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Exodus 25:8
And let them make me a sanctuary; that I may dwell among them.

Exodus 36:8-19
And every wise hearted man among them that wrought the work of the tabernacle made ten curtainsof fine twined linen, and blue, and purple, and scarlet:with cherubims of cunning work made he them…

Exodus 40:2,17-19
On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation…

fine twined linen

Exodus 25:36
Their knops and their branches shall be of the same: all itshall be one beaten workof pure gold.

Exodus 25:4
And blue, and purple, and scarlet, and fine linen, and goats'hair,

Exodus 35:6,35
And blue, and purple, and scarlet, and fine linen, and goats'hair, …

cherubims

Exodus 25:18
And thou shalt make two cherubimsof gold,of beaten work shalt thou make them, in the two ends of the mercy seat.

cunning work.

each with blue, purple, and scarlet yarn
These colors were significant in ancient Israelite culture. Blue often symbolizes heaven or divinity, purple represents royalty and wealth, and scarlet signifies sacrifice and atonement. The combination of these colors in the tabernacle's curtains reflects the divine nature of God, His kingship, and the sacrificial system that would be central to Israelite worship. These colors are also seen in the garments of the high priest, further connecting the tabernacle to the priestly ministry.

and cherubim skillfully worked into them
Cherubim are angelic beings associated with the presence of God. Their inclusion in the design of the tabernacle's curtains signifies the holiness and sacredness of the space, as cherubim are often depicted as guardians of divine realms. This imagery connects to the Garden of Eden, where cherubim guarded the way to the Tree of Life, and to the Ark of the Covenant, where cherubim were placed on the mercy seat. The presence of cherubim in the tabernacle points to the heavenly reality that the earthly tabernacle represents, foreshadowing the ultimate dwelling of God with humanity through Jesus Christ.

God gives Israel a clear, literal assignment for a real structure that will be His earthly dwelling (Exodus 25:8-9: “They are to make a sanctuary for Me, so that I may dwell among them”).

• The command underscores that worship is God-initiated—He tells His people exactly how to meet with Him (cf.Hebrews 8:5, where Moses is warned to build “according to the pattern”).

• Because the tabernacle foreshadows Christ’s incarnate presence (John 1:14—“The Word became flesh and tabernacled among us”), obedience to these instructions matters.

Ten separate yet unified panels form one covering (Exodus 26:6).

• The number can picture completeness; all that is needed to cover God’s house is provided (cf.Genesis 1’s ten “God said” statements that complete creation).

• These curtains will later be joined by clasps of gold, anticipating the unity of God’s people gathered around Him (Ephesians 4:16).

Linen is both durable and dazzling white.

• Scripture links fine linen with purity and righteous acts (Revelation 19:8). The covering of pure linen over the tent reminds worshipers that holiness surrounds God.

• Practically, linen breathes in the desert heat, showing that God’s commands are not only symbolic but graciously suited to His people’s needs (Deuteronomy 10:13).

Color saturates every panel, preaching truth through sight.

• Blue draws eyes upward—heavenly in tone—mirroring the sapphire pavement under God’s feet (Exodus 24:10).

• Purple, a royal dye, points to the King who dwells within (Judges 8:26;Revelation 19:16).

• Scarlet evokes sacrifice, blood, and atonement, foreshadowing the Lamb (John 1:29;Hebrews 9:12).

Together the colors wrap the tabernacle in a visual gospel: heaven’s King will make atonement.

Artisans weave angelic figures directly into the fabric.

• Cherubim guard Eden (Genesis 3:24) and surround God’s throne (Ezekiel 10:1-5), so their images declare that this tent is sacred ground.

• Their presence reminds Israel that access to God is protected and must be approached His way—ultimately through Christ our mediator (1 Timothy 2:5;Hebrews 10:19-20).

• “Skillfully worked” honors God with craftsmanship, echoingColossians 3:23: “Whatever you do, work at it with all your heart, as working for the Lord.”

Exodus 26:1 unfolds a blueprint that is both functional and richly theological. Ten unified curtains of pure linen, colored in heaven’s blue, royalty’s purple, and redemption’s scarlet, display woven cherubim who proclaim God’s holiness. Every stitch points ahead to Jesus—the righteous, royal, sacrificial King who brings us into the very presence these curtains once veiled.

THE TABERNACLE.

(1-37) The sacred tent which was to form the "HouseofGod," or temple, for Israel during the continuance of the people in the wilderness, and which in point of fact served them for a national sanctuary until the construction of the first temple by Solomon, is described in this chapter with a minuteness which leaves little to be desired. It is calledham-mishkan, "the dwelling," andha-'ohel,"the tent" (Exodus 26:36)--the former from its purpose, as being the place where God "dwelt" in a peculiar manner (Exodus 25:22); the latter from its shape and general construction, which resembled those of other tents of the period. The necessary foundation was a framework of wood. This consisted of five "pillars," or tent-poles, in front (Exodus 26:37), graduated in height to suit the slope of the roof, and doubtless five similar ones at the back, though these are not mentioned. A ridge-pole must have connected the two central tent-poles, and over this ridge-pole the covering of the tent, which was of goats'-hair (Exodus 26:7), was no doubt strained in the ordinary way by means of cords and "pins," or tent-pegs (Exodus 35:18). Thus an oblong square space was roofed over, which seems to have been sixty feet long by thirty broad. Within this "tent" ('ohel) was placed the "dwelling" (mishkan).The "dwelling" was a space forty-five feet long by fifteen broad, enclosed on three sides by walls of boards (Exodus 26:18-25), and opening in front into a sort of porch formed by the projection of the "tent" beyond the "dwelling." Towards the open air this porch was closed, wholly or partially, by a curtain (Exodus 26:36). The "dwelling" was roofed over by another "curtain," or "hanging," of bright colours and rich materials (Exodus 26:1-6). It was divided into two portions, called respectively "the Holy Place," and "the Holy of Holies"--the former towards the porch, the latter away from it. These two places were separated by a "vail" hung upon four pillars (Exodus 26:31-32). Their relative size is uncertain; but it may be suspected that the Holy of Holies was the smaller of the two, and conjectured that the proportion was as one to two, the Holy of Holies being a square of fifteen feet, and the Holy Place an oblong, thirty feet long by fifteen. The whole structure was placed within an area called "the Court of the Tabernacle," which is described in the next chapter. . . .

1. A quadrangular enclosure thirty cubits long by ten broad, open at one end, and on the other three sides enclosed by boards of acacia-wood overlaid with gold - called themishkan, or "the dwelling-place," in our version usually translated "tabernacle."

2. A tent of goat's hair, supported upon poles, and stretched by means of ropes and tent-pegs in the ordinary manner over themishkan. This is called theohel - which is the usual word for a "tent" in Hebrew, and is so translated generally (Genesis 4:20;Genesis 9:21; 13:31; 18:1, etc.), though in this chapter, unfortunately, "covering" (ver. 7); and

3. A "covering" -mikseh, to be placed over theohel, composed of rams' skins dyed red, and seals' skins (ver. 14). Subordinate parts of the structure were - . . .

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