Now Moses used to take the tent and pitch it outside the camp, far away from the camp, and he called it “The Tent of Meeting.” Everyone who sought Yahweh went out to the Tent of Meeting, which was outside the camp. When Moses went out to the Tent, all the people rose up, and stood, everyone at their tent door, and watched Moses, until he had gone into the Tent. When Moses entered into the Tent, the pillar of cloud descended, stood at the door of the Tent, and Yahweh spoke with Moses. All the people saw the pillar of cloud stand at the door of the Tent, and all the people rose up and worshiped, everyone at their tent door. Yahweh spoke to Moses face to face, as a man speaks to his friend. He turned again into the camp, but his servant Joshua, the son of Nun, a young man, didn’t depart from the Tent.
Parallel Translations
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Now Moses used to take the tent and pitch it outside the camp, far away from the camp, and he called it “The Tent of Meeting.” Everyone who sought Yahweh went out to the Tent of Meeting, which was outside the camp.
When Moses went out to the Tent, all the people rose up, and stood, everyone at their tent door, and watched Moses, until he had gone into the Tent.
When Moses entered into the Tent, the pillar of cloud descended, stood at the door of the Tent, and Yahweh spoke with Moses.
All the people saw the pillar of cloud stand at the door of the Tent, and all the people rose up and worshiped, everyone at their tent door.
Yahweh spoke to Moses face to face, as a man speaks to his friend. He turned again into the camp, but his servant Joshua, the son of Nun, a young man, didn’t depart from the Tent.
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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.
And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle.
And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses.
And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door.
And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.
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Now Moses used to take the tent and to pitch it without the camp, afar off from the camp; and he called it The tent of meeting. And it came to pass, that every one that sought the LORD went out unto the tent of meeting, which was without the camp.
And it came to pass, when Moses went out unto the Tent, that all the people rose up, and stood, every man at his tent door, and looked after Moses, until he was gone into the Tent.
And it came to pass, when Moses entered into the Tent, the pillar of cloud descended, and stood at the door of the Tent; and the LORD spoke with Moses.
And when all the people saw the pillar of cloud stand at the door of the Tent, all the people rose up and worshipped, every man at his tent door.
And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.
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Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (43)
- Numbers 12:8 (v11) With him, I will speak mouth to mouth, even plainly, and not in riddles; and he shall see Yahweh’s form. Why then were you not afraid to…
- Deuteronomy 34:10 (v11) Since then, there has not arisen a prophet in Israel like Moses, whom Yahweh knew face to face,
- Exodus 24:13 (v11) Moses rose up with Joshua, his servant, and Moses went up onto God’s Mountain.
- Exodus 33:9 (v11) When Moses entered into the Tent, the pillar of cloud descended, stood at the door of the Tent, and Yahweh spoke with Moses.
- Genesis 32:30 (v11) Jacob called the name of the place Peniel; for he said, “I have seen God face to face, and my life is preserved.”
Show all 43 cross-references
- Deuteronomy 5:4 (v11) Yahweh spoke with you face to face on the mountain out of the middle of the fire,
- John 15:14-15 (v11) You are my friends, if you do whatever I command you. No longer do I call you servants, for the servant doesn’t know what his lord does.…
- Isaiah 55:6-7 (v7) Seek Yahweh while he may be found. Call on him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts. Let…
- John 11:11 (v11) He said these things, and after that, he said to them, “Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out…
- James 2:23 (v11) So the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him as righteousness,” and he was called the…
- Numbers 16:27 (v8) So they went away from the tent of Korah, Dathan, and Abiram, on every side. Dathan and Abiram came out, and stood at the door of their…
- Psalms 99:7 (v9) He spoke to them in the pillar of cloud. They kept his testimonies, the statute that he gave them.
- Proverbs 15:29 (v7) Yahweh is far from the wicked, but he hears the prayer of the righteous.
- John 3:29 (v11) He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the…
- Exodus 4:31 (v10) The people believed, and when they heard that Yahweh had visited the children of Israel, and that he had seen their affliction, then they…
- Exodus 29:42-43 (v7) It shall be a continual burnt offering throughout your generations at the door of the Tent of Meeting before Yahweh, where I will meet with…
- Exodus 32:17 (v11) When Joshua heard the noise of the people as they shouted, he said to Moses, “There is the noise of war in the camp.”
- 2 Chronicles 20:7 (v11) Didn’t you, our God, drive out the inhabitants of this land before your people Israel, and give it to the offspring of Abraham your friend…
- Job 16:21 (v11) that he would maintain the right of a man with God, of a son of man with his neighbor!
- Isaiah 42:8 (v11) “I am Yahweh. That is my name. I will not give my glory to another, nor my praise to engraved images.
- Isaiah 59:2 (v7) But your iniquities have separated you and your God, and your sins have hidden his face from you, so that he will not hear.
- Genesis 18:33 (v9) Yahweh went his way, as soon as he had finished communing with Abraham, and Abraham returned to his place.
- Exodus 17:9 (v11) Moses said to Joshua, “Choose men for us, and go out, fight with Amalek. Tomorrow I will stand on the top of the hill with God’s rod in my…
- Exodus 31:18 (v9) When he finished speaking with him on Mount Sinai, he gave Moses the two tablets of the covenant, stone tablets, written with God’s finger.
- Deuteronomy 4:29 (v7) But from there you shall seek Yahweh your God, and you shall find him when you search after him with all your heart and with all your soul.
- 2 Samuel 21:1 (v7) There was a famine in the days of David for three years, year after year; and David sought the face of Yahweh. Yahweh said, “It is for…
- 1 Kings 8:14 (v10) The king turned his face around, and blessed all the assembly of Israel; and all the assembly of Israel stood.
- 1 Kings 8:22 (v10) Solomon stood before Yahweh’s altar in the presence of all the assembly of Israel, and spread out his hands toward heaven;
- Ezekiel 3:22 (v9) Yahweh’s hand was there on me; and he said to me, “Arise, go out into the plain, and I will talk with you there.”
- Luke 18:13 (v10) But the tax collector, standing far away, wouldn’t even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a…
- Genesis 17:22 (v9) When he finished talking with him, God went up from Abraham.
- Exodus 13:21-22 (v9) Yahweh went before them by day in a pillar of cloud, to lead them on their way, and by night in a pillar of fire, to give them light, that…
- Exodus 25:22 (v9) There I will meet with you, and I will tell you from above the mercy seat, from between the two cherubim which are on the ark of the…
- Exodus 33:11 (v9) Yahweh spoke to Moses face to face, as a man speaks to his friend. He turned again into the camp, but his servant Joshua, the son of Nun, a…
- Exodus 34:3 (v9) No one shall come up with you or be seen anywhere on the mountain. Do not let the flocks or herds graze in front of that mountain.”
- Exodus 34:9 (v9) He said, “If now I have found favor in your sight, Lord, please let the Lord go among us, even though this is a stiff-necked people; pardon…
- Numbers 11:17 (v9) I will come down and talk with you there. I will take of the Spirit which is on you, and will put it on them; and they shall bear the…
- Psalms 27:8 (v7) When you said, “Seek my face,” my heart said to you, “I will seek your face, Yahweh.”
- Matthew 7:7-8 (v7) “Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. For everyone who asks receives. He who seeks…
- Psalms 10:1 (v7) Why do you stand far off, Yahweh? Why do you hide yourself in times of trouble?
- Psalms 35:22 (v7) You have seen it, Yahweh. Don’t keep silent. Lord, don’t be far from me.
- Hosea 9:12 (v7) Though they bring up their children, yet I will bereave them, so that not a man shall be left. Indeed, woe also to them when I depart from…
- Hebrews 13:11-13 (v7) For the bodies of those animals, whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
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Geneva Bible translators 1599 · Public Domain On vv7, 11 That is, the Tabernacle of the Congregation: so called,…
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.
John Trapp 1656 · Public Domain On vv7–11 Exo 33:7 And Moses took the tabernacle, and pitched…
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.
Matthew Poole 1685 · Public Domain On vv7, 8, 9, 11 The tabernacle was a tent set up by Moses…
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.
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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.
Matthew Henry 1710 · Public Domain On v7 Here is, I. One mark of displeasure put upon…
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.
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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.
John Gill 1763 · Public Domain On vv7–11 And Moses took the tabernacle,.... Not that, the pattern…
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:
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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.
John Wesley 1765 · Public Domain On vv7, 8, 10, 11 And Moses took the tabernacle - The tent wherein…
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.
Adam Clarke 1810 · Public Domain On vv7, 9, 11 Verse 7. Moses took the tabernacle] אה האהל eth…
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.
Joseph Benson 1811 · Public Domain On vv7, 8, 9, 11 Exo 33:7. And Moses took the tabernacle — The…
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.
Albert Barnes 1834 · Public Domain On vv7, 10, 11 The tabernacle - The tent. The only word in…
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.
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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.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7–11 Tabernacle: not that which God had described, which was…
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7–9 Moses took the tabernacle, and pitched it without the…
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.
Daniel D. Whedon 1874 · Public Domain On vv7–8 7. Moses took the tabernacle — What tabernacle? Surely…
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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7, 8, 9, 11 7. used to take, &c.] at every new encampment…
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.
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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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7, 8, 11 (7) Moses took the tabernacle.—Rather, Moses took his tent.…
(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.
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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.
The Pulpit Commentary 1880 · Public Domain On vv7–11 Vers. 7-11. THE FIRST ERECTION OF A TABERNACLE. The…
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.
The Biblical Illustrator 1887 · Public Domain On v9 The Lord talked with Moses.
Exo_33:9-11
The Lord talked with Moses.
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Speaking to God
In the minds of many prayer seems to differ widely from other forms of communication. Not perceiving any tangible object of address, they feel as if to pray were to talk with nothing. How can you pray with vigour into the empty air? asked a candid doubter. Even Christians sometimes lack the sense of communion, and then prayer is scarcely more than soliloquy in the form of petition. And yet speaking to God is really very much like speaking to men. Since God is a person, address to Him must conform to the general principles of personal address.
I. In speaking to God, as in speaking to men, we must address the invisible. Converse is mental, not physical. The form you see is not the man you talk with. We speak not to the ears which catch the words, but to the mind which perceives the thought. A mere lump of organized clay cannot be a party to conversation. If, then, one asks, How can you pray into empty air? we may reply by asking: How can you talk to a clod of clay? In every case, whatever direction be given to words or other signals of communion, the real address is to mind. One using an acoustic tube apparently speaks to the mouth-piece in the wall. But he really addresses a person in another room. Words are usually directed towards eyes and ears because through these mind is reached. So prayer seems to the prayerless as speech thrown into void space. It is really a direct address to the Infinite Mind which pervades all space.
II. In speaking to God, as in speaking to men, we not only address the invisible, but the presence of a visible form, or symbol of personality, is unnecessary. The blind communicate without seeing a form, and the deaf without hearing a voice. We may speak to a person behind a wall or screen if only assured that he is within call. By letter we address friends hundreds of miles distant. Thus it is evident that prayer to God is only one of many forms of address to mind with no visible form present. We only need to know that the mind addressed is within reach by any means of communication.
III. In speaking to God, as in speaking to men, the enjoyment of communion is variable, and increases with custom and acquaintance. Many people have heard of God, but are not acquainted with Him. They know Him only by reputation. They are not on speaking terms with Him. Hence they have not learned to enjoy His company. They do not love to pray. But let them reverently and sincerely cultivate an acquaintance with God, so as really to know Him, and they will delight in holy communion. (The Study.)
Friendship with God
Mr. Toller, of Kettering, invited a company to meet Robert Hall. Among the guests was Andrew Fuller, who, with Toller, had previously accompanied Hall in a forenoon walk in the country. They returned together at the dinner-hour; and Hall immediately went up alone to his own chamber. The company waited for some time, but he did not appear. At length a messenger was sent to say that dinner was ready. But as the servant approached the chamber, she paused and listened, for Hall was on his knees pleading with God in prayer. When this was repeated to the company, Fuller exclaimed: Dont disturb him; he is with his best Friend.
Friendship with God
Augustine, in his Confessions, tells a story, which he heard from his friend Pontitianus, to the following effect. Two courtiers in attendance on the emperor, who was then witnessing the public games, strolled into some gardens, and entering a neighbouring house, which happened to belong to a Christian, were attracted by a manuscript life of the hermit Anthony. As pastime, one of them began to read it, but his curiosity soon grew into a deep conviction, which made him cry out to his friend: What attainment do we propose to ourselves so great as to be the intimate friends of the emperor? and even when arrived at, how unstable and full of peril is the position? But here, if I wish to be the friend of God, He will receive me immediately!
Communion with God
There was each morning during his first sojourn in the Soudan one half-hour during which there lay outside Charles George Gordons tent a handkerchief, and the whole camp knew the full significance of that small token, and most religiously was it respected by all there, whatever was their colour, creed, or business. No foot dared to enter the tent so guarded. No message, however pressing, was carried in. Whatever it was, of life or death, it had to wait until the guardian signal was removed. Every one knew that God and Gordon were alone in there together.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v7 CF. Exo 24:4. This "tabernacle" is not to be…
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 10 the pillar of cloud
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)
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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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7, 8, 11 33:7-11 The means of communication between God and his…
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.