we must with an eye of faith follow him likewise thither, where he is appearing in the presence of God for us; then shall we have the benefit of his mediation. (2.) When they saw the cloudy pillar, that symbol of God's presence, give Moses the meeting, they all worshipped, every man at his tent door, Exo 33:10. Thereby they signified, [1.] Their humble adoration of the divine Majesty, which they will ever worship, and not gods of gold any more. [2.] Their joyful thankfulness to God that he was pleased to show them this token for good, and give them hopes of a reconciliation; for, if he had been pleased to kill them, he would not have shown them such things as these, would not have raised them up such a mediator, nor given him such countenance. [3.] Their hearty concurrence with Moses as their advocate in every thing he should promise for them, and their expectation of a comfortable and happy issue of this treaty. Thus must we worship God in our tents with an eye to Christ as the Mediator. Their worshipping in their tent doors declared plainly that they were not ashamed publicly to own their respect to God and Moses, as they had publicly worshipped the calf.

4. God was, in Moses, reconciling Israel to himself, and manifested himself very willing to be at peace. (1.) God met Moses at the place of treaty, Exo 33:9. The cloudy pillar, which had withdrawn itself from the camp when it was polluted with idolatry, now returned to this tabernacle at some distance, coming back gradually. If our hearts go forth towards God to meet him he will graciously come down to meet us. (2.) God talked with Moses (Exo 33:9), spoke to him face to face, as a man speaks to his friend (Exo 33:11), which intimates that God revealed himself to Moses, not only with greater clearness and evidence of divine light than to any other of the prophets, but also with greater expressions of particular kindness and grace. He spoke, not as a prince to a subject, but as a man to his friend, whom he loves, and with whom he takes sweet counsel. This was great encouragement to Israel, to see their advocate so great a favourite; and, that they might be encouraged by it, Moses turned again into the camp, to tell the people what hopes he had of bringing this business to a good issue, and that they might not despair if he should be long absent. But, because he intended speedily to return to the tabernacle of the congregation, he left Joshua there, for it was not fit that the place should be empty, so long as the cloud of glory stood at the door (v. 9); but, if God had any thing to say out of that cloud while Moses was absent, Joshua was there, ready to hear it.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Exo 33:7 And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, [that] every one which sought the LORD went out unto the tabernacle of the congregation, which [was] without the camp.

Ver. 7. Afar off from the camp.] In token of God’s deep displeasure and departure from them.

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 33:7. And Moses took the tabernacle — The tent wherein he gave audience, heard causes, and inquired of God; and pitched it without, afar off from the camp — To signify to them that they were unworthy of it. Perhaps this tabernacle was a model of the tabernacle that was afterward to be erected, a hasty draft from the pattern showed him in the mount, designed for direction to the workmen, and used in the mean time as a tabernacle of meeting between God and Moses about public affairs. And called it the tabernacle of the congregation — Implying, that whosoever would seek the Lord, that is, would seek either for his favour, or for counsel and direction, must come thither.

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

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

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

33:7-11 The means of communication between God and his people before the completion of the Tabernacle are probably recorded here to explain the communications in 33:1-6 and 33:12-23.

33:7 Although the Tabernacle is often referred to as the Tent of Meeting (see study note on 27:21), the “Tent of Meeting” referred to here was another, temporary tent. When the Tabernacle was completed, it was located in the center of the camp (see Num 2:1-31).

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

That is, the Tabernacle of the Congregation: so called, because the people resorted thither, when they should be instructed of the Lord’s will.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

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 7. Moses took the tabernacle] אה האהל eth haohel, the TENT; not את המשכן eth hammishcan, the tabernacle, the dwelling-place of Jehovah, see Ex 35:11, for this was not as yet erected; but probably the tent of Moses, which was before in the midst of the camp, and to which the congregation came for judgment, and where, no doubt, God frequently met with his servant. This is now removed to a considerable distance from the camp, (two thousand cubits, according to the Talmudists,) as God refuses to dwell any longer among this rebellious people. And as this was the place to which all the people came for justice and judgment, hence it was probably called the tabernacle, more properly the tent, of the congregation.

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

(7) Moses took the tabernacle.—Rather, Moses took his tent. The Hebrew article, like the Greek, has often the force of the possessive pronoun. The LXX. translate λαβὼν Μωυσῆς τὴν σκηνὴν αὐτοῦ; and so Jarchi, Aben-Ezra, Kurtz, Kalisch, Keil, Cook, &c.

And pitched it without the camp.—Heb., and pitched it for himself without the camp. “For himself” means for his own use, that he might resort to it. This was his special object.

The Tabernacle of the congregation.—Rather, the tent of meeting. (See Note on Exo_25:22.) He gave it—i.e., by anticipation—the identical name by which the “Tabernacle” was afterwards commonly known. It was, in fact, a temporary substitute for the Tabernacle.

Every one . . . went out unto the tabernacle.—Though he had designed it for his own special use, Moses allowed all Israel to make use of it also.

MOSES ESTABLISHES A TEMPORARY TABERNACLE.

(7-11) Moses, having experienced the blessedness of solitary communion with God during the forty days spent on Sinai, felt now, as he had never felt before, the want of a “house of God,” whither he might retire for prayer and meditation, secure of being undisturbed. Months would necessarily elapse before the Tabernacle could be constructed according to the pattern which he had seen in the mount. During this interval he determined to make use of one of the existing tents as a “house of prayer,” severing it from the others, and giving it the name “Tent of Meeting,” which was afterwards appropriated to the Tabernacle. It would seem that he selected his own tent for the purpose—probably because it was the best that the camp afforded—and contented himself with another. God deigned to approve his design, and descended in the cloudy pillar on the tent each time that Moses entered it.

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

7. used to take, &c.] at every new encampment of the Israelites.

the tent] As the context shews, not Moses’ tent, or a provisional tent, but the same sacred tent which is mentioned by P, under the same name (Exo_25:22), though described by him as a much more ornate and elaborate structure (see further Kennedy in DB. iv. 654). It is introduced as something already known (‘the tent’): in all probability it had been just mentioned in a part of E no longer preserved (cf. on v. 6); and as it was a well-known element of the tradition, the art could be retained by the compiler. The rend. ‘a tent,’ which Heb. idiom would also permit (G.-K. § 126 r, s), does not suit the sequel, which implies that not a casual, but a definite tent, is meant.

pitch it] Heb. pitch it for himself: it was intended particularly for his own use, in his converse with God. P’s ‘Tent of Meeting’ was used similarly (Exo_25:22, Lev_1:1, Num_7:89): but that is represented principally as a centre for sacrifice and other ceremonial observances.

without the camp] like the local sanctuaries of a later age, outside the towns of Canaan.

The tent of meeting] I.e. the tent where Jehovah used to ‘meet’ Moses, and communicate to him His will. See more fully on Exo_27:21.

every one which sought, &c.] Every one who desired to ‘seek’ Jehovah in order to obtain an oracle (2Sa_21:1 Heb.: cf. p. 314, McNeile, p. cxvi f., EB. iii. 3841; Jdg_18:5, 1Sa_22:10; 1Sa_23:2, 2Sa_16:23), perhaps also with sacrifice or prayer (2Sa_12:16)—would go out to the Tent of Meeting for the purpose.

7–11. The Tent of Meeting, and the use made of it by Moses. The sudden introduction of this notice of the Tent of Meeting is extremely surprising; and it is difficult to explain it, except by the conjecture mentioned on v. 6. The notice is a highly interesting and remarkable one, preserving, as it does, the oldest representation that we possess—that of E—of the Tent of Meeting, and differing in many particulars from the representation given by P (chs. 25–31, &c.). The ‘tent’ is obviously much simpler in structure than that of P; it is guarded by one attendant, the Ephraimite Joshua, instead of by the host of Levites pictured by P (Numbers 3-4); and it is outside the camp (so Num_11:26 f., Exo_12:4), at some distance from it, not in its centre, as in P (Num_2:17). The tenses, throughout the section, are frequentative, and describe what was Moses’ habitual practice—no doubt, in E’s view, during the whole time of Israel’s wanderings in the wilderness. Used in v. 7 is intended to rule the whole section: but would go out, would rise up, &c., with whenever for when in vv. 8, 9, would be clearer.

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.

And Moses took the tabernacle,.... Not that, the pattern of which he had been shown in the mount, for that was not as yet made, rather his own tabernacle or tent, Exo 18:7 or one that was erected for worship before the large one was ordered, and while that was building; for it can hardly be thought they should have no place of worship for a whole year after they were come out of Egypt; though this might be not a place on purpose, or only erected for that use, but might be one of the apartments of Moses; who, besides what he had for the use and convenience of his family, had a special and peculiar one, hath on a religious account, where he and the people sometimes worshipped, and God met with them, and on a civil account, to hear and judge the causes of the people, and resolve their doubts, and remove their difficulties, and make inquiries of God for them:

and pitched it without the camp, afar off from the camp; 2000 cubits distant from it, as the Targum of Jonathan, and so Jarchi, which he endeavours to confirm from Jos 3:4 and was what was afterwards called a sabbath day's journey: this was done partly that he might have the opportunity of conversing with God, and bringing about a thorough reconciliation between him and the people, who declared he would not go up in the midst of them; and partly that this might be a symbol to the people of the Lord's departure from the midst of them; that so they might be brought to a thorough humiliation for their sin, who might fear that he would not only stand at a distance, but entirely remove from them: it might be considered as a token of his displeasure with them, and yet be a door of hope unto them; since he was not wholly gone from them, but might be sought unto by them as follows:

and called it the tabernacle of the congregation; as the great tabernacle was afterwards called, and as this might be before, though now renewed, to give the people some encouragement to resort here; because here he and they met together, both on civil and religious accounts, and God met with them:

and it came to pass, that everyone which sought the Lord: about any affair of moment and importance, to know his will, and to have instruction and direction what to do; or that sought to him for peace and reconciliation, for the pardon of their sins, and the acceptance of their persons, repenting of their sins, and confessing the same:

went out unto the tabernacle of the congregation, which was without the camp; these went out of the camp, from their tents there, to this; who were not the body of the people, but either such who had difficult matters to inquire about, or were seriously and heartily concerned for the evil they had committed, and for the removal of the divine Presence from them.

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

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

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

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

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Tabernacle: not that which God had described, which was set up later, (chap. xl.) but one destined for public and private prayer. (Menochius) --- Afar, a thousand yards. (Thalmud and Villet.) --- Covenant; or alliance, which God had entered into with the people. (Tirinus) --- The Hebrew may signify, "of the assembly or congregation," because there the people met to hear the divine doctrine explained, and to offer up their prayers. --- Camp. Thus were the people reminded of their excommunication, or separation, from the God whom they had so wantonly abandoned, and whose protection and presence were their only support and comfort. (Haydock) --- The record of the covenant was also probably torn, as Moses was ordered to write it again, chap. xxxiv. 27. (Tirinus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The tabernacle was a tent set up by Moses for the people to meet in for sacrifice and seeking of God, and other parts of God’s worship, until the great tabernacle should be finished; for such a place was necessary, or highly expedient for that use, and therefore it is not probable they would be without it for a year’s space.

Afar off from the camp; in testimony of God’s alienation from them, and displeasure against them, this being a kind of excommunication; and all was too little to bring them to a thorough repentance.

The tabernacle of the congregation; it was so before, but he called it so now, to show that God had not wholly forsaken them; and that if they truly repented, he still permitted them to come into his presence, and to seek the Lord.

Every one which sought the Lord; either for his favour, or for counsel and direction. See Exo 18:15,19,20.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. Moses took the tabernacle — What tabernacle? Surely not the tabernacle the pattern of which had been given him in the mount, (chap. 26,) for this had not yet been constructed. Nor is it satisfactory to assume, as some expositors have done, that this was an old tabernacle or tent, previously employed for purposes of worship, but not before mentioned. More reasonable than either of these suppositions is it to believe that the tent of Moses had hitherto been the central point of the Israelitish camp, and so, par excellence, the tent of Israel. In order now to institute a new and peculiar form of service and of approach unto God, and to carry on his intercession for Israel more conspicuously in the sight of the people, he removes this tent and places it without the camp, afar off from the camp, and because of its changed purpose calls it the Tabernacle (rather, the Tent) of the congregation. Thus would Moses make more conspicuous the lesson that the sin of the people had alienated them from Jehovah, and his presence must be sought unto as something afar off. This tent, furthermore, was now to serve as the place where the symbol of Jehovah’s presence might be seen until the proper tabernacle should be erected.

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

Vers. 7-11. THE FIRST ERECTION OF A TABERNACLE. The decision of the matter still hung in suspense. God had not revoked his threat to withdraw himself and leave the host to the conduct of an angel. He had merely reserved his final decision (ver. 5). Moses was anxious to wrestle with him in prayer until he obtained the reversal of this sentence; but he could not be always ascending Sinai, when the camp needed his superintending care, and the camp as yet contained no place of worship, where a man could pray and be secure against disturbance. Moses, under these circumstances, with the tabernacle in his mind, but without leisure to construct it, contrived "for the present distress" a temporary tabernacle or tent. He took, apparently, the tent that had hitherto been his own, and removed it to a position outside the camp, erecting it there, and at the same time giving it the name of "the tent of meeting" (ver. 7). Hither he decreed that all persons should come who desired communion with God (ver. 7), and hither he resorted himself for the same purpose (ver. 8). It pleased God to approve these arrangements; and to show his approval by a visible token. Whenever Moses entered the "tent of meeting," the pillar of the cloud descended from the top of Sinai, and took up its station at the door of the tent (ver. 9), thus securing Moses from interruption. At the sight the people "worshipped," each at his tent"s door, while Moses was privileged to speak with God "face to face, as a man speaketh unto his friend" (ver. 11). Joshua accompanied him on the first occasion, and remained behind, to guard the tent, when Moses left it (ibid. ).

Moses took the tabernacle. The "tabernacle" proper was not yet constructed. (See chs. 35-40.) And the word used is not that properly rendered "tabernacle viz., mishkan; (Exo_26:1) but the far more common word "ohel, which means "tent." The proper translation would be, "Moses took the tent." But the question at once arises What tent? It is suggested that the article may have the force of the possessive pronoun, and indicate that he took "his tent." (Compare Mat_9:10, where "the house" undoubtedly means his house. Moses took his own tent, probably as the best in the encampment, and converted it to a sacred use, transferring his own abode to another. Afar off from the camp. The sacred and the profane must not approach each other too closely an interval must be set between them. But the distance, evidently, was not great (ver. 10). The tabernacle of the congregation. Rather, "the tent of meeting" or "of conferencei.e. , the tent in which he expected to meet and converse with God. See the comment on Exo_27:21. Every one which sought the Lord went out. Moses must have commanded this. The "tent" was not to be a mere oratory for himself, but open to all Israelites.

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

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

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

tabernacle

CF. Exo 24:4. This "tabernacle" is not to be confounded with that afterward made by commandment of God, but not yet made.

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

the pillar of cloud

The cloud had the shape of a pillar. See how you translated this in Exodus 13:22. AT: "the cloud shaped like a pillar" (See: Metaphor)

would come down

Where it came down from can be stated clearly. AT: "would come down from the sky" (See: Assumed Knowledge and Implicit Information)

translationWords

Moses

tent

call

tent of meeting

Yahweh

people group

column

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ומשה AND MOSES, from the time of the sin and henceforth,

יקח את האהל USED TO TAKE THE TENT — יקח expresses an action continually going on — he used to take his tent and pitch it without the camp. He said, “One who has been placed under an interdict by the Master must be placed under an interdict by His disciple also” (Since God had stated that He would not dwell amongst the people, Moses, the disciple, also felt compelled to remove from their midst) (Midrash Tanchuma, Ki Tisa 27).

הרחק DISTANT [FROM THE CAMP] — two thousand cubits, just as it is stated, (Joshua 3:4) Yet there shall be a space between you (the Israelites) and it (the Ark) about 2,000 cubits by measure” (Midrash Tanchuma, Ki Tisa 27).

וקרא לו AND HE CALLED IT — This does not mean that he so named it once for all but that whenever he spoke of it he used to call it the tent of meeting, i. e. a meeting-place for those who sought instruction in the Torah.

כל מבקש ה׳ EVERY ONE WHO SOUGHT THE LORD — Hence (from the fact that anyone who visited Moses is described here as “one who seeks the Lord”) we may learn that he who makes a call on (Hebrew: seeks) a scholar (זקן is a Rabbinical term for a wise man; cf. Kiddushin 32b: אין זקן אלא חכם) may be regarded as paying his respects to the Divine Presence (Midrash Tanchuma, Ki Tisa 27).

יצא אל אהל מועד WENT OUT UNTO THE APPOINTED TENT — יֵצֵא (the imperfect) has here the meaning of יוֹצֵא (the participle: cf. Rashi on יקח וכו׳), i. e. he used to go out. Another explanation of והיה כל מבקש ה׳ is: The word כל, “every one”, implies: even the ministering angels used to go out unto the appointed tent; whenever these enquired where was the place of the Divine Glory their fellow-angels used to answer them: See, He (God) is in the tent of Moses.

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.

NOW MOSES TOOK THE TENT AND WOULD PITCH IT WITHOUT THE CAMP. Rashi wrote: “This was practiced by Moses from the Day of Atonement until the Tabernacle was set up [five and a half months later — on the first day of Nisan], but not afterwards. For on the seventeenth day of Tammuz the Tablets of the Law were broken, on the eighteenth he burnt the calf and brought the sinners to judgment, and on the nineteenth he ascended the mountain and stayed there for forty days. On the first of Ellul it was said to him, and come up in the morning to receive the second Tablets. There he spent another forty days [which terminated on the tenth day of Tishri]. On the tenth of Tishri the Holy One, blessed be He, became reconciled with Israel, and He handed over to Moses the second Tablets, whereupon Moses came down the mountain and began to command them concerning the work of the Tabernacle. This occupied them till the first of Nisan, and from that time on, since the Tabernacle was set up, G-d only communicated with him from there.” This also is the opinion of Rabbi Abraham ibn Ezra, that all this [narrated here in Verses 7-11] took place after Moses brought down the second Tablets [the account of which is narrated further on in 34:1-10], there being no strict chronological order in the narrative of the Torah.But it does not appear to me to be correct, for what reason is there to mention this [practice of Moses] here in the middle of the section? The words of our Rabbis in all Midrashim are also to the effect that Moses did this on account of their sin with the calf. Thus they explained [that Moses said], “One who is excommunicated from the master, is also excommunicated from the disciple,” and as Rashi mentioned [that G-d said to Moses], “I am angry and you are angry; if so, who will bring them near to Me?” Now if the removal of the Tent was after the Day of Atonement [as Rashi and Ibn Ezra have it], the Holy One, blessed be He, as well as Moses, was already in [complete] reconciliation with them! Rather, it appears that on the day that he came down from the mountain — on the seventeenth of Tamuz — he burnt the calf and punished the worshippers. On the next day, [i.e., on the eighteenth of Tammuz] he told them that he would go up to G-d to seek atonement for them, and so he went up to the mountain where the Glory was. This is the sense of the verse, And Moses returned unto the Eternal, Verse 31. and prayed briefly: Oh, this people have sinned a great sin, Verse 31. and G-d answered him, Whosoever hath sinned against Me, etc.;, Verse 33. And now go, lead the people, Verse 34. and the plague began., Verse 35. Then He commanded him, Depart, go up hence, thou and the people etc., and Moses told this to Israel, and they mourned, and stripped themselves of the ornaments. Then Moses realized that the matter was a very long one, and did not know what the end thereof would be, therefore he took the tent and pitched it outside the camp so that the Divine Glory would communicate with him from there, for it was no longer dwelling in the midst of the people, and if the tent were to be in the midst of the camp, He would not communicate with him from there. Scripture continues, and it came to pass, that every one that sought the Eternal…, meaning that everyone who sought the Eternal used to go out to him. (the imperfect — “was going out”) as yotzei (a participle — taking of the nature of both a verb and an adjective — “used to go out”). Rashi explained it likewise. Then Scripture [in Verse 8-11] completed the narrative of all that happened whilst the tent was there until the Tabernacle was set up, which was, according to the opinion of our Sages, from the Day of Atonement until the first day of Nisan. I have seen in Pirkei d’Rabbi Eliezer [the following text]: “Rabbi Yehoshua ben Korcha says: “[After the Revelation] Moses spent forty days on the mountain, studying the Written Law at daytime, and the Oral Law at night. After the forty days he took the Tablets and came back to the camp. On the seventeenth of Tammuz he broke the Tablets and killed the sinners of Israel, and then stayed in the camp forty days until he burnt the calf and ground it like dust of the earth. Thus he eliminated idolatry from Israel, and established each tribe in its place. On the first of Ellul the Holy One, blessed be He, said to him, come up unto Me into the mount [to be given the second Tablets]. Then the ram’s horn was sounded throughout the camp, announcing to the people that Moses was going up the mountain, so that [they might not be alarmed by his absence] and not be misled anymore after idols. [On that day] the Holy One, blessed be He, was exalted by the sound of that ram’s horn, as it is said, G-d is gone up amidst shouting, the Eternal amidst the sound of the horn. And thus likewise the Sages ordained that we blow the horn every year on the first day of Ellul.” Thus far are the words of this Agadah. And if this is so, then the whole section from: Moses took the tent, applied to the time from the eighteenth of Tammuz till the end of the forty days [i.e., up to the first of Ellul], and from the Day of Atonement till the first of Nisan [when the Tabernacle was set up]. But this exposition does not fit in well with what Scripture says, And I fell down before the Eternal, as at the first, forty days and forty nights; I did neither eat bread etc., and it is further written there, So I fell down before the Eternal the forty days and forty nights that I fell down; because the Eternal had said He would destroy you, Verse 25. and it is impossible that all this refers to the last forty days [i.e., between the first of Ellul and the Day of Atonement], since He told him, Hew thee two Tablets of stone… and come up unto Me into the mount, thus these last forty days were already those of G-d’s good-will, after He had already nullified the decree that He would destroy you! does not refer to the beginning of that verse, so I fell down before the Eternal, but reverts to the very beginning of the incident of the calf, when G-d had said He would destroy them. The verse itself can still apply then to the final forty days, which culminated on the Day of Atonement.

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.