Exegetical and Hermeneutical Commentary of Exodus 40:34
Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.
34 38. The cloud (see on Exo 13:21-22) now takes up its abode on the Tent of Meeting (cf. Num 9:15 P), and the glory (see on Exo 16:10) of Jehovah fills the Dwelling ( vv. 34 f.). Ever afterwards, through the period of the Israelites’ journeyings, the cloud, while they were stationary, remains upon the Tent of Meeting, with fire shining in it by night, its being lifted up from it being a signal that they are to break up camp, and move on ( vv. 36 38).
the glory of Jehovah filled the Dwelling ] cf. Exo 29:43.
Fuente: The Cambridge Bible for Schools and Colleges
On the distinction between the tent as the outer shelter and the tabernacle as the dwelling-place of Yahweh, which is very clear in these verses, see Exo 26:1 note. The glory appeared as a light within and as a cloud on the outside.
Exo 40:35
Compare the entrance of the high priest into the holy of holies on the day of atonement, Lev 16:2, Lev 16:13. For special appearances of this glory in the tabernacle, see Num 14:10; Num 16:19, Num 16:42.
The tabernacle, after it had accompanied the Israelites in their wanderings in the wilderness, was most probably first set up in the holy land at Gilgal Jos 4:19; Jos 5:10; Jos 9:6; Jos 10:6, Jos 10:43. But before the death of Joshua, it was erected at Shiloh Jos 18:1; Jos 19:51. Here it remained as the national sanctuary throughout the time of the Judges Jos 18:8; Jos 21:2; Jos 22:19; Jdg 18:31; Jdg 21:19; 1Sa 1:3; 1Sa 4:3. But its external construction was at this time somewhat changed, and doors, strictly so called, had taken the place of the entrance curtain 1Sa 3:15 : hence, it seems to have been sometimes called the temple 1Sa 1:9; 1Sa 3:3, the name by which the structure of Solomon was afterward commonly known. After the time of Eli it was removed to Nob in the canton of Benjamin, not far from Jerusalem 1Sa 21:1-9. From thence, in the time of David, it was removed to Gibeon 1Ch 16:39; 1Ch 21:29; 2Ch 1:3; 1Ki 3:4; 1Ki 9:2. It was brought from Gibeon to Jerusalem by Solomon 1Ki 8:4. After this, it disappears from the narrative of Scripture. When the temple of Solomon was built, the tabernacle of the tent had entirely performed its work; it had protected the ark of the covenant during the migrations of the people until they were settled in the land, and the promise was fulfilled, that the Lord would choose out a place for Himself in which His name should be preserved and His service should be maintained Deu 12:14, Deu 12:21; Deu 14:24.
In accordance with its dignity as the most sacred object in the sanctuary, the original ark of the covenant constructed by Moses was preserved and transferred from the tabernacle to the temple. The golden altar, the candlestick and the showbread table were renewed by Solomon. They were subsequently renewed by Zerubbabel, and lastly by the Maccabees (see Exo 25:23.) But the ark was preserved in the temple until Jerusalem was taken by the forces of Nebuchadnezzar 2Ch 35:3; Jer 3:16. It was never replaced in the second temple. According to a rabbinical tradition, its site was marked by a block of stone.
Fuente: Albert Barnes’ Notes on the Bible
Verse 34. Then a cloud covered the tent] Thus God gave his approbation of the work; and as this was visible, so it was a sign to all the people that Jehovah was among them.
And the glory of the Lord filled the tabernacle.] How this was manifested we cannot tell; it was probably by some light or brightness which was insufferable to the sight, for Moses himself could not enter in because of the cloud and the glory, Ex 40:35. Precisely the same happened when Solomon had dedicated his temple; for it is said that the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud; for the glory of the Lord had filled the house of the Lord; 1Kg 8:10-11. Previously to this the cloud of the Divine glory had rested upon that tent or tabernacle which Moses had pitched without the camp, after the transgression in the matter of the molten calf; but now the cloud removed from that tabernacle and rested upon this one, which was made by the command and under the direction of God himself. And there is reason to believe that this tabernacle was pitched in the centre of the camp, all the twelve tribes pitching their different tents in a certain order around it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
i.e. The glorious presence of God, which having been forfeited and lost was now returned to them, and took its habitation among them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
34. a cloudliterally, “Thecloud,” the mystic cloud which was the well-known symbol of theDivine Presence. After remaining at a great distance from them on thesummit of the mount, it appeared to be in motion; and if many amongthem had a secret misgiving about the issue, how the fainting heartwould revive, the interest of the moment intensely increase, and thetide of joy swell in every bosom, when that symbolic cloud was seenslowly and majestically descending towards the plain below andcovering the tabernacle. The entire and universal concealment of thetabernacle within the folds of an impervious cloud was not without adeep and instructive meaning; it was a protection to the sacrededifice from the burning heats of the Arabian climate; it was a tokenof the Divine Presence; and it was also an emblem of the Mosaicdispensation, which, though it was a revelation from heaven, yet leftmany things hid in obscurity; for it was a dark cloud compared withthe bright cloud, which betokened the clearer and fuller discoveriesof the divine character and glory in the gospel (Mt17:5).
the glory of the Lord filledthe tabernaclethat is, light and fire, a created splendor,which was the peculiar symbol of God (1Jo1:5). Whether this light was inherent in the cloud or not, itemanated from it on this occasion, and making its entry, not with thespeed of a lightning flash as if it were merely an electric spark,but in majestic splendor, it passed through the outer porch into theinterior of the most holy place (1Ki 8:10;Joh 1:14). Its miraculouscharacter is shown by the fact, that, though “it filled thetabernacle,” not a curtain or any article of furniture was somuch as singed.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then a cloud covered the tent of the congregation,…. The outside of it; this cloud was the same with the pillar of cloud that went before the Israelites, as soon almost as they came out of Egypt; and led them through the Red sea, and conducted them to Mount Sinai; only it now appeared in a different form, not erect as a pillar, but more expanded, so as to cover the tabernacle without;
and the glory of the Lord filled the tabernacle; the inside of it, not the most holy place only, but the holy place also: this was an uncommon brightness, lustre, and splendour, a glorious stream of light, which the eye of man could not well bear to behold; such a glory filled the temple of Solomon at the dedication of that, 1Ki 8:11 and was an emblem of Christ, the brightness of his Father’s glory, dwelling in and filling the tabernacle of the human nature, where the Godhead, the Shechinah, the divine Majesty, dwells bodily, Heb 1:3 Col 2:9.
Fuente: John Gill’s Exposition of the Entire Bible
When the sanctuary, that had been built for the Lord for a dwelling in Israel, had been set up with all its apparatus, “ the cloud covering the tabernacle, and the glory of Jehovah filled the dwelling, ” so that Moses was unable to enter. The cloud, in which Jehovah had hitherto been present with His people, and guided and protected them upon their journeying (see at Exo 13:21-22), now came down upon the tabernacle and filled the dwelling with the gracious presence of the Lord. So long as this cloud rested upon the tabernacle the children of Israel remained encamped; but when it ascended, they broke up the encampment to proceed onwards. This sign was Jehovah’s command for encamping or going forward “throughout all their journeys” (Exo 40:36-38). This statement is repeated still more elaborately in Num 9:15-23. The mode in which the glory of Jehovah filled the dwelling, or in which Jehovah manifested His presence within it, is not described; but the glory of Jehovah filling the dwelling is clearly distinguished from the cloud coming down upon the tabernacle. It is obvious, however, from Lev 16:2, and 1Ki 8:10-11, that in the dwelling the glory of God was also manifested in a cloud. At the dedication of the temple (1Ki 8:10-11) the expression “the cloud filled the house of Jehovah” is used interchangeably with “the glory of Jehovah filled the house of Jehovah.” To consecrate the sanctuary, which had been finished and erected as His dwelling, and to give to the people a visible proof that He had chosen it for His dwelling, Jehovah filled the dwelling in both its parts with the cloud which shadowed forth His presence, so that Moses was unable to enter it. This cloud afterwards drew back into the most holy place, to dwell there, above the outspread wings of the cherubim of the ark of the covenant; so that Moses and (at a later period) the priests were able to enter the holy place and perform the required service there, without seeing the sign of the gracious presence of God, which was hidden by the curtain of the most holy place. So long as the Israelites were on their journey to Canaan, the presence of Jehovah was manifested outwardly and visibly by the cloud, which settled upon the ark, and rose up from it when they were to travel onward.
With the completion of this building and its divine consecration, Israel had now received a real pledge of the permanence of the covenant of grace, which Jehovah had concluded with it; a sanctuary which perfectly corresponded to the existing circumstances of its religious development, and kept constantly before it the end of its calling from God. For although God dwelt in the tabernacle in the midst of His people, and the Israelites might appear before Him, to pray for and receive the covenant blessings that were promised them, they were still forbidden to go directly to God’s throne of grace. The barrier, which sin had erected between the holy God and the unholy nation, was not yet taken away. To this end the law was given, which could only increase their consciousness of sin and unworthiness before God. But as this barrier had already been broken through by the promise of the Lord, that He would meet the people in His glory before the door of the tabernacle at the altar of burnt-offering (Exo 29:42-43); so the entrance of the chosen people into the dwelling of God was effected mediatorially by the service of the sanctified priests in the holy place, which also prefigured their eventual reception into the house of the Lord. And even the curtain, which still hid the glory of God from the chosen priests and sanctified mediators of the nation, was to be lifted at least once a year by the anointed priest, who had been called by God to be the representative of the whole congregation. On the day of atonement the high priest was to sprinkle the blood of atonement in front of the throne of grace, to make expiation for the children of Israel because of all their sin (Lev 16), and to prefigure the perfect atonement through the blood of the eternal Mediator, through which the way to the throne of grace is opened to all believers, that they may go into the house of God and abide there for ever, and for ever see God.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Tabernacle Filled with Glory. | B. C. 1491. |
34 Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle. 35 And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle. 36 And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys: 37 But if the cloud were not taken up, then they journeyed not till the day that it was taken up. 38 For the cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.
As when, in the creation, God had finished this earth, which he designed for man’s habitation, he made man, and put him in possession of it, so when Moses had finished the tabernacle, which was designed for God’s dwelling-place among men, God came and took possession of it. The shechinah, the divine eternal Word, though not yet made flesh, yet, as a prelude to that event, came and dwelt among them, John i. 14. This was henceforward the place of his throne, and the place of the soles of his feet (Ezek. xliii. 7); here he resided, here he ruled. By the visible tokens of God’s coming among them to take possession of the tabernacle he testified both the return of his favour to them, which they had forfeited by the golden calf (ch. xxxiii. 7), and his gracious acceptance of all the expense they had been at, and all the care and pains they had taken about the tabernacle. Thus God owned them, showed himself well pleased with what they had done, and abundantly rewarded them. Note, God will dwell with those that prepare him a habitation. The broken and contrite heart, the clean and holy heart, that is furnished for his service, and devoted to his honour, shall be his rest for ever; here will Christ dwell by faith, Eph. iii. 17. Where God has a throne and an altar in the soul, there is a living temple. And God will be sure to own and crown the operations of his own grace and the observance of his own appointments.
As God had manifested himself upon mount Sinai, so he did now in this newly-erected tabernacle. We read (ch. xxiv. 16) that the glory of the Lord abode upon mount Sinai, which is said to be like devouring fire (v. 17), and that the cloud covered it on the outside, and the glory of the Lord filled it within, to which, probably there is an allusion in Zech. ii. 5, where God promises to be a wall of fire round about Jerusalem (and the pillar of cloud was by night a pillar of fire) and the glory in the midst of her.
I. The cloud covered the tent. That same cloud which, as the chariot or pavilion of the shechinah, had come up before them out of Egypt and led them hither, now settled upon the tabernacle and hovered over it, even in the hottest and clearest day; for it was none of those clouds which the sun scatters. This cloud was intended to be, 1. A token of God’s presence constantly visible day and night (v. 38) to all Israel, even to those that lay in the remotest corners of the camp, that they might never again make a question of it, Is the Lord among us, or is he not? That very cloud which had already been so pregnant with wonders in the Red Sea, and on mount Sinai, sufficient to prove God in it of a truth, was continually in sight of all the house of Israel throughout all their journeys; so that they were inexcusable if they believed not their own eyes. 2. A concealment of the tabernacle, and the glory of God in it. God did indeed dwell among them, but he dwelt in a cloud: Verily thou art a God that hidest, thyself. Blessed be God for the gospel of Christ, in which we all with open face behold as in a glass, not in a cloud, the glory of the Lord. 3. A protection of the tabernacle. They had sheltered it with one covering upon another, but, after all, the cloud that covered it was its best guard. Those that dwell in the house of the Lord are hidden there, and are safe under the divine protection, Psa 27:4; Psa 27:5. Yet this, which was then a peculiar favour to the tabernacle, is promised to every dwelling-place of mount Zion (Isa. iv. 5); for upon all the glory shall be a defence. 4. A guide to the camp of Israel in their march through the wilderness, Exo 40:36; Exo 40:37. While the cloud continued on the tabernacle, they rested; when it removed, they removed and followed it, as being purely under divine direction. This is spoken of more fully, Num 9:19; Psa 78:14; Psa 105:39. As before the tabernacle was set up the Israelites had the cloud for their guide, which appeared sometimes in one place and sometimes in another, but henceforward rested on the tabernacle and was to be found there only, so the church had divine revelation for its guide from the first, before the scriptures were written, but since the making up of that canon it rests in that as its tabernacle, and there only it is to be found, as in the creation the light which was made the first day, centered in the sun the fourth day. Blessed be God for the law and the testimony!
II. The glory of the Lord filled the tabernacle,Exo 40:34; Exo 40:35. The shechinah now made an awful and pompous entry into the tabernacle, through the outer part of which it passed into the most holy place, as the presence-chamber, and there seated itself between the cherubim. It was in light and fire, and (for aught we know) no otherwise, that the shechinah made itself visible; for God is light; our God is a consuming fire. With these the tabernacle was now filled, yet, as before the bush was not consumed, so now the curtains were not so much as singed by this fire; for to those that have received the anointing the terrible majesty of God is not destroying. Yet so dazzling was the light, and so dreadful was the fire, that Moses was not able to enter into the tent of the congregation, at the door of which he attended, till the splendour had a little abated, and the glory of the Lord retired within the veil, v. 35. This shows how terrible the glory and majesty of God are, and how unable the greatest and best of men are to stand before him. The divine light and fire, let forth in their full strength, will overpower the strongest heads and the purest hearts. But what Moses could not do, in that he was weak through the flesh, has been done by our Lord Jesus, whom God caused to draw near and approach, and who, as the forerunner, has for us entered, and has invited us to come boldly even to the mercy-seat. He was able to enter into the holy place not made with hands (Heb. ix. 24); nay, he is himself the true tabernacle, filled with the glory of God (John i. 14), even with the divine grace and truth prefigured by this fire and light. In him the shechinah took up its rest for ever, for in him dwells all the fulness of the godhead bodily. Blessed be God for Jesus Christ!
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 34-38:
“A cloud” is literally “the cloud,” referring to “the cloud” which was Israel’s guide and protection, and the symbol of Jehovah’s Presence, from the beginning of their journey, Ex 13:21, 22; 14:19-24; 19:9; 24:15-18; 33:9, 10.
Jehovah demonstrated His approval of the completed tabernacle, by His Presence in the cloud by day and fire by night.
The text implies that Moses desired to enter the tabernacle, but he was unable to do so. The reason: not the external cloud, but the internal “glory” of Jehovah which filled the “house.” This was the “Shekinah Glory,” the visible sign of God’s Presence, compare 1 Kings 8:11; 2Ch 5:14; 7:2. See also Ps 104:1, 2.
The cloud was always with Israel, by day and by night, a constant reminder of God’s Presence with them throughout their wilderness journey. This symbolizes the constant Presence of the Lord with His people today, see Heb 13:5; Mt 28:19, 20.
Fuente: Garner-Howes Baptist Commentary
34. Then a cloud covered the tent The holiness of the tabernacle was proved by this signal or pledge, for the people assuredly knew that it had not been set up in vain, but that the promise given before was actually fulfilled, and that it was chosen to be the dwelling-place of God, who would be the Leader and Keeper of His people. For it was not a natural thing that the cloud should settle over the sanctuary in which the Ark of the Covenant was deposited; and much less so that by day a cloud should be seen and a fire by night, especially when this did not occur once only, but when they succeeded each other in perpetual alternation. It is fitly said, that when the tabernacle was covered by the cloud, it was at, the same time filled with the glory of God; for this was a magnificent distinction, that an earthly edifice should be rendered illustrious by a more than heavenly ornament, as if God’s majesty were visibly presented to them.
Whereas before Moses had been concealed and separated from the people by the cloud, its density is now said to have prevented even him from entering; thus, then, ought their reverence and admiration of the place to have been increased, when the greatness of its glory was a hinderance to their holy Prophet. It is probable that by his example not only the rest of the multitude, but all the Levites also, were admonished that they should not endeavor to penetrate further than they were allowed. For, after the possession of the priesthood was transmitted to his brother, he, as well as his descendants, was excluded from that sacred dignity.
Fuente: Calvin’s Complete Commentary
THE DESCENT OF THE GLOEY OF GOD UPON THE TABERNACLE.
(34) Then a cloud.Heb., the cloud, i.e., the same cloud that had accompanied the host and directed their journeys from Succoth (Exo. 13:20-22).
Covered the tent.The cloud rested on the tent outside; the glory of God,some ineffably brilliant appearanceentered inside, and filled the entire dwelling. It pleased God thus to manifest His intention of making good His promise to go with the people in person (Exo. 33:17).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
JEHOVAH’S GLORY FILLING THE TABERNACLE, Exo 40:34-38.
It only remains that Jehovah manifest his approval of the tabernacle by some visible proof of his presence and abode there. Accordingly, when Moses had approved the work done, and completed what it was intended for human hands to do, the cloud which had accompanied them in their journey from Egypt (see note on Exo 13:21) covered the tent of the congregation, and the glory of the Lord filled the tabernacle. The tent is here distinguished from the tabernacle, and is to be understood as the outer covering of curtains, while the tabernacle proper was the more immediate dwelling within, the mishcan, consisting of the board structure, and the ornamented curtains which were placed upon it. See note at the beginning of chap. 26. So gloriously did the cloud appear above the tent, and so wonderfully did the divine glory fill the interior of the sacred dwelling, that Moses was not able to enter. He had previously approached the thick darkness of Sinai, out of which Jehovah spoke, (Exo 20:21😉 he had witnessed an unparalleled display of the divine glory in the mount, (Exo 33:19-23; Exo 34:5-8😉 but this theophany was too intense in its splendour to permit even Moses to enter within the holy places where, for the time, the Holy One abode in special presence .
36-38. When the cloud was taken up This description of the guidance of Israel by the cloud is more fully detailed in Num 9:15-23. It appropriately concludes the Book of Exodus, which records the bondage, the redemption, and the consecration of Israel . The great facts written in this book served to make the history of Israel typical of the redemption of mankind; and especially does the image of the cloud and fire, accompanying, by day and by night, all the house of Israel, throughout all their journeys, portray in most impressive form the doctrine of the imminent providence of our Heavenly Father . He is with his people always; and they may read the lessons of the exodus and the tabernacle, and in every generation sing: “The Lord God is a sun and shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly . O Lord of hosts, blessed is the man that trusteth in thee . ” Psa 84:11-12.
SYMBOLISM OF THE TABERNACLE.
The symbolism and typology of the Mosaic tabernacle are recognized in the ninth chapter of the Epistle to the Hebrews, and we may well suppose that a structure designed to serve so important a purpose in the religious training of the chosen nation must have been planned to suggest some grand and precious spiritual truths. (Comp. note on the Symbolism of the Temple at the close of notes on 1 Kings 7.) That it was a symbol of inner and spiritual relationship, made possible between God and man by the blood of atonement, we have already indicated in our introductory note at the beginning of chapter 25, and we take no space to detail the various conjectures by which it is made to represent things which are physical and visible. As shown in the passage above referred to, and especially by the teaching of Exo 29:42-46, the great idea which centers in the complex symbol is that of JEHOVAH DWELLING WITH HIS PEOPLE . Man is by sin estranged from God, and there can be no reunion and fellowship without remission of sins and a purifying of the spiritual nature of man . This was graciously provided for in the expiatory sacrifices required of every Israelite . The life or soul was conceived as living and subsisting in the blood, (Lev 17:11,) and when the blood of a victim was poured out at the altar it symbolized the surrender of a life which had been forfeited by sin, and the worshipper who made the sacrifice thereby acknowledged before Jehovah his death-deserving guilt . There could, accordingly, be no approach to God on the part of sinful men no possible meeting and dwelling with him except by the offerings made at the great altar in front of the sacred tent. No priest might pass into the tabernacle until sprinkled with blood from that altar, (Exo 29:21,) and the live coals, used for burning the incense before Jehovah, were taken from the same place. Lev 16:12. Nor might the priest, on penalty of death, minister at the altar or enter the tabernacle without first washing at the laver, (Exo 30:20-21. ) So the great altar in the court continually proclaimed that without the shedding of blood there is no remission, and the priestly ablutions denoted that without the washing of regeneration no man might enter the kingdom of God. Compare Psa 24:3-4; Joh 3:5; Heb 10:19-22. The blessed and holy dwelling with God, symbolized in the holy places of the tabernacle, were possible only because of the reconciliation effected at the altar of sacrifice without .
The two apartments of the tabernacle, known as the holy and the most holy places, were adapted to represent the relationship between the human and the divine, made possible by the gracious covenant of God with his people. Into the first the priests entered, as the representatives of the people, and their service there was not for themselves alone, but for all Israel, whose relation to God, so long as they kept his covenant, was that of a kingdom of priests and a holy nation. Exo 19:5-6; comp . 1Pe 2:5; 1Pe 2:9; Rev 1:6; Rev 5:10. As the officiating priest stood in the holy place, facing the holy of holies, he had at his right hand the table of showbread, on his left the candlestick, and immediately before him the altar of incense. Exo 40:22-27. The twelve cakes of bread (bread of presence) kept continually on the table as before God, most obviously symbolized the twelve tribes of Israel continually offering themselves as an acceptable sacrifice in the presence of Jehovah . The golden candlestick with its seven lamps, opposite the table, was another symbol of Israel considered as the Church of the living God and the light of the world . Then, further, the constant devotion of Israel to God was represented at the golden altar of incense immediately before the vail, and in front of the mercy-seat, (Exo 30:6. ) The offering of incense was an expressive symbol of the prayers of saints, (Psa 141:2; Rev 5:8; Rev 8:3-4,) and the whole multitude of the people were wont to pray without at the hour of the incense offering . Luk 1:10. Jehovah was pleased to “inhabit the praises of Israel,” (Psa 22:3,) for all that his people may be and do in their consecrated relation to him expresses itself in their prayers before his altar and mercy seat .
The holy place, therefore, with its table and candlestick and golden altar of incense, symbolized the relation of the true Israel to God, made available by the blood of atonement. The holy of holies, on the other hand, symbolized Jehovah’s relations to his people, and profoundly suggested the terms or considerations by which it was compatible for him to meet and dwell with man. It contained the ark, within which were deposited the two tables of testimony Jehovah’s declaration out of the thick darkness a monumental witness of his wrath against sin. Over this ark, and covering the tables of testimony, was placed the capporeth, or mercy seat, to be sprinkled with blood on the great day of atonement. Lev 16:11-17. Here was a most significant symbol of mercy covering wrath. Made of fine gold, and having its dimensions the same as the length and breadth of the ark, (Lev 25:17,) it fittingly represented that glorious provision of infinite wisdom and love by which, in virtue of the precious blood of Christ, and in complete harmony with the righteousness of God, atonement is made for the guilty but penitent transgressor.
The cherubim, spreading out their wings over the mercy seat, and gazing as in wondering adoration upon it, were appropriate symbols of the redeemed and glorified Israel, who shall ultimately behold the glory of God, and dwell in his heavenly light forever. This subject we have treated in the note on Gen 3:24, page 100 of this Commentary .
The ministration of the high priest on the great day of atonement, as described in Leviticus 16, is declared in the Epistle to the Hebrews to have prefigured the redeeming work of Christ, who, “being come a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, neither by the blood of goats and calves, but by his own blood, entered in once into the holy place, having obtained eternal redemption for us. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” Heb 9:11-12; Heb 9:24. The believer is, accordingly, exhorted “to enter into the holiest by the blood of Jesus . ” The way has been opened in the fulness of time, and the glory of heaven itself consists mainly in this, that God and his people dwell together in unspeakable felicity. The many mansions ( , dwellings, abiding places, Joh 14:2,) of the Father’s house in the heavens are but the fuller realization and perfection of the believer’s fellowship with God on earth . He who by the grace of redemption dwells in God and God in him (1Jn 4:16) has already entered by faith into these holy relationships . He lingers, as it were, a little while in the holy place, until all fleshly vails are rent, and the perfected spirit enters into the holy of holies, and beholds the Prince of Life upon his throne .
Fuente: Whedon’s Commentary on the Old and New Testaments
Yahweh Commissions the Dwellingplace ( Exo 40:34-38 ).
All the work having been completed and the Sanctuary set up Yahweh comes and sets His seal on it. We may analyse this last passage as follows:
a The cloud covered the Tent of Meeting, and the glory of Yahweh filled the Dwellingplace and Moses was unable to enter into the Tent of Meeting because the cloud abode on it and the glory of Yahweh filled the Dwellingplace (Exo 40:35-36).
b When the cloud was taken up from over the Dwellingplace, the children of Israel went onward, throughout all their journeys (Exo 40:36).
b But if the cloud was not taken up, then they did not journey until the day that it was taken up (Exo 40:37).
a For the cloud of Yahweh was on the Dwellingplace by day, and there was fire in it by night, in the sight of all the house of Israel, throughout all their journeys (Exo 40:38).
Note that in ‘a’ the cloud covering the Tent of Meeting and the glory of Yahweh filling the Dwellingplace is mentioned twice as dual witness to the unique occurrence on this first erection of the Dwellingplace, then in the parallel we are told that the cloud was on the Dwellingplace, and the fire by night, making the third and complete witness. In ‘b’ when the cloud was take up they went on, and in the parallel if it was not taken up they did not go on.
Exo 40:34-35
‘Then the cloud covered the Tent of Meeting, and the glory of Yahweh filled the Dwellingplace. And Moses was not able to enter into the Tent of Meeting, because the cloud abode on it, and the glory of Yahweh filled the Dwellingplace.’
Once the Dwellingplace was set up the cloud covered it and the glory of Yahweh filled it. The result was that such was the glory that even Moses, who had experienced so much of the glory of Yahweh, could not enter it. Note the repetition of the covering by the cloud and the entering of the glory of Yahweh. Something repeated twofold is certain and sure (Gen 41:32). In the old Tent of Meeting Moses had been able to enter it because the cloud remained outside. But that was not Yahweh’s dwellingplace.
That the Tent of Meeting referred to is the Dwellingplace is confirmed by the fact that:
1) The Dwellingplace is in context constantly called the Tent of Meeting (Exo 40:2; Exo 40:6; Exo 40:12; Exo 40:24; Exo 40:26; Exo 40:29; Exo 40:32).
2) That the cloud would necessarily accompany the glory to veil it.
This excessiveness of glory was necessarily only for a short time. It was a short term manifestation, followed by the lesser manifestation of cloud and fire. That the glory gradually faded, as did the glory on Moses’ face, is revealed by the fact that activity would, of course, take place within the Sanctuary. Aaron had to enter it twice daily to light and dress the lamps (Exo 27:20-21). Incense had to be offered twice daily (Exo 30:7-8). The showbread had to be placed (Lev 24:8). (See also Lev 10:13). Thus we must assume that such manifestation as remained became restricted to the Most Holy Place. But the cloud clearly hovered above the Dwellingplace so that it could be seen, and probably the fire also.
Exo 40:36-38
‘And when the cloud was taken up from over the Dwellingplace, the children of Israel went onward, throughout all their journeys, but if the cloud was not taken up, then they did not journey until the day that it was taken up. For the cloud of Yahweh was on the Dwellingplace by day, and there was fire in it by night, in the sight of all the house of Israel, throughout all their journeys.’
The pillar of cloud and fire now abode in or on the Dwellingplace. And while it remained there it was clear that Yahweh wished to remain there. But when the pillar ‘was taken up’ then it was time to move on. And the pillar would then go before them. Yahweh was fulfilling His promise to be among them to the letter. (See Num 9:15-23). But the very verb ‘was taken up’ (niphal – ‘was come up’) may suggest an outside agency. Yahweh was not limited to the Dwellingplace.
The graciousness of God is revealed in that the pillar was always discernible, either as cloud or fire. The cloud could be seen in the daylight, and the fire in the darkness. They knew that He was there.
So the book which began with Israel being brought into bondage under one king ends with Israel being led into freedom under another King, One Who dwelt in unapproachable glory.
Fuente: Commentary Series on the Bible by Peter Pett
The Cloud of God’s Glory
v. 34. Then a cloud covered the Tent of the Congregation, and the glory of the Lord filled the Tabernacle, v. 35. And Moses was not able to enter into the Tent of the Congregation, v. 36. And when the cloud was taken up from over the Tabernacle, the children of Israel went onward in all their journeys; v. 37. but if the cloud were not taken up, then they journeyed not till the day that it was taken up. v. 38. For the cloud of the Lord was upon the Tabernacle by day, and fire was on it by night, in the sight,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE DESCENT OF THE GLORY OF GOD ON THE COMPLETED WORK. The work was finished the fist incense burnt (Exo 40:27)the first sacrifice offered (Exo 40:29). Those who had watched the proceedings, and those who had been engaged in them, were probably about to retire to rest. Even Moses had withdrawn, and left the tabernacle to itselfwhen suddenly, there was a manifestation of Divine Power. The cloud, which had gone before the Israelites from Succoth onward (Exo 13:20-22), and which had recently settled upon the extemporised “Tent of Meeting” (Exo 33:9), left its place, and “covered” the newly-erected structure externally (Exo 40:34), while an intensely brilliant lighthere called “the glory of God”filled the whole interior of the tabernacle (ib,). Moses, it appears, would fain have re-entered the tabernacleto see the great sight” (Exo 3:3); but he could notthe “glory” was too dazzling (Exo 40:35). Thus a distinct approval was given to all that had been done. God accepted his house, and entered it. The people saw that he had foregone his wrath, and would be content henceforth to dwell among them and journey with them. Henceforth, throughout the wanderings, the cloud and tabernacle were inseparable. If the cloud was lifted a little off it and moved in front, the tabernacle had to follow (Exo 40:36)if it settled down on the roof, the people stopped and remained until it moved again (Exo 40:37). The appearance was as of a cloud by day, and as of fire by night, so that all could always see where the tabernacle was, and whether it was stationary or in motion (Exo 40:38). After the first descent, it would seem that “the glory” withdrew into the Holy of Holies, so that both Moses and the priests could enter the holy place, and minister there (Le Exo 8:10; Exo 10:13, etc.).
Exo 40:34
Then a cloud. In the original “the cloud,” i.e. the cloud so often spoken of (Exo 13:21, Exo 13:22; Exo 14:19, Exo 14:20, Exo 14:24; Exo 19:9; Exo 24:15-18; Exo 33:9, Exo 33:10). Covered the tent. Descended on the outer covering and rested there. Filled the tabernacle. Entered inside, and filled both holy place and Holy of Holies.
Exo 40:35
Moses was not able to enter. It is implied that he wishednay, triedto enterbut the “glory” prevented him. (Compare 1Ki 8:11; 2Ch 5:14; 2Ch 7:2.) Because the cloud abode thereon. It was not the external “cloud” which prevented Moses from entering, but the internal “glory.” But the two are regarded as inseparable.
Exo 40:36-38
And wheni.e. “whensoever.” The last three verses describe the manner in which the cloud henceforth served the Israelites as guidenot only directing their course, but determining when they were to move, and how long they were to rest at each encampment. For a further account of the same, see Num 9:15-23.
Exo 40:38
The cloud was upon the tabernacle by day and fire was on. it by night. Compare Exo 13:21, Exo 13:22; and Exo 14:20, Exo 14:24; Num 9:15, Num 9:16. The cloud had two aspectsone obscure, the other radiant. It was a dark column by daya pillar of fire by night. Thus it was always visible.
HOMILETICS
Exo 40:34-35
The symbols of God’s presence.
I. GOD IS SEEN BY THOSE WHO UNFEIGNEDLY LOVE HIM AS PURE LIGHT. “I am the light of the world” (Joh 8:12; Joh 9:5). “In him was life, and the life was the light of men” (Joh 1:4). “In him is no darkness at all” (1Jn 2:5). With clear unclouded radiance he shines on those who tread his heavenly courts, which need no other light besides him. “The city hath no need of the sun, neither of the moon, to shine in it; for the glory of God doth lighten it, and the Lamb is the light thereof” (Rev 21:23). With a radiance not much less bright, he looks upon his saints on earth, cheering them, illumining their paths, making them glad with the light of his countenance. He may veil himself in condescension to their infirmity; but the veil is translucent; it covers without concealing; it tempers the brightness, but only as a thin haze tempers the splendours of the lord of day.
II. GOD SHOWS HIMSELF TO THE GENERALITY OF MEN AS MINGLED LIGHT AND CLOUD. To Abraham he appeared as “a smoking furnace and a burning lamp” (Gen 15:17); to the Israelites at Sinai as combined smoke and fire (Exo 19:18); to Solomon, dazzled by his glory, he was still one who “dwelt in the thick darkness” (1Ki 8:12). When Isaiah beheld him sitting in his temple “the house was filled with smoke” (Isa 6:1-4); when Ezekiel “saw visions of God,” he “looked and behold, a great cloud, and a fire infolding itself.” Wherever the glory of the Lord is seen, wherever he looks upon men with. mercy and compassion, there his proper symbolism is light, though it may be a light partially obscured and mingled with darkness. For darkness symbolises his anger; and in the case of his wayward children, he cannot but be at once compassionate and angry; displeased, yet anxious to forgive. Or the darkness may be the dense cloud of human ignorance which the Divine light can only partially pierce through. Any way, the bulk of men see God as a light amid smoke. “Clouds and darkness are round about him” (Psa 97:2)”he makes darkness his secret place, his pavilion round about him with dark waters, and thick clouds to cover him” (Psa 18:11). Fire flashes out of the clouds occasionally; gleams of light stream forth; “at the brightness of his presence, his clouds remove” (Psa 12:1-8), and he is seen to be man’s “true light.”
III. GOD IS TO SOME MERE DARKNESS, A DENSE OPAQUE CLOUD. This he is:
1. To agnosticsto them who know him not, and refuse to believe that he can be known;
2. To them who have never heard of him, but have a dim unconscious feeling that some infinite unknown being exists;
3. To them that have been taught to view him as a remorseless, revengeful being, without pity or mercy;
4. To them that, having known him aright, have cast his words behind their back, thrown off his authority, and placed themselves in determined antagonism to his will and commandments. All is dark in the future to such persons; and in the thought of God is “the blackness of darkness for ever.” Because they have not chosen to retain God in their knowledge, God has given them over to a reprobate mind (Rom 1:28). They “put bitter for sweet, and sweet for bitter.” He, in whom is no darkness at all, is to them mere darkness. The God of this world has “blinded their eyes” that they cannot see; and, like a blind man, looking at the sun, the darkness which is in their own vision they ascribe to the object which’ their dim sight, fails to distinguish.,, God is “the,, true light, which lighteth every man that cometh into the world (Joh 1:9). But if the light that is within thee be darkness, how great is that darkness!” (Mat 6:23.)
HOMILIES BY J. URQUHART
Exo 40:34-38
Indwelling and guidance.
I. GOD OWNS THE DWELLING–PLACE SET UP ACCORDING TO HIS COMMANDMENTS. “Then the cloud,” etc. “And Moses was not able to enter in,” etc.; it was claimed as his own and taken possession of by the Lord.
1. The soul which comes by God’s way will be filled with God’s glory.
2. The Church which honours God he will glorify.
3. The full glory of the perfected Church, the bride of Christ.
II. WHERE THE LORD DWELLS HE GUIDES. When the cloud was taken up they went onward; when it rested they rested.
1. He is our guide in our onward journey.
(1) In providence. We must make sure that we follow him. It will not avail to choose our own way and then ask God to be with us. We are to follow his leading, not he ours.
(2) In grace. We may be mourning departed joy. There may be no longer the freshness and power we once felt in the ministration of the word, or in prayer. We have been slumbering and loitering. We have not striven to press through our sins and into fuller light. The cloud has lifted and gone onward, and we must follow after. “This one thing I do.”
2. He is our guide into patience.
(1) He teaches us to bear and so to overcome.
(2) By the resting of faith to possess and to grow.U.
HOMILIES BY J. ORR
Exo 40:34-38
The house filled with glory.
The close of the book of Exodus is worthy of the greatness of its subject. It ends where the history of the world will end, with the descent of Jehovah’s glory to dwell with men (Rev 21:3). We have seen Israel in bondage; have beheld its redemption; have followed it through the wilderness; have heard the thunders of the law at Sinai; have been witnesses of the nation’s covenant with God; have seen its shameful apostasy; have traced the steps of its reconciliation; have heard the instructions given for the building of this tabernacle; have viewed the tabernacle itself. We see now the symbol of Jehovah’s glorious presence in the midst of the people whom he has thus in so many ways made his own. What a wondrous succession of subjects we have thus had before us in the course of our review. The intolerable anguish of oppressed Israel; the birth of the deliverer; the singular providence of his early life; his great choice; the call in Midian; the revelation of the name; the return to Egypt; first failures; the long and tragic contest with Pharaoh; the hardening of Pharaoh’s heart; the exodus; the Red Sea; the miracles of the desert; the law; the covenant; the “patterns” shown to Moses in the mount; the sin of the calf; the great intercession; the name of mercy; the preparation of the sanctuary. There remains to complete the series only this final scene of the entrance of Jehovah’s glory into the house prepared for his habitation. This was the true consecration of the sanctuary, and the true consecration of the nation. “A cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle” (verse 14). In what is related in these verses we have:
I. A THREEFOLD PRIVILEGE.
1. Indwelling. The filling of the tabernacle with the glory was the symbol of Jehovah’s taking up his abode in it, and so in Israel (cf. Exo 25:8). It testified
(1) to the completeness of his reconciliation with the people. Cf. Isa 12:1“O Lord, 1 will praise thee, though thou wast angry with me, thine anger is turned away, and thou comfortedst me.”
(2) To his complacency in the beautiful house they had reared for him. Cf. Psa 132:14“This is my rest for ever, here will I dwell; for I have desired it.”
(3) To his desire to dwell among them. Note
1. The true glory of the Church is God’s residence in her midst. This was Israel’s highest distinction (Exo 33:16).
2. We should pray that the time may come when the Church shall be, not only dwelt in by her Lord, but “filled” with the “glory” of his presence (Isa 60:1-22.).
2. Protection. The glory filled the tabernacle within, while the cloud spread itself above the tent as a protective covering without. So is Jehovah the protection of his Church (Isa 4:5, Isa 4:6; Zec 2:5).
3. Guidance (verses 36-38). See Homily on Exo 13:21, Exo 13:22.
II. A HINT OF IMPERFECTION. “Moses was not able to enter into the tent of the congregation,” etc. (verse 35). Thus are we reminded that, amidst all these glorious circumstances, that which is perfect is not yet come.
1. Law, not gospel.
2. A material building, not a spiritual house.
3. Earth, not heaven. It was a glory
(1) too great for man to see. Even Moses, who had seen so much of the Divine glory, was not able to look upon it.
(2) Too great for such a buildinga mere material structureto contain. Man longs for nearer communion. So great a glory needs a better house to contain ita spiritual (1Pe 2:5).
III. A FORECAST OF WHAT SHALL BE. That which is perfect is not yet come, but it will come by-and-by.
1. The tabernacle of God will be with men, and he will dwell among them (Rev 21:3, Rev 21:4). His glory will fill it. “The glory of God did lighten it, and the Lamb is the light thereof” (Rev 21:23).
2. This glory will be no longer unapproachable. We shall be able to endure the sight. “His servants shall serve him, and they shall see his face” (Rev 22:3, Rev 22:4). We shall receive the Vision.
3. This, however, will only be when earthly conditions have been exchanged for heavenly. “This corruptible must put on incorruption, and this mortal must put on immortality” (1Co 15:53). Till that hour arrives, we must be content to “walk by faith, not by sight” (2Co 5:7), seeing only “as through a glass darkly” (1Co 13:12).J.O.
THE END.
Fuente: The Complete Pulpit Commentary
Ver. 34. Then a cloud covered the tent It should rather be rendered, then the cloud covered the tent. The tabernacle being finished, the Divine Presence, signified by this glorious cloud, came to take possession, as it were, of that house, which God had promised to inhabit, as the King and peculiar Guardian of the Jewish nation: and, accordingly, this glorious cloud became the director of all their motions, Exo 40:36 signifying to them not only when to travel, but also which way they were to steer their course; and thus it continued to do all the time they were in the wilderness, till it brought them into the land of Canaan: “Whereby,” says Dr. Beaumont, “was figured the guidance and protection of the church by Christ, under the Gospel; as it is written, Isa 4:5. The Lord will create upon every dwelling-place of Mount-Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence.”
REFLECTIONS.No sooner is the tent pitched, than the Divine Inhabitant comes to take up his residence in it; declaring hereby his favour towards them, and his acceptance of their services. All the glory of the tabernacle had been useless pomp without the presence of the Deity: all the gifts and greatness of man, without the in-dwelling of the true Shechinah, are no better than the miserable ruins of a desolate place. The soul is only truly glorious and happy, when it becomes a living temple, an habitation of God through the spirit.
1. There was an awful display of the Divine Majesty. The cloudy pillar from the top of Sinai descends, enters the tabernacle, and passes to the throne between the cherubim; and so transplendent is the brightness, that for a while Moses cannot enter. But though Moses is weak through the flesh, He, who from eternity dwells in the light to which no man approacheth, is now, in our nature, for us entered into the holy place; and not only so, but will open a way for us to follow him, and will strengthen us to bear the brightest coruscations of the Divine light and glory.
2. This cloud covered the tent, visible to all the host; a constant proof, that God was in the midst of them, and as constant a pledge of his protection. Note; If the spirit of God and of glory resteth upon us, we may well be comforted: neither sin nor Satan shall be able to destroy us.
3. The cloud directed their journeyings, and guided them in the way, hovering over their tabernacle, and going before them, till they rested at last in Canaan. Such, to every believer, is the word of God in his journey to glory. Under its guidance he sets out, and by its light shall he be conducted, till he shall take his last Exodus, his final departure from this sublunary scene, to his mansion in the skies, his eternal and fixed abode with God in glory.
Reflections on the Levitical Priesthood as emblematical of the priesthood of all Christians.
Although the Levitical priesthood was chiefly designed to prefigure the Great High-Priest, this does not render it improper, or unprofitable, to view it as an emblem of the priesthood of all the saints, who, in every age, approach to God, that they may dwell in the house of the Lord for ever. It is true, indeed, the great propitiatory Sacrifice is already offered, never to be repeated again; and we cannot sufficiently detest that sacrilegious usurpation of the Redeemer’s glory by the pretended priests in the Roman Church, who, without any the least warrant from the sacred oracles, give out to their deluded votaries, that they offer in the mass, I know not what unbloody sacrifice for the sins of the living and the dead. O impiety! O absurdity! for can any thing be more impious and foolish, than to imagine that Jesus Christ has not, by his one Offering, for ever perfected all them that are sanctified, but has left his work to be completed by a wretched, mortal priest? We Christians must acknowledge, that all priesthood, in the strict literal sense, is now ceased in Christ, the end of the law. But still there is a metaphorical priesthood, which the New Testament ascribes, not to the office-bearers in the Christian church, but to all Christians without exception. It was the promise of God to his ancient people, that “they should be unto him a kingdom of priests.” Exo 19:6 and the phrase is adopted by an apostle, who says to the whole body of believers to whom he writes, “Ye are a royal priesthood.” 1Pe 2:9. It was foretold by the holy prophets, that men should call the professors of the true religion the priests of the Lord, and the ministers of our God, Isa 61:6.that the Gentiles should be taken for priests and Levites;that the priestly tribe should have an offspring numerous as the host of heaven, and the sand of the sea;that in every place which the rising and setting sun surveys, incense and a pure offering should be offered to the true God. These great and precious promises have already been, and still more shall be fulfilled. The company of the redeemed were seen in vision by John, arrayed in white robes, the badge of their priestly character; and he heard their heavenly song of praise to that loving Saviour who washed them from their sins in his own blood, and hath made us kings and priests unto God. Though the analogy of the legal and metaphorical priesthood may not perhaps be so striking as that between Aaron and Christ Jesus, there is not wanting a considerable resemblance.
Were the Levitical priests chosen by God, and separated to his peculiar service? God has chosen the faithful from the rest of mankind, and set apart him that is godly for himself. Were they taken in the room of the first-born of all the tribes, to whom the right of priesthood seems originally to have belonged? The people of Christ are the general assembly and church of the first-born, as all God’s children are. Were they all descended from Levi and Aaron? (for unless they could prove their genealogy, they were put from the priesthood as polluted.) So all the saints are descendants from Jesus Christ, their everlasting Father, and ought to ascertain their heavenly extraction by the documents of a holy conversation. They were washed with water at their consecration, and were always to use the laver which stood in the entry of the tabernacle, when they ministered in the sanctuary. This puts us in mind of the washing of regeneration, of which all Christians partake at first, and of the frequent recourse to the fountain of Christ’s blood in their holy services. The oil which anointed them, signified the unction of the spirit, which the faithful receive from the Holy One. The white garments of fine linen, are an emblem of the righteousness of the saints. They were not allowed a share of the earthly Canaan, as the other tribes: for the Lord spake unto Aaron, “Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part, and thine inheritance among the children of Israel.” Num 18:20. Was not this a lively type of the superior privilege of his beloved, who are delivered from the men of the world who have their wretched portion in this transitory life? But the Lord is their portion, and therefore in him they may hope, be their outward state ever so indigent. The ceremonial purity which was required of them who bore the vessels of the Lord, denotes, that holiness becomes the house of the Lord and all who worship in his temple for ever.
But what are their sacrifices? Let an apostle speak this: they are “spiritual sacrifices, acceptable to God by Jesus “Christ.” 1Pe 2:5. Perhaps we might say, to use the legal style, there is the meat-offering of charitable distributions; the drink-offering of penitent tears issuing from a broken contrite heart; the heave-offering of prayer and elevated desires; the peace-offering of praise and thanksgiving; and the whole burnt-offering of the whole man, when the body is presented unto God a living sacrifice, when every lust is mortified, and the very life surrendered for the honour of God in the spirit of martyrdom, which is our reasonable service. These are the sacrifices which all the saints offer, not to an unatoned, but to an atoned God. They themselves are their temples; and, besides, they have access by faith into heaven, the holiest of all. Christ is their Altar, that sanctifies all their gifts. His Spirit is the Fire that inflames, and his Merit is the salt which powders and seasons all their sacrifices, when they come with acceptance before the presence of JEHOVAH.
Fuente: Commentary on the Holy Bible by Thomas Coke
THE APPROBATION AND BLESSING OF JEHOVAH, Corresponding with that of Moses in Exo 39:43.
Fuente: Companion Bible Notes, Appendices and Graphics
glory
Cf. Eph 2:22. What the shekinah glory was to tabernacle and temple, that the Spirit is to the “holy temple,” the Church, and to the temple which is the believer’s body. 1Co 6:19.
Fuente: Scofield Reference Bible Notes
a cloud: Exo 13:21, Exo 13:22, Exo 14:19, Exo 14:20, Exo 14:24, Exo 25:8, Exo 25:21, Exo 25:22, Exo 29:43, Exo 33:9, Lev 16:2, Num 9:15-23, 1Ki 8:10, 1Ki 8:11, 2Ch 5:13, 2Ch 7:2, Psa 18:10-12, Isa 4:5, Isa 4:6, Isa 6:4, Eze 43:4-7, Hag 2:7, Hag 2:9, Rev 15:8, Rev 21:3, Rev 21:23, Rev 21:24
Reciprocal: Exo 15:2 – an habitation Exo 16:7 – ye shall Exo 16:10 – appeared Exo 19:16 – thick Lev 1:1 – out of Lev 9:4 – to day Lev 9:6 – and the glory Num 14:10 – And the Num 16:42 – the glory Deu 1:33 – in fire 2Sa 7:6 – tent 1Ki 8:9 – when 2Ch 1:3 – the tabernacle 2Ch 7:1 – the glory Psa 11:4 – The Lord Psa 26:8 – where Psa 78:61 – glory Eze 3:12 – glory Eze 8:4 – General Eze 43:5 – the glory Mat 17:5 – behold Mar 9:7 – a cloud Luk 2:9 – and the Luk 9:34 – there 1Co 10:1 – were