EXO 40:33 Parallel Verse View

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Key: yellow:verbs.
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ULT And he raised up the courtyard around the Dwelling and the altar. And he set up the curtain of the gate of the courtyard. And Moses finished the work.

UST He hung up the curtains that surrounded the sacred tent and the altar and the curtain at the entrance to the courtyard. Then Moses was finished building the sacred tent complex.

BSB § And Moses set up the courtyard around the tabernacle and the altar, and he hung the curtain for the entrance to the courtyard. So Moses finished the work.

OEB No OEB EXO book available

WEB He raised up the court around the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work.

NET And he set up the courtyard around the tabernacle and the altar, and put the curtain at the gate of the courtyard. So Moses finished the work.

LSV And he raises up the court all around the Dwelling Place, and around the altar, and places the covering of the gate of the court; and Moses completes the work.

FBV Moses set up the courtyard around the Tabernacle and the altar, and he put up the curtain for the courtyard entrance. This marked the end of the work done by Moses.

T4T Following Moses’/my instructions, they hung the curtains that surrounded the courtyard and the altar, and they hung the curtain at the entrance to the courtyard. So Moses/I finished that work.

LEB And he set up the courtyard all around the tabernacle and the altar, and he put up the screen of the gate of the courtyard, and Moses completed the work.

BBE And he put up the hangings forming the open space round the House and the altar, and put the curtain over the doorway. So Moses made the work complete.

MOF No MOF EXO book available

JPS And he reared up the court round about the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work.

ASV And he reared up the court round about the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work.

DRA Neither could Moses go into the tabernacle of the covenant, the cloud covering all things and the majesty of the Lord shining, for the cloud had covered all.

YLT And he raiseth up the court round about the tabernacle, and about the altar, and placeth the covering of the gate of the court; and Moses completeth the work.

DBY And he set up the court round about the tabernacle and the altar, and hung up the curtain of the gate of the court. And so Moses finished the work.

RV And he reared up the court round about the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work.

WBS And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court-gate: so Moses finished the work.

KJB And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work.

BB And he reared vp the court rounde about the tabernacle and the aulter, and set vp an hangyng at the court gate: and so Moyses finished the worke.
(And he reared up the court round about the tabernacle and the altar, and set up an hangyng at the court gate: and so Moses finished the worke.)

GNV Finally, he reared vp the court rounde about the Tabernacle and the Altar, and hanged vp the vaile at the court gate: so Moses finished the worke.
(Finally, he reared up the court round about the Tabernacle and the Altar, and hanged up the veil at the court gate: so Moses finished the worke. )

CB And he set vp the courte rounde aboute the Habitacion and the altare, and hanged vp ye hanginge in ye courte gate. Thus Moses fynished the whole worke.
(And he set up the courte round about the Habitacion and the altar, and hanged up ye/you_all hanginge in ye/you_all courte gate. Thus Moses fynished the whole worke.)

WYC nether Moyses myyte entre in to the tabernacle of the boond of pees, while the cloude hilide alle thingis, and the maieste of the Lord schynede, for the cloude hilide alle thingis.
(nether Moses might enter in to the tabernacle of the bond of peace, while the cloud hilide all things, and the mayest/maye of the Lord schynede, for the cloud hilide all things.)

LUT Und er richtete den Vorhof auf, um die Wohnung und um den Altar her, und hing den Vorhang in das Tor des Vorhofs. Also vollendete Mose das ganze Werk.
(And he richtete the Vorhof auf, around/by/for the Wohnung and around/by/for the altar her, and hing the Vorhang in the goal/doorway the Vorhofs. So vollendete Mose the ganze Werk.)

CLV Nec poterat Moyses ingredi tectum fœderis, nube operiente omnia, et majestate Domini coruscante, quia cuncta nubes operuerat.[fn]
(Nec poterat Moyses ingredi roof fœderis, nube operiente everything, and mayestate Domini coruscante, because cuncta clouds operuerat.)

40.33 Nec poterat Moyses, etc. STRAB. Moyses ergo in hoc loco, sicut in aliis pluribus, figuram tenet Judaici populi. Moyses ergo, nube obstante, in tabernaculum non poterat intrare, quia Judaicus populus nunquam sacramenta Scripturæ valuit penetrare. Nubes enim Domini per diem incubabat tabernaculo, et ignis in nocte: hoc loco ignis divinorum mysteriorum scientiam significat. Scriptura enim sancta sanctis, et ignorantiam suam fatentibus, lumen est: iniquis vero, et scientiam jactantibus, nubes, quia excæcat eos. AUG., quæst. 176 in Exod. Notanda est res mirabilis multum, etc., usque ad nubes per diem, flamma per noctem. In tabernaculo autem Domini erant tabulæ, quarum annuns erant infixi vectes de lignis sethim, quibus possent levari et portari de mansione ad mansionem, quæ omnia mysteriis plena sunt. Per tabernaculum intelligimus Ecclesiam præsentem, in qua sunt tabulæ, scilicet sancti humilitate pleni, quibus quinque vectes sunt affixi, id est spiritualis notitia quinque librorum Moysi, per quam se et alios sustollant ad claritatem æternæ beatitudinis. Per vectes ergo, ut diximus, quinque libros Moysi intelligimus, qui sunt Genesis, Exodus, Leviticus, liber Numerorum, et Deuteronomium: in quibus continetur principium mundi et medium et consummatio. In Genesi describitur creatio mundi, et in Exodo recreatio: in Levitico sacramentorum Ecclesiæ administratio; in libro Numerorum Evangelica prædicatio; in Deuteronomio ultima benedictio. Unde et in benedictionibus terminatur. Est itaque in Genesi ordo creationis; in Exodo mysterium recreationis; in Levitico sanctitas Ecclesiasticæ administrationis; in libro Numerorum consolatio evangelicæ prædicationis; in Deuteronomio consummatio æternæ benedictionis. Inter hos autem quinque libros Moysi excellit Exodus, quem nunc ad manus habemus. In eo enim et quæ filiis Isræl in figura contingebant, et mysteria plene continentur Christi et Ecclesiæ. Hic tamen primum de exitu actuali carnalium filiorum Isræl, de historiali Ægypto agitur, in quo significatur spiritualis exitus spiritualium Isrælitarum de vera Ægypto, scilicet de tenebris vitiorum. Agitur etiam de transitu maris Rubri et submersione Pharaonis et exercitu ejus, et de liberatione populi Dei: in quo figuratur baptismus sanguine Christi consecratus, in quo diaboli vitia submerguntur, et animæ fidelium liberantur. Agitur etiam de pugna Isrælitarum cum Amalech, in quo victoria Christi et suorum, et confusio diaboli figuratur. Tandem catalogo mansionum descripto agitur de lege data in monte Sina; in quo nobis innuitur ut, a terrenis sublevati discamus subjici cœlestibus disciplinis. Agitur iterum de constructione tabernaculi et vasorum ejus, de vestibus sacerdotum et unctione; in quo intelligitur præsens Ecclesia, et diversæ personæ fidelium diversis officiis deputatæ, sicut vasa diversis usibus deputata erant, vel officiis, et sacramentorum et orationum sacratarum suavissima odoramenta. De his hactenus; nunc dicendum est quod secundum ordinem historiæ et secundum allegoriam, congrue in Pentateucho, secundus est liber iste: postquam enim in Genesi egit de creatione cœli et terræ, et de introitu filiorum Isræl in Ægyptum, congruit ut consequenter de exitu eorum agat. Ecce quod juxta ordinem historiæ congruit: juxta allegoriam quoque non incongrue factum est. Nam postquam dixit de carnali generatione, qua per peccatum primi hominis nascimur filii diaboli, congruit ut statim subdat de regeneratione spirituali, qua per justificationem secundi hominis, id est, Christi renascimur filii Dei. Liber autem iste vocatur Græce, veelle semoth Hebraice, exitus vel egressus Latine: ideo quia de exitu filiorum Isræl de Ægypto agit. Sed quæri potest cur liber iste dicatur Exodus, quia de exitu illorum agit, cum in principio non de exitu, sed de ingressu illorum agatur. Ad quod dici potest, quia quamvis specialiter de exitu illorum agere intendat, tamen quia multum tempus profluxit inter exitum, de quo hic agit, et ingressum in quo primus liber terminatur vel terminaverat, ut competentius jungat narrationem suam breviter, prius repetit de introitu, et ita melius descendit ad exitum. Sic et nos in nostris sermonibus facta longa interpositione, dicturi alia, repetimus superiora, ut melius dicta continuemus. His consideratis, videnda est materia, quæ est corporalis exitus filiorum Isræl de Ægypto, et spiritualis exitus sanctus sanctorum de mundo. Intentione admonet nos spiritualiter exire de conformitate mundi, sicut illi qui corporaliter exierunt de Ægypto, ut sicut fuimus conformes sæculo, ita simus conformes Deo. Modus talis est: breviter tangens de introitu filiorum Isræl in Ægyptum, agit de eorum multiplicatione; deinde de novo rege, qui ignoravit Joseph et cœpit affligere populum; deinde de plagis-Ægypti, tandem de exitu illorum et de transitu maris Rubri et submersione Ægyptiorum. Tandem pervenit ad montem Sina, in quo lex data est, et agit de tabernaculo; et vasis ejus, et de vestibus sacerdotum et unctione, et sic terminatur. Nota quod cum eadem sit et indivisa historia, quam proposuit sibi Moyses describendam, tamen per capitula et partes sive per libros eam distinguunt, ut lectoribus fastidium auferatur, sicut viator viam, quæ est indivisa, dividit per dietas, ut labor minuatur et absit fastidium.

40.33 Nec poterat Moyses, etc. STRAB. Moyses ergo in hoc loco, like in aliis pluribus, figuram holds Yudaici populi. Moyses ergo, nube obstante, in tabernaculum not/no poterat intrare, because Yudaicus populus nunquam sacramenta Scripturæ valuit penetrare. Nubes because Domini per diem incubabat tabernaculo, and ignis in nocte: hoc instead ignis divinorum mysteriorum scientiam significat. Scriptura because sancta sanctis, and ignorantiam his_own fatentibus, lumen it_is: iniwho/any vero, and scientiam yactantibus, nubes, because excæcat them. AUG., quæst. 176 in Exod. Notanda it_is res mirabilis multum, etc., usque to clouds per diem, flamma per noctem. In tabernaculo however Domini they_were tabulæ, quarum annuns they_were infixi vectes about lignis sethim, to_whom possent levari and portari about mansione to mansionem, which everything mysteriis plena are. Per tabernaculum intelligimus Ecclesiam præsentem, in which are tabulæ, scilicet sancti humilitate pleni, to_whom quinque vectes are affixi, id it_is spiritualis notitia quinque librorum Moysi, per how se and alios sustollant to claritatem æternæ beatitudinis. Per vectes ergo, as diximus, quinque libros Moysi intelligimus, who are Genesis, Exodus, Leviticus, liber Numerorum, and Deuteronomium: in to_whom is_contained principium mundi and medium and consummatio. In Genesi describitur creatio mundi, and in Exodo recreatio: in Levitico sacramentorum Ecclesiæ administratio; in libro Numerorum Evangelica prædicatio; in Deuteronomio ultima benedictio. Unde and in benedictionibus terminatur. Est therefore in Genesi ordo creationis; in Exodo mysterium recreationis; in Levitico sanctitas Ecclesiasticæ administrationis; in libro Numerorum consolatio evangelicæ prædicationis; in Deuteronomio consummatio æternæ benedictionis. Inter hos however quinque libros Moysi excellit Exodus, which now to manus habemus. In eo because and which childrens Isræl in figura contingebant, and mysteria plene continentur Christi and Ecclesiæ. Hic tamen primum about exitu actuali carnalium filiorum Isræl, about historiali Ægypto agitur, in quo significatur spiritualis exitus spiritualium Isrælitarum about vera Ægypto, scilicet about darkness vitiorum. Agitur also about transitu maris Rubri and submersione Pharaonis and exercitu his, and about liberatione populi God: in quo figuratur baptismus sanguine Christi consecratus, in quo diaboli vitia submerguntur, and animæ fidelium liberantur. Agitur also about pugna Isrælitarum when/with Amalech, in quo victoria Christi and suorum, and confusio diaboli figuratur. Tandem catalogo mansionum descripto agitur about lege data in mountain Sina; in quo nobis innuitur ut, a terrenis sublevati discamus subyici cœlestibus disciplinis. Agitur iterum about constructione tabernaculi and vasorum his, about vestibus sacerdotum and unctione; in quo intelligitur præsens Ecclesia, and diversæ personæ fidelium diversis officiis deputatæ, like vasa diversis usibus deputata erant, or officiis, and sacramentorum and orationum sacratarum suavissima odoramenta. De his hactenus; now dicendum it_is that after/second ordinem historiæ and after/second allegoriam, congrue in Pentateucho, secundus it_is liber iste: postquam because in Genesi egit about creatione cœli and terræ, and about introitu filiorum Isræl in Ægyptum, congruit as consequenter about exitu eorum agat. Behold that yuxta ordinem historiæ congruit: yuxta allegoriam quoque not/no incongrue factum est. Nam postquam he_said about carnali generatione, which per peccatum primi hominis nascimur children diaboli, congruit as statim subdat about regeneratione spirituali, which per justificationem secundi hominis, id it_is, Christi renascimur children God. Liber however iste is_called Græce, veelle semoth Hebraice, exitus or egressus Latine: ideo because about exitu filiorum Isræl about Ægypto agit. But quæri potest cur liber iste dicatur Exodus, because about exitu illorum agit, when/with in at_the_beginning not/no about exitu, but about ingressu illorum agatur. Ad that dici potest, because quamvis specialiter about exitu illorum agere intendat, tamen because multum tempus profluxit between exitum, about quo this agit, and ingressum in quo primus liber terminatur or terminaverat, as competentius yungat narrationem his_own breviter, first/before repetit about introitu, and ita melius descendit to exitum. So and nos in nostris sermonibus facts longa interpositione, dicturi alia, repetimus superiora, as melius dicta continuemus. His consideratis, videnda it_is materia, which it_is corporalis exitus filiorum Isræl about Ægypto, and spiritualis exitus sanctus sanctorum about mundo. Intentione admonet nos spiritualiter exire about conformitate mundi, like illi who corporaliter exierunt about Ægypto, as like fuimus conformes sæculo, ita simus conformes Deo. Modus talis it_is: breviter tangens about introitu filiorum Isræl in Ægyptum, agit about eorum multiplicatione; deinde about novo rege, who ignoravit Yoseph and cœpit affligere the_people; deinde about plagis-Ægypti, tandem about exitu illorum and about transitu maris Rubri and submersione Ægyptiorum. Tandem pervenit to montem Sina, in quo lex data it_is, and agit about tabernaculo; and vasis his, and about vestibus sacerdotum and unctione, and so terminatur. Nota that when/with eadem sit and indivisa historia, how proposuit sibi Moyses describendam, tamen per capitula and partes if/or per libros her distinguunt, as lectoribus fastidium auferatur, like viator viam, which it_is indivisa, dividit per dietas, as labor minuatur and absit fastidium.

BRN And he set up the court round about the tabernacle and the altar; and Moses accomplished all the works.

BrLXX Καὶ ἔστησε τὴν αὐλὴν κύκλῳ τῆς σκηνῆς, και τοῦ θυσιαστηρίου· καὶ συνετέλεσε Μωυσῆς πάντα τὰ ἔργα.
(Kai estaʸse taʸn aulaʸn kuklōi taʸs skaʸnaʸs, kai tou thusiastaʸriou; kai sunetelese Mōusaʸs panta ta erga. )

Parallel EXO 40:33