Exodus 40:8

Translation
King James Version
And thou shalt set up the court round about, and hang up the hanging at the court gate.
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KJV (with Strong's)
And thou shalt set up H7760 the court H2691 round about H5439, and hang up H5414 the hanging H4539 at the court H2691 gate H8179.
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Complete Jewish Bible
Set up the courtyard all the way around, and hang up the screen for the entrance to the courtyard.
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Berean Standard Bible
Set up the surrounding courtyard and hang the curtain for the entrance to the courtyard.
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American Standard Version
And thou shalt set up the court round about, and hang up the screen of the gate of the court.
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World English Bible Messianic
You shall set up the court around it, and hang up the screen of the gate of the court.
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Geneva Bible (1599)
Then thou shalt appoynt the courte round about, and hang vp the hanging at the courte gate.
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Young's Literal Translation
`And thou hast set the court round about, and hast placed the covering of the gate of the court,
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See also
Exodus 27:9Exodus 27:19Ephesians 4:11Ephesians 4:12Exodus 38:9Exodus 38:20Matthew 16:18
See on the biblical-era map
The Kingdom of Egypt in the Time of Moses
The Kingdom of Egypt in the Time of Moses View full PDF
Building Plan: The Tabernacle
Building Plan: The Tabernacle View full PDF

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In the KJVVerse 2,716 of 31,102

Study This Verse

SUMMARY

Exodus 40:8 meticulously details the penultimate structural command for the Tabernacle's completion: the erection of its outer court and the installation of the gate hanging. This instruction signifies the establishment of a sacred, delineated perimeter around God's dwelling, emphasizing divine order, holiness, and the provision of a divinely appointed, yet regulated, point of access for His people. The precise nature of this command underscores the profound theological principles governing humanity's approach to a holy God, setting the stage for the glorious manifestation of His presence within the completed sanctuary.

CONTEXT

  • Literary Context: Exodus 40:8 is strategically positioned within the climactic final chapter of the book of Exodus, which meticulously chronicles the assembly of the Tabernacle according to the divine blueprint revealed on Mount Sinai. This chapter serves as the grand culmination of the detailed instructions provided earlier in Exodus 25-31, transitioning from revelation to realization. The preceding verses (Exodus 40:1-7) detail the setting up of the inner sanctuary, including the Tent of Meeting, the Ark of the Covenant, the table of showbread, the lampstand, and the altars for incense and burnt offerings. Verse 8 specifically addresses the final external component, the court and its gate, thereby completing the physical structure. The subsequent verses (Exodus 40:9-15) describe the anointing and consecration of the Tabernacle and its furnishings, along with Aaron and his sons, preparing them for sacred service. The narrative reaches its zenith in Exodus 40:34-38, where the glory of the Lord descends and fills the completed Tabernacle, validating its construction and signifying God's tangible presence among His people.
  • Historical & Cultural Context: The construction of the Tabernacle transpired during Israel's formative period in the wilderness, following their miraculous deliverance from Egyptian bondage. As a nascent nation, Israel was learning to live in covenant relationship with Yahweh, distinct from the surrounding pagan cultures. The Tabernacle was not merely a building but a portable, tangible symbol of God's presence, serving as the central hub for their worship, legal proceedings, and national identity. Unlike the idolatrous temples of the ancient Near East, which often housed cultic images and were associated with polytheism, the Tabernacle uniquely emphasized the unseen, transcendent God who chose to dwell among His people. The concept of sacred space, meticulously delineated by courts and hangings, was a common architectural feature in the ancient world, but in Israel, it profoundly communicated Yahweh's absolute holiness, His accessibility on His own terms, and the necessity of ritual purity for approach. The "court round about" and its "hanging at the court gate" were therefore not just structural elements but powerful theological declarations, providing a structured, divinely ordained pathway for a sinful people to encounter a holy God, in stark contrast to the often chaotic and immoral practices of their neighbors.
  • Key Themes: Exodus 40:8 contributes significantly to several overarching themes within Exodus and the Pentateuch. Firstly, it highlights the theme of Divine Presence and Dwelling, as the erection of the court completes the physical structure designed to house God's glory among His people. Secondly, it underscores God's Holiness and Separation, with the court serving as a clear boundary between the sacred and the profane, emphasizing that God is set apart and requires a consecrated space. Thirdly, the verse reinforces the theme of Ordered Worship and Obedience, as the meticulous instructions for the Tabernacle's assembly, including this final external component, stress the importance of following God's precise commands in all matters of worship and approach. The "hanging at the court gate" also introduces the theme of Regulated Access to God, signifying that while humanity can approach God, it must be on His terms and through His designated means, a principle foundational to the entire sacrificial system and priestly ministry detailed in subsequent books like Leviticus.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Court (Hebrew, châtsêr', H2691): This term refers to an enclosed area, a yard, or a precinct, often surrounded by a fence or walls. In the context of the Tabernacle, the châtsêr was the expansive outer courtyard, defined by linen curtains, that encompassed the Tent of Meeting. It served as the primary gathering space for the Israelites, signifying a consecrated boundary that separated the holy dwelling from the common wilderness. This enclosure visually and symbolically underscored the distinctness and set-apart nature of God's presence, emphasizing the holiness required for even peripheral access to His sanctuary.
  • Set up (Hebrew, sûwm', H7760): This primitive root carries a wide range of meanings, including to put, place, appoint, or establish. In this context, "set up" denotes a deliberate, foundational act of construction and establishment. It highlights the divine origin and meticulous design of the Tabernacle, emphasizing that its erection was not arbitrary but precisely commanded by God. The use of this verb underscores the authority behind the command and the importance of precise execution in constructing God's dwelling place.
  • Hanging (Hebrew, mâçâk', H4539): This word denotes a cover, veil, or curtain. Specifically, it refers to the ornate curtain that served as the entrance to the Tabernacle court. Unlike a solid door, the mâçâk was a fabric barrier, often richly embroidered with blue, purple, and scarlet threads, signifying both a point of entry and a visual demarcation. Its nature as a "hanging" implied regulated access—it could be opened, but only by those authorized or according to prescribed rituals—rather than an impenetrable wall. This element was crucial for managing the flow of worshippers and maintaining the sanctity of the court, foreshadowing the ultimate access provided through Christ.

Verse Breakdown

  • "And thou shalt set up the court round about": This clause commands Moses to erect the perimeter of the Tabernacle's outer court. The verb "set up" (H7760, sûwm) indicates a deliberate, precise, and foundational act of construction, emphasizing the divine origin and meticulous design of the entire structure. The phrase "the court round about" delineates the sacred space, creating a physical and symbolic boundary between the holy dwelling of God and the common, profane world outside. This act was essential for defining the parameters of worship and reinforcing the concept of God's separation and holiness.
  • "and hang up the hanging at the court gate": This second clause specifies the final detail for the court's completion: the installation of its entrance curtain. The verb "hang up" (H5414, nâthan) denotes the placement of the curtain (H4539, mâçâk) which served as the sole point of entry into the court. Its placement "at the court gate" highlights that while access to God's presence was restricted, it was not entirely denied. This designated entry point ensured that all who entered did so according to God's prescribed way, reinforcing the principles of divine order and regulated approach to the Holy One. The nature of the "hanging" as a curtain, rather than a solid door, also subtly implied that access, though controlled, was ultimately achievable.

Literary Devices

Exodus 40:8 employs several literary devices to convey its profound theological meaning and structural significance. Instructional Language is paramount, with the direct, imperative commands "thou shalt set up" and "hang up," reflecting God's precise and authoritative directives for the Tabernacle's construction. This meticulous detail underscores the divine origin of the design and the importance of absolute obedience in worship. Symbolism is central, as the entire Tabernacle, including the court and its gate, functions as a powerful theological symbol. The "court round about" symbolizes the separation of the sacred from the profane, establishing a holy boundary that protects God's dwelling from defilement. The "hanging at the court gate" symbolizes regulated access to God's presence, indicating that entry is possible but only through a divinely appointed way. This architectural feature also carries an element of Anticipation, as its completion sets the stage for the dramatic filling of the Tabernacle with the glory of the Lord, the ultimate sign of God's dwelling among His people and the fulfillment of His covenant promise.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 40:8, in its command to erect the Tabernacle court and its gate, powerfully communicates several core theological truths. It underscores God's absolute holiness and His desire for a consecrated space for His dwelling among a sinful people. The meticulous instructions reveal God's nature as a God of order and precision, who demands reverence and adherence to His prescribed ways for worship and approach. The court served as a visible boundary, emphasizing the separation between the divine and the human, yet the "hanging" at the gate also signified that access, though regulated, was indeed possible. This established a critical principle: humanity could approach God, but only on His terms and through His designated means. This theme of regulated access and the necessity of a divinely provided way finds its ultimate fulfillment in the New Testament, where Christ becomes the ultimate means of access.

REFLECTION AND APPLICATION

Exodus 40:8, though describing an ancient structure, offers timeless principles for our spiritual lives. The meticulousness with which God commanded the Tabernacle's construction reminds us that our approach to Him should be marked by intentionality, reverence, and obedience to His Word. Just as the court established a sacred boundary, we are called to live lives set apart for God, recognizing His holiness in every sphere. This means consciously choosing to honor Him in our thoughts, words, and actions, creating a "sacred space" in our lives where His presence is acknowledged and prioritized. The "hanging at the court gate" is particularly poignant; it signifies that while God is holy and distinct, He has also graciously provided a way for us to draw near. This ancient gate foreshadows the ultimate access we have through Jesus Christ. Our worship, our service, and our daily walk should reflect the profound understanding that we are approaching a holy God, yet one who has mercifully opened the way. We are invited into His presence, not through human merit or arbitrary means, but through the specific, divinely appointed path He has provided.

Questions for Reflection

  • How does the meticulous detail of God's instructions for the Tabernacle challenge my own approach to worship and obedience in my daily life?
  • In what ways do I recognize and honor the "sacred space" of God's presence in my daily life, and how might I better delineate it from the "common" or secular?
  • Considering the "hanging at the court gate," what does it mean for me to access God "through the prescribed way" in my contemporary Christian walk, and how does this understanding deepen my gratitude?

FAQ

What was the purpose of the "court round about" the Tabernacle?

Answer: The "court round about" the Tabernacle served multiple crucial purposes. Primarily, it created a sacred boundary, separating the holy dwelling place of God from the common wilderness where the Israelites camped. This physical demarcation reinforced the theological truth of God's holiness and His distinctness from His creation. It also provided a designated space for the Israelites to gather for worship and sacrifice, allowing them to approach God in an ordered and prescribed manner. While the court allowed the general populace to enter, it emphasized that direct access to the innermost sanctuary was restricted to priests, further highlighting the escalating levels of holiness within the Tabernacle complex.

What was the "hanging at the court gate" made of, and why was it a curtain rather than a solid door?

Answer: The "hanging" (Hebrew: mâçâk) at the court gate was a curtain, specifically described in Exodus 27:16 as being made of "twenty cubits of hanging for the gate of the court, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework." It was a vibrantly colored and intricately designed fabric barrier, much like the other curtains of the Tabernacle. It was a curtain rather than a solid door to symbolize regulated, rather than impenetrable, access. While it marked the sole point of entry and maintained the sanctity of the court, its very nature as a "hanging" implied that it could be opened, allowing those who followed God's prescribed way to enter. This foreshadowed the future, more complete access to God's presence that would be provided through Christ.

CHRIST-CENTERED FULFILLMENT

The Tabernacle court and its gate, as commanded in Exodus 40:8, find their profound Christ-centered fulfillment in the person and work of Jesus. The "court round about" established a sacred boundary, signifying God's holiness and the necessary separation between a holy God and sinful humanity. This boundary, with its regulated "hanging at the court gate," prefigured the ultimate means of access to God. In the Old Covenant, access was limited and mediated through the Tabernacle system; only priests could enter certain areas, and the High Priest alone could enter the Most Holy Place once a year, and then only with blood. However, Jesus Christ is the fulfillment of this entire system. He is the true and living way, the ultimate "gate" through whom humanity gains full access to God. His body, broken on the cross, is the "new and living way" (as described in Hebrews 10:19-20) that tore the temple curtain from top to bottom at His death (Matthew 27:51). This dramatic event symbolized the opening of direct access to God's presence, no longer restricted by physical barriers or priestly mediation. Jesus declared, "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). Thus, the temporary, physical gate of the Tabernacle court points forward to Christ, the eternal, spiritual gate, who by His sacrifice has ushered believers into intimate fellowship with God, granting us bold access to the very throne of grace (Hebrews 4:16).

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Commentary on Exodus 40 verses 1–15

The materials and furniture of the tabernacle had been viewed severally and approved, and now they must be put together. 1. God here directs Moses to set up the tabernacle and the utensils of it in their places. Though the work of the tabernacle was finished, and every thing ready for rearing, and the people, no doubt, were very desirous to see it up, yet Moses will not erect it till he has express orders for doing so. It is good to see God going before us in every step, Psa 37:23. The time for doing this is fixed to the first day of the first month (Exo 40:2), which wanted but fourteen days of a year since they came out of Egypt; and a good year's work there was done in it. Probably the work was made ready but just at the end of the year, so that the appointing of this day gave no delay, or next to none, to this good work. We must not put off any necessary duty under pretence of waiting for some remarkable day; the present season is the most convenient. But the tabernacle happening to be set up on the first day of the first month intimates that it is good to begin the year with some good work. Let him that is the first have the first; and let the things of his kingdom be first sought. In Hezekiah's time we find they began to sanctify the temple on the first day of the first month, Ch2 29:17. The new moon (which by their computation was the first day of every month) was observed by them with some solemnity; and therefore this first new moon of the year was thus made remarkable. Note, When a new year begins, we should think of serving God more and better than we did the year before. Moses is particularly ordered to set up the tabernacle itself first, in which God would dwell and would be served (Exo 40:2), then to put the ark in its place, and draw the veil before it (Exo 40:3), then to fix the table, and the candlestick, and the altar of incense, without the veil (Exo 40:4, Exo 40:5), and to fix the hanging of the door before the door. Then in the court he must place the altar of burnt offering, and the laver (Exo 40:6, Exo 40:7); and, lastly, he must set up the curtains of the court, and a hanging for a court-gate. And all this would be easily done in one day, many hands no doubt being employed in it under the direction of Moses. 2. He directs Moses, when he had set up the tabernacle and all the furniture of it, to consecrate it and them, by anointing them with the oil which was prepared for the purpose, Exo 30:25, etc. It was there ordered that this should be done; here it was ordered that it should be done now, Exo 40:9-11. Observe, Every thing was sanctified when it was put in its proper place, and not till then, for till then it was not fit for the use to which it was to be sanctified. As every thing is beautiful in its season, so is every thing in its place. 3. He directs him to consecrate Aaron and his sons. When the goods were brought into God's house, they were marked first, and then servants were hired to bear the vessels of the Lord; and those must be clean who were put into that office, Exo 40:12-15. The law which was now ordered to be put in execution we had before, ch. 29. Thus in the visible church, which is God's tabernacle among men, it is requisite that there be ministers to keep the charge of the sanctuary, and that they receive the anointing.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–15. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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