Why is no one permitted to see God’s face and live? (33:20, 23)
The reference here to God’s face is a way to express the full glory of God. Our mortal frames are too fragile to withstand the full glory of God’s being.
Why indulge Moses so dramatically? (34:6–7)
This was more than a mere dramatic visual revelation. God also presented Moses with an extensive list of his own characteristics. The essence of these verses is repeated many times throughout the Old Testament (e.g., Nu 14:18; Ne 9:17; Ps 86:15; Joel 2:13; Jnh 4:2). The revelation given to Moses became the foundation of the covenant.
Why would God punish children for the sin of the parents? (34:6–7)
Traditional cultures in Old Testament times had a communal, rather than an individualistic, understanding of identity. The Bible often mentions the conversion of whole families, indicating that blessings the elders experienced were also experienced by the children. Modern societies are certainly not immune to the idea of children suffering for the sin of their parents. The detrimental effects of child abuse, for example, can be followed from one generation of a family to the next. See the article Does God punish children for their parents’ sins? (Nu 14:18).
Why would God call himself Jealous? (34:14)
God’s jealousy springs from a loving, unselfish concern for those under his care (compare Paul’s jealousy in 2Co 11:2). God, therefore, demands our exclusive devotion. The Hebrew word for jealous is sometimes translated zealous.
Is God opposed to interracial marriage? (34:16)
The fact that Moses married Zipporah, a non-Israelite, demonstrates that God is not displeased with interracial marriage. Here God was warning his people that marrying people who practiced a religion opposed to God would inevitably lead them away from their covenant with the Lord.
What does empty-handed mean here? (34:20)
In an agricultural economy, people could easily worship with something in hand—both the first and the final crops of the harvest were to be used as expressions of gratitude to God (v. 26). We can express our worship of God better with offerings than with empty hands.
Why didn’t his first 40 days on the mountain make Moses’ face radiant? (34:29)
We cannot know for certain, but some think this radiance was a reflection of God’s glory, which Moses had prayed to see during his second 40 days on the mountain (33:18). Others think that Moses’ anger when he first descended the mountain (32:19) canceled out any glory that would have appeared on his face. When Moses descended the second time, he was not angry.
LINK (34:33) He put a veil over his face
This verse was seen by Paul as an illustration of the temporary nature of the old covenant and the permanence of the new (2Co 3:7–18).
Why did Moses cover his face after speaking? (34:33)
The Israelites were clearly frightened by Moses’ appearance (34:30), so the veil may have eased their fears. But in truth Moses covered his face because he didn’t want the people to see the glory fading away (2Co 3:13) and so stop honoring him as God’s representative and turn to idols again.
Why not light a fire on the Sabbath? (35:3)
This may have been a restriction against lighting a new fire. A new fire would require considerable work, such as carrying wood and rubbing sticks together to create the friction needed to spark a flame. The people were probably allowed to keep a fire going that had been started before the Sabbath, so they could cook and have heat.
Why such detailed instructions? (35:4–37:29)
This long passage is almost an exact duplicate of the instructions given earlier about the tabernacle in Exodus 25–27. See the article What was so critical about the pattern? (25:40). Repetition was a common literary device in ancient Middle Eastern literature; it was used to fix the details in the reader’s or listener’s mind. While some explain the detailed repetition by saying a different writer wrote each section, others cite similar examples of literature from that time to suggest that Moses wrote both sections but likely was following a preexisting format that allowed for repetition in describing building projects.
How are such details beneficial for us today? Some suggest that parallels can be drawn between passages like this and principles in the New Testament. They say, for example, that God is concerned about building the church—his dwelling place among his people today—just as he was concerned about the construction of the tabernacle. Others say that such passages in the Bible were intended for a specific audience and time. They believe that applications shouldn’t be forced on other situations and that to do so distorts the intended meaning and purpose of Scripture. They say that the instructions for the tabernacle should not be applied to any other setting.
However, because these details of the tabernacle’s design were significant to at least one New Testament writer (Heb 8:5), we should seek to understand how such details reveal elements of God’s holiness and plan for salvation.
LINK (35:4–19) Take an offering for the LORD
For other verses on offerings for the tabernacle, see 25:1–7; Nu 7:1–88.
How were the people’s hearts moved to give? (35:21)
Recent events may have inspired them to give: They had seen God’s power when he punished them for worshiping the golden calf (32:25). They had seen God’s grace when he did not abandon them in the wilderness (33:16–17). They had also seen the radiance of God on Moses’ face when he delivered the stone tablets of the law (34:30). Such events likely prompted them to catch the vision when Moses outlined the plans for building the tabernacle.
Is it important that we give willingly, or is a sense of duty also acceptable to God? (35:21)
It’s easy to understand why a recipient would appreciate a gift given free of compulsion. But in one sense, we are always duty bound to God, whether it is because of who he is or what he has required. Whether our gifts are spontaneous or scheduled, the spirit of the giver is most significant.
What was a wave offering? (35:22)
The translation of the word wave stems from ancient Rabbinic tradition. Though it’s possible that portions of sacrifices were actually waved back and forth, the word was also used symbolically, such as when the Levites were presented as a wave offering (Nu 8:11). The word probably refers to lifting the offering either physically or symbolically as a gift to the Lord.
Did the Holy Spirit give the Israelites spiritual gifts? (35:31)
The Spirit of the Lord came on people to endow them with authority or ability that reached beyond normal capability. This has much in common with the New Testament idea of spiritual gifts.
Why did the people give so freely? (36:4–5)
Recent events may have inspired them to give: They had seen God’s power when he punished them for worshiping the golden calf (32:25). They had seen God’s grace when he did not abandon them in the wilderness (33:16–17). They had also seen the radiance of God on Moses’ face when he delivered the stone tablets of the law (34:30). Such events likely prompted them to catch the vision when Moses outlined the plans for building the tabernacle.
Why use blue, purple and scarlet yarn? (36:8)
Dyes for the yarn were likely obtained from shellfish (blue), murex snails’ secretions (purple) and certain scale insects (scarlet). These were the colors of royalty, partly because they were produced using very rare and costly dyes. Using them in God’s tabernacle showed God the highest honor, praise and worth.
Winged beings who exist primarily to glorify God. Ezekiel described the cherubim he saw (Eze 10:12–14), but there are likely several types. Images of cherubim adorned the tabernacle furnishings as symbols of worship to God, not as idols to worship.
LINK (36:8–38) All those who were skilled among the workers made the tabernacle
For more on the tabernacle, see 26:1–37.
How did these former slaves get so much gold? (36:13)
Most of the precious metal used in making the furnishings for the tabernacle probably came from the Egyptians. God had caused the Egyptians to become favorably disposed toward the Israelites, giving them gifts of silver, gold and clothing as they left the land (3:21). See Why would the Egyptians be willing to be looted? (12:35–36).
Why did they use acacia wood for all these things? (36:20–31)
Acacia was readily available in the Desert of Sinai and was well-suited for the tabernacle. Because its wood is harder than oak, wood-eating insects were more likely to avoid it. Acacia tree branches are protected by touch-me-not thorns, which perhaps symbolized God’s intimidating majesty. The burning bush (3:2) may have been just one species of acacia.
What’s the spiritual significance of the tabernacle furnishings? (37:1–38:8)
The tabernacle represents God dwelling with his people, both in the past and in the future. As a unified whole, the tabernacle foreshadowed what was later accomplished in Jesus Christ (Heb 9:2–28).
The ark of the covenant law was placed in the Most Holy Place (also called the Holy of Holies in other translations). Its top, which was overlaid with pure gold, was called the atonement cover (Ex 25:17; also called the mercy seat in other translations). The ark symbolized the throne of God, the great King, who dwelled among his people (1Sa 4:4; 2Sa 6:2). It signified God’s holiness and was the place where he met with the representative of his people (the high priest) on the basis of atonement (Lev 16:2).
The curtain divided the Most Holy Place from the Holy Place. The curtain emphasized God’s absolute holiness and his separation from people because of their sin. Only the high priest entered the Most Holy Place—and only once a year—to atone for his own and the people’s sins (Lev 16:11–16).
The altar of incense stood in the Holy Place, in front of the curtain that separated the Most Holy Place from the Holy Place. The incense offered on this altar symbolized the prayers of the people rising upward to God (Ps 141:2; Rev 5:8; 8:3–4).
The table (Ex 25:23–30) stood on one side in the Holy Place. On it was the bread of the Presence, which signified God’s presence in the midst of his people, who were represented by the 12 loaves of bread. The bread was to be set out every Sabbath on behalf of the Israelites (Lev 24:5–8).
The lampstand stood on the other side in the Holy Place, opposite the table, with its candles burning all night (Ex 27:20; Lev 24:2). It may have symbolized the eyes of the LORD that range throughout the earth, like the lampstand in Zechariah’s vision (Zec 4:2–10).
The bronze basin stood in the courtyard, in front of the outer curtain that separated the Holy Place from the courtyard. This basin was used for ritual cleansing of the priests’ hands and feet before they made offerings or entered the Holy Place (30:17–21).
The altar of burnt offering was also bronze and also located in the courtyard. On it were offered the twice-daily burnt offerings and drink offerings, showing that only through blood could God meet with his people (29:38–42).
Winged beings who exist primarily to glorify God. Ezekiel described the cherubim he saw (Eze 10:12–14), but there are likely several types. Images of cherubim adorned the tabernacle furnishings as symbols of worship to God, not as idols to worship.
Is this lampstand the same as the modern menorah? (37:17)
This lampstand may have been a forerunner to the menorah. Its six branches (v. 18) and seven lamps (v. 23) suggest similarities. One difference, however, is that this lampstand was one of a kind, designed to burn only in the Holy Place of the tabernacle. See Tabernacle Furnishings.
What did the elements of this lampstand symbolize? (37:17–24)
Because of the tree symbolism in the lampstand, modern scholars associate the lampstand with the sacred tree motif that was commonplace in the ancient world. For Israel, this was reminiscent of the tree of life from the Garden of Eden. In fact, several motifs establish a relationship between the outer chamber of the tabernacle and the Garden of Eden.
What was the altar of incense? (37:25)
The altar of incense was where the high priest burned incense every morning and evening. It was made of wood overlaid with gold, with a gold molding around it. See Tabernacle Furnishings.
What were the mirrors of the women? (38:8)
These were not glass mirrors as we know them, but pieces of highly polished bronze used as we use mirrors today. The women donated these prized objects to help make the basin of bronze.
Who were the women who served at the entrance to the tent of meeting? (38:8)
They may have been musicians, or they may have performed domestic responsibilities at the tent of meeting. They were not prostitutes as were found in pagan temples, for prostitution at the tent of meeting and tabernacle was clearly forbidden (Dt 23:17–18).
Why use the colors blue, purple and scarlet? (38:18)
Dyes for the yarn were likely obtained from shellfish (blue), murex snails’ secretions (purple) and certain scale insects (scarlet). These were the colors of royalty, partly because they were produced using very rare and costly dyes. Using them in God’s tabernacle showed God the highest honor, praise and worth.
LINK (38:22–23) Bezalel … with him was Oholiab
For more on the work of Bezalel and Oholiab, see 31:1–11.
How did the Levites carry so many heavy objects? (38:24–25, 29)
When the LORD spoke to Moses on Mount Sinai (Nu 3:1), there were 22,000 Levites, including every male a month old or more (Nu 3:39). The weight of the gold, silver and bronze carried by the Levites was more than 7.25 tons. If each adult man carried only two pounds, only 7,250 men would have been needed to carry this weight. Furthermore, they most likely relied on other family members to help carry their personal belongings.
Why did the high priest wear such elaborate clothing? (39:2–7)
God intended for the high priest’s garments to give the high priest dignity and honor (28:2). The elaborate clothing elevated the high priest in the eyes of the people. The garments may also have helped the people esteem the worship of God as an awesome, unique and special privilege.
What was the significance of these gemstones? (39:10–14)
Though it is difficult from the ancient Hebrew to identify the stones with certainty, it is clear that each was precious, signifying the value God placed on his people. Each had the name of one of the tribes of Israel engraved on it.
What was the significance of pomegranates? (39:24)
The pomegranate occurs frequently in ancient Near Eastern art as a symbol of agriculture and fertility.
What was the sacred emblem? (39:30)
A crown or headband, generally used as a sign of royalty. In this case, however, it was affixed to the high priest’s turban to signify the distinction assigned to the high priest as one HOLY TO THE LORD.
What was accomplished by anointing these objects? (40:9)
By anointing the tabernacle and its furnishings, Moses dedicated them to God’s service, making them holy—set apart for the Lord. To the ancients, oil signified joy and well-being (Ps 104:15). Using oil to consecrate objects or people was also a way to indicate a special honor or role (v. 13; Jdg 9:9; 1Sa 9:16).
How long did it take to build the tabernacle? (40:17)
Probably about six months. The first few months after the Israelites left Egypt were spent traveling to Sinai (19:1), and then they waited there while Moses spent 80 days on the mountain (Dt 9:9, 18).
What was the ark of the covenant law? (40:21)
This special box contained the covenant between God and Israel. See What were the tablets of the covenant law? (16:34) and Why call a chest an ark? (25:14–16).
Was the tent of meeting the same thing as the tabernacle? (40:22)
Not exactly. The English language does not translate these two Hebrew words precisely. Some think there were several tents of meeting, all temporary structures which were no longer used once the tabernacle was built. Others think tent of meeting was a general descriptive term, encompassing both the temporary tents and the tabernacle.
If Moses met with the Lord on the mountain, why couldn’t he meet with him in the tabernacle? (40:35)
Without more information from the text, this question is difficult to answer. The supposition would be that the glory of the Lord was present in a less shielded form than it had been on the mountain.