1 “You shall make the altar of acacia wood, five cubits long, and five cubits wide. The altar shall be square. Its height shall be three cubits.
2 You shall make its horns on its four corners. Its horns shall be of one piece with it. You shall overlay it with bronze.
3 You shall make its pots to take away its ashes; and its shovels, its basins, its meat hooks, and its fire pans. You shall make all its vessels of bronze.
4 You shall make a grating for it of network of bronze. On the net you shall make four bronze rings in its four corners.
5 You shall put it under the ledge around the altar beneath, that the net may reach halfway up the altar.
6 You shall make poles for the altar, poles of acacia wood, and overlay them with bronze.
7 Its poles shall be put into the rings, and the poles shall be on the two sides of the altar when carrying it.
8 You shall make it hollow with planks. They shall make it as it has been shown you on the mountain.
9 “You shall make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine twined linen one hundred cubits long for one side.
10 Its pillars shall be twenty, and their sockets twenty, of bronze. The hooks of the pillars and their fillets shall be of silver.
11 Likewise for the length of the north side, there shall be hangings one hundred cubits long, and its pillars twenty, and their sockets twenty, of bronze; the hooks of the pillars, and their fillets, of silver.
12 For the width of the court on the west side shall be hangings of fifty cubits; their pillars ten, and their sockets ten.
13 The width of the court on the east side eastward shall be fifty cubits.
14 The hangings for the one side of the gate shall be fifteen cubits; their pillars three, and their sockets three.
15 For the other side shall be hangings of fifteen cubits; their pillars three, and their sockets three.
16 For the gate of the court shall be a screen of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, the work of the embroiderer; their pillars four, and their sockets four.
17 All the pillars of the court around shall be filleted with silver; their hooks of silver, and their sockets of bronze.
18 The length of the court shall be one hundred cubits, and the width fifty throughout, and the height five cubits, of fine twined linen, and their sockets of bronze.
19 All the instruments of the tabernacle in all its service, and all its pins, and all the pins of the court, shall be of bronze.
20 “You shall command the children of Israel, that they bring to you pure olive oil beaten for the light, to cause a lamp to burn continually.
21 In the Tent of Meeting, outside the veil which is before the covenant, Aaron and his sons shall keep it in order from evening to morning before Yahweh: it shall be a statute forever throughout their generations on the behalf of the children of Israel.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 27:20–21They were also to keep oil already purified for the lamps; three of which were to give light all day long, upon the sacred candlestick, before God, and the rest were to be lighted at the evening.
They were also to keep oil already purified for the lamps; three of which were to give light all day long, upon the sacred candlestick, before God, and the rest were to be lighted at the evening.
Josephus, Antiquities of the Jews, Antiquities 3.8.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 27:2ITS HORNS SHALL BE OF THE SAME — i. e. he shall not make them separately and afterwards attach them to it (to the altar). … AND THOU SHALT OVERLAY IT WITH COPPER — to atone for sins committed with effrontery (more lit., with impudence of forehead, the Hebrew expression for effrontery being, “having a copper forehead,”) as it is said, (Isaiah 48:4) “[Because I know that thou art obstinate] and that thy forehead is copper” (cf. our English expression “brazen-faced”) (Midrash Tanchuma, Terumah 11).
ITS HORNS SHALL BE OF THE SAME — i. e. he shall not make them separately and afterwards attach them to it (to the altar). … AND THOU SHALT OVERLAY IT WITH COPPER — to atone for sins committed with effrontery (more lit., with impudence of forehead, the Hebrew expression for effrontery being, “having a copper forehead,”) as it is said, (Isaiah 48:4) “[Because I know that thou art obstinate] and that thy forehead is copper” (cf. our English expression “brazen-faced”) (Midrash Tanchuma, Terumah 11).
Rashi, Commentary on the Torah, on 27:2; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 27:20–21BEATEN — he pounds the olives in a mortar and must not grind them in a mill, so that there may be no lees; and after he has thus extracted the first drop of oil he may bring them into the mill and grind them. … TO CAUSE THE LIGHT TO BURN (lit., to ascend) CONTINUALLY — he must enkindle it until the flame ascends by itself (Shabbat 21a). … CONTINUALLY — doing something every night, as is described here, may be termed תמיד, continually, just as you speak of … “The continual (תמיד) burnt-offering”, although this was sacrificed only from day to day. … FROM EVENING TO MORNING — Give it its due measure of oil so that it may burn from evening to morning. Our Rabbis estimated half a log of oil as sufficient for the nights of Tebeth which are long, and they ordained a similar quantity for every night of the year, and if any were left over on the shorter nights it did not matter (Menachot 89a).
BEATEN — he pounds the olives in a mortar and must not grind them in a mill, so that there may be no lees; and after he has thus extracted the first drop of oil he may bring them into the mill and grind them. … TO CAUSE THE LIGHT TO BURN (lit., to ascend) CONTINUALLY — he must enkindle it until the flame ascends by itself (Shabbat 21a). … CONTINUALLY — doing something every night, as is described here, may be termed תמיד, continually, just as you speak of … “The continual (תמיד) burnt-offering”, although this was sacrificed only from day to day. … FROM EVENING TO MORNING — Give it its due measure of oil so that it may burn from evening to morning. Our Rabbis estimated half a log of oil as sufficient for the nights of Tebeth which are long, and they ordained a similar quantity for every night of the year, and if any were left over on the shorter nights it did not matter (Menachot 89a).
Rashi, Commentary on the Torah, on 27:20–21; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 27:1–8The burnt-offerings received their name from their ascending, … whereby the Israelites were reminded that they had need to be purified, that they might ascend to God; and at the same time were instructed that whatever corruption there might be in the flesh did not prevent the sacrifices from being acceptable and of a sweet savor to God. … That the victims were bound to the four horns, which stood out from the four corners, is plain from the words of Psalm 118:27, "Bind the sacrifice with cords, even unto the horns of the altar." And this also is the beginning of a proper offering of spiritual sacrifices, that all the lusts of the flesh should be subdued, and held captive as it were unto the obedience of God. … The altar was carried on staves, to obviate the necessity of having more than one; else there would have been danger of their being compelled, by the very difficulty of carrying it, to leave it behind after it was made, if they were setting about a long journey; and this would have been the seed or ground of superstition, whilst no other could be built which was not spurious.
The burnt-offerings received their name from their ascending, … whereby the Israelites were reminded that they had need to be purified, that they might ascend to God; and at the same time were instructed that whatever corruption there might be in the flesh did not prevent the sacrifices from being acceptable and of a sweet savor to God. … That the victims were bound to the four horns, which stood out from the four corners, is plain from the words of Psalm 118:27, "Bind the sacrifice with cords, even unto the horns of the altar." And this also is the beginning of a proper offering of spiritual sacrifices, that all the lusts of the flesh should be subdued, and held captive as it were unto the obedience of God. … The altar was carried on staves, to obviate the necessity of having more than one; else there would have been danger of their being compelled, by the very difficulty of carrying it, to leave it behind after it was made, if they were setting about a long journey; and this would have been the seed or ground of superstition, whilst no other could be built which was not spurious.
John Calvin, Commentaries, on 27:1–8; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 27:1–8As God intended in the tabernacle to manifest his presence among his people, so there they were to pay their devotions to him, not in the tabernacle itself (into that only the priests entered as God's domestic servants), but in the court before the tabernacle, where, as common subjects, they attended. There an altar was ordered to be set up, to which they must bring their sacrifices, and on which their priests must offer them to God: and this altar was to sanctify their gifts. Here they were to present their services to God, as from the mercy-seat he gave his oracles to them; and thus a communion was settled between God and Israel. … 2. The horns of it (Exo 27:2), which were for ornament and for use; the sacrifices were bound with cords to the horns of the altar, and to them malefactors fled for refuge. … Now this brazen altar was a type of Christ dying to make atonement for our sins … To the horns of this altar poor sinners fly for refuge when justice pursues them, and they are safe in virtue of the sacrifice there offered.
As God intended in the tabernacle to manifest his presence among his people, so there they were to pay their devotions to him, not in the tabernacle itself (into that only the priests entered as God's domestic servants), but in the court before the tabernacle, where, as common subjects, they attended. There an altar was ordered to be set up, to which they must bring their sacrifices, and on which their priests must offer them to God: and this altar was to sanctify their gifts. Here they were to present their services to God, as from the mercy-seat he gave his oracles to them; and thus a communion was settled between God and Israel. … 2. The horns of it (Exo 27:2), which were for ornament and for use; the sacrifices were bound with cords to the horns of the altar, and to them malefactors fled for refuge. … Now this brazen altar was a type of Christ dying to make atonement for our sins … To the horns of this altar poor sinners fly for refuge when justice pursues them, and they are safe in virtue of the sacrifice there offered.
Matthew Henry, Commentary on the Whole Bible, on 27:1–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 27:9–18This was a large court yard to the house of God, or tabernacle, which stood in it at the upper end of it; it was enclosed, but open to the air; … into this the people of Israel were admitted, and where they brought their sacrifices and worshipped … These hangings, vails, or curtains, for so in the versions they are differently called, were the enclosure of the court; they were made of fine linen, six times twisted, but not of various colours, and curiously wrought with cunning work, as the curtains of the tabernacle were; and according to the signification of the word, they were wrought full of holes, like eyelet holes, or in the manner of network; so that though they kept persons from entering in, they might be seen through, and through them might be seen what was doing in the court: and all this may signify that the visible church of God on earth is separated from the world … and though none but those who are admitted members of it may partake of its ordinances, yet others may be spectators of what is done in it.
This was a large court yard to the house of God, or tabernacle, which stood in it at the upper end of it; it was enclosed, but open to the air; … into this the people of Israel were admitted, and where they brought their sacrifices and worshipped … These hangings, vails, or curtains, for so in the versions they are differently called, were the enclosure of the court; they were made of fine linen, six times twisted, but not of various colours, and curiously wrought with cunning work, as the curtains of the tabernacle were; and according to the signification of the word, they were wrought full of holes, like eyelet holes, or in the manner of network; so that though they kept persons from entering in, they might be seen through, and through them might be seen what was doing in the court: and all this may signify that the visible church of God on earth is separated from the world … and though none but those who are admitted members of it may partake of its ordinances, yet others may be spectators of what is done in it.
John Gill, An Exposition of the Old and New Testament, on 27:9; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 27:20–21To cause the lamp to burn always - They were to be kept burning through the whole of the night, and some think all the day besides; but there is a difference of sentiment upon this subject. … This oil and continual flame were not only emblematical of the unction and influences of the Holy Ghost, but also of that pure spirit of devotion which ever animates the hearts and minds of the genuine worshippers of the true God. … Shall order it from evening to morning - Josephus says the whole of the seven lamps burned all the night; in the morning four were extinguished, and three kept burning through the whole day. Others assert that the whole seven were kept lighted both day and night continually; but it appears sufficiently evident, from Sa1 3:3, that these lamps were extinguished in the morning … It appears therefore that the business of the priests was to light the lamps in the evening; and either to extinguish them in the morning, or permit them to burn out, having put in the night before as much oil as was necessary to last till daylight.
To cause the lamp to burn always - They were to be kept burning through the whole of the night, and some think all the day besides; but there is a difference of sentiment upon this subject. … This oil and continual flame were not only emblematical of the unction and influences of the Holy Ghost, but also of that pure spirit of devotion which ever animates the hearts and minds of the genuine worshippers of the true God. … Shall order it from evening to morning - Josephus says the whole of the seven lamps burned all the night; in the morning four were extinguished, and three kept burning through the whole day. Others assert that the whole seven were kept lighted both day and night continually; but it appears sufficiently evident, from Sa1 3:3, that these lamps were extinguished in the morning … It appears therefore that the business of the priests was to light the lamps in the evening; and either to extinguish them in the morning, or permit them to burn out, having put in the night before as much oil as was necessary to last till daylight.
Adam Clarke, Commentary on the Holy Bible, on 27:20–21; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 27:1–19The access of the nation to its God was restricted to the court. There it could receive from the Lord, through the medium of the sacrifices which it offered upon the altar of burnt-offering, the expiation of its sins, His grace and blessing, and strength to live anew. Whilst the dwelling itself represented the house of God, the dwelling-place of Jehovah in the midst of His people … the court which surrounded the dwelling represented the kingdom of the God-King, the covenant land or dwelling-place of Israel in the kingdom of its God. … And this significance of the altar culminated in its horns, upon which the blood of the sin-offering was smeared. Just as, in the case of the horned animals, their strength and beauty are concentrated in the horns, and the horn has become in consequence a symbol of strength, or of fulness of vital energy; so the significance of the altar as a place of the saving and life-giving power of God, which the Lord bestows upon His people in His kingdom, was concentrated in the horns of the altar.
The access of the nation to its God was restricted to the court. There it could receive from the Lord, through the medium of the sacrifices which it offered upon the altar of burnt-offering, the expiation of its sins, His grace and blessing, and strength to live anew. Whilst the dwelling itself represented the house of God, the dwelling-place of Jehovah in the midst of His people … the court which surrounded the dwelling represented the kingdom of the God-King, the covenant land or dwelling-place of Israel in the kingdom of its God. … And this significance of the altar culminated in its horns, upon which the blood of the sin-offering was smeared. Just as, in the case of the horned animals, their strength and beauty are concentrated in the horns, and the horn has become in consequence a symbol of strength, or of fulness of vital energy; so the significance of the altar as a place of the saving and life-giving power of God, which the Lord bestows upon His people in His kingdom, was concentrated in the horns of the altar.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 27:19; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Exodus 27
Exodus 27:1–21, World English Bible
Exodus 27 in the Bible · Told in the Story: Chapter 10, A Tent for God
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 27:20–21They were also to keep oil already purified for the lamps; three of which were to give light all day long, upon the sacred candlestick, before God, and the rest were to be lighted at the evening.
Josephus, Antiquities of the Jews, Antiquities 3.8.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 27:2ITS HORNS SHALL BE OF THE SAME — i. e. he shall not make them separately and afterwards attach them to it (to the altar). … AND THOU SHALT OVERLAY IT WITH COPPER — to atone for sins committed with effrontery (more lit., with impudence of forehead, the Hebrew expression for effrontery being, “having a copper forehead,”) as it is said, (Isaiah 48:4) “[Because I know that thou art obstinate] and that thy forehead is copper” (cf. our English expression “brazen-faced”) (Midrash Tanchuma, Terumah 11).
Rashi, Commentary on the Torah, on 27:2; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 27:20–21BEATEN — he pounds the olives in a mortar and must not grind them in a mill, so that there may be no lees; and after he has thus extracted the first drop of oil he may bring them into the mill and grind them. … TO CAUSE THE LIGHT TO BURN (lit., to ascend) CONTINUALLY — he must enkindle it until the flame ascends by itself (Shabbat 21a). … CONTINUALLY — doing something every night, as is described here, may be termed תמיד, continually, just as you speak of … “The continual (תמיד) burnt-offering”, although this was sacrificed only from day to day. … FROM EVENING TO MORNING — Give it its due measure of oil so that it may burn from evening to morning. Our Rabbis estimated half a log of oil as sufficient for the nights of Tebeth which are long, and they ordained a similar quantity for every night of the year, and if any were left over on the shorter nights it did not matter (Menachot 89a).
Rashi, Commentary on the Torah, on 27:20–21; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 27:1–8The burnt-offerings received their name from their ascending, … whereby the Israelites were reminded that they had need to be purified, that they might ascend to God; and at the same time were instructed that whatever corruption there might be in the flesh did not prevent the sacrifices from being acceptable and of a sweet savor to God. … That the victims were bound to the four horns, which stood out from the four corners, is plain from the words of Psalm 118:27, "Bind the sacrifice with cords, even unto the horns of the altar." And this also is the beginning of a proper offering of spiritual sacrifices, that all the lusts of the flesh should be subdued, and held captive as it were unto the obedience of God. … The altar was carried on staves, to obviate the necessity of having more than one; else there would have been danger of their being compelled, by the very difficulty of carrying it, to leave it behind after it was made, if they were setting about a long journey; and this would have been the seed or ground of superstition, whilst no other could be built which was not spurious.
John Calvin, Commentaries, on 27:1–8; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 27:1–8As God intended in the tabernacle to manifest his presence among his people, so there they were to pay their devotions to him, not in the tabernacle itself (into that only the priests entered as God's domestic servants), but in the court before the tabernacle, where, as common subjects, they attended. There an altar was ordered to be set up, to which they must bring their sacrifices, and on which their priests must offer them to God: and this altar was to sanctify their gifts. Here they were to present their services to God, as from the mercy-seat he gave his oracles to them; and thus a communion was settled between God and Israel. … 2. The horns of it (Exo 27:2), which were for ornament and for use; the sacrifices were bound with cords to the horns of the altar, and to them malefactors fled for refuge. … Now this brazen altar was a type of Christ dying to make atonement for our sins … To the horns of this altar poor sinners fly for refuge when justice pursues them, and they are safe in virtue of the sacrifice there offered.
Matthew Henry, Commentary on the Whole Bible, on 27:1–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 27:9–18This was a large court yard to the house of God, or tabernacle, which stood in it at the upper end of it; it was enclosed, but open to the air; … into this the people of Israel were admitted, and where they brought their sacrifices and worshipped … These hangings, vails, or curtains, for so in the versions they are differently called, were the enclosure of the court; they were made of fine linen, six times twisted, but not of various colours, and curiously wrought with cunning work, as the curtains of the tabernacle were; and according to the signification of the word, they were wrought full of holes, like eyelet holes, or in the manner of network; so that though they kept persons from entering in, they might be seen through, and through them might be seen what was doing in the court: and all this may signify that the visible church of God on earth is separated from the world … and though none but those who are admitted members of it may partake of its ordinances, yet others may be spectators of what is done in it.
John Gill, An Exposition of the Old and New Testament, on 27:9; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 27:20–21To cause the lamp to burn always - They were to be kept burning through the whole of the night, and some think all the day besides; but there is a difference of sentiment upon this subject. … This oil and continual flame were not only emblematical of the unction and influences of the Holy Ghost, but also of that pure spirit of devotion which ever animates the hearts and minds of the genuine worshippers of the true God. … Shall order it from evening to morning - Josephus says the whole of the seven lamps burned all the night; in the morning four were extinguished, and three kept burning through the whole day. Others assert that the whole seven were kept lighted both day and night continually; but it appears sufficiently evident, from Sa1 3:3, that these lamps were extinguished in the morning … It appears therefore that the business of the priests was to light the lamps in the evening; and either to extinguish them in the morning, or permit them to burn out, having put in the night before as much oil as was necessary to last till daylight.
Adam Clarke, Commentary on the Holy Bible, on 27:20–21; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 27:1–19The access of the nation to its God was restricted to the court. There it could receive from the Lord, through the medium of the sacrifices which it offered upon the altar of burnt-offering, the expiation of its sins, His grace and blessing, and strength to live anew. Whilst the dwelling itself represented the house of God, the dwelling-place of Jehovah in the midst of His people … the court which surrounded the dwelling represented the kingdom of the God-King, the covenant land or dwelling-place of Israel in the kingdom of its God. … And this significance of the altar culminated in its horns, upon which the blood of the sin-offering was smeared. Just as, in the case of the horned animals, their strength and beauty are concentrated in the horns, and the horn has become in consequence a symbol of strength, or of fulness of vital energy; so the significance of the altar as a place of the saving and life-giving power of God, which the Lord bestows upon His people in His kingdom, was concentrated in the horns of the altar.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 27:19; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.