{"id":275,"date":"2018-01-01T13:34:51","date_gmt":"2018-01-01T12:34:51","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=275"},"modified":"2018-01-01T13:34:51","modified_gmt":"2018-01-01T12:34:51","slug":"the-tabernacle-in-exodus","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/01\/the-tabernacle-in-exodus\/","title":{"rendered":"The Tabernacle in Exodus"},"content":{"rendered":"

And Jehovah spoke unto Moses, saying, Speak unto the children of Israel, that they take for me an offering: of every man whose heart makes him willing ye shall take my offering.<\/em><\/p>\n

Exodus 25:1\u20132<\/em><\/a><\/p>\n

Introduc<\/strong><\/span>tion<\/strong><\/p>\n

It is not the purpose of this manuscript to deal with everything the Bible has to say about the Tabernacle. Nor is its purpose to deal with the details of each piece of furniture, therefore, it w<\/span>ill be limited to a study of the Tabernacle in Exodus 25\u201330<\/a>.<\/p>\n

Unfortunately, there have been a lot of fanciful interpretations concerning the Christological or Messianic significance of the various ite<\/span>ms found in the Tabernacle. Some people have tried to find some kind of significance in every color, every nail, and every measurement, but that is not the intent of the Scriptures. For that reason, many interpretations are purely fanciful. One example concerns the color blue. Many books on the Tabernacle state that the color blue repres<\/span>ents Heaven. But when the question is asked, \u201cHow do you know that the color blue represents Heaven?\u201d they have to resort to guesswork such as, \u201cWell, the sky is blue.\u201d Yes, the sky is blue, but only during the daytime. At night the sky happens to be black rather than blue. Sometimes during sunrises and sunsets, the sky tends to be on the reddish side. The point is that the Bible nowhere states that blue is a picture or a symbol of Heaven. One must be careful not to apply meanings to things that the Bible itself never does.<\/span><\/span><\/span><\/p>\n

The proper way of interpreting the Messianic or Christological significance of the Tabernacle is the same way it is done in the Boo<\/span>k of Hebrews 9:1\u201310<\/a>. In this passage, the writer deals with the various features of the Tabernacle, but he does not try to interpret every detail. He simply points out that these things are a general <\/span>outline, a general way of showing the fulfillment that was to come through the Messiah. This is the way the meaning of the Tabernacle should be interpreted.<\/p>\n

One must not try to find a meaning to every<\/span> measurement, every color, every minute item, because then one must resort to guesswork and give a meaning to these things that was never intended by the Word of God. One should take each piece as a whole, then let the Bible itself interpret i<\/span>t Christologically or Messianically, and leave it at that. This will keep one from resorting to guesswork and sensationalism, which will, in turn, prevent interpreting the Bible wrongly.<\/p>\n

 <\/p>\n

I. The Names for the Tabernacle<\/p>\n

The Tabernacle is given a total of six different names by the Scriptures. First, it is called tabernacle<\/em> (Ex. 25:9<\/a>). The Hebrew word for tabernacle<\/em> has the concept of \u201c<\/span>dwelling.\u201d The Hebrew word Shechinah<\/span> comes from the same root as the word tabernacle<\/em> and it emphasizes the visible dwelling of God.<\/p>\n

The second name is sanctuary<\/em> (Ex. 25:8<\/a>). When the Bible called the T<\/span>abernacle a sanctuary<\/em>, it emphasized the holiness of the Tabernacle.<\/p>\n

A third name for the Tabernacle is Tent<\/em> (Ex. 26:36<\/a>). When it is called the Tent<\/em>, the characteristic of temporariness is emphasized <\/span>because of its somewhat flimsy construction. It is evident that God did not intend for the Tabernacle to last forever.<\/p>\n

A fourth name is tent of meeting<\/em> (Ex. 29:42<\/a>). Again, the word tent emphasized its<\/span> temporary nature. The term meeting<\/em> emphasized what was happening there; this was where God met with Israel through her representatives, in particular, the high priest.<\/p>\n

The fifth name is tabernacle of<\/em><\/span> testimony<\/em> (Ex. 38:21<\/a>). Again, the word tabernacle<\/em> emphasized the place where God was going to dwell, and the word testimony<\/em> emphasized that it was a testifying aspect to God\u2019s reality and God\u2019s exist<\/span>ence.<\/p>\n

The sixth name is the tent of the testimony<\/em> (Num. 9:15<\/a>). Again, the word tent<\/em> emphasized its temporary character, and the word testimony<\/em> emphasized that this was testifying to the truth of God\u2019s<\/span> presence and God\u2019s existence.<\/p>\n

II. The Features and Furniture of the Tabernacle<\/p>\n

God reveals the plans for the building for the Tabernacle to Moses in Exodus 25:1\u20139<\/a>: And Jehovah spoke unto Moses, saying, Speak unto the children of I<\/em><\/span>srael, that they take for me an offering: of every man whose heart makes him willing ye shall take my offering. And this is the offering which ye shall take of them: gold, and silver, and brass, and blue, and purple, and scarlet, and fine linen, and goat\u2019s hair, and<\/em><\/span> ram\u2019s skins dyed red, and sealskins, and acacia wood, oil for <\/em>the light, spices for the anointing oil, and for the sweet incense, ony<\/em><\/span>x stones, and stones to be set, for the ephod, and for the breastplate. And let them make a sanctuary, that I may dwell among them. According to all that I show you, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it.<\/em><\/span><\/p>\n

In verses 1\u20132<\/a>, Moses is commanded to take up an offering<\/em> on a freewill basis. The people are not forced to give, rather they are as<\/span>ked to give. In verses 3\u20137<\/a>, the fifteen items needed for the building of the Tabernacle are listed.<\/p>\n

The purpose of this freewill offering is given in verse 8<\/a>: for the building of a sanctuary.<\/em> God give<\/span>s the reason: that I may dwell among them<\/em>.<\/p>\n

In verse 9<\/a>, the pattern that Moses is to use is the Tabernacle in Heaven (Heb. 8:5<\/a>). Moses will be given a vision of the Heavenly Tabernacle and he is to bui<\/span>ld the earthly Tabernacle in the exact manner.<\/p>\n

There are fifteen features and items of furniture and each will be discussed as they appear sequentially in these passages.<\/p>\n

 <\/p>\n

\n
\n

A. The Ark of the Covenant\u2014Exodus 25:10\u201322<\/a><\/p>\n<\/div>\n<\/div>\n

\n
\n

1. The Ark Itself\u2014Exodus 25:10\u201316<\/a><\/p>\n

And they shall make an ark of acacia wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. And you shall overlay it with pure gold, within and without shall you overlay it, and shall make upon it a crown of gold round about. And you shall cast four rings of gold for it, and put them in the four feet thereof; and two rings shall be on the one side of it, and two rings on the other side of it. And you shall make staves of acacia wood, and overlay them with gold. And you shall put the staves into the rings on the sides of the ark, wherewith to bear the ark. The staves shall be in the rings of the ark: they shall not be taken from it. And you shall put into the ark the testimony which I shall give you.<\/p>\n

The Ark itself was an item of furniture that was placed in the innermost room of the Tabernacle, the Holy of Holies. It was a small, rectangular box, measuring 33\u00be feet long by 21\u00bc feet wide by 21\u00bc feet high.<\/p>\n

The Ark of the Covenant emphasized the concept of satisfaction in that it was here that the wrath of God was satisfied or appeased. The Ark of the Covenant signified God\u2019s presence. It was the symbol of the Shechinah Glory. The Shechinah Glory was the visible manifestation of God\u2019s presence.<\/p>\n

The Messianic significance is that it was the symbol of the coming of Jesus, the God-Man and the Shechinah Glory. John 1:14<\/a> states: And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace <\/em>and truth.<\/em><\/p>\n

The Greek word used for the English term \u201cdwelling\u201d was actually borrowed from the Hebrew word Shechinah<\/span>. Again, the word Shechinah<\/span> has the same Hebrew root as the word tabernacle<\/em>. Just as in Exodus 40<\/a>, in a visible way, in the form of the Shechinah Glory, God took up His residence in the Holy of Holies and \u201ctabernacled\u201d among men; according to this verse, in the same way, Yeshua (Jesus), who was also a visible manifestation of God\u2019s presence, for a period of time tabernacled among men.<\/p>\n

The significance of the Ark of the Covenant is that it symbolizes God\u2019s presence; it is a symbol of the Shechinah Glory; and it becomes particularly the symbol of the Shechinah Glory that Jesus was.<\/p>\n<\/div>\n<\/div>\n

2. The Mercy Seat\u2014Exodus 25:17\u201322<\/a><\/p>\n

And you shall make a mercy-seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. And you shall make two ch<\/span>erubim of gold; of beaten work shall you make them, at the two ends of the mercy-seat. And make one cherub at the one end, and one cherub at the other end: of one piece with the mercy-seat shall ye make the cherubim on the two ends thereof. And the cherubim shall spread out their wings on high, covering the mercy-seat with their wings, with their faces one to anot<\/span>her; toward the mercy-seat shall the faces of the cherubim be. And you shall put the mercy-seat above upon the ark; and in the ark you shall put the testimony that I shall give you. And there I will meet with you, and I will commune with you from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, of all things which I will give you in commandment unto the children of Israel.<\/span><\/span><\/p>\n

The lid of the<\/span> Ark of the Covenant was known as the mercy-seat<\/em>. This was the place where blood was sprinkled once a year on the Day of Atonement (Lev. 16:14<\/a>). At each end of the lid of the mercy-seat<\/em> was a cherub<\/em> w<\/span>ith its wings overspreading the mercy-seat<\/em>, forming a canopy. The two cherubim<\/em> faced each other and covered the mercy-seat<\/em>. According to Ezekiel 1<\/a>, cherubim<\/em> are closely related to the throne of God. T<\/span>he significance of the cherubim over the mercy-seat<\/em> was that it symbolized the throne of God in 1 Samuel 4:4<\/a> and the throne of grace<\/em> in Hebrews 4:16<\/a>.<\/p>\n

The significance of the mercy-seat<\/em> is that it was <\/span>the place of propitiation; this was the place where sins were covered. The word \u201cpropitiation\u201d means, \u201cto appease the wrath of God.\u201d<\/p>\n

The Messianic significance of the mercy-seat<\/em> was that it was a symb<\/span>ol of Yeshua as our propitiation. The wrath of God, which was revealed against all ungodliness, and unrighteousness of man, the wrath that burned against sin and demanded punishment for sin, was finally appeased or satisfie<\/span>d by the death of the Messiah and satisfied the holy demands of a righteous God. Therefore, God was propitiated (1 Jn. 2:1\u20132<\/a>; Rom. 3:25<\/a>; Heb. 9:25<\/a>; 1 Jn. 4:10<\/a>).<\/p>\n

 <\/p>\n

\n
\n

3. The Names for the Ark<\/p>\n

The Bible gives several names for the Ark. Besides being called the ark of the covenant<\/em>, it is called the ark of the testimony<\/em> (Ex. 25:22<\/a>), the ark of the covenant of Jehovah<\/em> <\/span>(Num. 10:33<\/a>), the ark<\/em> (Josh. 3:15<\/a>), the ark of the covenant <\/em>of God<\/em> (Judg. 20:27<\/a>), the ark of God<\/em> (1 Sam. 3:3<\/a>), the ark of Jehovah<\/em> (1 Sam. 4:6<\/a>), the ark of the Lord Jehovah<\/em> (1 Kg. 2:26<\/a>), the holy ark<\/em> (<\/span>2 Chr. 35:3<\/a>), and the ark of your strength<\/em> (Ps. 132:8<\/a>).<\/p>\n<\/div>\n<\/div>\n

\n
\n

4. The Contents of the Ark<\/p>\n

The contents of the Ark are given in Hebrews 9:4b<\/a>: wherein was a golden pot holding the manna, and Aaron\u2019s rod that budded, and the tables of the covenant.<\/em><\/p>\n

The fact that man<\/span>na<\/span> was to be placed in the Ark was stated in Exodus 16:33<\/a>. The manna<\/span> was a symbol of spiritual food (1 Cor. 10:3<\/a>). It pictures Jesus as the true bread out of heaven<\/em> (Jn. 6:30\u201335<\/a>). Just as the manna<\/span> came down from Heaven, even so Yeshua, the Bread of Life, came down from Heaven. Just as manna<\/span> sustained the Jews physically in the wilderness, even so this Bread sustains the believer spiritually; it is the spiritual sustenance of the believer (Rev. 2:17<\/a>).<\/p>\n

The second item, Aaron\u2019s rod that budded<\/em>, was to be placed in the Ark according to Numbers 17:8\u201311<\/a>. It was a symbol of the priesthood of Aaron in that Aaron was definitely the one that God had chosen to function as the high priest. In that sense, it pictured the future high priest to come.<\/p>\n

The third item was the tables of the covenant<\/em> (Deut. 10:2<\/a>; 31:25\u201326<\/a>). The Ten Commandments symbolized the whole Law of God. The Law itself was always a unit of 613 commandments in its entirety. As a result, it symbolized the righteous Law of God. Failure to obey this Law resulted in sin, and the Tabernacle was built in order to deal with the problem of sin.<\/p>\n<\/div>\n<\/div>\n

5. The History of the Ark<\/p>\n

After the Ark was built, it was carried by one family of the Tribe of Levi known as the Kohathites throughout the Wilderness Wanderings (Num. 3:30\u201331<\/a>; 10:33<\/a>).<\/p>\n

The Ark of the <\/span>Covenant was the first thing to cross the Jordan River (Josh. 3:1\u201317<\/a>). It was also carried around the walls of Jericho, showing forth the power of God to bring down those walls (Josh. 6:1\u201316<\/a>). Through<\/span>out Israel\u2019s history, the Ark was used as a counselor for and to Israel (Judg. 20:26\u201328<\/a>).<\/p>\n

In the days of Samuel, the Israelites took the Ark of the Covenant into battle with the Philistines. This was <\/span>a wrong use of the Ark because they used it as a \u201cgood luck charm,\u201d a purpose for which it was never the intended. As a result, it was captured by the Philistines (1 Sam. 4:1\u201322<\/a>). For the next several<\/span> months, the Ark was in Philistine hands, traveling through three of the five Philistine cities (1 Sam. 5:1\u20136:18<\/a>). But eventually, because it was creating so much trouble for the Philistines, it was r<\/span>eturned to Israel at the Jewish town of Beth-shemesh<\/span> (1 Sam. 6:19\u201321<\/a>).<\/p>\n

For the next twenty years, it was in the private home of Abinadab, who lived in Kiriath-jearim<\/span>, where the Ark had been transferre<\/span>d from Beth-shemesh<\/span> (1 Sam. 7:1\u20132<\/a>).<\/p>\n

David attempted to bring the Ark into Jerusalem one day, but he used the wrong people to do it (2 Sam. 6:1\u20135<\/a>). This violated the Law of Moses, and death occurred (2<\/span> Sam. 6:6\u20138<\/a>). For a while, David was afraid to carry the Ark any further. So it remained in another private home, the house of Obed-edom<\/span> (2 Sam. 6:9\u201311<\/a>). After three months, David was successful in br<\/span>inging it to Jerusalem, using the proper means (2 Sam. 6:12\u201316<\/a>; 1 Chr. 15:1\u201316:4<\/a>).<\/p>\n

When Solomon built the Temple, the Ark of the Covenant was transferred from the Holy of Holies of the Tabernacle into<\/span> the Holy of Holies of the Temple (2 Chr. 5:1\u201314<\/a>). That is where it stayed until the time of the Babylonian destruction of Jerusalem. The Bible points out that, at the Babylonian destruction, various <\/span>items were carried to Babylon (2 Kg. 25:9\u201317<\/a>; 2 Chr. 36:18\u201319<\/a>). Among the things not listed as having been carried away was the Ark of the Covenant.<\/p>\n

There are many legends, Jewish legends in particula<\/span>r, with some Christians jumping on the bandwagon in recent years, which claim that the Ark was hidden by Jeremiah somewhere in the Temple mount or it was hidden by someone else in the land of Jordan. This is all fanciful thinking. The text of <\/span>2 Kings 25<\/a> and 2 Chronicles also makes it clear that those things, which the Babylonians did not carry away to Babylon, were burned with fire. The Ark of the<\/span> Covenant was merely a wooden box, overlaid with gold. In all probability, what the Babylonians would have done was simply to strip the gold off the box and burn the wood, and that was that. When the Jews rebuilt the Temple seventy years later, the Ark of the Covenant was among those items missing; it had been destroyed. So it is useless to look<\/span> for the Ark of the Covenant. It will not be found. In fact, it will never be rebuilt (<\/span>Jer. 3:15\u201316<\/a>).<\/p>\n

 <\/p>\n

B. The Table of Showbread\u2014Exodus 25:23\u201330<\/a><\/p>\n

And you shall make a table of acacia wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof.<\/span> And you shall overlay it with pure gold, and make thereto a crown of gold round about. And you shall make unto it a border of a handbreadth round about; and you shall make a golden crown to the border thereof round about. And you shall make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof. Close by the bor<\/span>der shall the rings be, for places for the staves to bear the table. And you shall make the staves of acacia wood, and overlay them with gold, that the table may be borne with them. And you shall make the dishes thereof, and the spoons thereof, and the flagons thereof, and the bowls thereof, wherewith to pour out: of pure gold shall you make them. And you shall set upon the table showbread before me alway.<\/span><\/span><\/p>\n

The second feature in the Tabern<\/span>acle was the Table of Showbread. This was one of the items of furniture that stood in the Holy Place and held twelve loaves of special bread for the Levites to eat (Lev. 24:5\u20139<\/a>). The literal meaning o<\/span>f the word showbread<\/em> in Hebrew was \u201cthe bread of His face\u201d or \u201cPresence bread.\u201d The Table of Showbread emphasized the concept of communion with the Lord.<\/p>\n

The Messianic significance of the Table of Sho<\/span>wbread is that it pictures Jesus as the bread of life<\/em> (Jn. 6:35<\/a>, 48<\/a>, 51<\/a>).<\/p>\n

 <\/p>\n

C. The Lampstand\u2014Exodus 25:31\u201340<\/a><\/p>\n

And you shall make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall <\/span>be of one piece with it. And there shall be six branches going out of the sides thereof; three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof: three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and <\/span>a flower: so for the six branches going out of the candlestick: and in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof; and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick. Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold. And you shall make the lamps thereof, seven: and they shall light the lamps thereof,<\/span> to give light over against it. And the snuffers thereof, and the snuffdishes thereof, shall be of pure gold. Of a talent of pure gold shall it be made, with all these vessels. And see that you make them after their pattern, which has been showed you in the mount.<\/span><\/span><\/span><\/p>\n

T<\/span>he third feature of the Tabernacle was the candlestick<\/em> or Lampstand. This was a seven branched lamp that stood in the Holy Place and symbolized union and light.<\/p>\n

The significance of the Lampstand<\/em> was t<\/span>hat it provided light in the darkness of the Holy Place. Since the Tabernacle had no windows, the only light in the first room, the Holy Place, was from this Lampstand. The Shechinah Glory provided the ligh<\/span>t for the Holy of Holies.<\/p>\n

The Messianic significance of the Lampstand is symbolized by four things. First, it symbolized God as the light of Israel<\/em> (1 Jn. 1:5<\/a>). Secondly, it symbolized Yeshua as<\/span> the light of the world<\/em> (Lk. 1:78\u201379<\/a>; 2:32<\/a>; Jn. 1:7\u20139<\/a>; 8:12<\/a>; 9:5<\/a>; 12:46<\/a>; 2 Cor. 4:6<\/a>; Rev. 21:23\u201324<\/a>). Thirdly, it symbolized the believer in that the believer is spoken of as being light (Mat. 5:14\u201317<\/a>;<\/span> Lk. 12:35<\/a>; Eph. 5:8\u20139<\/a>; Phil. 2:15<\/a>). For that reason, the believer is also to walk in the light<\/em> (1 Jn. 1:7<\/a>). And fourthly, it symbolizes the Church as the light as well (Rev. 1:20<\/a>).<\/p>\n

 <\/p>\n

D. The Veil\u2014Exodus 26:31\u201335<\/a><\/p>\n

And you shall make a veil of blue, and purple, and scarlet, and fine twined linen: with cherubim the work of the skilful workman shall it be made. And you shall hang it upo<\/span>n four pillars of acacia overlaid with gold; their hooks shall be of gold, upon four sockets of silver. And you shall hang up the veil under the clasps, and shall bring in thither within the veil the ark of the testimony: and the veil shall <\/span>separate unto you between the holy place and the most holy. And you shall put the mercy-seat upon the ark of the testimony in the most holy place. And you shal<\/span>l set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south: and you shall put the table on the north side.<\/p>\n

The fourth feature of the Ta<\/span>bernacle was the Veil<\/em>, which separated the Holy of Holies from the Holy Place. The Ark of the Covenant was placed within the Holy of Holies. This was a special room into which only the high priest was<\/span> permitted to enter, and then only on one day of the year to offer the blood of the sacrifice. On the Day of Atonement, he would go into the Holy of Holies twice; the first time he entered was to offer the blood for his own sins and the second time was to offer the blood for the sins of the people.<\/span><\/p>\n

Verse 33<\/a> states that the purpose of the Veil was to separate the Holy of Holies, which contained the<\/span> Ark of the Covenant and the presence of the Shechinah Glory, from the Holy Place, which contained the Table of Showbread on the north side<\/em>, the Lampstand toward the south<\/em>, and the Altar of Incense.<\/p>\n

T<\/span>he significance of the Veil is that it was a symbol of the principle of access to God; it marked a point of separation in two ways. First, the Veil that separated the Holy of Holies from the Holy Place<\/span> also separated the high priest from all the common priests; only the high priest was allowed to go through that Veil. This separation meant that only one man, out of one family, out of one tribe, out of one nation, out of the entire world, was ever allowed to enter into the very presence of God. Even for him, it was only for one day out of the entire year, the Day of Atonement. Secondly, it symbol<\/span>ized a separation between God and man in that no one had access to the presence of God, except this one being.<\/span><\/p>\n

It was this Veil that split from top to bottom at the moment of the death of Jesus (Mat<\/span>. 27:51<\/a>). The rending or tearing of the Veil demonstrated that the separation between God and man had now been broken by the death of Yeshua; now all have access to God through faith (Heb. 9:12<\/a>; 10:19<\/span>\u201322<\/a>). The rending of the Veil meant that access to God was no longer limited to one man, out of one family, out of one tribe, out of one nation, of the all the nations of the world. All have access to<\/span> God\u2019s presence merely by accepting Jesus as Messiah.<\/p>\n

Because it was the death of Yeshua that caused the separation to end and caused the rending of the Veil, this Veil also was the symbol of the body<\/span> of Jesus (Heb. 10:20<\/a>). It was through the death of His body that this access was now provided.<\/p>\n

E. The Screen\u2014Exodus 26:36\u201337<\/a><\/p>\n

And you shall make a screen for the door of the Tent, of blue, and purple, and scarlet, and fine twined linen, the work of the embroiderer. And you shall make for the scr<\/span>een five pillars of acacia, and overlay them with gold: their hooks shall be of gold: and you shall cast five sockets of brass for them.<\/p>\n

The fifth feature of the Tabernacle was the Screen<\/em>. The purpose<\/span> of the Screen<\/em> was to function as the door of the Tent<\/em>.<\/p>\n

The significance of the Screen<\/em> was that it once again taught the principle of separation and access in that it separated the Levites from the no<\/span>n-Levites. Just as the Veil separated the high priest from all the other priests, the Screen separated the Tribe of Levi from all the other tribes of Israel. Unless one was a Levite, he could not even go into the first room of the Tabernacle.<\/p>\n

F. The Altar of Sacrifice\u2014Exodus 27:1\u20138<\/a><\/p>\n

And you shall make the altar of acacia wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof shall be three cubit<\/span>s. And you shall make the horns of it upon the four corners thereof; the horns thereof shall be of one piece with it: and you shall overlay it with brass. And you shall make its pots to take away its ashes, and its shovels, and its basins, and its flesh hooks, and its firepans: all the vessels thereof you shall make of brass; And you shall make for it a grat<\/span>ing of network of brass: and upon the net shall you make four brazen rings in the four corners thereof. And you shall put it under the ledge round the altar beneath, that the net may reach halfway up the altar. And you shall make staves for the altar, staves of acacia wood, and overlay them with brass. And the staves thereof shall be put into the rings, and the staves shall be upon the two sides of the altar, in bearing it. Hollow with planks shall you make it: as it has been showed you in the mount, so shall they make it.<\/span><\/span><\/span><\/p>\n

The sixth feature of the Tabernacle was the Altar of Sacrifice. The Altar of Sacrifice emphasized the entire co<\/span>ncept of justification, for it was here that the blood was actually shed. The Altar of Sacrifice was outside the Tabernacle building in the courtyard. This was the place where the sacrifices were killed and where blood was shed. Blood was never shed within the Tabernacle itself; neither room ever saw the shedd<\/span>ing of blood, but the shed blood was then brought into the Holy of Holies.<\/p>\n

The significan<\/span>ce of the Altar of Sacrifice is threefold. First, it teaches that access to God was always by means of blood (Lev. 17:11<\/a>; 1 Tim. 2:5\u20136<\/a>; Heb. 9:15<\/a>, 22<\/a>). Secondly, it signifies Yeshua as the final sacri<\/span>fice, that His shed blood would be the final shedding of blood insofar as sacrifice for sin is concerned. In Hebrews 9:1\u201310:18<\/a>, this truth is given a very lengthy treatment by the writer, who spends a<\/span> lot of time comparing the work of Jesus with the things going on in the Tabernacle. The third significance is that it symbolizes Yeshua as the Altar itself (Heb. 13:10\u201315<\/a>). He is not only the final s<\/span>acrifice, but the very Altar itself.<\/p>\n

G. The Court\u2014Exodus 27:9\u201319<\/a><\/p>\n

And you shall make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine twined linen a hundred cubits long for one side: <\/span>and the pillars thereof shall be twenty, and their sockets twenty, of brass; the hooks of the pillars and their fillets shall be of silver. And likewise for the north side in length there shall be han<\/span>gings a hundred cubits long, and the pillars thereof twenty, and their sockets twenty, of brass; the hooks of the pillars, and their fillets, of silver. And for the breadth of the court on the west side shall be hangings of fifty cubits; their pillars ten, and their sockets ten. And the breadth of the court on the eas<\/span>t side eastward shall be fifty cubits. The hangings for the one side of the gate shall be fifteen cubits; their pillars three, and their sockets three. And for the other side shall be hangings of fifteen cubits; their pillars three, and their sockets three. And for the gate of the court shall be a screen of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, the work of the embroiderer; their pillars four, and their sockets four. All the pillars of the court round about shall be filleted with s<\/span>ilver; their hooks of silver, and their sockets of brass. The length of the court shall be a hundred cubits, and the breadth fifty every where, and the height five cubits, of fine twined linen, and their sockets of brass. All the instruments of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court, shall be of brass.<\/span><\/span><\/span><\/span><\/p>\n

The seventh feature of the Tabernacle was the Court. The hangings<\/em>, which were made of fine-twined linen, surrounded the entire Tabernacle area. These served as a \u201cfence\u201d for the Tabernacle, so that <\/span>the area inside the fence became the courtyard. The Court was a rather large area, 75 feet wide and 150 feet long.<\/p>\n

By way of significance, the court of the tabrnacle<\/em> also taught the principle of separ<\/span>ation and access to God in that it separated Jews from Gentiles. Only Jews were allowed to go through the fence into the courtyard. All together, then, there were three separations as one moved closer to God\u2019s presence: first, the Cour<\/span>t separated Jews from Gentiles; secondly, the Screen separated Levites from non-Levites; and thirdly, the Veil separated the high priest from the common priests.<\/p>\n

Sin<\/span>ce the Court curtains separated Jews from Gentiles, it symbolized the middle wall of partition<\/em> according to Ephesians 2:11\u201316<\/a>. This wall<\/em> was broken down with the death of Jesus so that now Jews and Ge<\/span>ntiles are reconciled into one Body.<\/p>\n

The Messianic significance of the Court is that the death of Yeshua reconciled the world (2 Cor. 5:16\u201321<\/a>).<\/p>\n

 <\/p>\n

H. The Burning Oil\u2014Exodus 27:20\u201321<\/a><\/p>\n

And you shall command the children of Israel, that they bring unto you pure olive oil beaten for the light, to cause a lamp to burn continually. In the tent of meeti<\/em><\/span>ng, without the veil which is before the testimony, Aaron and his sons shall keep it in order from evening to morning before Jehovah: it shall be a statue for ever throughout their generations on the behalf of the children of Israel.<\/em><\/span><\/p>\n

The eighth feature concerning the Tabernacle was the Burning Oil<\/em>. The Burning Oil was to be made of beaten olive oil. It was this oil that was to be fed into the Lamp<\/span>stand to keep it burning continuously on the behalf of the children of Israel<\/em>.<\/p>\n

When used symbolically, oil is a symbol of the Holy Spirit. Just as the Burning Oil provided physical light, so the Holy <\/span>Spirit provides spiritual light.<\/p>\n

Furthermore, the Lampstand had seven lamps for which oil had to be continually provided. The figure \u201cseven\u201d throughout the Scriptures emphasizes the concept of complet<\/span>ion and totality. In this case, it symbolizes the fullness of the Holy Spirit that Jesus was to have. It symbolizes the sevenfold fullness of the Holy Spirit spoken of by Isaiah 11:2<\/a>; Revelation 3:1<\/a>; <\/span>and 4:5<\/a>.<\/p>\n

\n
\n

I. The Ephod and the Breastplate of Judgment\u2014Exodus 28:6\u201330<\/a><\/p>\n<\/div>\n<\/div>\n

\n
\n

1. The Ephod\u2014Exodus 28:6\u201314<\/a><\/p>\n

And they shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the skilful workman. It shall have two shoulder pieces joined to the two ends thereof, that it may be joined together. And the skilfully woven band, which is upon it, wherewith to gird it on, shall be like the work thereof and of the same piece; of gold, of blue, and purple, and scarlet, and fine twined linen. And you shall take two onyx stones, and grave on them the names of the children of Israel: six of their names on the one stone, and the names of the six that remain on the other stone, according to their birth. With the work of an engraver in stone, like the engravings of a signet, shall you engrave the two stones, according to the names of the children of Israel: you shall make them to be inclosed in settings of gold. And you shall put the two stones upon the shoulder-pieces of the ephod, to be stones of memorial for the children of Israel: and Aaron shall bear their names before Jehovah upon his two shoulders for a memorial. And you shall make settings of gold, and two chains of pure gold; like cords shall you make them, of wreathen work: and you shall put the wreathen chains on the settings.<\/p>\n

The ninth feature concerning the Tabernacle was the Ephod<\/span>, which was the emblem of the priest\u2019s office. It was made to be worn in such a way that it was on the chest of the high priest. Later, it became the symbol of priesthood itself in that whoever had the Ephod had the authority to be the priest (1 Sam. 2:18\u201328<\/a>; 14:3<\/a>; 22:18<\/a>; 23:6<\/a>; 30:7\u20138<\/a>).<\/p>\n

2. The Breastplate of Judgment\u2014Exodus 28:15\u201329<\/a><\/p>\n

And you shall make a breastplate of judgment, the work of the skilful workman; like the work of the ephod you shall make it; of gold, of blue, and purple, and scarlet, and fine twined linen, shall you make it. Foursquare it shall be and double; a span shall be the length thereof, and a span the breadth thereof. And you shall set in it settings of stones, four rows of stones: a row of sardius, topaz, and carbuncle shall be the first row; and the second row an emerald, a sapphire, and a diamond; and the third row a jacinth, an agate, and an amethyst; and the fourth row a beryl, and an onyx, and a jasper: they shall be inclosed in gold in their settings. And the stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, every one according to his name, they shall be for the twelve tribes. And you shall make upon the breastplate chains like cords, of wreathen work of pure gold. And you shall make upon the breastplate two rings of gold, and shall put the two rings on the two ends of the breastplate. And you shall put the two wreathen chains of gold in the two rings at the ends of the breastplate. And the other two ends of the two wreathen chains you shall put on the two settings, and put them on the shoulder pieces of the ephod in the forepart thereof. And you shall make two rings of gold, and you shall put them upon the two ends of the breastplate, upon the edge thereof, which is toward the side of the ephod inward. And you shall make two rings of gold, and shall put them on the two shoulder pieces of the ephod underneath, in the forepart thereof, close by the coupling thereof, above the skilfully woven band of the ephod. And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be upon the skilfully woven band of the ephod, and that the breastplate be not loosed from the ephod. And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goe in unto the holy place, for a memorial before Jehovah continually.<\/p>\n

Closely connected with the Ephod was another item called the Breastplate of Judgment. This was to be made of the same material as the Ephod and placed in the center of the Ephod. On it were twelve stones, arranged in four rows, so that there were three precious stones in each row.<\/p>\n

These twelve stones symbolized the twelve tribes of Israel (Ex. 28:29<\/a>). The high priest would bear the names of the children of Israel<\/em> in the Breastplate of Judgment over his heart whenever he went into the Holy Place. Thus, it served as a continual memorial before God.<\/p>\n<\/div>\n<\/div>\n

3. The urim and the thummim\u2014Exodus 28:30<\/a><\/p>\n

And you shall put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron\u2019s heart, when he goes in before Jehovah: and Aaron shal<\/em><\/span>l bear the judgment of the children of Israel upon his heart before Jehovah continually.<\/em><\/p>\n

This Breastplate of Judgment with twelve stones, at the same time, went under the title of Urim<\/span> and thummim<\/span>. In<\/span> Hebrew, the word Urim<\/span> means \u201clights\u201d and the word thummim<\/span> means \u201cperfections.\u201d<\/p>\n

When a group of Jewish scholars translated the Hebrew Old Testament into Greek about 250 b.c., the Greek words with whic<\/span>h they chose to translate the words urim and thummim<\/em> meant \u201crevelation\u201d and \u201ctruth.\u201d The Hebrew meaning, \u201clights\u201d and \u201cperfections,\u201d emphasized what it was. The Greek words \u201crevelation and truth\u201d emph<\/span>asized their purpose as being a means by which God revealed His will to men.<\/p>\n

In determining God\u2019s will, the urim and the thummim<\/em> had limited use in that it would answer only \u201cyes and no\u201d questions. Th<\/span>e very word \u201clight\u201d shows in what way it would answer. If the answer was \u201cyes,\u201d it would light up; if the answer was \u201cno,\u201d it would not light up. Because it could only answer \u201cyes and no\u201d questions, sometimes several questions had to be asked in logical order before the w<\/span>ill of God was determined.<\/p>\n

All together the urim and the thummim<\/em> is mentioned seven times throughout the Scriptures. First, it w<\/span>as part of the high priest\u2019s garments (Ex. 28:30<\/a>). Secondly, Leviticus 8:8<\/a> makes the same point. Thirdly, it was used as a way of inquiring of the Lord (Num. 27:21<\/a>). Fourthly, it belonged to the Tribe<\/span> of Levi (Deut. 33:8<\/a>). Fifth, it provided no answer for Saul even though he inquired of the urim and the thummim (1 Sam. 28:6<\/a>). Sixth, Ezra 2:63<\/a> stated that it was one of the things missing in the Sec<\/span>ond Temple. And seventh, Nehemiah 7:65<\/a> made the same point.<\/p>\n

While these are the seven places where the urim and the thummim is actually mentioned by name, the term ephod is used in other places. Five <\/span>examples where the urim and the thummim is used in action are: Joshua 7:14\u201318<\/a>, in determining Achan\u2019s sin; 1 Samuel 14:37\u201338<\/a> and 22:20<\/a> in comparison with 23:6\u201312<\/a>; 30:7\u20138<\/a>; and 2 Samuel 2:1<\/a>.<\/p>\n

\n
\n

J. The Clothing of the High Priest\u2014Exodus 28\u201329<\/a><\/p>\n

The tenth feature of the Tabernacle was the clothing of the high priest. This is given a lot of detail in chapters 28\u201329<\/a>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

1. The Significance of the Clothing<\/p>\n

The basic significance of the clothing of the high priest and the other common priests was the concept of separation in that they were separated, sanctified or set apart, for divine use. The common priests had one type of clothing, and the high priest had a special type of clothing.<\/p>\n

The significance of the clothing of the priests was twofold. First, it emphasized the holiness of God. Secondly, it signified the need for an intermediary in that no Jew was free to go up to the Tabernacle, offer his own sacrifice, then walk into the Holy of Holies to sprinkle the blood. He needed the priesthood of Israel to do all this for him. Sometimes the mediators were the common priests, but sometimes only one man would do, such as in the case of the high priest on the Day of Atonement when only the high priest was allowed to function for and on behalf of Israel. So the whole priestly system symbolized the need for a mediator between God and man. While the prophets represented God to man, the priests represented man to God.<\/p>\n<\/div>\n<\/div>\n

2. The Responsibilities of the Priesthood<\/p>\n

The responsibilities of the priesthood were fivefold. First, they were to burn the Incense on the Altar of Incense (Ex. 30:7\u20138<\/a>).<\/p>\n

Secondly, they were responsib<\/span>le for burning the offerings and sacrifices (Ex. 29:38\u201342<\/a>; Lev. 6:13<\/a>). While the Incense was burned on the Altar of Incense within the Holy Place, the sacrifices were slaughtered and burned on the Alt<\/span>ar of Sacrifice outside the Tabernacle in the courtyard.<\/p>\n

The third responsibility of the priesthood was to inspect the animals before the sacrifice to make sure these animals were without spot and wit<\/span>hout blemish (Lev. 27:11\u201312<\/a>).<\/p>\n

The fourth responsibility of the priesthood was to keep the lamp burning so that the seven branched Lampstand would be continually burning (Lev. 24:1\u20134<\/a>).<\/p>\n

The fifth respon<\/span>sibility was to teach Israel (Deut. 17:8\u201313<\/a>; 19:15\u201320<\/a>; 21:5<\/a>). It should be remembered that, at this time of history, it was impossible for everyone to possess their own copy of the Scriptures. This wa<\/span>s not to be until the printing press was invented. So the Tribe of Levi was given the responsibility to maintain the Scriptures by making new copies after the old copies became worn, and they were to teach the other tribes of Israel the Law of Moses, which were the Scriptures of that day.<\/span><\/p>\n

For this reason, the Tribe of Levi was not given any tribal territory of their own. No map of the tribes of Is<\/span>rael will ever show a segment of the land given to the Levites. Instead, all the other tribes were told to set aside certain cities within their tribal districts where the Levites could live. From these Levitical cities, they went out to be the teachers of Israel.<\/p>\n

K. The Altar of Incense\u2014Exodus 30:1\u201310<\/a><\/p>\n

And you shall make an altar to burn incense upon: of acacia wood shall you make it. A cubit shall be the length thereof, and a cubit the breadth thereof; foursqu<\/span>are shall it be; and two cubits shall be the height thereof: the horns thereof shall be of one piece with it. And you shall overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and you shall make unto it a crown of gold round about. And two golden rings shall you make for it under the crown thereof; upon the tw<\/span>o ribs thereof, upon the two sides of it shall you make them; and they shall be for places for staves wherewith to bear it. And you shall make the staves of acacia wood, and overlay them with gold. And you shall put it before the veil that is by the ark of the testimony, before the mercy-seat that is over the testimony, where I will meet with you. And Aaron shall burn thereon incense of sweet spices: every morning, when he dresses the lamps, he shall burn it. And when Aaron lights the lamps at even, he shall burn it, a perpetual incense before Jehovah thr<\/span>oughout your generations. Ye shall offer no strange incense thereon, nor burnt-offering, nor meal-offering; and ye shall pour no drink-offering thereon. And Aaron shall make atonement upon the horns of it once in the year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations: it is most holy unto Jehovah.<\/span><\/span><\/span><\/span><\/p>\n

The eleventh feature of the Tabernacle was the Altar of Incense. This Altar was distinct from two ot<\/span>her altars mentioned so far. It was distinct from the Altar of Sacrifice in the courtyard in front of the Screen, which served as a doorway to the Tabernacle. It was also distinct from the Ark of the Covenant with the <\/span>mercy-seat<\/em> that functioned as an altar in the Holy of Holies.<\/p>\n

The Altar of Incense stood in the first room, the Holy Place, right in front of the Veil separating the Holy of Holies f<\/span>rom the Holy Place. In performing the function of the burning of Incense, a priest would take a hot coal from the Altar of Sacrifice outside the Tabernacle building, bring it into the Holy Place, and place the hot coal upon the Altar of Incense. He would then drop Incense on this hot coal; this would cause cloud of smo<\/span>ke to rise that would penetrate through the veil into the Holy of Holies and would become a sweet smelling savor offering before the Lord.<\/span><\/p>\n

While the Altar of Incense stood in the Holy Place, its function was for the Holy of Holies. That perhaps explains why, in Hebrews 9:3\u20134<\/a>, the<\/span> Altar of Incense was said to be in the Holy of Holies. It was not physically present there, but its ministry or purpose was for the Holy of Holies, not for the Holy Place.<\/p>\n

The significance of the Alt<\/span>ar of Incense is that it symbolizes the prayers of the saints. Just as the smoke went into the presence of God, even so the prayers of the saints go into the presence of God. This is taught in the Old Testament in <\/span>Psalm 141:2<\/a> and in the New Testament in Revelation 5:8<\/a> and 8:3\u20134<\/a>.<\/p>\n

 <\/p>\n

L. The Atonement Money\u2014Exodus 30:11\u201316<\/a><\/p>\n

And Jehovah spoke unto Moses, saying, When you take the sum of the children of Israel, according to those that are numbered of them, then shall they give every m<\/span>an a ransom for his soul unto Jehovah, when you number them; that there be no plague among them, when you number them. This they shall give, every one that passes over unto them that are numbered, half a shekel after the shekel of the sanctuary; (the shekel is twenty gerahs;) half a shekel for an offering to Jehovah. Every one that passes over unto them that <\/span>are numbered, from twenty years old and upward, shall give the offering of Jehovah. The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of Jehovah, to make atonement for your souls. And you shall take the atonement money from the children of Israel, and shall appoint it for the service of the tent of meeting; that it may be a memorial for the children of Israel before Jehovah, to make atonement for your souls.<\/span><\/span><\/span><\/p>\n

The twelfth feature concerning the Tabernacle was the Atonement Money, which later became known as the \u201cTemple tax.\u201d Each male had to pay half a shekel<\/em> that was to<\/span> be used for the support of the Sanctuary. This was considered an offering for God. Verse 13<\/a> calls it the shekel of the sanctuary<\/em>, meaning it was a special coin that was minted for paying the Tabernac<\/span>le tax and later the Temple tax. Every male from twenty years old and upward<\/em> would be obligated to pay the half-shekel, no matter whether he was rich or poor.<\/p>\n

The significance of the Atonement Money i<\/span>s the principle that God\u2019s work must be supported by God\u2019s people, the Jewish people. God\u2019s work, in this case was the Tabernacle. Gentiles were not obligated to pay this half-shekel; only the Jews were obligated to pay it. So in that <\/span>sense, it was God\u2019s people, Israel, supporting God\u2019s work in the Tabernacle.<\/p>\n

In the same way, God\u2019s work today is being done through the Church, so believers are obl<\/span>igated to support the Church. God\u2019s work is being done through missionary endeavors, so there is a responsibility of believers to support missionary endeavors, whether these are missionaries sent out by the local church directly or missionaries working for mission agencies such as Ariel <\/span>Ministries, whose purpose is to field missionaries to the Jewish people. This kind of work needs to be supported by God\u2019s people and only God\u2019s people. Just as Gentiles were not to support the Tabernacle unless they became members of the commonwealth of Israel by taking upon themselves the obligation of the Law, even so, unbelievers should not be allowed to support the work of God today. It is for reasons like this, among many others, that Ariel Ministries will never knowingly accept<\/span> monetary gifts from unbelievers. We strongly believe that only believers should be supporting God\u2019s work. So by policy, Ariel Ministries will not knowingly accept finances or contributions from unbelievers. On several occasion in our history it has been necessary to return funds because it was clear from the letters which accompanied the checks that they were not from believers. Therefore, we could not accept the money.<\/p>\n

 <\/p>\n

M. The Laver\u2014Exodus 30:17\u201321<\/a><\/p>\n

And Jehovah spoke unto Moses, saying, You shall also make a laver of brass, and the base thereof of brass, whereat to wash. And you shall put it between the tent of meetin<\/span>g and the altar, and you shall put water therein. And Aaron and his sons shall wash their hands and their feet thereat: when they go into the tent of meeting, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn an offering made by fire unto Jehovah. So they shall wash their hands and their feet, that they die not: and<\/span> it shall be a statute for ever to them, even to him and to his seed throughout their generations.<\/span><\/p>\n

The thirteenth feature of the Tabernacle was the Laver. The Laver, like the Altar of Sacrifice, was outside the Tabernacle in the <\/span>courtyard between the tent of meeting and the altar<\/em>.<\/p>\n

The Laver emphasized the concept of sanctification. The Laver was used for the purpose of washing, for the priest had to wash before he functioned <\/span>at the Altar of Sacrifice. He also had to wash before he performed any function in either the Holy Place or the Holy of Holies.<\/p>\n

The significance of the Laver is twofold: first, it symbolized the Holy <\/span>Spirit, as water sometimes does (Jn. 7:37\u201339<\/a>); and secondly, it symbolized the believer\u2019s cleansing through the Word of God (Jn. 15:3<\/a>; 17:17<\/a>; Eph. 5:26<\/a>). That is why the Word functions like a mirror i<\/span>n that it shows us our shortcomings (Jas. 1:22\u201325<\/a>).<\/p>\n

 <\/p>\n

N. The Anointing Oil\u2014Exodus 30:22\u201333<\/a><\/p>\n

Moreover Jehovah spoke unto Moses, saying, Take you also unto you the chief spices: of flowing myrrh five hundred shekels, and of sweet cinnamon half so much, even<\/span> two hundred and fifty, and of sweet calamus two hundred and fifty, and of cassia five hundred, after the shekel of the sanctuary, and of olive oil a hin; and you shall make it a holy anointing oil, a perfume compounded after the art of the perfumer: it shall be a holy anointing oil. And you shall anoint therewith the tent of meeting, and the ark of the testimo<\/span>ny, and the table and all the vessels thereof, and the candlestick and the vessels thereof, and the altar of incense, and the altar of burnt offering with all the vessels thereof, and the laver and the base thereof. And you shall sanctify them, that they may be most holy: whatsoever touches them shall be holy. And you shall anoint Aaron and his sons, and sanctify them, that they may minister unto me in the priest\u2019s office. And you shall speak unto the children of Israel, saying, This shall be a holy anointing oil unto me throughout your generations. Upon th<\/span>e flesh of man shall it not be poured, neither shall ye make any like it, according to the composition thereof: it is holy, and it shall be holy unto you. Whosoever compounds any like it, or whosoever puts any of it upon a stranger, he shall be cut off from his people.<\/span><\/span><\/span><\/p>\n

The <\/span>fourteenth feature of the Tabernacle is the Anointing Oil<\/em>. This was the means by which a priest would be anointed to his office. It would sanctify him and set him apart.<\/p>\n

The Messianic significance of <\/span>the Anointing Oil is that Yeshua was anointed by the Holy Spirit. Oil itself is a symbol of the Holy Spirit. This special Anointing Oil symbolizes the anointing that Jesus received, not by a literal oil, but by the Holy Spirit. Th<\/span>is anointing was prophesied in Isaiah 61:1<\/a>, and its fulfillment is recorded in Acts 10:38<\/a>.<\/p>\n

O. The Sweet Incense\u2014Exodus 30:34\u201338<\/a><\/p>\n

And Jehovah said unto Moses, Take unto you sweet spices, stacte, and onycha, and galbanum; sweet spices with pure frankincense: of each shall there be a like weigh<\/span>t; and you shall make of it incense, a perfume after the art of the perfumer, seasoned with salt, pure and holy: and you shall beat some of it very small, and put of it before the testimony in the tent of meeting, where I will meet with you: it shall be unto you most holy. And the incense which you shall make, according to the composition thereof ye shall not m<\/span>ake for yourselves: it shall be unto you holy for Jehovah. Whosoever shall make like unto that, to smell thereof, he shall be cut off from his people.<\/span><\/p>\n

The fifteenth feature of the Tabernacle is the Sweet Incense. It is this Incense that <\/span>was sprinkled on the hot coal and placed upon the Altar of Incense, causing a kind of sweet-smelling savor, not a choking-type smoke, to enter into the Holy of Holies.<\/p>\n

This Incense symbolized the beli<\/span>ever\u2019s conduct. A believer\u2019s righteous conduct is also a sweet savor<\/em> before the Lord (2 Cor. 2:14\u201316<\/a>).<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

And Jehovah spoke unto Moses, saying, Speak unto the children of Israel, that they take for me an offering: of every man whose heart makes him willing ye shall take my offering. Exodus 25:1\u20132 Introduction It is not the purpose of this manuscript to deal with everything the Bible has to say about the Tabernacle. … <\/p>\n

\u201eThe Tabernacle in Exodus\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-275","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/275","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=275"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/275\/revisions"}],"predecessor-version":[{"id":276,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/275\/revisions\/276"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=275"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=275"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=275"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}