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CHAPTER XXXV.

1 The sabbath. 4 The free gifts for the tabernacle. 20 The readiness of the people to offer. 30 Bezaleel and Aholiab are called to the work.

AND Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the LORD hath commanded, that ye should do them.

2 Six days shall work be done, but on the seventh day there shall be to you 'an holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.

3 Ye shall kindle no fire throughout your habitations upon the sabbath day.

4 ¶ And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying,

5 Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,

6 And blue, and purple, and scarlet, and fine linen, and goats' hair,

7 And rams' skins dyed red, and badgers' skins, and shittim wood,

8 And oil for the light, and spices for anointing oil, and for the sweet incense, 9 And onyx stones, and stones to be set for the ephod, and for the breastplate.

10 And every wise hearted among you shall come, and make all that the LORD hath commanded;

11 The tabernacle, his tent, and his covering, his taches, and his boards, his bars, his pillars, and his sockets,

12 The ark, and the staves thereof, with the mercy seat, and the vail of the covering, 13 The table, and his staves, and all his

vessels, and the shewbread,

14 The candlestick also for the light, and his furniture, and his lamps, with the oil for the light,

15 And the incense altar, and his staves, and the anointing oil, and the sweet incense, and the hanging for the door at the entering in of the tabernacle,

16 The altar of burnt offering, with his brasen grate, his staves, and all his vessels, the laver and his foot,

17 The hangings of the court, his pillars, and their sockets, and the hanging for the door of the court,

1 Chap. 20.9. Levit. 23. 3. Deut. 5. 12. Luke 13. 14. Chap. 27. 1.

18 The pins of the tabernacle, and the pins of the court, and their cords,

19 The cloths of service, to do service in the holy place, the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office.

20 And all the congregation of the children of Israel departed from the presence of Moses.

21 And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the LORD's offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments.

22 And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the LORD.

23 And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats hair, and red skins of rams, and badgers' skins, brought them.

24 Every one that did offer an offering of silver and brass brought the LORD's offering: and every man, with whom was found shittim wood for any work of the service, brought it.

25 And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen.

26 And all the women whose heart stirred them up in wisdom spun goats' hair.

27 And the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate;

28 And 'spice, and oil for the light, and for the anointing oil, and for the sweet in

cense.

29 The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made by the hand of Moses.

30 And Moses said unto the children of Israel, See, the LORD hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah;

31 And he hath filled him with the spirit

Heb. holiness. 7 Chap. 30, 23.

3 Chap. 25. 2. 4 Chap. 26. 1, &c. 8 Chap. 31. 2.

$ Chap. 30. 1.

of God, in wisdom, in understanding, and, may teach, both he, and Aholiab, the son of in knowledge, and in all manner of work- Ahisamach, of the tribe of Dan. manship;

32 And to devise curious works, to work in gold, and in silver, and in brass,

33 And in the cutting of stones, to set them, and in carving of wood, to make any manner of cunning work.

34 And he hath put in his heart that he

35 Them hath he filled with wisdom of heart, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer, in bluc, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work.

Verse 11. "The tabernacle."-The details already given, and those which follow, will be best apprehended by a reference to the principle which the tabernacle was designed to exemplify. This principle has been well traced out by the learned Cudworth, after the best Jewish interpreters; and in the following account we avail ourselves of the assistance which this statement gives. When God had brought the Israelites forth from Egypt, he determined to manifest himself to them in a peculiar manner, and, as the head of their government-their king and general, to dwell, as it were, among them, by an external and visible manifestation of His presence; and from this resulted regulations in some degree analogous to those which the presence of a temporal king would have rendered necessary. Therefore, while they sojourned in tents, He would have a tent or tabernacle built in which, as in his palace, He also might sojourn with them. But when the Hebrews obtained the occupation of the land promised to their fathers, their Almighty Governor would also have a fixed dwelling, and the moveable tabernacle was exchanged for a standing temple. The tabernacle or temple being thus as a house or palace in which the Lord's presence might visibly dwell, it was necessary, in order to complete the idea of a house, that there should belong to it all things suitable for a habitation. Hence there was, in the holy place, a table and candlestick, because these belonged to the furniture of an apartment. And on the same principle the table was to have its dishes, spoons, and bowls, and was also to be furnished with bread. Hence, also, the lamps were to be kept continually burning, and a continued fire was to be maintained upon the altar. The same general idea also appears in the meat and drink offerings, which were partly consumed by fire and partly eaten by the priests: and because meat is unsavoury without salt, it was directed that there should be salt in every oblation and sacrifice. Thus the principle of a residing presence was followed out even in minute details; and in how literal a sense it was understood and applied is demonstrated by the fact that the altar, if not also the table of shewbread, is called "the table of the Lord," and the offering "God's bread or meat." This statement will also serve to show the difference between the tabernacle or temple, and the synagogues which abounded among the Jews in the later periods of their history. The latter were merely places of resort for prayer and instruction, whereas the former was the palace in which the Lord's presence dwelt, and to which therefore all worship tended, wherever made. The "mercy-seat," whether in the tabernacle or temple, was his throne; and therefore all who served God according to the Levitical law made it the centre of their worship. "Not only in the temple," says Prideaux, "when they came up thither to worship, but everywhere else in their dispersion through the world, whenever they prayed, they turned their faces towards the place where the ark stood, and directed all their devotions that way. And therefore the author of the book Cozri' justly saith, that the ark, with the mercy-seat, and cherubins, were the foundation, root, heart, and marrow of the whole temple, and of all the Levitical worship therein performed." (Connection,' vol. i. p. 207.)

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22. "Tablets." This is a very doubtful word. Some, with whom Dr. Boothroyd concurs in his translation, render it by "lockets," while Bochart and others suppose that it was a kind of girdle worn round the bosom. As, however, probabilities have been determined without any reference to Egyptian ornaments, we, making such reference, incline to suppose that the hoop or band surrounding the head (as in the cut to ch. iii.) is here intended. So important an ornament was not likely to be omitted, but we do not see that it is mentioned at all, unless denoted by this word. It is observable that the Samaritan and Septuagint add "collars" to the list of articles. These were doubtless Egyptian collars, the form of which may be seen in the cut annexed to chap. iii.: they are very large, covering the neck and part of the chest, being, as it were, composed of necklaces disposed in concentric circles. From the frequency with which they occur in Egyptian statues and paintings they appear to have been in very general use, and doubtless, from their size, formed no inconsiderable part of the spoil in "jewels of gold and jewels of silver," which the Hebrews obtained from the Egyptians. (See Egyptian Antiquities,' vol. ii. p. 83.)

35. "Blue-purple-scarlet."-Dyeing would seem to have been one of the earliest of the arts. It was certainly practised in Jacob's time, as we see from Joseph's "coat of many colours," and from the scarlet thread which the midwife tied about the hand of one of Judah's children by Thamar. How much sooner the art was known it is impossible to determine. In the present book its results have been frequently and familiarly mentioned; but it is observable that blue, purple, and scarlet are the only colours that have been anywhere specified. Dyeing must at this time have acquired considerable perfection, judging from the diversified forms of its application. Thus we see that entire pieces were dyed, as the robe of the ephod, which was all blue; threads for embroidery, as in the text; and the skins of animals, as the "sheep-skins dyed red," which formed one of the coverings of the tabernacle: in the last instance we are not quite sure whether it was the fleece which was dyed, or the leather after the fleece had been taken off. The high antiquity of this art is easily accounted for. Most of the materials fit to be manufactured into tissues are of dull and sombre colours, and men would naturally seize the first hints which offered of obviating the unpleasant uniformity of dress thus produced. We believe that the arts that relate to personal adornment and the preparation of food have been in general the first discovered, and the soonest brought to perfection: dyeing is one of this class. The juices of the fruits and plants which they ate, the effect of rains upon certain earths and minerals, and a variety of other circumstances, must early have given to men some notion of the art of dyeing, and of the substances proper to be employed. "In all climates," says Goguet (t. i. p. 148), " man has under his hand ferruginous and ochreous earths of all shades, with vegetable and saline matters, applicable to this purpose. The difficulty was to find the art of applying them to use. How many abortive attempts must have been made before men could apply dyes with effect to their tissues, and to give them that adhesion and lustre which constitute the principal merit of the art of dyeing-one of the most agreeable, but at the same time one of the most difficult, with which we are acquainted!" We have little information concerning the processes followed by the ancients in the application of dyes. Some remarks on the mode of diversifying dresses

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with various colours have been given in the note to Gen. chap. xxxvii. 3, and something further on the subject will be found in the note to Judges v. 30. We shall at present confine our attention to colours, particularly those mentioned in the text. As the Hebrews had just come from Egypt, there is no doubt that they employed the same colouring materials that were then in use, and it is therefore interesting to inquire what these were. Yet there is a difficulty in the application of the conclusions resulting from this source, because it is very probable that the Egyptians became acquainted with some of the colours which now appear on their paintings and mummy cloths, at a later period than the Exodus of the Israelites. However, so much as may not be applicable at this early period will still illustrate the subject of the colours hereafter mentioned in the sacred books, inasmuch as it illustrates generally the subject of ancient colouring materials. The following particulars on Egyptian colours are principally drawn from vol. ii. of Egyptian Antiquities, in the Library of Entertaining Knowledge. Any illustration which can be derived from the colours of the cloths in which the mummies are enfolded, is, in application to the present subject, more valuable than that derived from paintings. These colours are different, being pure yellow, brownish yellow, dark red, flesh colour, and pale brick or red colour. We are not aware of any cloth wholly blue; but the selvage of these cloths is sometimes adorned with blue stripes. Mr. Thomson describes a small pattern, about half an inch broad, as forming the edging of one of the finest of these cloths with selvages; this pattern was composed of a stripe of blue, followed by three narrow lines of the same colour, alternating with three narrow lines of a fawn colour. This description agrees very nearly with that which has been given us by a gentleman who assisted at the examination of a mummy at Bombay; but, although in the highest degree competent to form an opinion on the subject, he thinks the blue stripes in the Bombay specimen were painted; whereas Mr. Thomson considers that the stripes in his specimen were formed in the loom with threads previously dyed. Our informant, however, most decidedly agrees in the opinion of Mr. Thomson, that the blue colour was formed by indigo; and as indigo is an Indian product, this is another evidence of the existence of an early intercourse with India. Indigo is indeed mentioned in the Periplus as one of the articles exported from India to Egypt; and we cannot arrive at any better probability than that the "blue" of the text was indigo. This valuable dye is obtained from the Indigofer a tinctoria, a small shrub, belonging to the leguminous or podded family, with compound leaves, like those of the mimosas, and clusters of blue flowers. The colouring matter is obtained by macerating the young plant in water, from which it is subsequently disengaged by a peculiar process of beating. As to the other colours found in the mummycloths, Professor Jahn, of Berlin, by whom they have been analysed, considers the pure yellow to have been dyed with henna-leaves; this plant is also a native of India, but is now, as well as indigo, cultivated in Egypt. The brownishyellow he conceives to be a watery extract of madder, with the addition of henna-leaves and tamarinds: the dark desh-red colour also from madder: and Mr. Thomson believes the pale brick or red colour to have been dyed with safflower. Here then we have a list composed exclusively of vegetable dyes; though perhaps it is too much to infer that such dyes only were used by the Egyptians for their cloths. We may perhaps extend the list by referring to the indubitably ancient paintings in the tombs at Thebes; for some of these colouring matters might be, and doubtless were, applied also to cloths, particularly if we believe that the colours of cloth were in very early times diversified by painting. These colours then are found to be black, blue, red, green, and yellow, which are always kept distinct and never blended. These have been also analysed by Professor Jahn, who pronounces the blues, of which there are a lighter and darker shade, to be oxides of copper, a metal which abounds in Egypt. Belzoni, however, declares for indigo; but the author of Egyptian Antiquities' prefers the authority of the Professor, while he still seems disposed to admit that the blue in the mummy-cloth is indigo; he also makes the just remark that, "in the infancy of the art, earthy colouring matters, which would require little or no preparation, and, next in order to them, some of the vegetable dyes, would be used before the more artificial preparations of the metals." Admitting, however, these views as to the difference between the dye and the paint, it results that either the former was more ancient than the latter, or that the Egyptians exclusively used indigo for dye, and oxides of copper for paint. The author last quoted seems to be of opinion that the Egyptians did use oil in painting, although oil painting is said to be a modern invention; and if so, it is easy to suppose that they rejected indigo as a paint, for the same reason that modern painters in oil do sobecause it does not well harmonize with oil; while we, as the Egyptians did, still retain it in extensive use as a dye. We have dwelt thus on blue because it is one of the colours mentioned in the text; the others may be more briefly despatched. The reds may be divided into brown-reds and brick-coloured reds. The colouring material of the former is a brown-red of oxide of iron; and the latter seem to be composed of the minium, cinnabar, or native vermilion which Pliny describes as being employed in painting the Ethiopian gods. The greens are a mixture of yellow vegetable pigment with a copper blue. The vegetable yellow is probably henna, which continues in extensive use, as a dye, throughout the East. The yellows, which are often very pure, and of a bright sulphur colour, seem also to be vegetable colours. The whites appear to be preparations of lime and gypsum: and the blacks seem to have been in great variety, such as those made from the lees of wine, burnt pitch, charcoal, or soot. The author adds, that doubtless, besides the colouring substances enumerated, various ochreous earths, red and yellow, were employed by the painter. So they probably were by the dyer, although vegetable dyes have only been detected in the mummy-cloths. We may perhaps assume that all these colours were known to the Hebrews, as well as others which we now fail to discover in Egyptian paintings and dyes. It is indeed remarkable that in the above account we find no mention of "scarlet" or "purple;" and we therefore reserve a notice of those colours for the following notes.

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Purple."-Goguet and Heeren have respectively brought together much interesting information with regard to the purples of antiquity. From their works (to which we may refer for more detailed accounts) the following particulars are chiefly drawn. The pre-eminence given at the present day to purple as a royal colour, is undoubtedly a result of the ancient preference which arose when the relative superiority of purple to other colours was greater than at present. We have seen this colour frequently mentioned in connexion with the works of the tabernacle and the dress of the highpriest; and among the heathen we know that the colour was considered peculiarly appropriate to the service of the gods. The Babylonians and other nations used to array their gods in robes of purple. A persuasion was even entertained that in the purple dye there lay some peculiar virtue for appeasing the wrath of the gods. Purple was also the distinguishing mark of great dignities among several nations. It is said that when the beautiful purple of Tyre was first discovered, the Sovereign to whom it was presented appropriated it as a royal distinction. Homer intimates that it was only worn by princes; and this limitation of its use was common among other nations. A very early notice of this occurs also in Scripture, where the kings of Midian, defeated by Gideon, are described as being clad in purple raiment. (Judges viii. 26.) It seems to us very likely that, as there were several purples held in various degrees of estimation, it was only some particular shade of purple that was reserved for a godlike or royal distinction. It is important to understand that the word "purple" in ancient writings does not denote one particular colour. Pliny mentions the difference between some of the purples: one was faint, approaching to our scarlet, and this was the least esteemed; another was a very deep red, approaching to violet; and a third was of a colour compared to that of coagulated bullock's blood. The most esteemed

Tyrian purple seems to have been of this last colour. We say "the most esteemed," because it appears that even the Tyrian purple was not one particular colour, but a class of animal dyes, as distinguished from vegetable-varying in shade of purple from the most faint to the most intense. It is to be understood, however, that all the Tyrian purples were more esteemed than other colours, although they differed in degree of value. Of the vegetable purples we know nothing. Most of our information relates to the purples of the Phoenicians. Whether theirs was the "purple" of the text it is impossible to determine, but it is not unlikely, as their discovery of this colour, or class of colours, is of very remote antiquity; and, at all events, a short statement concerning the Tyrian purples will be generally applicable, as they were doubtless as much esteemed, whenever they became known, by the Hebrews as by other nations; and they may be understood as the "purples" in future portions of the sacred books, if not in the present. These dyes were obtained from several varieties of shell-fish, comprehended under two species: one (Buccinum) found in cliffs and rocks; and the other (Purpura, or Pelagia), which was the proper purple-fish, taken by fishing in the sea. These fish were found on the coasts of the Mediterranean and Atlantic, and locally differed in the tint and value of the dye which they furnished. The Atlantic shells afforded the darkest colour; those on the Italian and Sicilian coasts, a positive violet or purple; and those of the Phoenician shore itself, and in general the southern coast of the Mediterranean, yielded scarlet colour. The most celebrated in the Mediterranean were those from the coasts of Sicily and the Peloponnesus; and in the Atlantic, those from the shores of Britain. The dyeing matter must have been very expensive, as each fish only furnished a very minute quantity of juice, pressed from a white vein or vessel in the neck, and which could only be obtained while the animal was alive. The rest of the fish was useless. The juice of this fish is not now used in dyeing; the art of preparing it is lost, apparently in consequence of as good or better dyes having been discovered, which can be obtained with much less trouble and expense. The Phoenicians excelled all other people in the use of this colouring matter, whence arose the great fame which the purples and scarlets of Sidon and Tyre enjoyed in ancient times; so that they were much in request among great people, and formed the prevailing fashion among the higher ranks of society. The beauty and variety of colours, it would seem, was more the result of art than a natural property of the material. The desired hue was obtained by the application of differently tinted juices, the hue being varied by the order of application. The mixing and preparation required for the intended result was a work demanding much care and skill; the process being of course varied according to the hue to be obtained. The Phoenicians are also understood to have possessed the art of throwing a peculiar lustre into their colours by making other tints play over it, producing what is called a "shot colour." This perhaps was the great secret of their art. The most esteemed purple stuffs were those which were "twice dyed;" and as this seems to be noticed in the sacred text as a distinction of the stuffs there mentioned, we might take this as an intimation that the dyes were Phoenician; but on this point it is not necessary to insist. The Phoenician dyeing seems to have been at all times performed in the wool. It appears that the purple dye was applied to all sorts of stuffs, linen, cotton, and, in later times, silk; but its most usual application was to woollen, which, being manufactured from the fine wool of Arabia, possessed a value not entirely owing to the rich dye with which it was imbued. It was probably the merit of the fabric and the colour combined, which obtained for the dyed stuffs of Tyre the high reputation which they would not have enjoyed on either account separately. "Scarlet."-There has been some difference of opinion about this colour. Some think that it is merely one of the Phoenician purples produced from the shell fish; for it is certain that among the number was a bright colour, approaching either to a crimson or scarlet, and which seems to have been held in considerable esteem. Others, who do not contend on this point, hesitate to say whether crimson or scarlet is intended by the word in the text, and by its equivalents in other languages. Besides the dye produced by the murex, a crimson or scarlet colour was known in ancient times, obtained from an insect akin to the American cochineal, but producing a much inferior colour. This insect was called kermes (whence our words carmine, crimson) by the Arabs; and coccus by the Greeks and Romans. The female insect is about the size and shape of a pea, of a deep violet colour powdered with white, found chiefly on the leaves of a species of evergreen oak shrub (ilex aculeata), which is found in different parts of Western Asia and the south of Europe. Now that the colour afforded by this insect was the "scarlet" of Moses seems tolerably clear. The word rendered "scarlet" in the text and elsewhere in the books of Moses is either simply tola or tola schani. Tola means a worm, and, according to the analogy in the use of the word kermes, would literally be rendered "worm dye;" the schani sometimes annexed is variously interpreted to mean either double dyed (as the best scarlets seem to have been), or, according to another derivation, bright, deep red dye. The terms, together, seem sufficiently to point out a species of coccus-doubtless the coccus ilicis. It is so understood by the Septuagint and Vulgate; the former rendering the original by nonnos, and the latter by the same word in the Latin form of coccus. Professor Tychsen says that tola was the ancient Phoenician name for this dye used by the Hebrews, and even by the Syrians; and is employed by the Syrian translator in Isaiah i. 18. After the captivity, the Jews more commonly used the Aramaan word zehori. The same learned orientalist thinks that the dye was discovered by the Phoenicians; and if so, and if they were the great managers of this as well as of the purple dyes, it would be useful to ascertain the difference in application, appearance, and quality between this and the purple scarlet. Was their famous scarlet this, or that produced by the shell-fish? We incline to think that it was the coccus, and that the most scarlet of the fish dyes was only used in modifying the purples. And we arrive at this conclusion, because while a "scarlet" is mentioned as the basis of the ancient purples, this scarlet is always noticed as something distinct from the purples. We imagine the distinction between the two to have been that the purple "scarlet" was crimson, whilst the kermes "scarlet" was the real scarlet, or perhaps more properly vermilion (the worm colour). Professor Tychsen, supposing the identity of the Scripture "scarlet" with the kermes established, properly concludes that the kermes dye was known before the time of Moses ;— that the dye was known to the Egyptians in the time of Moses; for the Israelites must have carried it along with them from Egypt;-that the Arabs received the name " kermes," with the dye, from Armenia and Persia, where it was indigenous, and had been long known; and that name banished the old name in the east, as the name "scarlet" has in the west. The kermes were perhaps not known in Arabia; at least they were not indigenous, as the Arabs appear to have had no name for them. Kermes signifies always red dye; and when pronounced short it becomes deep red. Beckmann thinks that in later times the Tyrian purples were superseded by the improvements of this dye; but we do not feel satisfied with his authorities for this conclusion. The kermes itself has now long been superseded by the American cochineal, which is far superior to any pigment employed in ancient times for dyeing reds. Indeed we have perhaps little cause to regret the loss or disuse of any ancient dye, particularly in bright reds, which owe so much to discoveries of chemistry, that we have every reason to conclude them infinitely superior to any which ancient art could produce. Pliny complains that scarlet dyes could not be made sufficiently durable and adhesive; and the statements in ancient authors as to the brilliancy of scarlet may be admitted by recollecting that they had nothing better with which to compare it. The Roman sumptuary laws allowed any body to wear scarlet; but purple was, as in other countries, limited to great dignitaries.

CHAPTER XXXVI.

1 The offerings are delivered to the workmen. 5 The liberality of the people is restrained. 8 The curtains of cherubims. 14 The curtains of goats' hair. 19 The covering of skins. 20 The boards with their sockets. 31 The bars. 35 The vail. 37 The hanging for the door.

THEN Wrought Bezaleel and Aholiab, and every wise hearted man, in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the sanctuary, according to all that the LORD had commanded.

2 And Moses called Bezaleel and Aholiab, and every wise hearted man, in whose heart the LORD had put wisdom, even every one whose heart stirred him up to come unto the work to do it:

3 And they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free offerings every morning.

4 And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they made;

5 And they spake unto Moses, saying, The people bring much more than enough for the service of the work, which the LORD commanded to make.

6 And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.

7 For the stuff they had was sufficient for all the work to make it, and too much.

8 'And every wise hearted man among them that wrought the work of the tabernacle made ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work made he them.

9 The length of one curtain was twenty and eight cubits, and the breadth of one curtain four cubits: the curtains were all of one size.

10 And he coupled the five curtains one unto another: and the other five curtains he coupled one unto another.

11 And he made loops of blue on the edge of one curtain from the selvedge in the coupling: likewise he made in the uttermost side of another curtain, in the coupling of the second.

12 Fifty loops made he in one curtain, and fifty loops made he in the edge of the curtain which was in the coupling of the second: the loops held one curtain to another.

13 And he made fifty taches of gold, and coupled the curtains one unto another with the taches: so it became one tabernacle.

14 ¶ And he made curtains of goats' hair for the tent over the tabernacle: eleven curtains he made them.

15 The length of one curtain was thirty cubits, and four cubits was the breadth of one curtain: the eleven curtains were of one size.

16 And he coupled five curtains by themselves, and six curtains by themselves.

17 And he made fifty loops upon the uttermost edge of the curtain in the coupling, and fifty loops made he upon the edge of the curtain which coupleth the second.

18 And he made fifty taches of brass to couple the tent together, that it might be

one.

19 And he made a covering for the tent of rams' skins dyed red, and a covering of badgers' skins above that.

20 And he made boards for the tabernacle of shittim wood, standing up.

21 The length of a board was ten cubits, and the breadth of a board one cubit and a half.

22 One board had two tenons, equally distant one from another: thus did he make for all the boards of the tabernacle.

23 And he made boards for the tabernacle; twenty boards for the south side southward:

24 And forty sockets of silver he made under the twenty boards; two sockets under one board for his two tenons, and two sockets under another board for his two tenons.

25 And for the other side of the tabernacle, which is toward the north corner, he made twenty boards,

26 And their forty sockets of silver; two sockets under one board, and two sockets under another board.

27 And for the sides of the tabernacle westward he made six boards.

28 And two boards made he for the corners of the tabernacle in the two sides. 29 And they were 'coupled beneath, and coupled together at the head thereof, to one

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