{"id":99,"date":"2017-10-31T07:24:29","date_gmt":"2017-10-31T06:24:29","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=99"},"modified":"2017-10-31T07:24:29","modified_gmt":"2017-10-31T06:24:29","slug":"the-shechinah-glory-in-old-testament","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2017\/10\/31\/the-shechinah-glory-in-old-testament\/","title":{"rendered":"The Shechinah Glory in Old Testament"},"content":{"rendered":"
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And Jehovah went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light; that they might go by day and by night: the pillar of cloud by day<\/em><\/span>, and the pillar of fire by night, departed not from before the people.<\/em><\/p>\n

Exodus 13:21\u201322<\/em><\/a><\/p>\n

Introduction<\/strong><\/p>\n<\/div>\n<\/div>\n

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A. Definition<\/p>\n

By way of definition, the Shechinah Glory is the visible manifestation of the presence of God. It is the majestic presence or manifestation of God in which He descended to dwell among men. Whenever the invisible God becomes visible, and whenever the omnipresence of God is localized, this is the Shechinah Glory.<\/p>\n<\/div>\n<\/div>\n

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B. Titles<\/p>\n

The usual title found in the Scriptures for the Shechinah Glory is: the glory of the Lord<\/em>. The Hebrew form is Kvod<\/span> Adonai<\/em>, which means \u201cthe glory of the Lord,\u201d and describes what the Shechin<\/span>ah Glory is. The Greek title, Doxa Kurion<\/span>, is also translated as \u201cthe glory of the Lord.\u201d Doxa<\/span> means \u201cbrightness,\u201d \u201cbrilliance,\u201d or \u201csplendor\u201d and it depicts how the Shechinah Glory appears.<\/p>\n

Other tit<\/span>les give it the sense of \u201cdwelling,\u201d which portrays what the Shechinah Glory does. The Hebrew for Shechinah, from the root shachan<\/span>, means \u201cto dwell.\u201d The Greek word skeinei<\/span> means \u201cto tabernacle,\u201d and <\/span>is derived from the Hebrew Shechinah<\/span>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. Forms<\/p>\n

As has been stated, the Shechinah Glory is the visible manifestation of the presence of God. In the Old Testament, most of these visible manifestations took the form of light, fire, cloud, or<\/span> a combination of these. A new form appears in the New Testament: the Incarnate Word. At times it is closely associated with one or more of four elements: first, the Angel of Jehovah; secondly, the Holy Spirit; thirdly, the cherubim; and fourthly, the motif of thick darkness.<\/span><\/p>\n

This study of the Shechinah Glory can be divided into three units. First, the Shechinah Glory in Old Testament history; sec<\/span>ondly, the Shechinah Glory in New Testament history; and thirdly, the Shechinah Glory in prophecy.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. The Shechinah Glory in Old Testament History<\/p>\n<\/div>\n<\/div>\n

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A. The Garden of Eden<\/p>\n<\/div>\n<\/div>\n

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Possibly, the first appearance of Shechinah Glory is found in Genesis 3:8<\/a>: And they heard the voice of Jehovah God walking in the garden in the cool of the day: and the man and h<\/em><\/span>is wife hid themselves from the presence of Jehovah God among the trees of the garden.<\/em><\/p>\n

According to this verse, the first parents experienced the personal presence of God; there was a daily manifestat<\/span>ion of God\u2019s presence fellowshipping with them. No details are given, and whether or not this can, indeed, be called the first manifestation of the Shechinah Glory is impossible to answer. But the indication is that this was a manifestation of the Glory of God.<\/span><\/p>\n

However, if it is not, then the first appearance of the Shechinah Glory is to be found in Genesis 3:23\u201324<\/a>: therefore Jehovah God sent him <\/em><\/span>forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden the Cherubim, and the flame of a sword which turned every way, to keep the way of <\/em><\/span>the tree of life.<\/em><\/p>\n

In Hebrew, the phrase and he placed has the root Shechinah and literally means \u201cand he caused to dwell.\u201d This was a visible dwelling of the presence of<\/span> God that took the visible form of the flame of a sword<\/em>. The definite article \u201cthe\u201d makes it specific: the flame of a sword. Here was a visible manifestation of the Glory of God where the Shechinah ap<\/span>peared as fire.<\/p>\n

Another point that should be noted here is that the Shechinah is associated with the Cherubim, one of four such associations.<\/p>\n<\/div>\n<\/div>\n

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B. The Abrahamic Covenant<\/p>\n

While the content of the Abrahamic Covenant is found in several parts of the Book of Genesis, the sealing and signing of the covenant is in Genesis 15:12\u201318<\/a>: And when the sun<\/em> was going down, a deep sleep fell upon Abram; and, lo, a horror of great darkness fell upon him. And he said unto Abram, Know of a surety that your seed shall be sojourners in a land that is not theirs, and shall se<\/em>rve them; and they shall afflict them four hundred years; and also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. But you shall go to your fathers in peace; you shall be buried in a good old age. And in the fourth generation they shall come hither again: for the iniquity of the Amorite is not yet full. And it came to pass, that, when the sun went down, an<\/em>d it was dark, behold, a smoking furnace, and a flaming torch that passed between these pieces. In that day Jehovah made a covenant with Abram, saying, Unto your seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:<\/em><\/p>\n

In verse 12<\/a>, the motif of an unusual darkness in association with the Shechinah Glory appears for the first time. After summarizing the content of the Abrahamic Covenant in verses 13\u201316<\/a>, it was signed in verse 17<\/a>. God appeared in a visible form: a smoking furnace, and a flaming torch.<\/em> Thus, it was by means of the Shechinah Glory that God signed the Abrahamic Covenant, which, in turn, became the basis of the three other unconditional covenants that God made with Israel: the Land Covenant, the Davidic Covenant, and the New Covenant.<\/p>\n

In addition to the Book of Genesis, the Shechinah Glory is also found in the books of Exodus, Leviticus, and Numbers. In the Book of Exodus, the Shechinah Glory took its residence with Israel and authenticated the Law of Moses. In the Book of Leviticus, it authenticated the Aaronic Priesthood. In the Book of Numbers, the Shechinah Glory rendered judgment for sin and disobedience.<\/p>\n<\/div>\n<\/div>\n

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C. The Burning Bush<\/p>\n

The Shechinah Glory is found next in Exodus 3:1\u20135<\/a>: Now Moses was keeping the flock of Jethro his father in law, the priest of Midian: and he led the flock to the back of the wilder<\/em><\/span>ness, and came to the mountain of God, unto Horeb. And the angel of Jehovah appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will turn aside now, and see this great sight, why the bush is not burnt. And when J<\/em><\/span>ehovah saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh hither: put off your shoes from off your feet, for the place whereon you stand is holy ground.<\/em><\/span><\/p>\n

God manifes<\/span>ted Himself to Moses in a visible way in this passage. Verses 2\u20133<\/a> state what was visible: a flame of fire<\/em> and a bush<\/em>, burning with fire. Again, the fire motif is found in relationship to the visibilit<\/span>y of the Shechinah Glory. Here the Shechinah Glory is associated with the angel of Jehovah<\/em>, which, from a study of all related passages, is clearly the Second Person of the Trinity: Messiah Jesus, the<\/span> Son of God.<\/p>\n

That the flame of fire and the bush burning with fire was a manifestation of the Shechinah Glory becomes evident from Deuteronomy 33:16<\/a>: And for the precious things of the earth and the f<\/em><\/span>ulness thereof, And the good will of him that dwelt in the bush: Let the blessing come upon the head of Joseph, And upon the crown of the head of him that was separate from his brethren.<\/em><\/p>\n

In Hebrew, th<\/span>e phrase: of him that dwelt in the bush<\/em> reads: shochni sneh<\/span>. The first word means \u201cdwelling\u201d and is from the same root that is found in the word Shechinah. Thus, it is the Shechinah that commissioned <\/span>Moses to bring Israel from the land of Egypt.<\/p>\n<\/div>\n<\/div>\n

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D. The Exodus<\/p>\n

During the Exodus, the Shechinah Glory appeared as the Pillar of Cloud by day and the Pillar of Fire by night. The Shechinah led Israel out of Egypt and into the wilderness in Exodus 13:21\u201322<\/a>: And Jehovah <\/em>went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light; that they might go by day and by night: the pillar of cloud<\/em> by day, and the pillar of fire by night, departed not from before the people.<\/em><\/p>\n

A further ministry of the Shechinah Glory is added in Exodus 14:19\u201320<\/a>: And the angel of God, who went before the camp of <\/em>Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them: and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness, yet gave it light by night: and the<\/em> one came not near the other all the night.<\/em><\/p>\n

In this passage, the Shechinah Glory protected the Israelite camp from the Egyptians all night, because it separated the Egyptian army from the Israelites. Once again, the Shechinah Glory is associated with the Angel of Jehovah. Furthermore, it is associated with thick darkness, yet giving light within the thick darkness.<\/p>\n

The Shechinah Glory destroyed the Egyptian host in Exodus 14:24<\/a>: And it came to pass in the morning watch, that Jehovah looked forth upon the host of the Egyptians through the pillar<\/em> of fire and of cloud, and discomfited the host of the Egyptians.<\/em><\/p>\n

The Shechinah Glory provided Israel with the quail and the manna in Exodus 16:6\u201312<\/a>: And Moses and Aaron said unto all the children of <\/em>Israel, At even, then ye shall know that Jehovah has brought you out from the land of Egypt; and in the morning, then ye shall see the glory of Jehovah; for that he hears your murmurings against Jehovah: and what are we, that ye murmur against us? An<\/em>d Moses said, This shall be, when Jehovah shall give you in the evening flesh to eat, and in the morning bread to the full; for that Jehovah hears your murmurings which ye murmur against him: and what are we? your murmurings are not against us, but against Jehovah. And Moses said unto Aaron, Say unto all the congregation of the children of Israel, Come near before Jehovah; for he has heard your murmurings. And it came to pass, as Aaron spoke unto<\/em> the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of Jehovah appeared in the cloud. And Jehovah spoke unto Moses, saying, I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am Jehovah your God.<\/em><\/p>\n

In verse 7<\/a>, the first occurrence of the actual title for the Shechinah Glory appears as it is found in the Scriptures: the glory of Jehovah<\/em>. In verse 10<\/a>, the Glory appeared and was revealed in the cloud<\/em>, and this is another form of the visible Shechinah Glory.<\/p>\n<\/div>\n<\/div>\n

E. Mount Sinai<\/p>\n

The greatest manifestation of the Shechinah Glory during the time of the Exodus was at Mount Sinai, at the time of the giving of the Ten Commandments. Its initial revelation is in Exodu<\/span>s 19:16\u201320<\/a>:<\/p>\n

And it came to pass on the third day, when it was morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of a trumpet exceeding loud; and all the<\/em><\/span> people that were in the camp trembled. And Moses <\/em>brought forth the people out of the camp to meet God; and they stood at the nether part of the mount. And Mount Sinai, the whole of it, smoked, becaus<\/em><\/span>e Jehovah descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. And when the voice of the trumpet waxed louder and louder, Moses spoke, and God answered him by a voice. And Jehovah came down upon Mount Sinai, to the top of the mount: and Jehovah called Moses to the top of the mount;<\/em><\/span> and Moses went up.<\/em><\/p>\n

In verse 16<\/a>, there was the app<\/span>earance of thunders and lightnings, and a thick cloud upon the mount<\/em>; in verse 18<\/a>, Jehovah descended upon it in fire<\/em>; verse 20<\/a> shows that this was a visible manifestation of God\u2019s presence, for it cle<\/span>arly states that Jehovah came down on Mount Sinai.<\/p>\n

But such a manifestation of the presence of God put fear into the people. They saw the Glory of Jehovah at Mount Sinai and requested to hear the voic<\/span>e of God no more in Exodus 20:18\u201321<\/a>: And all the people perceived the thunderings, and the lightnings, and the voice of the trumpet, and the mountain smoking: and when the people saw it, they trembled<\/em><\/span>, and stood afar off. And they said unto Moses, Speak you with us, and we will hear; but let not God speak with us, lest we die. And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before you, that ye sin not. And the people stood afar off, and Moses drew near unto the thick darkness where God was.<\/em><\/span><\/p>\n

This factor is repeated in Deuteronomy 5:22\u201327<\/a>: These w<\/em><\/span>ords Jehovah spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them upon two tables of st<\/em><\/span>one, and gave them unto me. And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain was burning with fire, that ye came near unto me, even all the heads of your tribes, and your elders; and ye said, Behold, Jehovah our God has showed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God does speak<\/em><\/span> with man, and he lives. Now therefore why should we die? for this great fire will consume us: if we hear the voice of Jehovah our God any more, then we shall die. For who is there of all flesh, that has heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? Go you near, and hear all that Jehovah our God shall say: and speak you unto us all that Jehovah our God shall speak unto you; and we will hear it, and do it.<\/em><\/span><\/span><\/span><\/p>\n

There is the presence of the Shechinah Glory at the time of the giving of the Tablets of the Law in Exodus 24:15\u201318<\/a>: And Moses <\/em><\/span>went up into the mount, and the cloud covered the mount. And the glory of Jehovah abode upon Mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the clou<\/em><\/span>d. And the appearance of the glory of Jehovah was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses entered into the midst of the cloud, and went up into the mount: and Moses was in the mount forty days and forty nights.<\/em><\/span><\/p>\n

In verse 15<\/a>, a cloud covered Mount Sinai; verse 16<\/a> states: the glory of Jehovah abode upon Mount Sinai<\/em>. The Hebrew word for ab<\/span><\/span>ode<\/span> is vayishkhon<\/span>, which contains the root of the word Shechinah. Verse 17<\/a> states: the appearance of the glory of Jehovah was like devouring fire<\/em>. Here the Shechinah had the forms of cloud, fire, and <\/span>light.<\/p>\n

So in the Mount Sinai appearances of the Shechinah Glory, there are the forms of light, fire, cloud, lightning, and the motif of thick darkness, all of which are Old Testament visible manifesta<\/span>tions of God\u2019s presence.<\/p>\n

F. The Special Manifestation of the Shechinah Glory to Moses<\/p>\n

Moses received a very special revelation of the Shechinah Glory in response to his dramatic request in Exodus 33:17\u201323<\/a>: And Jehovah said un<\/em><\/span>to Moses, I will do this thing also that you have spoken; for you have found favor in my sight, and I know you by name. And he said, Show me, I pray you, your glory. And he said, I will make all my goodness pass before <\/em><\/span>you, and will proclaim the name of Jehovah before you; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. And he said, You can not see my face; for man shall not see me and live. And Jehovah said, Behold, there is a place by me, and you shall stand upon the rock: and it shall come to pass, while my glory passes by, that I will put you in a cleft of the rock, and will co<\/em><\/span>ver you with my hand until I have passed by: and I will take away my hand, and you shall see my back; but my face shall not be seen.<\/em><\/span><\/p>\n

In verse 18<\/a>, Moses specifical<\/span>ly requested to see God\u2019s glory. In verse 23<\/a>, God stated that Moses will be able to see the back parts, but will not be able to see God\u2019s face. Dr. Dwight Pentecost feels that the word should be trans<\/span>lated \u201cafterglow.\u201d In other words, God said to Moses that he will see His passing brilliance, but he will not see God as He really is. While the Hebrew word does not actually mean \u201cafterglow,\u201d the basic idea may be correct. Moses will not see God as He really is, but he saw a greater visible manifestation of God\u2019s Glory than all previous manifestations. <\/span>This was God\u2019s promise to Moses.<\/p>\n

The fulfill<\/span>ment of that promise is recorded in Exodus 34:5\u20139<\/a>: And Jehovah descended in the cloud, and stood with him there, and proclaimed the name of Jehovah. And Jehovah passed by before him, and proclaimed, J<\/em><\/span>ehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth; keeping lovingkindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the children\u2019s children, upon the third and upon the <\/em><\/span>fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found favor in your sight, O Lord, let the Lord, I pray you, go in the midst of us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for your inheritance.<\/em><\/span><\/span><\/p>\n

Here was another revelation of the Shechinah Glory of God in which the very Name of the Lord was proclaimed to Moses. Moses saw a new manifesta<\/span>tion of God\u2019s Glory which, up until then, no other man had seen. In verse 9<\/a>, at the conclusion of this manifestation, Moses made a request for the continual dwelling of the Shechinah Glory in the mids<\/span>t of the people of Israel. It was a request God would partially answer when He took His abode in the Tabernacle, although Moses\u2019 request for the eternal abiding could not be fulfilled at this time.<\/p>\n

Th<\/span>e experience of Moses in seeing a new visibility of God\u2019s glory and a greater manifestation of God\u2019s presence did not leave Moses untouched as Exodus 34:29\u201335<\/a> shows: And it came to pass, when Moses ca<\/em><\/span>me down from Mount Sinai with the two tables of the testimony in Moses\u2019 hand, when he came down from the mount, that Moses knew not that the skin of his face shone by reason of his speaking with him. And when Aaron and all the childre<\/em><\/span>n of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him. And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses spoke to them. And afterward all the children of Israel came nigh: and he gave them in commandment all that Jehovah had spoken with him in Mount Sinai. And when Moses had done speaking with them, he put a veil on his face. But whe<\/em><\/span>n Moses went in before Jehovah to speak with him, he took the veil off, until he came out; and he came out, and spoke unto the children of Israel that which he was commanded. And the children of Israel saw the face of Moses, that the skin of Moses\u2019 face shone: and Moses put the veil upon his face again, until he went in to speak with him.<\/em><\/span><\/span><\/span><\/p>\n

When the face of Moses shone, the Shechinah Glory was visible on his face. It was not the actual Glory of the Lord that manifested itself on Moses\u2019 face, rather, Moses was reflecting the Glor<\/span>y that he had just seen. The relationship of Moses to the Shechinah was similar to the relationship of the moon to the sun. The light originates from the sun, and the moon simply reflects the light from the sun. In the same way, the face of Moses reflected the light that originated with the Shechinah Glory. The shining manifestation of the Glory of God permeated the person of Moses and ma<\/span>nifested itself in the shining of his face. After the proclamation of the Law, Moses then veiled his face.<\/span><\/p>\n

The reason for this veil is not given in the Book of Exodus, but it is explained in 2 Corinthians 3:12<\/span>\u201318<\/a>: Having therefore such a hope, we use great boldness of speech, and are not as Moses, who put a veil upon his face, that the children of Israel should not look stedfastly on the end of that which <\/em><\/span>was passing away: but their minds were hardened: for until this very day at the reading of the old covenant the same veil remains, it not being revealed to them that it is done away in Christ. But unto this day, whensoever Moses is read, a veil lies upon their heart. But whensoever it shall turn to the Lord, the veil is taken away. Now the Lord is the Spirit: and where the Spirit of the Lord <\/em><\/span>is, there is liberty. But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.<\/em><\/span><\/p>\n

Moses did not<\/span> veil his face because Israel could not behold this reflected glory. On the contrary, Moses knew that the reflected glory was temporary, and he did not want Israel to see the fading away or the passing away of tha<\/span>t reflection. The fact that the reflected glory on Moses\u2019 face was temporary was being veiled from Israel.<\/p>\n

G. The Tabernacle and the Ark of the Covenant<\/p>\n

The purpose of the Tabernacle is given in Exodus 29:42\u201346<\/a>: It shall be a continual burnt offering throughout your generations at the door of the tent of m<\/em><\/span>eeting before Jehovah, where I will meet with you, to speak there unto you. And <\/em>there I will meet with the children of Israel; and the Tent shall be sanctified by my glory. And I will sanctify the ten<\/em><\/span>t of meeting, and the altar: Aaron also and his sons will I sanctify, to minister to me in the priest\u2019s office. And I will dwell among the children of Israel, and will be their God. And they shall know that I am Jehovah their God, that brought them forth out of the land of Egypt, that I might dwell among them: I am Jeh<\/em><\/span>ovah their God.<\/em><\/p>\n

In verse 43<\/a>, the Tabernacle was to be sanctified by the Shechina<\/span>h Glory. In verse 45<\/a>, the Tabernacle was for the purpose that God could dwell with the children of Israel. The Hebrew word for I will dwell has the same root as the word Shechinah.<\/p>\n

Once the Tabernacle<\/span> was finished, the Shechinah Glory made its residence within the Tabernacle according to Exodus 40:34\u201338<\/a>: Then the cloud covered the tent of meeting, and the glory of Jehovah filled the tabernacle. An<\/em><\/span>d Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of Jehovah filled the tabernacle. And when the cloud was taken up from over the tabernacle, the children of Israel went onward, throughout all their journeys: but if the cloud was not taken u<\/em><\/span>p, then they journeyed not till the day that it was taken up. For the cloud of Jehovah was upon the tabernacle by day, and there was fire therein by night, in the sight of all the house of Israel, throughout all their journeys.<\/em><\/span><\/p>\n

Verse 34<\/a> describes how the cloud covered the Tabernacle, and the glory of Jeho<\/em><\/span>vah filled the tabernacle.<\/em> The Hebrew word for tabernacle<\/em> is Hamishkhan<\/span> and has the same root as Shechinah. Thus, the word tabernacle can also be translated as \u201cthe dwelling place of the Shechinah.\u201d I<\/span>n verse 35<\/a>, the cloud took its abode<\/span> and dwelling with Israel. The word abode<\/span> is a translation of the Hebrew word shachan<\/span>, where once again the same root is found. Finally, in verses 36\u201338<\/a>, this cloud<\/span> led Israel through the Wilderness Wanderings.<\/p>\n

On this occasion, the Shechinah Glory made its residence with Israel by making its abode in the Holy of Holies over the Ark of the Covenant and under the<\/span> Cherubim. After the glory of Moses\u2019 face faded, God manifested His Glory through the Tabernacle. The Tabernacle itself had no external beauty in that it was covered with weather-beaten animal skins, but God used the unattractive to reveal and manifest His Glory to Israel. The Holy of Holies had no window; it was absolutely dark and is referred to in <\/span>other passages as \u201cthe thick darkness.\u201d It was dark except for the shining of the Shechinah Glory. If one ever wondered how the high priest was able to perform his duties in the Holy of Holies in pitch blackness, the answer is that he had light as it was manifested through the shining of the Shechinah Glory.<\/p>\n

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H. The Book of Leviticus<\/p>\n

During the Exodus, the Shechinah Glory authenticated the Law and eventually made its residence in the Holy of Holies. In the Book of Leviticus the Shechinah Glory authenticate<\/span>d those who had to carry out the practice of the Law and the Tabernacle; namely, the Aaronic Priesthood.<\/p>\n

The key chapter is Leviticus 9<\/a>. The promise of authentication is in verses 6\u20137<\/a>: And Moses said,<\/em><\/span> This is the thing which Jehovah commanded that ye should do: and the glory of Jehovah shall appear unto you. And Moses said unto Aaron, Draw near unto the altar, and offer your sin offering, and your burnt offering<\/em><\/span>, and make atonement for yourself, and for the people; and offer the oblation of the people, and make atonement for them; as Jehovah commanded.<\/em><\/p>\n

This is followed by the authentication by<\/span> fire of the priesthood in verses 22\u201324<\/a>: And Aaron lifted up his hands toward the people, and blessed them; and he came down from offering the sin offering, and the burnt offering, and the peace offer<\/em><\/span>ings. And Moses and Aaron went into the tent of meeting, and came out, and blessed the people: and the glory of Jehovah appeared unto all the people. And there came forth fire from before Jehovah, and consumed upon the altar the burnt offering and the fat: and when all the people saw it, they shouted, and fell on their faces.<\/em><\/span><\/p>\n<\/div>\n<\/div>\n

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I. The Book of Numbers<\/p>\n

In the Book of Numbers, the Shechinah Glory rendered judgment for sin and disobedience. This occurred on three occasions.<\/p>\n

First, in Numbers 13:30\u201314:45<\/a>, it was the Shechinah Glory that rendered judgment upon Israel at Kadesh Barnea when the people revolted against the rulership of Moses because of the discouraging report by ten of the twelve spies. This judgment sentenced the Tribes of Israel to wander in the wilderness for a period of forty years. In Numbers 14:10<\/a>, the Shechinah Glory protected Moses and Aaron from stoning; and in Numbers 14:22<\/a>, the reason for the severity of the judgment is given: they saw my glory<\/em>, yet they rebelled and would not believe.<\/p>\n

Secondly, the Shechinah Glory is seen in Numbers 16:1\u201350<\/a> in connection with the rebellion of Korah. In verse 19<\/a>, the Shechinah Glory authenticated the authority of Moses and rejected Korah. In verses 42\u201345<\/a>, the Shechinah Glory sent out a plague among the people for murmuring over Korah\u2019s death.<\/p>\n

And thirdly, in Numbers 20:6\u201313<\/a>, the Shechinah Glory appeared in the incident over the Waters of Meribah.<\/p>\n<\/div>\n<\/div>\n

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J. The Period of Joshua and the Judges<\/p>\n

During this long period, the Shechinah Glory continued to dwell in the Holy of Holies of the Tabernacle and, apart from that, there were no special manifestation<\/span>s of the Shechinah Glory.<\/p>\n

When the Philistines captured the Ark of the Covenant from Israel and brought it into Philistia, there was fear among the people that they had lost the visible manifestation <\/span>of God\u2019s presence, according to 1 Samuel 4:21\u201322<\/a>: And she named the child Ichabod, saying, The glory is <\/em>departed from Israel; because the ark of God was taken, and because of her father in law and her<\/em><\/span> husband. And she said, The glory is departed from Israel; for the ark of God is taken.<\/em><\/p>\n

The name Ichabod<\/em> means \u201cthe glory has departed.\u201d Eli\u2019s daughter-in-law was wrong, of course, for though the fear<\/span> of it was certainly there, the Shechinah Glory had not yet departed from Israel at this time.<\/p>\n<\/div>\n<\/div>\n

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K. The Solomonic Temple<\/p>\n

When Solomon built the First Temple, he also built a brand-new Holy of Holies. At this time, the Shechinah Glory was transferred from the Tabernacle to the Holy of Holies in the Temple.<\/p>\n

The key passage is 1 Kings 8:1\u201313<\/a>, with a parallel passage in 2 Chronicles 5:2\u20137:3<\/a>. In verses 1\u20139<\/a>, the Ark of the Covenant was brought into the Holy of Holies; then the transfer of the Shechinah Glory took place in verses 10\u201313<\/a>: And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of Jehovah, so that the priests could not stand to ministe<\/em>r by reason of the cloud; for the glory of Jehovah filled the house of Jehovah. Then spoke Solomon, Jehovah has said that he would dwell in the thick darkness. I have surely built you a house of habitation, a place for you to dwell in for ever.<\/em><\/p>\n

In verse 10<\/a>, the cloud filled the house; in verse 11<\/a>, the Glory of Jehovah filled the house<\/em>. This is similar to what happened at the time that the Shechinah Glory made its abode in the Tabernacle in Exodus 40<\/a>. In verse 12<\/a>, the Shechinah Glory began to dwell in the thick darkness<\/em> of the Holy of Holies. The phrase \u201cto dwell\u201d is a translation of the Hebrew word lishkhon<\/span>, which is from the same root as Shechinah. In verse 13<\/a>, the point is made that this was a house of habitation<\/em>, a place for God to dwell in His visible manifestation as the Shechinah Glory. Like Moses before him, Solomon also prayed that the Shechinah Glory would dwell with Israel forever. But again, this was not a prayer God would answer at this time.<\/p>\n<\/div>\n<\/div>\n

L. The Book of Ezekiel and the Departure of the Shechinah Glory<\/p>\n

Historically speaking, the Shechinah Glory next appeared to Ezekiel in order to reveal its coming departure from Israel. That it was ind<\/span>eed the Shechinah Glory that was showing Ezekiel the revelation found in his book is seen in Ezekiel 1:28<\/a>; 3:12<\/a>, 23<\/a>; and 8:3\u20134<\/a>. In these passages, the Shechinah is always associated with the Cherubim <\/span>as it was in the Garden of Eden, in the Tabernacle, and the Temple. It is also associated here with the Holy Spirit.<\/p>\n

The Book of Ezekiel relates the departure of the Shechinah Glory, which left Israel<\/span> reluctantly in four stages. The first stage of the departure was from the Holy of Holies\u2014the first position\u2014to the Threshold of the Door of the Temple\u2014the second position. This is described in Ezekie<\/span>l 9:3a<\/a>: And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house.<\/em><\/p>\n

And again in Ezekiel 10:4<\/a>: And the glory of Jehovah mounted up from the cherub,<\/em><\/span> and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of Jehovah\u2019s glory.<\/em><\/p>\n

The second stage of the departure of the Shechinah Glo<\/span>ry occurred with the movement of the Shechinah from the Threshold of the Door of the Temple to the Eastern Gate\u2014the third position\u2014in Ezekiel 10:18\u201319<\/a>: And the glory of Jehovah went forth from over th<\/em><\/span>e threshold of the house, and stood over the cherubim. And the cherubim lifted up their wings, and mounted up from the earth in my sight when they went forth, and the wheels beside them: and they stood at the door of the east gate of Jehovah\u2019s hous<\/em><\/span>e; and the glory of the God of Israel was over them above.<\/em><\/p>\n

In the third stage, the Shechinah Glory departed from the Eastern Gate and moved over to the <\/span>Mount of Olives\u2014the fourth position\u2014in Ezekiel 11:22\u201323<\/a>: Then did the cherubim lift up their wings, and the wheels were beside them; and the glory of the God of Israel was over them above. And the glo<\/em><\/span>ry of Jehovah went up from the midst of the city, and stood upon the mountain which is on the east side of the city.<\/em><\/p>\n

Finally, in the fourth stage of departure, the Shechinah Glory left Israel and disa<\/span>ppeared from Jewish history. It is only here that we truly see the fulfillment of the name Ichabod: the Glory had departed.<\/p>\n

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M. The Second Temple<\/p>\n

After the return of the Jews from Babylon, the Second Temple was built. But the Shechinah Glory was not in the Second Temple as it was in the First Temple, according to Haggai 2:3<\/a><\/span>: Who is left among you that saw this house in its former glory? and how do ye see it now? is it not in your eyes as nothing?<\/em><\/p>\n

However, Haggai 2:9<\/a> contained a promise: The latter glory of this house sh<\/em><\/span>all be greater than the former, says Jehovah of hosts; and in this place will I give peace, says Jehovah of hosts.<\/em><\/p>\n

Haggai the Prophet promised that the Glory that had departed would come in a differen<\/span>t and greater way to the Second Temple. Unlike the Tabernacle and the First Temple, the Second Temple did not begin with a manifestation of the Shechinah Glory. But the promise was made that the Glory that once departed would come in a greater way to that very same Second Temple. They<\/span> would again see the manifestation of God\u2019s presence in the Shechinah Glory. The fact that this Temple was destroyed in <\/span>a.d. 70 necessitates the fulfillment of Haggai\u2019s prophecy to be prior to that time.<\/p>\n<\/div>\n<\/div>\n

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II. The Shechinah Glory in New Testament History<\/p>\n<\/div>\n<\/div>\n

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A. The Appearance to the Shepherds<\/p>\n

The first historical appearance of the Shechinah Glory in the New Testament is in Luke 2:8\u20139<\/a>: And there were shepherds in the same country abiding in the field, and <\/em><\/span>keeping watch by night over their flock. And an angel of the Lord stood by them, and the glory of the Lord shone round about them: and they were sore afraid.<\/em><\/p>\n

It was the glory of the Lord<\/em> that appeared<\/span> and it shone round about them<\/em>. This is clearly the reappearance of the Shechinah Glory. It announced the birth of the Messiah to Jewish shepherds.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Christmas Star<\/p>\n

Matthew 2:1\u201312<\/a> contains the record of the visit of the Magi from the east who were led there by a visible star. That this was no ordinary star is evident by the actions that the <\/span>star took. First, the star appeared and disappeared on at least two occasions. Secondly, the star led them from the east to the west. Thirdly, it led them from the north to the south. Fourthly, the star stood over the very house where Yeshua (Jesus) was. And fifth, it was His privately-owned star in a sense that is not true of any other star. All this rules out <\/span>that this star was just an ordinary star. The Greek word for star means \u201cradiance\u201d or \u201cbrilliance.\u201d Coming in the form of a light, this was the reappearance of the Shechinah Glory, announcing the birth of the Messiah to Gentiles.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Coming of the Shechinah Glory in a New Form<\/p>\n

The Shechinah Glory reappeared in a completely new form in the fulfillment of the Haggai prophecy. This is the point of John 1:1\u201314<\/a>. This passage pro<\/span>claims the coming of the Shechinah Light in a new, visible manifestation. Verse 14<\/a> focuses on the new form of the Shechinah Glory: And the Word became flesh, and dwelt among us (and we beheld his glor<\/em><\/span>y, glory as of the only begotten from the Father), full of grace and truth.<\/em><\/p>\n

The Greek word skeinei<\/span> was borrowed from the Hebrew Shechinah<\/span> and Hellenized, because Greek does not have an \u201csh\u201d sound. Alt<\/span>hough skeinei<\/span> is translated as dwelt<\/em>, there is a different Greek word meaning, \u201cto dwell.\u201d Skeinei<\/span> actually means \u201cto tabernacle.\u201d Verse 14<\/a> literally reads, \u201cThe Word became flesh and tabernacled amon<\/span>g us.\u201d In other words, it was a new, visible manifestation of the presence of God dwelling among men.<\/p>\n

The result of this \u201ctabernacling\u201d was that men were able to behold the Glory in the form of a man\u2014<\/span>the God Man. This was a fulfillment of Isaiah 9:2<\/a>, which spoke of the coming light: The people that walked in darkness have seen a great light: they that dwelt in the land of the shadow of death, upon<\/em><\/span> them has the light shined.<\/em><\/p>\n

The many times that Yeshua walked in the Temple Compound during His ministry fulfilled the prophecy of Haggai. His Glory was manifested by His cleansing the Temple of the m<\/span>oney changers and sellers of sacrifices, and by His teaching in the Temple Compound, especially during the Feasts of Passover and Tabernacles.<\/p>\n

The parallel with the Old Testament should not be missed.<\/span> In the beginning of its history, the Shechinah Glory appeared and disappeared before making a more permanent abode in the Tabernacle and Temple. It then departed from the Mount of Olives. In New Testament history, it first appeared and disappeared, and the<\/span>n came in a more permanent form in the person of the Messiah, abiding with Israel for an extended period of time. Later, it, too, departed Israel from the Mount of Olives.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Transfiguration<\/p>\n<\/div>\n<\/div>\n

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1. The Descriptive Passages<\/p>\n

The greatest manifestation of the Shechinah Glory in the person of Jesus is found in the Transfiguration passages. The four passages where a description is given are: Matthew 17:1\u20138<\/a>; Mark 9:2\u20138<\/a>; Luke 9:28\u201336<\/a>; and 2 Peter 1:16\u201318<\/a>. These passages give different descriptions of what occurred which, taken singularly or altogether, picture the brilliance of the Shechinah Glory.<\/p>\n<\/div>\n<\/div>\n

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a. Matthew 17:1\u20138<\/a><\/p>\n

The Matthew passage states: his face did shine as the sun, and his garments became white as the light<\/em> (v. 2<\/a>). A bright cloud<\/em> overshadowed Him, and the Voice of God spoke out of the c<\/span>loud, authenticating the Messiahship of Yeshua (v. 5<\/a>). The appearance of the cloud and the Voice of God speaking out of the cloud was the very same thing that had occurred at Mount Sinai. This descrip<\/span>tion clearly reflects the Shechinah manifestations of the Old Testament that are developed further in the New Testament as they are fulfilled in the person of the Messiah. While the shining of the face of Moses was that of a reflected glory, the shining of Yeshua was the shining of the Shechinah Glory itself. Moses was like the moon, but Jesus wa<\/span>s like the sun.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. Mark 9:2\u20138<\/a><\/p>\n

The passage in Mark states in verse 3<\/a>: his garments became glistering, exceeding white, so as no fuller on earth can whiten them<\/em>, and a cloud<\/em> overshadowed them in verse 7<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. Luke 9:28\u201336<\/a><\/p>\n

The Luke passage states in verse 29<\/a>: the fashion of his countenance was altered, and his raiment became white and dazzling.<\/em><\/p>\n

They saw His glory while the cloud overshadowed Him.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>d. 2 Peter 1:16\u201318<\/a><\/p>\n

In the 2 Peter passage, Peter proclaimed what he saw on the Mount of Transfiguration and claimed to be an eyewitness of his majesty<\/em>. The Messiahship of Yeshua was authenticated by t<\/span>his Majestic Glory.<\/p>\n

Jesus was the visible manifestation of God\u2019s presence in a new form. At the Mount of Transfiguration, the Glory that was veiled by the human body shown through, and three of the ap<\/span>ostles were able to behold the Shechinah Glory in its brightness and in a form greater than what had appeared in the Old Testament. For, besides the repetition of the Old Testament manifestations, the<\/span>re was also the unique Shechinah manifestation of Yeshua Himself as the God-Man.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. Other New Testament Writings<\/p>\n<\/div>\n<\/div>\n

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a. 2 Corinthians 4:5\u20136<\/a><\/p>\n

The Messiah as the new manifestation of God\u2019s presence is taught in later New Testament writings as well. Paul wrote in 2 Corinthians 4:5\u20136<\/a>: For we preach not ourselves, but Chr<\/em>ist Jesus as Lord, and ourselves as your servants for Jesus\u2019 sake. Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Chr<\/em>ist.<\/em><\/p>\n

This passage states that, through Yeshua, light shines out of darkness and the light is that of the knowledge of the glory of God in the face of Jesus Christ<\/em>. Clearly, then, the Glory of God was manifested in the person of Yeshua, and He was indeed a new manifestation of God\u2019s presence.<\/p>\n<\/div>\n<\/div>\n

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b. Hebrews 1:1\u20133<\/a><\/p>\n

This is further developed by Hebrews 1:1\u20133<\/a>: God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, has at the end of these days spok<\/em><\/span>en unto us in his Son, whom he appointed heir of all things, through whom also he made the worlds; who being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the Majesty on high.<\/em><\/span><\/p>\n

In verse 1<\/a>, it is stated that, in the past, God had revealed Himself in a number of <\/span>different ways, but in verse 2<\/a>, He has now revealed Himself through the Son. Then verse 3<\/a> describes the Son, and the description is that of the Shechinah Glory. The Son is described as the brightness <\/span>of the Father\u2019s glory and the very image of his substance<\/em>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. Revelation 1:12\u201316<\/a><\/p>\n

Another example is found in the midst of a description of the glorified Son of Man in Revelation 1:12\u201316<\/a>. The latter part of verse 16<\/a> reads: and his countenance was as the sun sh<\/em><\/span>ines in his strength.<\/em><\/p>\n

The outward appearance of Yeshua exuded such brightness that the Glory of the shining is comparable to that of the sun. His physical body no longer veils the shining brightness o<\/span>f the Glory.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>E. The Reflection of that Glory<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. 2 Corinthians 3:12\u201318<\/a><\/p>\n

Just as Moses for a time reflected the Glory that he beheld at Sinai when God manifested Himself to Moses in a greater way, believers today can also reflect the Glory of the M<\/span>essiah, who was an even greater manifestation of the Shechinah Glory, according to 2 Corinthians 3:12\u201318<\/a>: Having therefore such a hope, we use great boldness of speech, and are not as Moses, who put a<\/em><\/span> veil upon his face, that the children of Israel should not look stedfastly on the end of that which was passing away: but <\/em>their minds were hardened: for until this very day at the reading of the old <\/em><\/span>covenant the same veil remains, it not being revealed to them that it is done away in Christ. But unto this day, whensoever Moses is read, a veil lies upon their heart. But whensoever it shall turn to the Lord, the veil is taken away. Now the Lord is the Spirit: and where the <\/em><\/span>Spirit of the Lord is, there is liberty. But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.<\/em><\/span><\/p>\n

The imagery is taken from the account of the reflecting of God\u2019s Glory through the face of Moses. In verses 12\u20131<\/span>3<\/a>, it is pointed out that Moses\u2019 face was veiled so that the fading of the Glory should not be seen. In verses 14\u201315<\/a>, this veil still remains, for Israel has failed to see the passing away of the Disp<\/span>ensation of the Law. In verses 16\u201317<\/a>, the veil is removed from Jewish eyes only when they turn from the Law to Yeshua the Messiah. When Moses turned away from the people to the Lord, the veil was remo<\/span>ved. In the same way, when the Jew turns away from the Law to Yeshua the Messiah, that veil is also removed.<\/p>\n

Then in verse 18<\/a>, Paul deals with the reflection of the Shechinah Glory by believers. The b<\/span>eliever beholds the Glory of the Lord with an unveiled face<\/em> and he is transformed into the same image from glory to glory<\/em>. The glory<\/em> seen in the Messiah creates a similar glory in the believer. It is <\/span>Jesus who possesses the Shechinah Glory, but the believer is to reflect the glory of the Messiah in himself. While with Moses the reflection was seen by the shining of his face, in the case of the believer the reflection is to be seen in the transformation of the beli<\/span>ever\u2019s life into one with a spiritual character. As it was in the case of the Ezekiel passages, the Shechinah Glory in this passage is connected with the Holy Spirit, for the means of spirituality is by means of being filled or controlled by the Holy Spirit.<\/span><\/p>\n<\/div>\n<\/div>\n

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2. The Book of Ephesians<\/p>\n

That believers are to reflect the Shechinah Glory of the Messiah is also taught in Ephesians 1<\/a>. In verse 6<\/a>, the believer is to the praise of the glory of his grace<\/em>. In verse 12<\/a>, the believer should be to the praise of his glory<\/em>. In verse 14<\/a>, the believer is unto the praise of his glory<\/em>. In verse 18<\/a>, the believer is the glory of his inheritance in the saints<\/em>. Parallel passages include: Romans 8:29<\/a>; Philippians 3:21<\/a>; and Colossians 3:10<\/a>.<\/p>\n<\/div>\n<\/div>\n

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3. Summary<\/p>\n

To summarize this section, the historical appearance of the Shechinah Glory was primarily manifested in the person of the Messiah in the New Testament; He was the new visible manifestation <\/span>of God\u2019s presence. However, today it is the obligation of the believer to reflect that Glory.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>F. The Book of Acts<\/p>\n

The Shechinah Glory was seen on two occasions in the Book of Acts.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Feast of Pentecost<\/p>\n

The first occasion is found in Acts 2:1\u20133<\/a>: And when the day of Pentecost was now come, they were all together in one place. And suddenly there came from heaven a sound as of <\/em><\/span>the rushing of a mighty wind, and it filled all the house where they were sitting. And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them.<\/em><\/p>\n

The visibili<\/span>ty of tongues parting asunder, like as of fire<\/em> was the manifestation the Shechinah Glory. Following the motif already found in the Old Testament, the Shechinah appears in the form of fire with a close<\/span> association with the Holy Spirit.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Apostle Paul<\/p>\n

The second occurrence is far more evident: the appearance to Paul on the Damascus Road, recorded in three different parts of the Book of Acts. First, it is described as a light<\/em> shi<\/span>ning out of Heaven in Acts 9:3\u20138<\/a>: And as he journeyed, it came to pass that he drew nigh unto Damascus: and suddenly there shone round about him a light out of heaven: and he fell upon the earth, and <\/em><\/span>heard a voice saying unto him, Saul, Saul, why persecute you me? And he said, Who are you, Lord? And he said, I am Jesus whom you persecute: but rise, and enter into the city, and it shall be told you what you must do. And the men that journeyed with him stood speechless, hearing the voice, but beholding no man. And Saul arose from the earth; and when his eyes wer<\/em><\/span>e opened, he saw nothing; and they led him by the hand, and brought him into Damascus.<\/em><\/span><\/p>\n

Secondly, it is further described as being a great light out of Heaven; Paul testifies that he was blinded because of the glory of that light<\/em> in Ac<\/span>ts 22:6\u201311<\/a>: And it came to pass, that, as I made my journey, and drew nigh unto Damascus, about noon, suddenly there shone from heaven a great light round about me. And I fell unto the ground, and hea<\/em><\/span>rd a voice saying unto me, Saul, Saul, why persecute you me? And I answered, Who are you, Lord? And he said unto me, I am Jesus of Nazareth, whom you persecute. And they that were with me beheld indeed the light, but they heard not the voice of him that spoke to me. And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told you<\/em><\/span> of all things which are appointed for you to do. And when I could not see for the glory of that light, being led by the hand of them that were with me I came into Damascus.<\/em><\/span><\/p>\n

Thirdly, this light is described as be<\/span>ing above the brightness of the sun<\/em>; the Shechinah Glory appeared to Paul to commission him to become the Apostle to the Gentiles in Acts 26:13\u201318<\/a>: at midday, O king, I saw on the way a light from hea<\/em><\/span>ven, above the brightness of the sun, shining round about me and them that journeyed with me. And when we were all fallen to the earth, I heard a voice saying unto me in the Hebrew language, Saul, Saul, why persecute you me? it is hard for you to kick <\/em><\/span>against the goad. And I said, Who are you, Lord? And the Lord said, I am Jesus whom you persecute. But arise, and stand upon your feet: for to this end have I appeared unto you, to appoint you a minister and a witness both of the things wherein you have seen me, and of the things wherein I will appear unto you; delivering you from the people, and from the Gentiles, unto whom I send you, to open their eyes, that they may turn from darkness to light <\/em><\/span>and from <\/em><\/span>the power of Satan unto God, that they may receive remission of sins and an inheritance<\/em><\/span> among them that are sanctified by faith in me.<\/em><\/p>\n<\/div>\n<\/div>\n

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G. The Book of Revelation<\/p>\n

The last historic appearance of the Shechinah Glory was to the Apostle John in Revelation 1:12\u201316<\/a>, which was discussed earlier. This passage describes how Yeshua looks today in the fullness of His Glory; His physical body no longer veils the shining brightness of His Glory.<\/p>\n

The purpose of this final manifestation was to commission John to write the Book of Revelation and, by so doing, to bring the Scriptures to a close.<\/p>\n<\/div>\n<\/div>\n

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III. The Shechinah Glory in Prophecy<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Great Tribulation<\/p>\n

The only passage that somehow relates the Shechinah Glory with the Great Tribulation is Revelation 15:8<\/a>: And the temple was filled with smoke from the glory of God, and from h<\/em><\/span>is power; and none was able to enter into the temple, till the seven plagues of the seven angels should be finished.<\/em><\/p>\n

The Shechinah Glory is connected with the bowl-judgments, which will be the final a<\/span>nd most severe series of judgments in the Tribulation. These judgments will bring to a completion the wrath of God. In the Book of Numbers, the Shechinah Glory rendered judgment for sin, and it will do so again in the Great Tribulation.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Second Coming of the Messiah<\/p>\n

With the Second Coming, there will again be the manifestation of the Shechinah Glory in His visible and physical presence. Matthew 16:27<\/a> reads: For the Son of man s<\/em><\/span>hall come in the glory of his Father with his angels; and then shall he render unto every man according to his deeds.<\/em><\/p>\n

The point of this passage is that the Son of Man will come in the glory of his Fat<\/em><\/span>her<\/em>. Just as in John 1:14<\/a> when men were able to behold the Glory of the Father at the First Coming, it is with the same Glory of the Father that Jesus will return, and it will be seen by men again.<\/p>\n

An<\/span>other passage relating the Shechinah Glory with the Second Coming is Matthew 24:30<\/a>: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and th<\/em><\/span>ey shall see the Son of man coming on the clouds of heaven with power and great glory.<\/em><\/p>\n

Just prior to the Second Coming, the sign of the Son of man<\/em> will appear in the heavens, and that sign will certai<\/span>nly be the Shechinah Glory, \u201cfor the Son of Man will come in the clouds of Heaven with power and great glory.\u201d Parallel passages are Mark 13:26<\/a> and Luke 21:27<\/a>.<\/p>\n<\/div>\n<\/div>\n

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C. The Millennium<\/p>\n

The greatest manifestation of the Shechinah Glory in prophecy, especially to Israel, will be in the Messianic Kingdom. Altogether, there will be a total of five simultaneous manifestations of the Shechinah Glory.<\/p>\n<\/div>\n<\/div>\n

1. The Millennial Temple<\/p>\n

There will exist a visible manifestation in the Holy of Holies of the Millennial Kingdom. Just as Ezekiel carefully plotted the departure of the Shechinah Glory from Israel, h<\/span>e also prophesied and recorded the future return of the Shechinah Glory in Ezekiel 43:1\u20137a<\/a>: Afterward he brought me to the gate, even the gate that looks toward the east: and, behold, the glory of the<\/em><\/span> God of Israel came from the way of the east: and his voice was like the sound of many waters; and the earth shined with his glory. And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city; and the visions were like the vision <\/em><\/span>that I saw by the river Chebar; and I fell upon my face. And the glory of Jehovah came into the house by the way of the gate whose prospect is toward the east. And the Spirit took me up, and brought me into the inner court; and, behold, the glory of Jehovah filled the house. And I heard one speaking unto me out of the house; and a man stood by me. And he said unto me, Son of man, this is the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Isr<\/em><\/span>ael for ever.<\/em><\/span><\/span><\/p>\n

In verses 1\u20133<\/a>, the Shechinah Glory will come from the east<\/em>, and the earth will shine from its light. To the east of the City of Jerusalem is the Mount of Olives. In other<\/span> words, the Shechinah Glory will return from the very same direction it had departed in Ezekiel 11:23<\/a>. In verse 4<\/a>, it will come through the Eastern Gate and enter the Holy of Holies of the Millennial <\/span>Temple in verse 5<\/a>. Just as the Shechinah Glory departed through the Eastern Gate, it will return through the Eastern Gate as well. Finally, in verses 6\u20137a<\/a>, Ezekiel points out that, at this point, the <\/span>Shechinah Glory will make its permanent residence with Israel. In Hebrew, the words I will dwell<\/em> have the same root as Shechinah. At long last, the prayers of Moses and Solomon will be answered.<\/p>\n

Accor<\/span>ding to Ezekiel 44:1\u20132<\/a>, the Eastern Gate will be shut, never to be reopened again throughout the Millennium as a result of the return of the Shechinah Glory through the Eastern Gate: Then he brought m<\/em><\/span>e back by the way of the outer gate of the sanctuary, which looks toward the east; and it was shut. And Jehovah said unto me, This gate shall be shut; it shall not be opened, neither shall any man enter in by it; for <\/em><\/span>Jehovah, the God of Israel, has entered in by it; therefore it shall be shut.<\/em><\/p>\n

It should be pointed out that the gate Ezekiel is speaking of has nothing to do with the present Golden G<\/span>ate on the present eastern wall of Jerusalem. Many of the more sensational prophecy buffs have tried to relate this passage to the present Golden Gate. But from the context this cannot be; the present Golden Gate has nothing to do with the Ezekiel passage. The Ezekiel passage is speaking of the Millennia<\/span>l Temple Compound, which will have a totally different wall and gate altogether. Furthermore, this gate is shut because the Shechinah Glory will have reentered Israel through it; the shutting of the gate symbolizes that the Shechinah Glory will not depart from Israel again. Regarding the present Golden Gate, the Shechinah <\/span><\/span>Glory did not enter through it, nor did Yeshua, since the present gate was built centuries after His time.<\/p>\n

2. Mount Zion<\/p>\n

Not only will the Shechinah Glory be in the Holy of Holies of the Millennial Temple, it will also cover the entire new Mount Zion according to Isaiah 4:5\u20136<\/a>: And Jehovah will create over <\/em><\/span>the whole habitation of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be spread a covering. And there shall be a pavilion for a shade in th<\/em><\/span>e day time from the heat, and for a refuge and for a covert from storm and from rain.<\/em><\/p>\n

Here the Shechinah Glory is described as a cloud and smoke by day, and the shining of<\/em><\/span> a flaming fire by night.<\/em> Over all the glory, there is a covering giving protection from the heat, storm, and rain. The new Mount Zion, described in various parts of the prophetic Word, will be an exc<\/span>eedingly high mountain with a fifty mile square plateau on top. The new City of Jerusalem will be on the south side, and the Millennial Temple will be on the north side. But over this mountain will be the visible manifestation of the Shechinah Glory in a cloud and smoke and flaming fire, as it was over Mount Sinai and the Tabernacle during the Wilderness Wanderings.<\/p>\n

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3. The City of Jerusalem<\/p>\n

The Shechinah Glory will stand and rest especially over Jerusalem, according to Zechariah 2:4\u20135<\/a>: and said unto him, Run, speak to this young man, saying, Jerusalem shall be in<\/em><\/span>habited as villages without walls, by reason of the multitude of men and cattle therein. For I, says Jehovah, will be unto her a wall of fire round about, and I will be the glory in the midst of her.<\/em><\/p>\n

<\/span>The prophet states that Jehovah will be a wall of fire round about<\/em> Jerusalem and that He will be the glory in the midst of her<\/em>. These are all manifestations of the Shechinah Glory in relationship to J<\/span>erusalem during the Millennial Kingdom.<\/p>\n<\/div>\n<\/div>\n

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4. All Israel<\/p>\n

Fourthly, other passages show that the Shechinah Glory will be with all Israel, not merely in the Temple, or Mount Zion, or the City of Jerusalem.<\/p>\n

That the nations will see the glory of Jehovah in Israel is stated in Isaiah 35:1\u20132<\/a>: The wilderness and the dry land shall be glad; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with j<\/em>oy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon: they shall see the glory of Jehovah, the excellency of our God.<\/em><\/p>\n

This is brought out again in Isaiah 58:8\u20139a<\/a>: Then shall your light break forth as the morning, and your healing shall spring forth speedily; and your righteousness shall go before you; the glory of Jehovah shall be your rearward. Then sha<\/em>ll you call, and Jehovah will answer; you shall cry, and he will say, Here I am.<\/em><\/p>\n

Concerning Israel, Isaiah said the light shall break forth as the morning, and <\/em>\u2026 the glory of Jehovah shall be your rer<\/em>ward.<\/em><\/p>\n

Also the prophet writes in Isaiah 60:1\u20133<\/a>: Arise, shine; for your light is come, and the glory of Jehovah is risen upon you. For, behold, darkness shall cover the earth, and gross darkness the pe<\/em>oples; but Jehovah will arise upon you, and his glory shall be seen upon you. And nations shall come to your light, and kings to the brightness of your rising.<\/em><\/p>\n

In verse 1<\/a>, the Glory of Jehovah is risen over Israel; in verse 2<\/a>, His Glory shall be seen in Israel; and in verse 3<\/a>, the Gentiles shall come to Israel\u2019s brightness.<\/p>\n

The point of all these passages is that the Shechinah Glory will dwell in a visible manifestation with all Israel. For the Gentile nations to experience this visible manifestation, they will have to come to the Jews (Zech. 8:20\u201323<\/a>).<\/p>\n<\/div>\n<\/div>\n

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5. The Reign of the Messiah<\/p>\n

Fifth, the Shechinah Glory will also be seen in the visible reign of Yeshua the Messiah. This is brought out by Isaiah 11:10<\/a>: And it shall come to pass in that day, that th<\/em><\/span>e root of Jesse, that stands for an ensign of the peoples, unto him shall the nations seek; and his resting place shall be glorious.<\/em><\/p>\n

Also in Isaiah 40:5<\/a>: and the glory of Jehovah shall be revealed, an<\/em><\/span>d all flesh shall see it together; for the mouth of Jehovah has spoken it.<\/em><\/p>\n

Jesus will again be a visible manifestation of the Shechinah Glory in the form of the God Man without the veiling, while othe<\/span>r manifestations will be in the forms of cloud, fire, and smoke. All of this will be related to Israel, for it is with Israel that the Shechinah Glory will dwell in every one of its manifestations.<\/p>\n<\/div>\n<\/div>\n

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D. The Eternal Order<\/p>\n

The Millennium will last only 1,000 years, and then history will enter the period of the Eternal Order. But here, too, the Shechinah Glory will be evident. John makes this emphasis in Revelation 21:1\u20133<\/a>: And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more. And I saw the holy city, new Jerusalem, <\/em>coming down ou<\/em>t of heaven from God, made ready as a bride adorned for her husband. And I heard a great voice out of the throne saying, Behold, the tabernacle of God is with men, and he shall dwell with them, and they shall be hi<\/em>s peoples, and God himself shall be with them, and be their God.<\/em><\/p>\n

Verses 1<\/a> describe the New Jerusalem, but then verse 3<\/a> describes the new presence of God in Jerusalem: the tabernacle of G<\/em>od<\/em> will be with men and He will dwell with men. The word dwell<\/em> is the Greek word skeinei<\/span>, which means \u201cto tabernacle.\u201d Just as it was with the Old Testament, so it will be in the Eternal Order, the Shechinah Glory will tabernacle with men, although there will be no Tabernacle or Temple per se.<\/p>\n

Jerusalem will have the Glory of God because of this \u201ctabernacling\u201d with men, according to Revelation 21:10\u201311<\/a>: And he carried me away in the Spirit to a mountain great and high, and showed me the holy city Jerusalem, coming down out of heaven from God, having the glory of God: her light was like unto a <\/em>stone most precious, as it were a jasper stone, clear as crystal.<\/em><\/p>\n

Since Jerusalem will have the Glory of God because of God\u2019s dwelling with men, there will be certain results, according to Revelation 21:23\u201324<\/a>: And the city has no need of the sun, neither of the moon, to shine upon it: for the glory of God did lighten it, and the lamp thereof is the Lamb. And the nations shall walk amidst the light<\/em> thereof: and the kings of the earth bring their glory into it.<\/em><\/p>\n

Because the Shechinah Glory will be there, there will be no need of natural light from the sun or the moon, nor artificial light of the lamp. The Shechinah Glory will provide all the light that will be necessary, and all the inhabitants will be able to walk in that light.<\/p>\n

So it will be for all eternity.<\/p>\n<\/div>\n<\/div>\n

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

And Jehovah went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light; that they might go by day and by night: the pillar of cloud by day, and the pillar of fire by night, departed not from before … <\/p>\n

\u201eThe Shechinah Glory in Old Testament\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-99","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\/99","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=99"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/99\/revisions"}],"predecessor-version":[{"id":100,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/99\/revisions\/100"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=99"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=99"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=99"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}