Difference between revisions of "Tabernacle"

Latest revision as of 17:19, 15 October 2021

Tabernacle ^[1]

Bibliography Information McClintock, John. Strong, James. Entry for 'Tabernacle (2)'. Cyclopedia of Biblical, Theological and Ecclesiastical Literature. https://www.studylight.org/encyclopedias/eng/tce/t/tabernacle-2.html. Harper & Brothers. New York. 1870.

References

↑ Tabernacle from Cyclopedia of Biblical, Theological and Ecclesiastical Literature

[term_62901-1] Tabernacle from Cyclopedia of Biblical, Theological and Ecclesiastical Literature

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-== Bridgeway Bible Dictionary <ref name="term_19098" /> ==
-<p> When [[Israel]] left Egypt to begin a new life as an independent nation, God gave detailed arrangements for its organized religious life. According to these arrangements, Israel’s place of worship was to be a tabernacle, or tent, set up in the centre of the camp. This tabernacle was the symbol of God’s presence, a sign that God dwelt among his people. He was part of them, the centre of their national life. It was known as the tent of meeting (&nbsp;Exodus 39:32), for it was the place where God met with his people. It was also called the tent of the testimony (&nbsp;Exodus 38:21), to remind the people that within it, in the ark, was the testimony of God, the law, which was to guide and control their lives. </p> <p> The tabernacle was designed so that it could be easily put together, taken apart and transported. It was a prefabricated shrine that the people of Israel took with them on their journey to [[Canaan]] and set up at camps along the way. It consisted of a two-roomed timber structure inside a tent, which in turn was set in a large court surrounded by a fence. Within the rooms, and in the open court, were articles of sacred furniture. </p> <p> '''<img 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%0A%0A%09%0A%09<div%20class=" mb10 tl''' </p>
+Tabernacle <ref name="term_62901" />
+<p> '''Bibliography Information''' McClintock, John. Strong, James. Entry for 'Tabernacle (2)'. Cyclopedia of Biblical, Theological and [[Ecclesiastical]] Literature. https://www.studylight.org/encyclopedias/eng/tce/t/tabernacle-2.html. [[Harper]] & Brothers. New York. 1870. </p>
-== Hastings' Dictionary of the Bible <ref name="term_54364" /> ==
-<p> <strong> [[Tabernacle]] </strong> . <strong> 1 </strong> . By ‘the tabernacle’ without further qualification, as by the more expressive designation ‘ <strong> tabernacle of the congregation </strong> ’ [[(Rv]] [Note: Revised Version.] more correctly ‘ <strong> tent of meeting </strong> ,’ see below), is usually understood the elaborate portable sanctuary which Moses erected at Sinai, in accordance with [[Divine]] instructions, as the place of worship for the [[Hebrew]] tribes during and after the wilderness wanderings. But modern criticism has revealed the fact that this artistic and costly structure is confined to the Priestly sources of the Pentateuch, and is to be carefully distinguished from a much simpler tent bearing the same name and likewise associated with Moses. The relative historicity of the two ‘tents of meeting’ will be more fully examined at the close of this article [[(Â§]] <strong> 9 </strong> ). </p> <p> <strong> 2 </strong> . The sections of the Priests’ Code [[(P]] [Note: Priestly Narrative.] ) devoted to the details of the fabric and furniture of the Tabernacle, and to the arrangements for its transport from station to station in the wilderness, fall into two groups, viz. ( <em> a </em> ) &nbsp; Exodus 25:1-40; &nbsp; Exodus 26:1-37; &nbsp; Exodus 27:1-21; &nbsp; Exodus 30:1-38; &nbsp; Exodus 31:1-18 , which are couched in the form of instructions from Jâ€³ [Note: Jahweh.] to Moses as to the erection of the Tabernacle and the making of its furniture according to the ‘pattern’ or model shown to the latter on the holy mount (&nbsp; Exodus 25:9; &nbsp; Exodus 25:40 ); ( <em> b </em> ) &nbsp; Exodus 35:1-35; &nbsp; Exodus 36:1-38; &nbsp; Exodus 37:1-29; &nbsp; Exodus 38:1-31; &nbsp; Exodus 39:1-43; &nbsp; Exodus 40:1-38 , which tell <em> inter alia </em> of the carrying out of these instructions. Some additional details, particularly as to the arrangements on the march, are given in &nbsp; Numbers 3:25 ff; &nbsp; Numbers 4:4 ff; &nbsp; Numbers 7:1 ff.. </p> <p> In these and other [[Ot]] passages the wilderness sanctuary is denoted by at least a dozen different designations (see the list in Hastings’ <em> [[Db]] </em> <em> [Note: Dictionary of the Bible.] </em> iv. 655). The most frequently employed is that also borne, as we have seen, by the sacred tent of the Elohistic source [[(E]] [Note: Elohist.] ), ‘ <strong> the tent of meeting </strong> ’ (so [[Rv]] [Note: Revised Version.] throughout). That this is the more correct rendering of the original <em> ’Ã´hel mÃ´‘Ã§d </em> , as compared with [[Av]] [Note: Authorized Version.] ’s ‘ <strong> tabernacle of the congregation </strong> ,’ is now universally acknowledged. The sense in which the Priestly writers, at least, understood the second term is evident from such passages as &nbsp; Exodus 25:22 , where, with reference to the mercy-seat (see <strong> 7 </strong> ( <em> b </em> )), Jâ€³ [Note: Jahweh.] is represented as saying: ‘there [[I]] will <em> meet with thee </em> and commune with thee’ (cf. &nbsp; Numbers 7:89 ). This, however, does not exclude a possible early connexion of the name with that of the [[Babylonian]] ‘mount of meeting’ (&nbsp; Isaiah 14:13 , [[Ev]] [Note: English Version.] ‘congregation’), the <em> mÃ´‘Ã§d </em> or assembly of the gods. </p> <p> <strong> 3 </strong> . In order to do justice to the Priestly writers in their attempts to give literary shape to their ideas of Divine worship, it must be remembered that they were following in the footsteps of Ezekiel (chs. 40 48), whose conception of a sanctuary is that of a dwelling-place of the [[Deity]] (see &nbsp; Ezekiel 37:27 ). Now the attribute of Israel’s God, which for these theologians of the [[Exile]] overshadowed all others, was His ineffable and almost unapproachable holiness, and the problem for Ezekiel and his priestly successors was how man in his creaturely weakness and sinfulness could with safety approach a perfectly holy God. The solution is found in the restored [[Temple]] in the one case (&nbsp; Ezekiel 40:1-49 ff.), and in the Tabernacle in the other, together with the elaborate sacrificial and propitiatory system of which each is the centre. In the Tabernacle, in particular, we have an ideal of a Divine sanctuary, every detail of which is intended to symbolize the unity, majesty, and above all the holiness of Jâ€³ [Note: Jahweh.] , and to provide an earthly habitation in which a holy God may again dwell in the midst of a holy people. ‘Let them make me a sanctuary, <em> that [[I]] may dwell among them </em> ’ (&nbsp; Exodus 25:8 ). </p> <p> <strong> 4 </strong> . Taking this general idea of the Tabernacle with us, and leaving a fuller discussion of its religious significance and symbolism to a later section [[(Â§]] <strong> 8 </strong> ), let us proceed to study the arrangement and component parts of [[P]] [Note: Priestly Narrative.] ’s ideal sanctuary. Since the tents of the Hebrew tribes, those of the priests and Levites, and the three divisions of the sanctuary court, holy place, and the holy of holies represent ascending degrees of holiness in the scheme of the Priestly writer, the appropriate order of study will be from without inwards, from the perimeter of the sanctuary to its centre. </p> <p> ( <em> a </em> ) We begin, therefore, with ‘the <strong> court of the dwelling </strong> ’ (&nbsp; Exodus 27:9 ). This is described as a rectangular enclosure in the centre of the camp, measuring 100 cubits from east to west and half that amount from south to north. If the shorter cubit of, say, 18 inches (for convenience of reckoning) be taken as the unit of measurement, this represents an area of approximately 50 yards by 25, a ratio of 2:1. The entrance, which is on the eastern side, is closed by a <strong> screen </strong> (&nbsp; Exodus 27:16 [[Rv]] [Note: Revised Version.] ) of embroidered work in colours. The rest of the area is screened off by plain white <strong> curtains </strong> [[(Ev]] [Note: English Version.] ‘ <strong> hangings </strong> ’) of ‘fine twined linen’ 5 cubits in height, suspended, like the screen, at equal intervals of 5 cubits from pillars standing in sockets [[(Ev]] [Note: English Version.] ) or <strong> bases </strong> of bronze. Since the perimeter of the court measured 300 cubits, 60 pillars in all were required for the curtains and the screen, and are reckoned in the text in groups of tens and twenties, 20 for each long side, and 10 for each short side. The pillars are evidently intended to be kept upright by means of <strong> cords </strong> or stays fastened to <strong> pins </strong> or pegs of bronze stuck in the ground. </p> <p> ( <em> b </em> ) In the centre of the court is placed the <strong> altar of burnt-offering </strong> (&nbsp; Exodus 27:1-8 ), called also ‘ <strong> the brazen altar </strong> ’ and ‘ <strong> the altar </strong> ’ <em> par excellence </em> . When one considers the purpose it was intended to serve, one is surprised to find this altar of burnt-offering consisting of a hollow chest of acacia wood (so [[Rv]] [Note: Revised Version.] throughout, for [[Av]] [Note: Authorized Version.] ‘shittim’) the only wood employed in the construction of the Tabernacle 5 cubits in length and breadth, and 3 in height, overlaid with what must, for reasons of transport, have been a comparatively thin sheathing of bronze. From the four corners spring the four <strong> horns of the altar </strong> , ‘of one piece’ with it, while half-way up the side there was fitted a projecting <strong> ledge </strong> , from which depended a network or <strong> grating </strong> [[(Av]] [Note: Authorized Version.] ‘ <strong> grate </strong> ’) of bronze (&nbsp; Exodus 27:5 , &nbsp; Exodus 38:4 [[Rv]] [Note: Revised Version.] ). The meshes of the latter must have been sufficiently wide to permit of the sacrificial blood being dashed against the sides and base of the altar (cf. the sketch in Hastings’ <em> [[Db]] </em> <em> [Note: Dictionary of the Bible.] </em> iv. 658). Like most of the other articles of the Tabernacle furniture, the altar was provided with rings and poles for convenience of transport. </p> <p> ( <em> c </em> ) In proximity to the altar must be placed the bronze <strong> laver </strong> (&nbsp; Exodus 30:17-21 ), containing water for the ablutions of the priests. According to &nbsp; Exodus 38:8 , it was made from the ‘mirrors of the women which served at the door of the tent of meeting’ [[(Rv]] [Note: Revised Version.] ) a curious anachronism. </p> <p> <strong> 5 </strong> . ( <em> a </em> ) It has already been emphasized that the dominant conception of the Tabernacle in these chapters is that of a portable sanctuary, which is to serve as the earthly dwelling-place of the heavenly King. In harmony therewith we find the <em> essential part of the fabric of the Tabernacle, to which every other structural detail is subsidiary </em> , described at the outset by the characteristic designation ‘ <strong> dwelling </strong> .’ ‘Thou shalt make the dwelling [[(Ev]] [Note: English Version.] ‘tabernacle’) of ten curtains’ (&nbsp; Exodus 26:1 ). It is a fundamental mistake to regard the wooden part of the Tabernacle as of the essence of the structure, and to begin the study of the whole therefrom, as is still being done. </p> <p> The ten <strong> curtains </strong> of the dwelling ( <em> mishkÃ¢n </em> ), each 28 cubits by 4, are to be of the finest linen, adorned with inwoven tapestry figures of cherubim in violet, purple, and scarlet (see Colours). ‘the work of the cunning workman’ (&nbsp; Exodus 26:1 ff. [[Rv]] [Note: Revised Version.] ). They are to be sewed together to form two sets of five, which again are to be ‘coupled together’ by means of <strong> clasps </strong> [[(Rv]] [Note: Revised Version.]; [[Av]] [Note: Authorized Version.] ‘ <strong> taches </strong> ’) and <strong> loops </strong> , so as to form one large surface 40 [[(10Ã—4)]] cubits by 28 [[(7Ã—4),]] ‘for the dwelling shall be one’ (&nbsp; Exodus 26:8 ). [[Together]] the curtains are designed to form the earthly, and, with the aid of the attendant cherubim, to symbolize the heavenly, dwelling-place of the God of Israel. </p> <p> ( <em> b </em> ) The next section of the Divine directions (&nbsp; Exodus 26:7-14 ) provides for the thorough protection of these delicate artistic curtains by means of three separate coverings. The first consists of eleven curtains of goats’ hair ‘for a <strong> tent </strong> over the dwelling,’ and therefore of somewhat larger dimensions than the curtains of the latter, namely 30 cubits by 4, covering, when joined together, a surface of 44 cubits by 30. The two remaining coverings are to be made respectively of rams’ skins dyed red and of the skins of a Red Sea mammal, which is probably the dugong (&nbsp; Exodus 26:14 , [[Rv]] [Note: Revised Version.] ‘sealskins,’ Heb. <em> tachash </em> ). </p> <p> ( <em> c </em> ) At this point one would have expected to hear of the provision of a number of poles and stays by means of which the dwelling might be pitched like an ordinary tent. But the author of &nbsp; Exodus 26:1-14 does not apply the term ‘tent’ to the curtains of the dwelling, but, as we have seen, to those of the goats’ hair covering, and instead of poles and stays we find a different and altogether unexpected arrangement in &nbsp; Exodus 26:15-30 . Unfortunately the crucial passage, &nbsp; Exodus 26:15-17 , contains several obscure technical terms, with regard to which, in the present writer’s opinion, the true exegetical tradition has been lost. The explanation usually given, which finds in the word rendered ‘boards’ huge wooden beams of impossible dimensions, has been shown in a former study to be exegetically and intrinsically inadmissible; see art. ‘Tabernacle’ in Hastings’ <em> [[Db]] </em> <em> [Note: Dictionary of the Bible.] </em> , vol. iv. p. 563 b ff. To [[Â§]] <strong> 7 </strong> ( <em> b </em> ) of that article, with which Haupt’s note on &nbsp; 1 Kings 7:28 in <em> [[Sbot]] </em> <em> [Note: [[Bot]] [[Sacred]] Books of Old Testament.] </em> should now be compared, the student is referred for the grounds on which the following translation of the leading passage is based. ‘And thou shalt make the frames for the dwelling of acacia wood, two uprights for each frame joined together by cross rails.’ The result is, briefly, the substitution of 48 light <strong> open frames </strong> (see diagrams, <em> op. cit </em> .), each 10 cubits in height by 1 1 / 2 in width, for the traditional wooden beams of these dimensions, each, according to the usual theory, 1 cubit thick, equivalent to a weight of from 15 to 20 hundredweights! </p> <p> The open frames after being overlaid with gold according to our present but scarcely original text (&nbsp;1 Kings 7:29 ) are to be ‘reared up,’ side by side, along the south, west, and north sides of a rectangular enclosure measuring 30 cubits by 10 (&nbsp; 1 Kings 3:1 ), the east side or front being left open. [[Twenty]] frames go to form each long side of the enclosure (1 1 /2x20 = 30 cubits); the western end requires only six frames (1 1 /2x6 = 9 cubs.); the remaining cubit of the total width is made up by the thickness of the frames and bars of the two long sides. The two remaining frames are placed at the two western corners, where, so far as can be gathered from the obscure text of &nbsp; 1 Kings 3:24 , the framework is doubled for greater security. The lower ends of the two uprights of each frame are inserted into solid silver <strong> bases </strong> , which thus form a continuous foundation and give steadiness to the structure. This end is further attained by an arrangement of <strong> bars </strong> which together form three parallel sets running along all three sides, binding the whole framework together and giving it the necessary rigidity. </p> <p> Over this rigid framework, and across the intervening space, are laid the tapestry curtains to form the <strong> dwelling </strong> , the symbolic figures of the cherubim now fully displayed on the sides as well as on the roof. Above these come the first of the protective coverings above described, the goats’ hair curtains of the ‘ <strong> tent </strong> ,’ as distinguished from the ‘dwelling.’ In virtue of their greater size, they overlap the curtains of the latter, their breadth of 30 cubits exactly sufficing for the height and width of the dwelling (10 + 10 + 10 cubits). As they thus reached to the base of the two long sides of the Tabernacle, they were probably fastened by pegs to the ground. At the eastern end the outermost curtain was probably folded in two so as to hang down for the space of two cubits over the entrance (26:9). In what manner the two remaining coverings are to be laid is not specified. </p> <p> [This solution of the difficulties connected with the construction of the Tabernacle, first offered in <em> [[Db]] </em> <em> [Note: Dictionary of the Bible.] </em> iv., has been adopted, since the above was written, by the two latest commentators on Exodus, M‘Neile and Bennett; see esp. the former’s <em> Book of Exodus </em> [1908], lxxiii xcii.] </p> <p> ( <em> d </em> ) The fabric of the Tabernacle, as described up to this point in &nbsp; Exodus 26:1-30 , has been found to consist of three parts, carefully distinguished from each other. These are (1) the artistic linen curtains of the <strong> dwelling </strong> , the really essential part; (2) their supporting <strong> framework </strong> , the two together enclosing, except at the still open eastern front, a space 30 cubits long and 10 cubits wide from curtain to curtain, and 10 cubits in height; and (3) the protecting tent (so called) of goats’ hair, with the two subsidiary coverings. </p> <p> The next step is to provide for the division of the dwelling into two parts, in the proportion of &nbsp;2 Timothy 1 , by means of a beautiful portiere, termed the veil (&nbsp; Exodus 26:31 ff.), of the same material and artistic workmanship as the curtains of the dwelling. The veil is to be suspended from four gilded pillars, 20 cubits from the entrance and 10 from the western end of the structure. The larger of the two divisions of the dwelling is named the <strong> holy place </strong> , the smaller the <strong> holy of holies </strong> or most holy place. From the measurements given above, it will be seen that the most holy place the true presence-chamber of the Most High, to which the holy place forms the antechamber has the form of a perfect cube, 10 cubits (about 15 ft.) in length, breadth, and height, enclosed on all four sides and on the roof by the curtains and their cherubim. </p> <p> ( <em> e </em> ) No provision has yet been made for closing the entrance to the Tabernacle. This is now done (&nbsp; Exodus 26:36 f.) by means of a hanging, embroidered in colours a less artistic fabric than the tapestry of the ‘cunning workman’ measuring 10 cubits by 10, and suspended from five pillars with bases of bronze. Its special designation, ‘a screen for the door of the Tent’ (&nbsp; Exodus 26:36 [[Rv]] [Note: Revised Version.] ), its inferior workmanship, and its bronze bases, all show that strangely enough it is not to be reckoned as a part of the dwelling, of which the woven fabric is tapestry, and the only metals silver and gold. </p> <p> <strong> 6 </strong> . Coming now to the furniture of the dwelling, and proceeding as before from without inwards, we find the holy place provided with three articles of furniture: ( <em> a </em> ) the table of shewbread, or, more precisely, presence-bread (&nbsp; Exodus 25:23-30 , &nbsp; Exodus 37:10-16 ); ( <em> b </em> ) the so-called golden candlestick, in reality a seven-branched lampstand (&nbsp; Exodus 25:31-40 , &nbsp; Exodus 37:17-24 ) ( <em> c </em> ) the altar of incense (&nbsp; Exodus 30:1-7 , &nbsp; Exodus 37:25-28 ). Many of the details of the construction and ornamentation of these are obscure, and reference is here made, once for all, to the fuller discussion of these difficulties in the article already cited ( <em> [[Db]] </em> <em> [Note: Dictionary of the Bible.] </em> iv. 662 ff.). </p> <p> ( <em> a </em> ) The <strong> table of shewbread </strong> , or presence-table (&nbsp; Numbers 4:7 ), is a low table or wooden stand overlaid with pure gold, 1 1 /2 cubits in height. Its top measures 2 cubits by 1. The legs are connected by a narrow binding-rail, one hand-breadth wide, the ‘border’ of &nbsp; Exodus 25:25 , to which are attached four golden rings to receive the staves by which the table is to be carried on the march. For the service of the table are provided ‘the dishes, the spoons, the flagons, and the bowls thereof to pour withal’ (&nbsp; Exodus 25:29 [[Rv]] [Note: Revised Version.] ), all of pure gold. Of these the golden ‘ <strong> dishes </strong> ’ are the salvers on which the loaves of the presence-bread (see Shewbread) were displayed; the ‘ <strong> spoons </strong> ’ are rather cups for frankincense (&nbsp; Leviticus 24:7 ); the flagons’ [[(Av]] [Note: Authorized Version.] ‘covers’) are the larger, and the ‘bowls’ the smaller, vessels for the wine connected with this part of the ritual. </p> <p> ( <em> b </em> ) The <strong> golden candlestick </strong> or lampstand is to be constructed of ‘beaten work’ ( <em> repoussÃ© </em> ) of pure gold. Three pairs of arms branched off at different heights from the central shaft, and curved outwards and upwards until their extremities were on a level with the top of the shaft, the whole providing stands for seven golden lamps. [[Shaft]] and arms were alike adorned with ornamentation suggested by the flower of the almond tree (cf. diagram in <em> [[Db]] </em> <em> [Note: Dictionary of the Bible.] </em> iv. 663). The golden lampstand stood on the south side of the holy place, facing the table of shewbread on the north side. The ‘ <strong> tongs </strong> ’ of exo &nbsp; Exodus 25:38 are really ‘ <strong> snuffers </strong> ’ (so [[Av]] [Note: Authorized Version.] &nbsp; Exodus 37:23 ) for dressing the wicks of the lamps, the burnt portions being placed in the ‘ <strong> snuff dishes </strong> .’ Both sets of articles were of gold. </p> <p> ( <em> c </em> ) The passage containing the directions for the <strong> altar of incense </strong> (&nbsp; Exodus 30:1-7 ) forms part of a section (chs. 30, 31) which, there is reason to believe is a later addition to the original contents of the Priests’ Code. The altar is described as square in section, one cubit each way, and two cubits in height, with projecting horns. Like the rest of the furniture, it was made of acacia wood overlaid with gold, with the usual provision of rings and staves. Its place is in front of the veil separating the holy from the most holy place. [[Incense]] of sweet spices is to be offered upon it night and morning (&nbsp; Exodus 30:7 ff.). </p> <p> <strong> 7 </strong> . In the most holy place are placed two distinct yet connected sacred objects, the ark and the propitiatory or mercy-seat (&nbsp; Exodus 25:10-22 , &nbsp; Exodus 37:1-9 ). ( <em> a </em> ) [[P]] [Note: Priestly Narrative.] ’s characteristic name for the former is the <strong> ark of the testimony </strong> . The latter term is a synonym in [[P]] [Note: Priestly Narrative.] for the [[Decalogue]] (&nbsp; Exodus 25:16 ), which was written on ‘the tables of testimony’ (&nbsp; Exodus 31:18 ), deposited, according to an early tradition, within the ark. The ark itself occasionally receives the simple title of ‘the testimony,’ whence the Tabernacle as sheltering the ark is named in [[P]] [Note: Priestly Narrative.] both ‘the dwelling [[(Ev]] [Note: English Version.] ‘tabernacle’) of the testimony’ (&nbsp; Exodus 38:21 etc.) and ‘the tent of the testimony’ (&nbsp; Numbers 9:15 etc.). The ark of the Priests’ Code is an oblong chest of acacia wood, 2 1 /2 cubits in length and 1 1 /2 in breadth and height [[(5Ã—3Ã—3]] half-cubits), overlaid within and without with pure gold. The sides are decorated with an obscure form of ornamentation, the ‘crown’ of &nbsp; Exodus 25:11 , probably a moulding (RVm [Note: Revised Version margin.] ‘rim <em> or </em> moulding’). At the four corners (&nbsp; Exodus 25:12 [[Av]] [Note: Authorized Version.]; [[Rv]] [Note: Revised Version.] , less accurately, ‘feet’) the usual rings were attached to receive the bearing-poles. The precise point of attachment is uncertain, whether at the ends of the two long sides or of the two short sides. Since it would be more seemly that the throne of Jâ€³ [Note: Jahweh.] , presently to be described, should face in the direction of the march, it is more probable that the poles were meant to pass through rings attached to the short sides, but whether these were to be attached at the lowest point of the sides, or higher up, cannot be determined. That the Decalogue or ‘testimony’ was to find a place in the ark (&nbsp; Exodus 25:16 ) has already been stated. </p> <p> ( <em> b </em> ) Distinct from the ark, but resting upon and of the same superficial dimensions as its top, viz. 2 1 /2 by 1 1 /2 cubits, we find a slab of solid gold to which is given the name <em> kappÃ´reth </em> . The best English rendering is the <strong> propitiatory </strong> (&nbsp; Exodus 25:17 ff.), of which the current <strong> mercy-seat </strong> , adopted by Tindale from Luther’s rendering, is a not inappropriate paraphrase. From opposite ends of the propitiatory, and ‘of one piece’ with it (&nbsp; Exodus 25:19 [[Rv]] [Note: Revised Version.] ), rose a pair of <strong> cherubim </strong> figures of beaten work of pure gold. The faces of the cherubim were bent downwards in the direction of the propitiatory, while the wings with which each was furnished met overhead, so as to cover the propitiatory (&nbsp; Exodus 25:18-20 ). </p> <p> We have now penetrated to the [[Innermost]] shrine of the priestly <strong> sanctuary </strong> . Its very position is significant. The surrounding court is made up of two squares, 50 cubits each way, placed side by side (see above). The eastern square, with its central altar, is the worshippers’ place of meeting. The entrance to the Tabernacle proper lies along the edge of the western square, the exact centre of which is occupied by the most holy place. In the centre of the latter, again, at the point of intersection of the diagonals of the square, we may be sure, is the place intended for the ark and the propitiatory. Here in the very centre of the camp is the earthly throne of Jâ€³ [Note: Jahweh.] . Here, ‘from above the propitiatory, from between the cherubim,’ the most holy of all earth’s holy places, will God henceforth meet and commune with His servant Moses (&nbsp; Exodus 25:22 ). But with Moses only; for even the <strong> high priest </strong> is permitted to enter the most holy place but once a year, on the great Day of Atonement, when he comes to sprinkle the blood of the national sin-offering ‘with his finger upon the mercy-seat’ (&nbsp; Leviticus 16:14 ). The ordinary priests came only into the holy place, the lay worshipper only into ‘the court of the dwelling.’ In the course of the foregoing exposition, it will have been seen how these ascending degrees of sanctity are reflected in the materials employed in the construction of the court, holy place, most holy place, and propitiatory respectively. It is not without significance that the last named is the only article of solid gold in the whole sanctuary. </p> <p> <strong> 8. </strong> These observations lead naturally to a brief exposition of the religious symbolism which so evidently pervades every part of the wilderness sanctuary. Its position in the centre of the camp of the Hebrew tribes has already been more than once referred to. By this the Priestly writer would emphasize the central place which the rightly ordered worship of Israel’s covenant God must occupy in the theocratic community of the future. </p> <p> The most assured fruit of the discipline of the Babylonian Exile was the final triumph of monotheism. This triumph we find reflected in the presuppositions of the Priests’ Code. One God, one sanctuary, is the idea implicit throughout. But not only is there no God but Jahweh; Jahweh, Israel’s God, ‘is one’ (&nbsp;Deuteronomy 6:4 RVm [Note: Revised Version margin.] ), and because He is one, His earthly ‘dwelling’ must be one (&nbsp; Exodus 26:6 [[Rv]] [Note: Revised Version.] , cf. [[Â§]] <strong> 5 </strong> ( <em> a </em> )). The Tabernacle thus symbolizes both the oneness and the unity of Jâ€³ [Note: Jahweh.] . </p> <p> Nor is the perpetual striving after proportion and symmetry which characterizes all the measurements of the Tabernacle and its furniture without a deeper significance. By this means the author undoubtedly seeks to symbolize the perfection and harmony of the Divine character. Thus, to take but a single illustration, the perfect cube of the most holy place, of which ‘the length and breadth and height,’ like those of the New [[Jerusalem]] of the [[Apocalypse]] (&nbsp;Revelation 21:16 ), ‘are equal,’ is clearly intended to symbolize the perfection of the Divine character, the harmony and equipoise of the Divine attributes. </p> <p> Above all, however, the Tabernacle in its relation to the camp embodies and symbolizes the almost unapproachable holiness of God. This fundamental conception has been repeatedly emphasized in the foregoing sections, and need be re-stated in this connexion only for the sake of completeness. The symbolism of the Tabernacle is a subject in which pious imaginations in the past have run riot, but with regard to which one must endeavour to be faithful to the ideas in the mind of the Priestly author. The threefold division of the sanctuary, for example, into court, holy place, and holy of holies, may have originally symbolized the earth, heaven, and the heaven of heavens, but for the author of &nbsp;Exodus 25:1-40 ff. it was an essential part of the Temple tradition (cf. Temple, [[Â§]] <strong> 7 </strong> ). In this case, therefore, the division should rather be taken, as in [[Â§]] <strong> 7 </strong> above, as a reflexion of the three grades of the theocratic community, people, priests, and high priest. </p> <p> <strong> 9. </strong> Reluctantly, but unavoidably, we must return, in conclusion, to the question mooted in [[Â§]] <strong> 2 </strong> as to the relation of the gorgeous sanctuary above described to the simple ‘ <strong> tent of meeting </strong> ’ of the older [[Pentateuch]] sources. In other words, is [[P]] [Note: Priestly Narrative.] ’s Tabernacle historical? In the first place, there is no reason to question, but on the contrary every reason to accept, the data of the Elohistic source [[(E]] [Note: Elohist.] ) regarding the [[Mosaic]] ‘tent of meeting.’ This earlier ‘tabernacle’ is first met with in &nbsp; Exodus 33:7-11; ‘Now Moses used to take the tent and to pitch it [the tenses are frequentative] without the camp, afar off from the camp â€¦ and it came to pass that every one which sought the Lord went out unto the tent of meeting which was without the camp.’ To it, we are further Informed, Moses was wont to retire to commune with Jâ€³ [Note: Jahweh.] , who descended in the pillar of the cloud to talk with Moses at the door of the tent ‘as a man talketh with his friend’ (see also the references in &nbsp; Numbers 11:16-30; &nbsp; Numbers 12:1 ff; &nbsp; Numbers 14:10 ). Only a mind strangely insensible to the laws of evidence, or still in the fetters of an antiquated doctrine of inspiration, could reconcile the picture of this simple tent, ‘afar off from the camp,’ with Joshua as its single non-Levitical attendant (&nbsp; Exodus 33:11 ), with that of the Tabernacle of the Priests’ Code, situated in the centre of the camp, with its attendant army of priests and Levites. Moreover, neither tent nor Tabernacle is rightly intelligible except as the resting-place of the ark, the symbol of Jâ€³ [Note: Jahweh.] ’s presence with His people. Now, the oldest of our extant historical sources have much to tell us of the fortunes of the ark from the time that it formed the glory of the Temple at [[Shiloh]] until it entered its final resting-place in that of [[Solomon]] (see Ark). But nowhere is there the slightest reference to anything in the least resembling the Tabernacle of [[Â§Â§]] <strong> 4 8 </strong> . It is only in the Books of Chronicles, in certain of the Psalms, and in passages of the pre-exilic writings which have passed through the hands of late post-exilic editors that such references are found. An illuminating example occurs in &nbsp; 2 Chronicles 1:3 f. compared with &nbsp; 1 Kings 3:2 ff.. </p> <p> Apart, therefore, from the numerous difficulties presented by the description of the Tabernacle and its furniture, such as the strangely inappropriate brazen altar [[(Â§]] <strong> 4 </strong> ( <em> b </em> )), or suggested by the unexpected wealth of material and artistic skill necessary for its construction, modern students of the Pentateuch find the picture of the desert sanctuary and its worship irreconcilable with the historical development of religion and the cultus in Israel. In &nbsp; Exodus 25:1-40 and following chapters we are dealing not with historical fact, but with ‘the product of religious idealism’; and surely these devout idealists of the Exile should command our admiration as they deserve our gratitude. If the Tabernacle is an ideal, it is truly an ideal worthy of Him for whose worship it seeks to provide (see the exposition of the general idea of the Tabernacle in [[Â§]] <strong> 3 </strong> , and now in full detail by M‘Neile as cited, [[Â§]] <strong> 5 </strong> above). Nor must it be forgotten, that in reproducing in portable form, as they unquestionably do, the several parts and appointments of the Temple of Solomon, including even its brazen altar, the author or authors of the Tabernacle believed, in all good faith, that they were reproducing the essential features of the Mosaic sanctuary, of which the Temple was supposed to be the replica and the legitimate successor. </p> <p> [[A.]] [[R.]] [[S.]] Kennedy. </p>
+== References ==
-== Fausset's Bible Dictionary <ref name="term_37709" /> ==
-<p> Hebrew mishkan , 'ohel; Greek skeenee . [[A]] miniature model of the earth, as Israel was a pattern to all nations. The earth shall at last be the tabernacle of God's glory, when He will tabernacle with men (&nbsp;Revelation 21:3). Μishkan is from shakan "to dwell," a poetical word, from from whence comes shekinah . As ohel represents the outward tent of black goats' hair curtains, so mishkan is the inner covering, the curtain immediately on the boards; the two are combined, "the tabernacle of the tent" (&nbsp;Exodus 39:32; &nbsp;Exodus 40:2; &nbsp;Exodus 40:6; &nbsp;Exodus 40:29). "House" (bet ) applies to the tabernacle when fixed in Canaan, Israel's inheritance; originally appearing in Beth-el; finally designating the church of the New [[Testament]] (&nbsp;1 Timothy 3:15.) Qodesh and miqdash , "sanctuary," are applied to </p> <p> '''(1)''' the whole tabernacle (&nbsp;Exodus 25:8), </p> <p> '''(2)''' the court of the priests (&nbsp;Numbers 4:12), and </p> <p> '''(3)''' in the narrowest sense to the holy of holies (&nbsp;Leviticus 4:6). </p> <p> The same tabernacle was in the wilderness and in Shiloh; the external surroundings alone were changed (&nbsp;Psalms 78:60; &nbsp;Joshua 18:1; &nbsp;1 Samuel 3:15). The inner mishkan (Greek naos ) was the same, surrounded by an outer covered space into which "doors" led. Samuel slept, not in the inner mishkan , but in one of the outer chambers. The whole, including the outer chambers, was called heeykal (Greek hieron ), "palace." The predominating color was sky blue (&nbsp;Exodus 25:4; &nbsp;Exodus 26:4; &nbsp;Exodus 28:28; &nbsp;Exodus 28:31; &nbsp;Exodus 28:37); the curtain, loops, veil, high priest's lace of the breast-plate, ephod robe, mitre lace. The three colors employed, blue, scarlet, and purple, were the royal colors and so best suited to the tabernacle, the earthly palace of Jehovah. The three principal parts of the tabernacle were the mishkan , "the [['''Dwelling]] [[Place''']] "; the tent, 'ohel; the covering, mikseh . </p> <p> The materials for the mishkan were a great cloth of woven work figured with cherubim, measuring 40 cubits by 28, and a quadrangular enclosure of wood, open at one end, 10 cubits high, 10 wide, and 30 long. The size of the cloth appears from the number and dimensions of the ten breadths ("curtains") of which it consisted (&nbsp;Exodus 26:1-6; &nbsp;Exodus 26:26-28; &nbsp;Exodus 36:31-33). The [[Veil]] was 10 cubits from the back, according to [[Philo]] and Josephus. (See [[Veil.)]] [['''The]] [[Tent''']] was the great cloth of goats' hair, 44 cubits by 30, and five pillars overlaid with gold, and furnished with golden hooks (waw ), used as to the veil and the tent curtains; taches, "qeres ," belong to the tabernacle cloth and the tent cloth of the sanctuary, &nbsp;Exodus 26:6; &nbsp;Exodus 26:33), from which hung the curtain that closed the entrance. The covering was of rams' and tachash ''(skins of marine animals, as seals'' ; badger skins. (See [[Badger)]] Fergusson ably shows that an ordinary tent sheltered the inner mishkan . The common arrangement makes </p> <p> '''(1)''' the fabric unsightly in form and the beauty of its materials mainly concealed; also </p> <p> '''(2)''' drapery could not be strained over a space of 15 feet without heavily sagging, and a flat roof could not keep out rain; also </p> <p> '''(3)''' the pins and cords essential to a tent would hardly have place if the curtains were merely thrown over the woodwork and hung down on each side; also </p> <p> '''(4)''' the name "tent" implies a structure in that shape, not flat roofed; also </p> <p> '''(5)''' the five pillars in front of the mishkan would be out of symmetry with the four pillars of the veil, and the middle of the five pillars would stand needlessly and inconveniently in the way of the entrance. </p> <p> The five are quite appropriate to the entrance to a tent; the middle one, the tallest, supporting one end of a ridge pole, 60 ft. long. The heads of the pillars were joined by connecting rods [[(Kjv]] "fillets ") overlaid with gold (&nbsp;Exodus 36:38). There were five bars for each side of the structure, and five for the back, the middle bar alone of the five on each wall reached from end to end (&nbsp;Exodus 26:28), as here shown. The red rams' skins covering was over the goats' hair, and the tachash skins above this (&nbsp;Exodus 26:14). The tent cloth was laid over the tabernacle cloth so as to allow a cubit of tent cloth extending on each side in excess of the tabernacle cloth; it extended two cubits at the back and front (&nbsp;Exodus 26:13; &nbsp;Exodus 36:9; &nbsp;Exodus 36:13). The roof angle was probably a right angle; then every measurement is a multiple of five cubits, except the width of the tabernacle cloth, 21 cubits, and the length of the tent cloth, 44 cubits. Each side of the slope would be about 14 cubits, half the width of the tabernacle cloth. The slope extends five feet beyond the wooden walls, and five from the ground. </p> <p> The tent cloth would hang down one cubit on each side. The tent area ''(judging from the tabernacle cloth)'' thus is 10 ft. by 21 ft.; the tent cloth overhanging at the back and front by two cubits, i.e. half a breadth. The wooden structure within the tent would have a space all around it of five cubits in width; here probably were eaten the sacrificial portions of meat not to be taken outside, here too were spaces for the priests, like the small apartments round three sides of the temple. The five pillars must have stood five cubits apart. Each chief measurement of the temple was just twice that of the tabernacle. The holiest place, a square of ten cubits in the tabernacle (according to inference), was 20 cubits in the temple; the holy place in each case was a corresponding double square. The porch, five cubits deep in the tabernacle, was ten cubits in the temple; the side spaces, taking account of the thickness of the temple walls, were five cubits and ten cubits wide respectively; the tabernacle ridge pole was 15 cubits high, that of the temple roof (the holy place) was 30 cubits (&nbsp;1 Kings 6:2). </p> <p> In &nbsp;Ezekiel 41:1 'ohel is "the tent." [[Josephus]] (Ant. 3:6, section 4) confirms the view, making the tabernacle consist of three parts: the holiest, the holy place, the entrance with its five pillars, the front being "like a gable and a porch." Fergusson observes, "the description (Exodus 26 and Exodus 36) must have been written by one who had seen the tabernacle standing; no one would have worked it out in such detail without ocular demonstration of the way in which the parts would fit together." The brazen altar and the tabernacle were the two grand objects within the court. The tabernacle was Jehovah's "dwelling place" where He was to "meet" His people or their representatives (&nbsp;Exodus 25:8; &nbsp;Exodus 29:42-43; &nbsp;Exodus 27:21; &nbsp;Exodus 28:12). "The tabernacle (tent) of the congregation" ''(rather "of meeting" without the article)'' is in the full designation "the tabernacle of the tent of meeting" (&nbsp;Exodus 40:2; &nbsp;Exodus 40:29), i.e. not of the people meeting one another, but of [[Jehovah]] meeting with Moses, the priest, or the "people": "'ohel moed " (&nbsp;Numbers 10:3). "The tabernacle (tent) of the testimony" ''(i.e. having within it the tables of the law)'' is another name (&nbsp;Acts 7:44; &nbsp;Revelation 15:5), Hebrew 'eduwth (&nbsp;Exodus 38:21, where it ought to be "the testimony".) </p> <p> The ark contained it; and the lid of the ark, the mercyseat, was the place where Jehovah met or communed with Israel. As the [[Israelite]] theocracy was God's kingdom, so the tabernacle was His palace, where the people had audience of God and whence He issued His commands, embodied in the testimony within the ark. The altar of burnt offering outside marks that only through shedding of blood can sinful man be admitted within His courts; and the mercy-seat within the veil, sprinkled with blood of the victim slain outside, typifies Christ, our propitiation or propitiatory within the heavenly holy of holies (&nbsp;Romans 3:25), who is the sinner's only meeting place with God. Once admitted within the courts by the propitiation of Christ, we as king priests can offer incense of prayer and praise, as the priests burnt incense with holy fire on the altar of incense within (&nbsp;Psalms 141:2; &nbsp;Malachi 1:11). The separation of the church from the world is marked by the exclusion of any but priests from the holy place, and of the people from the congregation while unclean; the need of holiness by the various purifications (compare Psalm 24). </p> <p> The king-priestly functions belonging to Israel in relation to the world, but declined through slowness of faith (&nbsp;Exodus 19:6; &nbsp;Exodus 20:19; &nbsp;Deuteronomy 5:27-28), Jehovah keeps for them against Israel's restoration (&nbsp;Isaiah 61:6; &nbsp;Isaiah 66:21). The tabernacle represents God dwelling in the midst of Israel, and Israel drawing nigh to God through atonement and with offerings, prayers, and praises. Christ's body is "the antitypical tabernacle which the Lord pitched, not man" (&nbsp;Hebrews 8:2). Through His glorified body as the tabernacle Christ passes into the heavenly holy of holies, God's immediate presence, where He intercedes for us. His manhood is the "tabernacle of meeting" between us and God, for we are members of His body (&nbsp;Ephesians 5:30). &nbsp;John 1:14, "the Word was made flesh and tabernacled among us." The "veil's" antitype is His rent flesh, or suffering humanity, through which He passed in entering the heavenly holiest for us (&nbsp;Hebrews 5:7; &nbsp;Hebrews 10:19-20). </p> <p> His body is the temple (&nbsp;John 2:19). The tabernacle or temple is also a type of the church founded on Christ, the meeting place between God and man (&nbsp;Ephesians 2:18-22). As 10 (= 1 + 2 + 3 + 4) the number for completeness predominates in the tabernacle itself, so five the half of ten, and the number for imperfection, predominates in the courts; four appearing in the perfect cube of the holiest expressed worldwide extension and divine order. The shittim or acacia, wood implied incorruption and imperishableness of divine truth. As the court represents the [[Jewish]] dispensation, so the holy place the [[Christian]] and the holiest place the glorified church. The church having passed through the outer court, where atonement has been once for all made, ministers in the holy place, as consisting of king priests (&nbsp;1 Peter 2:5; &nbsp;1 Peter 2:9; &nbsp;Revelation 1:6; &nbsp;Revelation 5:10) without earthly mediator, with prayer, praise, and the light of good works; and has access in spirit already (&nbsp;Hebrews 10:19), and in body finally, into the heavenly holiest. </p> <p> In another point of view the court is the body, the holy place the soul, the holiest the spirit. The tabernacle was fixed at Shiloh (&nbsp;Joshua 18:1). Then the ark was taken by the Philistines, and returned to [[Baale]] or [[Kirjath]] Jearim; then the tabernacle was at [[Nob]] and [[Gibeon]] until the temple was built (1 Samuel 4; 1 Samuel 6; &nbsp;1 Samuel 21:1; &nbsp;1 Chronicles 13:5; &nbsp;1 Chronicles 16:39; &nbsp;2 Samuel 6:2; &nbsp;2 Samuel 6:17). The tabernacle was made in strict accordance with the pattern God revealed to Moses' mind; nothing was left to the taste and judgment of artificers (&nbsp;Exodus 25:9; &nbsp;Exodus 25:40). It answered to the archetype in heaven, of which the type was showed by God to Moses ''(mentally it is probable)'' in the mountain (&nbsp;Hebrews 8:5). [[Bezaleel]] of Judah and [[Aholiab]] of Dan were divinely qualified for the work (&nbsp;Exodus 31:3) by being "filled with the Spirit of God in wisdom, understanding, knowledge, and all workmanship." (See [[Bezaleel;]] [[Aholiab.)]] The sin as to the golden calf delayed the execution of the design of the tabernacle. </p> <p> Moses' own "tent" ''(not '' mishkam '', "tabernacle")'' in this transition stage was pitched far off from the camp ''(to mark God's withdrawal from apostate Israel)'' as "the tent of meeting" provisionally, to which only Moses the mediator and his faithful minister Joshua were admitted (&nbsp;Exodus 33:3-11). Another outline law was given, another withdrawal of Moses to an interview alone with God followed. The people gave more than enough materials (&nbsp;Exodus 36:2; &nbsp;Exodus 36:5-6), and their services as workmen and workwomen (&nbsp;Exodus 35:25). The tabernacle was now erected on the first day of the second year from the Exodus, no longer "far off," but in the midst of the camp. Israel was grouped round the royal tabernacle of the unseen [[Captain]] of the host, in definite order, His bodyguards immediately around, the priests on the eastern side, the other three [[Levite]] families on the other three sides; Judah, Zebulun, Issachar, outside on the [[E.;]] Ephraim, Manasseh, [[Benjamin]] on the [[W.;]] Dan, Asher, [[Naphtali]] on the [[N.;]] Reuben, Simeon, [[Gad]] on the [[S.]] </p> <p> The cloud, dark by day, fiery red by night, rested on the tabernacle so long as Israel was to stay in the same encampment; it moved when Israel must move (&nbsp;Exodus 40:36-38; &nbsp;Numbers 9:15-23). Jehovah's name, the [[I]] [[Am,]] distinguishing the personal [[Creator]] from the creature, excludes pantheism and idolatry, as conversely the seemingly sublime inscription on Isis' shrine at Sais, identifying the world and God, involves both: [["I]] am all that has been, and is, and shall be, and my veil no mortal has withdrawn" (Clemens Alex. de Isaiah et Osir., 394). Moses' authorship of the Pentateuch is marked by the fact that all his directions concerning impurity through a dead body relate to a tent such as was in the wilderness, nothing is said of a house; but in the case of leprosy a house is referred to (&nbsp;Numbers 19:11; &nbsp;Numbers 19:14; &nbsp;Numbers 19:21; &nbsp;Leviticus 13:47-59). </p> <p> As to the Levites' service (Numbers 3-4) of the tabernacle, exact details as to the parts each family should carry on march are given, such as none but an eye-witness would detail. The tabernacle with the camp of the [[Levites]] was to set forward between the second and third camps (&nbsp;Numbers 2:17); but Numbers 10 says after the first camp had set forward the tabernacle was taken down, and the sons of [[Gershon]] and [[Merari]] set forward bearing the tabernacle, and afterward the second camp or standard of Reuben. This seeming discrepancy is reconciled a few verses after: the tabernacle's less sacred parts, the outside tent, etc., set out between the first and second camp; but the holy of holies, the ark and altar, did not set out until after the second camp. The reason was that those who bore the outside tabernacle might set it up ready for receiving the sanctuary against its coming (&nbsp;Numbers 10:14-21). No forger in an age long before modern criticism was thought of would invent such a coincidence under seeming discrepancy. </p>
-== Baker's Evangelical Dictionary of Biblical Theology <ref name="term_18265" /> ==
-<p> The structure referred to in [[Scripture]] as the tabernacle was the center of the worship of [[Yahweh]] by the people of Israel from shortly after the exodus until it was replaced by Solomon's temple around 960 b.c. The term "tabernacle" is sometimes used to refer to one part of a larger complex: the tent-like structure that stood within a court enclosed by linen curtains. At other times the term describes the entire complex. The inner structure was comprised of gold-plated planks linked together and standing on edge. They formed three sides of a rectangle, with the fourth closed by a heavy curtain. The whole was draped with several layers of cloth and leather. Here God was understood to be especially present for his people. Even more important, the tabernacle and the sacrificial system connected with it are understood by the Bible to be richly symbolic of truths concerning God and the possibility of human fellowship with him. </p> <p> The first references to the tabernacle appear in &nbsp;Exodus 25 , where Moses begins to receive the instructions for making this structure. These instructions continue through chapter 31. Then, after a three-chapter interlude dealing with the golden calf episode and its aftermath, chapter 35 resumes the story of the tabernacle, reporting how the complex was built. This report repeats the previous instructions almost word for word. The report carries on through chapter 40, where the book reaches its climactic conclusion with God's glory filling the tabernacle. </p> <p> Part of the significance of the tabernacle is seen through the placement of this block of material in the Book of Exodus. The book contains three segments: chapters 1-15, the account of the deliverance from Egypt, culminating in the Red Sea crossing; chapters 16-24, the account of the journey to Sinai, culminating in the sealing of the covenant; and chapters 25-40, the account of the building of the tabernacle, culminating in its being filled with the glory of God. This literary structure shows that the ultimate need of the people was not for deliverance from physical oppression or from theological darkness, but from alienation from God. [[Deliverance]] from bondage and from spiritual darkness are not ends, but means to the end of fellowship with God. This is the significance of the title "tabernacle (or "tent, " Heb. <i> ohel </i> [33:7), the phrase aptly sums up the function of the tabernacle. Not only does the structure symbolize the presence of God with his people; it also shows how it is that sinful people can come into, and live in, the presence of a holy God. </p> <p> The incident of the golden calf, which is reported between the instructions for the tabernacle and its building, highlights both the significance and function of the tabernacle. The people recognized they needed divine protection and guidance, especially in the light of Moses' inexplicable failure to return from the mountain (32:1). And they were sure they could not have these unless God was tangibly present with them. The tragedy of the story is that at the very moment they were demanding that Aaron meet their needs, God was giving Moses the instructions that would meet those needs in a much more complete way than Aaron's feeble efforts ever could. </p> <p> When human needs are met in God's way the results far surpass anything we could conceive on our own. The golden calf could hardly compare to the tabernacle. In the tabernacle there was beauty of design, color, texture, and shape. There was a satisfying diversity in objects and spaces. There was a sense of motion through separate stages from the profane to the sacred. There was a profound, yet evident, symbolism capable of conveying multiple truths to different persons. </p> <p> Moreover, the impact upon people is profoundly different when our needs are met in God's way. Here, instead of limited gifts and no participation (32:3-4), everyone has something to contribute, whether in talent or material (35:4-10). Here persons give freely, without coercion (35:21, contra 32:2). Here work is done according to Spirit-imparted gifts, not according to rank or appearance (35:30-36:2). And here, instead of further alienation from God (32:9), the glory of God's presence is revealed in the midst of human life (40:35). </p> <p> Thus, &nbsp;Exodus 32-34 is an integral part of the whole final segment of the book, illustrating by contrast the same truths that chapters 25-31,35-40 teach in a positive way. </p> <p> Beyond a tangible representation of the presence of God, the tabernacle also is intended to teach by visual means the theological principles whereby that presence is possible. It is necessary to exercise care at this point because the Bible does not explain all the visual symbolism, and it is possible to expend too much energy in speculation. However, the main lines are clear enough. The color white, which was especially prominent in the linen curtains of the court, calls attention to the purity of God and the necessary purity of those who would live in his presence. Blue speaks of God's transcendence; purple, of his royalty; and red, of the blood that must be shed if a holy God is ever to live with a sinful human. The accents of gold and silver that occurred throughout the structure speak of the riches of the divine kingdom and its blessings. Possibly the multiple coverings over the [[Holy]] Place and the Holy of Holies speak of the security that attends those who live with God. </p> <p> The most significant symbolism is surely that found in the arrangement of spaces and objects. The court itself speaks of the separation between God and the sinner. It is impossible for us to come into the presence of God in our normal state. This gulf is further reinforced by the veil at the door of the Holy Place, and by the one that closed off the Holy of Holies. It is impossible that good intentions and honest effort can ever bring us to God. We come in the ways he has dictated, or not at all. </p> <p> Then, how is it possible for us to come into that [[Presence]] which is life itself? The tabernacle shows the way. The first object encountered is the altar. Here, in the starkest visual terms, is the representation of the truth that "without the shedding of blood there is no forgiveness" (&nbsp;Hebrews 9:22 ). But the altar raises its own questions: How can a bull or a sheep or a goat die in the place of a person who has been made just a little lower than God himself (&nbsp;Micah 6:6-8 )? For the Old Testament believer, the solution to this enigma was, in many ways, a mystery. Nevertheless, there is no other way to the Holy of Holies than past the altar. </p> <p> [[Behind]] the altar is the laver. Here we are reminded that God is clean. "Clean" describes the essential character of God, who is faithful, upright, merciful, and true. To be unclean is to fail to share that character, and that which does not share God's character cannot exist in his white-hot presence (&nbsp;Isaiah 6:5 ). Thus, it is necessary for those who would come into his presence to be washed and made clean (&nbsp;Psalm 51:7 ), and the laver represents both that necessity and that possibility. </p> <p> [[Inside]] the Holy Place three objects demand attention. On the right is a table with twelve loaves of bread on it. In pagan temples this is where the gods were believed to sit and eat. But in Israel's tabernacle this is where God was understood to feed his people (&nbsp;Psalm 23:5 ). He had no need of food (&nbsp;Psalm 50:12-13 ), but Israel was famished for him (&nbsp;Psalm 107:9; &nbsp;Isaiah 65:13 ). On the left was the lampstand where the light was never permitted to go out. This represented the light that God was to his people in the darkened world of sin (&nbsp;Psalm 27:1 ). [[Directly]] in front of the worshiper at the far end of the space was the altar of incense. Here incense burned day and night, symbolizing both the sacred presence and the prayer of worshipers that can rise to God like sweet perfume at any moment of the day (&nbsp;Psalm 141:2; &nbsp;Revelation 8:3-4 ). Thus, the objects in the Holy Place were the evidence of the blessings that are for those who live in the presence of God: light, sustenance, and communion. </p> <p> In all the pagan temples the innermost space was reserved for the idol, the visual expression of the pagan insistence that the divine is clothed with this world, and that this world is the body of the divine. [[Alone]] of all the ancient peoples, the Hebrews insisted this is not true. God is not part of this world, and may not be represented by any natural object. So what was in the innermost space of the tabernacle? [[A]] box! We usually refer to the object with the a.d. 1611 term "ark, " but that is just an archaic word for "box." [[A]] box to represent the presence of God? To be sure it was a beautifully ornamented box, with winged figures of some sort molded into its golden top. But for all that, it was still just a box. </p> <p> Why would the Hebrews use something as mundane as a box to convey the presence of the almighty God? Negatively, a box simply cannot be worshiped as somehow being God. It is neither a human figure nor a natural object. To be sure, some translations have God sitting "upon" the cherubim, but the Hebrew does not use the preposition "upon." Rather, it uses no preposition, or "with respect to"a clear attempt to avoid even that potential confusion of object and reality. If it is desired to have an object that will remind persons of God's real presence while underscoring the prohibition of images, a box is an excellent choice. </p> <p> But the ark has positive significance as well. It represents the true basis of divine-human relations. Those relations do not rest upon ritualistic manipulationmagicas idol-worship assumes. Rather, the basis is covenant, a relationship of mutual commitment whereby grace is responded to in obedience, especially on an ethical plane. Surrender, trust, and obedience are the operative principles, not magical identification. How appropriate that all these truths should be represented in the box in the Holy of Holies. Aaron's rod represents the delivering grace of God, both in the exodus events and in God's selection of the priests as mediators; the manna represents God's sustaining grace; and the tablets of the Ten [[Commandments]] summarize the terms of the relationship. The ark tells us that we cannot manipulate the essence of God; we can only remember what he has done for us and relate to him and one another accordingly. </p> <p> The sad truth is that the human spirit is not able to fulfill the terms of the covenant, no matter how pure the initial intentions may have been. As the Hebrews first broke their covenant with God in less than six weeks, so every human who has ever lived has learned that living for God is not a matter of good intentions. Every one who has ever sought to live for God has discovered that when all has been done, we have fallen far short of God's moral perfection. What then is to be done? The covenant was sworn to with the most solemn oaths. Now it lies broken in the presence of God, calling out for justice. How can God be [[Justice]] and Love at the same time? The answer is the "cover" (mercy-seat). The Hebrew word for the nullification of the effects of sin is <i> kapar </i> [ &nbsp; Leviticus 16:11-17 ). The broken covenant, calling out for the death of those who swore in the name of God that they would be obedient or die, was satisfied by a representive sacrificial death. </p> <p> But this brings to the fore the question raised by the great altar in the court outside. If the fundamental tenet of the Hebrew faith, God's transcendence, is true, if God cannot be magically manipulated through the creation, then of what ultimate good is the sacrifice of one bull, or, for that matter, tens of thousands of bulls? This seems a hopeless dilemma. God's justice cannot be satisfied magically, but it must be satisfied. God cannot simply ignore it. To do so would be to destroy the whole basis of a world of cause and effect. </p> <p> This is the dilemma that came to such a dramatic resolution for the persons of the first century a.d., who suddenly realized what the coupling of Jesus Christ's divinity and his unjust death and his glorious resurrection meant. Here was the perfect sacrifice! Here was the one to whom the sacrificial system and the tabernacle pointed. That system and that structure had no magical efficacy in themselves. They were only efficacious in removing sin insofar as they pointed to the One who could indeed die for all. If God could die and then return to life, that death could indeed be in the place of all who would ever live and sin. </p> <p> This is the vision that captured the writer of the Book of Hebrews and is recorded in chapter 9 of that book. He realized that the tabernacle and the sacrificial system were simply symbolic of an eternal reality. The language used there might suggest that the author thought the earthly tabernacle was a copy of an eternal heavenly one. But to take that position is to miss the point of the passage. The author is saying that the earthly tabernacle and the sacrifices offered there are representative of eternal, spiritual truth: the all-sufficiency of the sacrifice of Christ for all eternity. The tabernacle represents truth, not some other material entity. The author is possibly using the language of Platonic philosophy, but the biblical philosophy of transcendence is diametrically at odds with Plato's insistence that this world is unreal. That the writer of Hebrews knows this is evident in 9:25-26, where he shows that Christ is not being continually sacrificed in some heavenly reality, but that he died once for all here on earth, and so <i> here </i> fulfilled what the tabernacle was all about. </p> <p> John [[N.]] Oswalt </p> <p> <i> See also </i> [[Aaron]]; [[Altar]]; [[Ark]]; [[Theology Of Exodus]]; [[Theology Of Hebrews]]; [[Israel]]; [[Moses]]; [[Offerings And Sacrifices]]; [[Priesthood Priest]]; [[Temple]] </p> <p> <i> Bibliography </i> . [[P.]] [[F.]] Kiene, <i> The Tabernacle of God in the [[Wilderness]] of [[Sinai]] </i> ; [[M.]] Levine, <i> The Tabernacle: Its Structure and Utensils </i> ; [[S.]] [[F.]] Olford, <i> The Tabernacle: Camping with God </i> ; [[S.]] Ridout, <i> Lectures on the Tabernacle </i> ; [[A.]] [[B.]] Simpson, <i> Christ in the Tabernacle </i> . </p>
-== American Tract Society Bible Dictionary <ref name="term_17315" /> ==
-<p> [[A]] tent, booth, pavilion, or temporary dwelling. For its general meaning and uses, see &nbsp;Exodus 25:1-40 , and the following chapters. This is usually called the tabernacle of the congregation, or tent of assembly, and sometimes the tabernacle of the testimony. </p> <p> The tabernacle was of an oblong rectangular form, thirty cubits long, ten broad, and ten in height, &nbsp;Exodus 26.15-30; &nbsp;36.20-30; that is, about fifty-five feet long, eighteen broad, and eighteen high. The two sides and the western end were formed of boards of shittim wood, overlaid with thin plates of gold, and fixed in solid sockets or vases of silver. Above, they were secured by bars of the same wood overlaid with gold, passing through rings of gold which were fixed to the boards. On the east end, which was the entrance, there were no boards, but only five pillars of shittim wood, whose chapters and fillets were overlaid with gold and their hooks of gold, standing in five sockets of brass. The tabernacle thus erected was covered with four different kinds of curtains. The first and inner curtain was composed of fine linen, magnificently embroidered with figures of cherubim, in shades of blue, purple, and scarlet; this formed the beautiful ceiling. The next covering was made of fine goats' hair; the third of rams' skins or morocco dyed red; and the fourth and outward covering of a thicker leather. See [[Badgers']] [[Skins.]] We have already said that the east end of the tabernacle had no boards, but only five pillars of shittim wood; it was therefore closed with a richly embroidered curtain suspended from these pillars, &nbsp;Exodus 27:16 . </p> <p> Such was the external appearance of the sacred tent, which was divided into two apartments by means of four pillars of shittim wood overlaid with gold, like the pillars before described, two cubits and a half distant from each other; only they stood in sockets of silver instead of brass, &nbsp;Exodus 26:32 &nbsp; 36:36; and on these pillars was hung a veil, formed of the same materials as the one placed at the east end, &nbsp;Exodus 26:31-33 &nbsp; 36:35 &nbsp; Hebrews 9:3 . The interior of the tabernacle was thus divided, it is generally supposed, in the same proportions as the temple afterwards built according to its model; two-thirds of the whole length being allotted to the first room, or the Holy Place, and one-third to the second, or Most Holy Place. Thus the former would be twenty cubits long, ten wide, and ten high, and the latter ten cubits every way. It is observable, that neither the Holy nor the Most Holy place had any window. Hence the need of the candlestick in the one, for the service that was performed therin. </p> <p> The tabernacle thus described stood in an open space or court of an oblong form, one hundred cubits in length, and fifty in breadth, situated due east and west, &nbsp;Exodus 27:18 . This court was surrounded with pillars of brass, filleted with silver, and placed at the distance of five cubits from each other, twenty on each side and ten on each end. Their sockets were of brass, and were fastened to the earth with pins of the same metal, &nbsp;Exodus 38:10,17,20 . Their height was probably five cubits, that being the length of the curtains that were suspended on them, &nbsp;Exodus 28:18 . These curtains, which formed an enclosure round the court, were of fine twined white linen yarn, &nbsp;Exodus 27:9 &nbsp; 38:9,16 , except that at the entrance on the east end, which was of blue and purple and scarlet and fine white twined linen, with cords to draw it either up or aside when the priests entered the court, &nbsp;Exodus 27:16 &nbsp; 38:18 . Within this area stood the altar of burntofferings, and the laver with its foot or base. This altar was placed in a line between the door of the court and the door of the tabernacle, but nearer the former, &nbsp;Exodus 40:6,29; the laver stood the altar of burnt-offering and the door of the tabernacle, &nbsp;Exodus 38:8 . In this court all the [[Israelites]] presented their offerings, vows, and prayers. </p> <p> But although the tabernacle was surrounded by the court, there is no reason to think that it stood in the center of it. It is more probable that the area at the east end was fifty cubits square; and indeed a less space than that could hardly suffice for the work that was to be done there, and for the persons who were immediately to attend the service. We now proceed to notice the furniture which the tabernacle contained. </p> <p> In the Holy Place to which none but priests were admitted, &nbsp;Hebrews 9:6 , were three objects worthy of notice: namely, the altar of incense, the table for the show-bread, and the candlestick for the showbread, and the candlestick for the lights, all of which have been described in their respective places. The altar of incense was placed in the middle of the sanctuary, before the veil, &nbsp;Exodus 30:6-10 &nbsp; 40:26-27; and on it the incense was burnt morning and evening, &nbsp;Exodus 30:7,8 . On the north side of the altar of incense, that is, on the right hand of the priest as he entered, stood the table for the show-bread, &nbsp;Exodus 26:35 &nbsp; 40:22,23; and on the south side of the Holy Place, the golden candlestick, &nbsp;Exodus 25:31-39 . In the Most Holy Place, into which only the high priest entered once a year, &nbsp;Hebrews 9:7 , was the ark, covered by the mercy-seat and the cherubim. </p> <p> The gold and silver employed in decorating the tabernacle are estimated at not less than a million of dollars. The remarkable and costly structure thus described was erected in the wilderness of Sinai, on the first day of the first month of the second year, after the Israelites left Egypt, &nbsp;Exodus 40.17; and when erected was anointed, together with its furniture, with holy oil, &nbsp;Exodus 40:9-11 , and sanctified by blood, &nbsp;Exodus 24:6-8 &nbsp; Hebrews 9:21 . The altar of burnt offerings, especially, was sanctified by sacrifices during seven days, &nbsp;Exodus 29:37; while rich donations were given by the princes of the tribes for the service of the sanctuary, &nbsp;Numbers 7:1 . </p> <p> We should not omit to observe, that the tabernacle was so constructed as to be taken to pieces and put together again, as occasion required. This was indispensable; it being designed to accompany the Israelites during their travels in the wilderness. With it moved and rested the pillar of fire and of cloud. As often as Israel removed, the tabernacle was taken to pieces by the priests, closely covered, and borne in regular order by the Levites, &nbsp;Numbers 4:1-49 . Wherever they encamped, it was pitched in the midst of their tents, which were set up in a quadrangular form, under their respective standards, at a distance from the tabernacle of two thousand cubits; while Moses and Aaron, with the priests and Levites, occupied a place between them. </p> <p> How long this tabernacle existed we do not know. During the conquest it remained at Gilgal, &nbsp;Joshua 4:19 &nbsp; 10:43 . After the conquest it was stationed for many years at Shiloh, &nbsp;Joshua 18:1 &nbsp; 1 Samuel 1:3 . In &nbsp;2 Samuel 6:17 , and &nbsp;1 Chronicles 15:1 , it is said that David had prepared and pitched a tabernacle in Jerusalem for the ark, which before had long been at Kirjath-jearim, and then in the house of Obed-edom, &nbsp;1 Chronicles 13:6,14 &nbsp; 2 Samuel 6:11,12 . In &nbsp;1 Chronicles 21:29 , it is said that the tabernacle of Moses was still at Gibeon at that time; and it would therefore seem that the ark had long been separated from it. The tabernacle still remained at Gibeon in the time of Solomon, who sacrificed before it, &nbsp;2 Chronicles 1:3,13 . This is the last mention made of it; for apparently the tabernacle brought with the ark into the temple, &nbsp;2 Chronicles 5:5 , was the tent in which the ark had been kept on Zion, &nbsp;2 Chronicles 1:4 &nbsp; 5:2 . </p> <p> Feast of Tabernacles. This festival derives its name from the booths in which the people dwelt during its continuance, which were constructed of the branches and leaves of trees, on the roofs of their houses, in the courts, and also in the streets. Nehemiah describes the gathering of palm-branches, olive branches, myrtlebranches, etc., for this occasion, from the Mount of Olives. It was one of the three great festivals of the year, at which all the men of Israel were required to be present, &nbsp;Deuteronomy 16:16 . It was celebrated during eight days, commencing on the fifteenth day of the month Tishri, that is, fifteen days after the new moon in October; and the first and last days were particularly distinguished, &nbsp;Leviticus 23:34-43 &nbsp; Nehemiah 8:14-18 . This festival was instituted in memory of the forty years' wanderings of the Israelites in the desert, &nbsp;Leviticus 23:42,43 , and also as a season of gratitude and thanksgiving for the gathering in of the harvest; whence it is also called the Feast of the Harvest, &nbsp;Exodus 23:16 &nbsp; 34:22 . The season was an occasion of rejoicing and feasting. The public sacrifices consisted of two rams and fourteen lambs on each of the first seven days, together with thirteen bullocks on the first day, twelve on the second, eleven on the third, ten on the fourth, nine on the fifth, eight on the sixth, and seven on the seventh; while on the eighth day one bullock, one ram, and seven lambs were offered, &nbsp;Numbers 29:12-39 . On every seventh year, the law of Moses was also read in public, in the presence of all the people, &nbsp;Deuteronomy 31:10-13 &nbsp; Nehemiah 8:18 . </p> <p> To these ceremonies the later [[Jews]] added a libation of water mingled with wine, which was poured upon the morning sacrifice of each day. The priests, having filled a vessel of water from the fountain of Siloam, bore it through the water gate to the temple, and there, while the trumpets and horns were sounding, poured it upon the sacrifice arranged upon the altar. This was probably done as a memorial of the abundant supply of water which God afforded to the Israelites during their wanderings in the desert; and perhaps with reference to purification from sin, &nbsp;1 Samuel 7:6 . This was accompanied with the singing of &nbsp;Isaiah 12:1-6 : "With joy shall ye draw water from the wells of salvation;" and may naturally have suggested our Savior's announcement while attending this festival, "If any man thirst, let him come unto me and drink," &nbsp;John 7:37,38 . The first and eighth days of the festival were Sabbaths to the Lord, in which there was a holy convocation, and in which all labor was prohibited, &nbsp;Leviticus 23:39 &nbsp; Numbers 29:12,35; and as the eighth was the last festival day celebrated in the course of each year, it appears to have been esteemed as peculiarly important and sacred. </p>
-== Easton's Bible Dictionary <ref name="term_33716" /> ==
-<li> The sacred tent (Heb. mishkan, "the dwelling-place"); the movable tent-temple which Moses erected for the service of God, according to the "pattern" which God himself showed to him on the mount (&nbsp;Exodus 25:9; &nbsp;Hebrews 8:5 ). It is called "the tabernacle of the congregation," rather "of meeting", i.e., where God promised to meet with Israel (&nbsp;Exodus 29:42 ); the "tabernacle of the testimony" (&nbsp;Exodus 38:21; &nbsp;Numbers 1:50 ), which does not, however, designate the whole structure, but only the enclosure which contained the "ark of the testimony" (&nbsp;Exodus 25:16,22; &nbsp;Numbers 9:15 ); the "tabernacle of witness" (&nbsp;Numbers 17:8 ); the "house of the Lord" (&nbsp;Deuteronomy 23:18 ); the "temple of the Lord" (&nbsp;Joshua 6:24 ); a "sanctuary" (&nbsp;Exodus 25:8 ). <p> [[A]] particular account of the materials which the people provided for the erection and of the building itself is recorded in &nbsp;Exodus 2540-40 . The execution of the plan mysteriously given to Moses was intrusted to Bezaleel and Aholiab, who were specially endowed with wisdom and artistic skill, probably gained in Egypt, for this purpose (&nbsp;Exodus 35:30-35 ). The people provided materials for the tabernacle so abundantly that Moses was under the necessity of restraining them (36:6). These stores, from which they so liberally contributed for this purpose, must have consisted in a great part of the gifts which the [[Egyptians]] so readily bestowed on them on the eve of the (&nbsp;Exodus 12:35,36 ). </p> <p> The tabernacle was a rectangular enclosure, in length about 45 feet (i.e., reckoning a cubit at 18 inches) and in breadth and height about 15. Its two sides and its western end were made of boards of acacia wood, placed on end, resting in sockets of brass, the eastern end being left open (&nbsp;Exodus 26:22 ). This framework was covered with four coverings, the first of linen, in which figures of the symbolic cherubim were wrought with needlework in blue and purple and scarlet threads, and probably also with threads of gold (&nbsp;Exodus 26:1-6; &nbsp;36:8-13 ). Above this was a second covering of twelve curtains of black goats'-hair cloth, reaching down on the outside almost to the ground (&nbsp;Exodus 26:7-11 ). The third covering was of rams' skins dyed red, and the fourth was of badgers' skins (Heb. tahash, i.e., the dugong, a species of seal), &nbsp;Exodus 25:5; &nbsp;26:14; &nbsp;35:7,23; &nbsp;36:19; &nbsp;39:34 . </p> <p> Internally it was divided by a veil into two chambers, the exterior of which was called the holy place, also "the sanctuary" (&nbsp;Hebrews 9:2 ) and the "first tabernacle" (6); and the interior, the holy of holies, "the holy place," "the Holiest," the "second tabernacle" (&nbsp;Exodus 28:29; &nbsp;Hebrews 9:3,7 ). The veil separating these two chambers was a double curtain of the finest workmanship, which was never passed except by the high priest once a year, on the great Day of Atonement. The holy place was separated from the outer court which enclosed the tabernacle by a curtain, which hung over the six pillars which stood at the east end of the tabernacle, and by which it was entered. </p> <p> The order as well as the typical character of the services of the tabernacle are recorded in &nbsp;Hebrews 9; &nbsp;10:19-22 . </p> <p> The holy of holies, a cube of 10 cubits, contained the "ark of the testimony", i.e., the oblong chest containing the two tables of stone, the pot of manna, and Aaron's rod that budded. </p> <p> The holy place was the western and larger chamber of the tabernacle. Here were placed the table for the shewbread, the golden candlestick, and the golden altar of incense. </p> <p> Round about the tabernacle was a court, enclosed by curtains hung upon sixty pillars (&nbsp;Exodus 27:9-18 ). This court was 150 feet long and 75 feet broad. Within it were placed the altar of burnt offering, which measured 7 1/2 feet in length and breadth and 4 1/2 feet high, with horns at the four corners, and the laver of brass (&nbsp;Exodus 30:18 ), which stood between the altar and the tabernacle. </p> <p> The whole tabernacle was completed in seven months. On the first day of the first month of the second year after the Exodus, it was formally set up, and the cloud of the divine presence descended on it (&nbsp;Exodus 39:22-43; &nbsp;40:1-38 ). It cost 29 talents 730 shekels of gold, 100 talents 1,775 shekels of silver, 70 talents 2,400 shekels of brass (&nbsp;Exodus 38:24-31 ). </p> <p> The tabernacle was so constructed that it could easily be taken down and conveyed from place to place during the wanderings in the wilderness. The first encampment of the Israelites after crossing the [[Jordan]] was at Gilgal, and there the tabernacle remained for seven years (&nbsp;Joshua 4:19 ). It was afterwards removed to Shiloh (&nbsp;Joshua 18:1 ), where it remained during the time of the Judges, till the days of Eli, when the ark, having been carried out into the camp when the Israelites were at war with the Philistines, was taken by the enemy (&nbsp;1 Samuel 4 ), and was never afterwards restored to its place in the tabernacle. The old tabernacle erected by Moses in the wilderness was transferred to Nob (&nbsp;1 Samuel 21:1 ), and after the destruction of that city by Saul (22:9; &nbsp;1 Chronicles 16:39,40 ), to Gibeon. It is mentioned for the last time in &nbsp;1 Chronicles 21:29 . [[A]] new tabernacle was erected by David at Jerusalem (&nbsp;2 Samuel 6:17; &nbsp;1 Chronicles 16:1 ), and the ark was brought from Perez-uzzah and deposited in it (&nbsp;2 Samuel 6:8-17; &nbsp;2 Chronicles 1:4 ). </p> <p> The word thus rendered ('ohel) in &nbsp;Exodus 33:7 denotes simply a tent, probably Moses' own tent, for the tabernacle was not yet erected. </p> <div> <p> '''Copyright Statement''' These dictionary topics are from [[M.G.]] Easton [[M.A.,]] [[D.D.,]] Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Tabernacle'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/t/tabernacle.html. 1897. </p> </div> </li>
-== Hastings' Dictionary of the New Testament <ref name="term_57545" /> ==
-<p> (σκηνή, <i> tabernaculum </i> ) </p> <p> Tabernacle is the name given in the English Bible, since the time of Wyclif, to the moving sanctuary which, according to the [[Ot]] priestly writers, was prepared by Moses as the place of worship of the Israelites during their wanderings in the wilderness. This tabernacle, which is described with elaborate detail in Exodus 25-31, and which supplies the writer of Hebrews with the premisses of his great argument, is now almost universally regarded as a post-Exilic product of the Hebrew religious imagination, working upon a foundation of historical fact. Suggested by the Divine promise to Israel, ‘My dwelling shall be with them’ (&nbsp;Ezekiel 37:27)-where ‘dwelling’ (מִשְׁכֶּן) gives the literal sense of the word usually rendered by ‘tabernacle’-it was an attempt to give ideal expression, by outward and visible symbols, to a people’s faith in the real presence of God. Realizing the double truth of the Divine nearness and mysterious unapproachableness, the priests in a manner materialized the conditions under which the right relation between God and His people could be renewed and maintained. Their sanctuary was evidently a development of the sketch of Ezekiel (40-48); but, whereas his ideal was a hope to be realized in the Messianic age, theirs was represented as a reminiscence of the Mosaic time. In some respects following, but in others widely diverging from, the arrangements of the first Temple, its ritual was in all essentials actualized in the second and third Temples. Various allusions to the tabernacle are found in the apostolic writings. </p> <p> <b> 1. </b> The writer of Hebrews delights, like Philo, in the typical and allegorical interpretation of the [[Ot]] Scriptures, which seem to him pregnant with hidden spiritual meanings. His aim is to prove that the Christian has passed ‘ex umbris et imaginibus in veritatem.’ Never referring to the Temple, always to the tabernacle, he lingers over the description of ‘the vessels of the ministry’ (&nbsp;Hebrews 9:21), entering into details which would have been superfluous had he been writing merely to Jewish readers. While he recognizes the splendour of the old order, and reverently unfolds the significance of its ritual, he regards all the [[Levitical]] institutions as prophetic types which, having at length been fulfilled by Christ, may now be set aside without compunction or regret. His philosophical presupposition, or view of the world, is the Platonic and Philonic one, that heaven is the place of realities, while earth is the place of shadows; and his central doctrine is that Christ, having, as a ‘minister of the true tabernacle (ἡ σκηνὴ ἡ ἀληθινή), which the Lord pitched, not man’ (&nbsp;Hebrews 8:2), entered within the veil, has won for every Christian the right of personal access to God. Holding, like the most enlightened Israelites before him, that the Mosaic ordinances were no more than Divinely appointed ceremonial forms, and asserting the spiritual ineffectiveness of the whole ritual, even of the supreme sacrifice of the Day of Atonement, he declares ‘the first tabernacle’ (&nbsp;Hebrews 9:6; &nbsp;Hebrews 9:8), though made in all things according to a heavenly pattern (τύπον, &nbsp;Hebrews 8:5), to be superseded by ‘a greater and more perfect tabernacle’ (&nbsp;Hebrews 9:11), and the Levitical priesthood by ‘a more excellent ministry’ (διαφορωτέρα λειτουργία, &nbsp;Hebrews 8:6). </p> <p> <b> 2. </b> The writer of the Fourth [[Gospel]] illustrates the [[Incarnation]] by saying that the [[Logos]] tabernacled (ἐσκήνωσεν) among us (&nbsp;John 1:14). As God once dwelt, in visible cloud and flame, among His people, so Christ has sojourned among men, who have beheld His glory, which in this instance is the spiritual glory of a perfect manhood. </p> <p> <b> 3. </b> The author of the Revelation depicts the final state of Messianic happiness in the words: ‘Behold, the tabernacle (σκηνή) of God is with men, and he shall dwell (σκηνώσει) with them’ (&nbsp;John 21:3). ‘So closely does [[Shekinah]] resemble σκηνή, that the former has even been thought of as a transliteration of the latter’ [[(C.]] Taylor, <i> Sayings of the Jewish [[Fathers]] </i> 2, Cambridge, 1897, p. 44). That was no more than a linguistic fancy, Shekinah being really derived from the same verb as <i> mishkan </i> , ‘tabernacle.’ But the Messianic promise is partially fulfilled in an intenser realization of the Divine [[Immanence]] in the world, where ‘earth’s crammed with heaven, and every common bush afire with God’ [[(E.]] [[B.]] Browning, <i> [[Aurora]] Leigh </i> , bk. vii. line 844 f.), and a modern mystic declares that ‘there is but one Temple in the world, and that is the Body of Man. Nothing is holier than this high form. [[Bending]] before men is a reverence done to this Revelation in the Flesh. We touch Heaven, when we lay our hand on a human body’ (Novalis, <i> Carlyle’s Critical and Miscellaneous Essays </i> , London, 1872, ii. 216). Cf. St. Paul’s words, ‘ye are a temple (ναός, from ναίειν, ‘to dwell’) of God … the temple of God is holy, which temple ye are’ (&nbsp;1 Corinthians 3:16-17). But when a promise is to be fulfilled by Christ, the best is yet to be. </p> <p> Literature.-W. Nowack, <i> Lehrbuch der hebräischen Archäologie </i> , [[Freiburg]] i. [[B.,]] 1894; [[I.]] Benzinger, <i> Hebräische Archäologie </i> , do., 1894; [[R.]] [[L.]] Ottley, <i> Aspects of the [[Ot]] </i> ( <i> [[Bl]] </i> [Note: [[L]] Bampton Lecture.]), London, 1897, pp. 226ff., 261ff.; [[A.]] [[R.]] [[S.]] Kennedy, articles ‘Tabernacle’ in <i> Hasting's Dictionary of the Bible (5 vols) </i> and <i> Encyclopaedia Britannica </i> 11. </p> <p> James Strahan. </p>
-== Vine's Expository Dictionary of NT Words <ref name="term_79489" /> ==
-<div> '''1: σκηνή ''' (Strong'S #4633  Noun [[Feminine]]  skene  skay-nay' ) </div> <p> "a tent, booth, tabernacle," is used of (a) tents as dwellings, &nbsp;Matthew 17:4; &nbsp;Mark 9:5; &nbsp;Luke 9:33; &nbsp;Hebrews 11:9 , [[Av,]] "tabernacles" [[(Rv,]] "tents"); (b) the Mosaic tabernacle, &nbsp;Acts 7:44; &nbsp;Hebrews 8:5; &nbsp;9:1 (in some mss.); 9:8,21, termed "the tent of meeting," [[Rv]] (i.e., where the people were called to meet God), a preferable description to "the tabernacle of the congregation," as in the [[Av]] in the [[Ot;]] the outer part, &nbsp; Hebrews 9:2,6; the inner sanctuary, &nbsp;Hebrews 9:3; (c) the heavenly prototype, &nbsp;Hebrews 8:2; &nbsp;9:11; &nbsp;Revelation 13:6; &nbsp;15:5; &nbsp;21:3 (of its future descent); (d) the eternal abodes of the saints, &nbsp; Luke 16:9 , [[Rv,]] "tabernacles" [[(Av,]] "habitations"); (e) the Temple in Jerusalem, as continuing the service of the tabernacle, &nbsp;Hebrews 13:10; (f) the house of David, i.e., metaphorically of his people, &nbsp;Acts 15:16; (g) the portable shrine of the god Moloch, &nbsp;Acts 7:43 . </p> <div> '''2: σκῆνος ''' (Strong'S #4636  Noun Neuter  skenos  skay'-nos ) </div> <p> the equivalent of No. 1, is used metaphorically of the body as the "tabernacle" of the soul, &nbsp;2 Corinthians 5:1,4 . </p> <div> '''3: σκήνωμα ''' (Strong'S #4638  Noun Neuter  skenoma  skay'-no-mah ) </div> <p> occurs in &nbsp;Acts 7:46; &nbsp;2 Peter 1:13,14; see [[Habitation]] , No. 6. </p> <div> '''4: σκηνοπηγία ''' (Strong'S #4634  Noun Feminine  skenopegia  skay-nop-ayg-ee'-ah ) </div> <p> properly "the setting up of tents or dwellings" (No. 1, and pegnumi, "to fix"), represents the word "tabernacles" in "the feast of tabernacles," &nbsp;John 7:2 . This feast, one of the three [[Pilgrimage]] [[Feasts]] in Israel, is called "the feast of ingathering" in &nbsp;Exodus 23:16; &nbsp;34:22; it took place at the end of the year, and all males were to attend at the "tabernacle" with their offerings. In &nbsp;Leviticus 23:34; &nbsp;Deuteronomy 16:13,16; &nbsp;31:10; &nbsp;2 Chronicles 8:13; &nbsp;Ezra 3:4 (cp. &nbsp; Nehemiah 8:14-18 ), it is called "the feast of tabernacles" (or "booths," sukkoth), and was appointed for seven days at Jerusalem from the 15th to the 22nd [[Tishri]] (approximately October), to remind the people that their fathers dwelt in these in the wilderness journeys. Cp. &nbsp;Numbers 29:15-38 , especially &nbsp;Numbers 29:35-38 , for the regulations of the eighth or "last day, the great day of the feast" (&nbsp;John 7:37 ). </p> &nbsp;Revelation 7:15[[Dwell]]
-== People's Dictionary of the Bible <ref name="term_70838" /> ==
-<p> '''Tabernacle,''' &nbsp;Exodus 25:9, literally means "a tent." The sanctuary where in the earlier times the most sacred rites of the Hebrew religion were performed. The command to erect a tabernacle is recorded in &nbsp;Exodus 25:8; and in that place, and in &nbsp;Exodus 29:42-43; &nbsp;Exodus 29:45, the special purpose is declared for which it was to be made. And so we find the various names of it, the "tent," &nbsp;Exodus 26:11-12; the "tabernacle," dwelling or habitation, &nbsp;Exodus 26:13; the "tent of meeting," &nbsp;Exodus 29:43, for so the words should be rendered; the "tent of the testimony" or "tabernacle of witness," &nbsp;Numbers 9:15; &nbsp;Numbers 17:7; &nbsp;Numbers 18:2; the "house of the Lord," &nbsp;Deuteronomy 23:18; &nbsp;Joshua 9:23; &nbsp;Judges 18:31; all these appelations pointing to the covenant-purpose of God. The command to make it began by inviting the people to contribute suitable materials. They were to be offered with a willing heart. These materials are described in &nbsp;Exodus 25:3-7. And the tabernacle was to be built according to the pattern given of God. It was as to its general plan like an ordinary tent, which is usually divided into two compartments, the inner lighted by a lamp and closed against strangers. Such tents are longer than they are broad. And so the tabernacle was an oblong square or rectangle, 30 cubits (45 feet or perhaps 50 feet) long, ten cubits in breadth and in height. The frame-work on these sides was perpendicular boards of shittim-wood, that is, acacia, overlaid with gold, kept together by means of transverse bars passing through golden rings, and each with two tenons, fitting into silver sockets, on which they stood. There were four coverings. The first was ten curtains of ''byssus,'' or fine linen, blue, purple, and scarlet, with cherubim embroidered on them, coupled together by loops and gold hooks. The second covering was of goals' hair in eleven curtains. The third covering was of rams' skins dyed red, like our morocco leather; and the fourth of "badgers' skins," more probably a kind of seal skin. These were to protect the tabernacle from the weather. The inner apartment or most holy place was a cube of ten cubits, the outer apartment 20 cubits in length and ten in breadth. They were separated by a veil of the same kind as the innermost covering, suspended on four gilded acacia pillars reared upon silver sockets. The east end or entrance of the tabernacle had also a large curtain suspended from five gilded acacia pillars set in sockets of brass or copper. </p> <p> ''The Furniture.—'' In the most holy place, which the high priest alone entered, was the ark of the covenant; in the holy place, where the priests ministered—to the north the table of shew-bread, to the south the golden candlestick, in the centre the altar of incense. Round about the tabernacle was an open court into which the people were admitted, 100 cubits in length and 50 broad. It was formed by columns, 20 on each side, 10 at each end, raised on brazen or copper sockets. [[Hangings]] fastened to the pillars formed three sides and part of the fourth: on the east the breadth of four pillars was reserved for a central entrance, where was an embroidered curtain suspended from the four pillars. Immediately opposite the entrance was the great altar of burnt offering; and between that and the door of the tabernacle was the laver. Ex., chaps. 26, 27, 38, 40. There are some parts of the description of the pillars and hangings of the court which it is not easy to understand. The tabernacle was completed in about nine months: and as the people offered most liberally, &nbsp;Exodus 36:5, it was a costly structure: the value of the materials being estimated at $1,000,000. It was erected on the first day of the first month of the second year after leaving Egypt. It was carried by the Israelites into Canaan, and there set up, possibly first at Gilgal, then, when the land was subdued, at Shiloh, &nbsp;Joshua 18:1, and also at Bethel, perhaps afterwards at Nob, and then at Gibeon. &nbsp;1 Chronicles 16:39; &nbsp;1 Chronicles 21:29. It was removed, when the temple was built, to Jerusalem, and possibly deposited in the temple. &nbsp;1 Kings 8:4; &nbsp;2 Chronicles 5:5. For the regulations about its removal see &nbsp;Numbers 4:1-49. David seems to have constructed a second tabernacle to receive the ark when it was brought to Jerusalem. &nbsp;2 Samuel 6:17; &nbsp;1 Chronicles 15:1. [[Doubtless]] the first one had perished or worn out. See Bissell, ''Bib. Antiq.'' </p>
-== Holman Bible Dictionary <ref name="term_44206" /> ==
-&nbsp;Exodus 33:7-10 <i> ohel moed </i> <i> ohel haeduth </i> &nbsp; Exodus 29:42&nbsp;29:44&nbsp;Numbers 17:7 <i> mishkan </i> &nbsp;Exodus 25:9 <p> The Old Testament mentions three tents or tabernacles. First, after the sin of the golden calf at Mount Sinai the “provisional” tabernacle was established outside the camp and called the “tent of meeting” (&nbsp;Exodus 33:7 ). Second, the “Sinaitic” tabernacle was built in accordance with directions given to Moses by God (&nbsp;Exodus 25-40 ). Unlike the tent of meeting, it stood at the center of the camp (&nbsp;Numbers 2:1 ). Third, the “Davidic” tabernacle was erected in Jerusalem for the reception of the ark (&nbsp;2 Samuel 6:17 ). </p> <p> The original “tent of meeting” was a provisional edifice where God met with His people (&nbsp;Exodus 33:7-11; &nbsp;Exodus 34:34-35 ). Apparently, only Moses actually entered the tent to meet God. Joshua, Moses' “servant” (&nbsp;Exodus 33:11 ), protected and cared for the tent. After the golden calf was made, </p> <p> God refused any longer to acknowledge Israel as His people and to dwell in their midst. Estrangement brought distance between God and the people because of their sin. Because of this situation and to symbolize it, Moses pitched this “tent of meeting” outside the camp (&nbsp;Exodus 33:7 ). Ultimately, God promised again to go into the midst of Israel (&nbsp;Exodus 34:9 ). </p> <p> The exact nature of this tent is uncertain. It apparently formed the headquarters of the camp until the building of the “Sinaitic” tabernacle. Joshua guarded the tent in Moses' absence (&nbsp;Exodus 33:11 ). Since the earliest Greek translation, some would equate Moses' tent in &nbsp;Exodus 18:7 with the tent of meeting, but Scripture does not explicitly make this connection. The people could all go to the tent of meeting to seek the Lord (&nbsp; Exodus 33:7 ) either in looking for God's answer to a judicial case, in petition, in worship, or for a prophetic word. Apparently, Moses acted as the prophet who took the people's questions to God and received an answer, since “to seek Yahweh” usually appears in prophetic contexts. Prophetic content appears with the tent also in &nbsp;Numbers 11:16-29 . Moses installed Joshua as his successor at the tent (&nbsp;Deuteronomy 31:14-15 ). </p> <p> Moses called it the tent of meeting because it was the place of revelation. There God met His people when the pillar of cloud descended to the door of the tent (&nbsp;Exodus 33:9 ). It may have borne its appropriate name from the first, or perhaps Moses used the name from the instructions which he received regarding the permanent tabernacle (&nbsp;Exodus 27:21 ). </p> <p> Apparently, the tent did not become a national sanctuary. It did not contain an ark or those items necessary for worship, nor did it possess a priesthood. This tent was cared for by Joshua (&nbsp;Exodus 33:11 ), while Aaron was responsible for the tabernacle (&nbsp;Leviticus 10:7 ). The cloud descended on this tent when Moses came to inquire of God, but the cloud stayed on the permanent tabernacle and the glory of the Lord filled it so Moses could not enter it (&nbsp;Exodus 40:34-35 ,Exodus 40:34-35,&nbsp;40:38 ). </p> <p> The center of attention in the wilderness narratives is the tabernacle with rich decorations, curtains, bread of the presence, ark, lights, and altar. This is the portable sanctuary Israel carefully delegates to the priests and Levites for transportation (&nbsp;Numbers 3:1 ). The camp of Israel has this tabernacle as its center (&nbsp;Numbers 2:1 ). This, too, is the tent of meeting (&nbsp;Exodus 27:21 ), where holy God comes to sinful people. Here the sacrifices and atonement procedures of Leviticus were carried out (Book of Leviticus). </p> <p> “There will [[I]] meet with the children of Israel, and the tabernacle shall be sanctified by my glory. And [[I]] will dwell among the children of Israel, and will be their God” (&nbsp;Exodus 29:43 , &nbsp;Exodus 29:45 ). </p> <p> Jimmy Albright </p>
-== Vine's Expository Dictionary of OT Words <ref name="term_76566" /> ==
-<p> [['''A.]] Noun.''' </p> <p> <em> Mishkân </em> (מִשְׁכָּן, Strong'S #4908), “dwelling place; tabernacle; shrine.” This word appears 139 times and refers in its first occurrence to the “tabernacle”: “According to all that [[I]] show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it” (Exod. 25:9). <em> Mishkân </em> is found primarily in Exodus and Numbers, and it always designates the sanctuary. With this meaning it is a synonym for the phrase “tent of meeting.” In total, 100 out of the 139 uses of <em> mishkân </em> throughout the Old Testament signify the tabernacle as “dwelling place.” God dwelt amidst His people in the wilderness, and His presence was symbolically manifest in the tent of meeting. The word <em> mishkân </em> places the emphasis on the representative presence of God: “And [[I]] will set my tabernacle among you: and my soul shall not abhor you. And [[I]] will walk among you, and will be your God, and ye shall be my people. [[I]] am the Lord your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and [[I]] have broken the bands of your yoke, and made you go upright” (Lev. 26:11-13). Hence, sin among the Israelites defiled God’s “dwelling-place” (Lev. 15:31; cf. Num. 19:13). </p> <p> [[Whereas]] the “tabernacle” was mobile, the temple was built for the particular purpose of religious worship: “… [[I]] have not dwelt in any house since the time that [[I]] brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle” (2 Sam. 7:6). Solomon built it and the finished structure was known as “the house,” the temple instead of the dwelling place ( <em> mishkân </em> ) In later literature <em> mishkân </em> is a poetic synonym for “temple”: [[“I]] will not give sleep … until [[I]] find out a place for the Lord, a <em> habitation </em> for the mighty God of Jacob” (Ps. 132:4-5). The meaning of <em> mishkân </em> was also extended to include the whole area surrounding the temple, as much as the city Jerusalem: “There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High” (Ps. 46:4), “the Lord loveth the gates of [[Zion]] more than all the dwellings of Jacob” (Ps. 87:2). </p> <p> The defilement of the city and the temple area was sufficient reason for God to leave the temple (Ezek. 10) and to permit the destruction of His “dwelling place” by the brutish Babylonians: “They have cast fire into thy sanctuary, they have defiled by casting down the dwelling place of thy name to the ground” (Ps. 74:7). In the Lord’s providence He had planned to restore His people and the temple so as to assure them of His continued presence: “My tabernacle also shall be with them: yea, [[I]] will be their God, and they shall be my people. And the heathen shall know that [[I]] the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore” (Ezek. 37:27-28). John comments that Jesus Christ was God’s “tabernacle”: “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14), and Jesus later referred to Himself as the temple: “But He spake of the temple of his body” (John 2:21). </p> <p> In non-religious use <em> mishkân </em> is “the dwelling place” of an individual (Num. 16:24), of Israel (Num. 24:5), and of strangers (Hab. 1:6). </p> <p> The usual translation of <em> mishkân </em> in the [[Septuagint]] is <em> skene </em> (“dwelling; booth”), which is also the translation for <em> ‘ohel </em> , “tent.” It has been suggested that the similarity in sound of the Hebrew <em> shakan </em> and the Greek <em> skene </em> influenced the translation. Another translation is <em> skenoma </em> (“tent; dwelling; lodging”). The translations in the [[Kjv]] are: “tabernacle; dwelling place; dwelling; habitation.” </p> <p> [['''B.]] Verb.''' </p> <p> <em> Shâkên </em> (שָׁכֵן, Strong'S #7934), “to dwell, inhabit.” This verb, which occurs about 129 times in biblical Hebrew, is found also in other Semitic languages. In [[Akkadian]] <em> sakanu </em> , “to lay, to set up, to be situated,” has many forms, such as the noun <em> mackana </em> , “dwelling place.” One occurrence of the verb is in Ps. 37:27: “Depart from evil, and do good; and dwell for evermore.” </p>
-== Watson's Biblical & Theological Dictionary <ref name="term_81524" /> ==
-<p> in Hebrew, אהל , in Greek, σκηνη , a word which properly signifies <em> a tent, </em> but is particularly applied by the Hebrews to a kind of building in the form of a tent, set up by the express command of God, for the performance of religious worship, sacrifices, &c, during the journeyings of the Israelites in the wilderness; and after their settlement in the land of Canaan made use of for the same purpose, till the temple was built in Jerusalem. The tabernacle was covered with curtains and skins. It was divided into two parts, the one covered, and properly called the tabernacle, and the other open, called the court. The covered part was again divided into two parts, the one called holy, and the other called the holy of holies. The curtains which covered it were made of linen of several colours embroidered. There were ten curtains, twenty-eight cubits long, and four in breadth. Five curtains together made two coverings, which, being made fast together, enveloped all the tabernacle. Over the rest there were two other coverings, the one of goat's hair, and the other of sheep skins. These rails or coverings were laid on a square frame of planks, resting on bases. There were forty-eight large planks, each a cubit and a half wide, and ten cubits high; twenty of them on each side, and six at one end to the westward; each plank was supported by two silver bases; they were let into one another, and held by bars running the length of the planks. The holy of holies was parted from the rest of the tabernacle by a curtain, made fast to four pillars standing ten cubits from the end. The whole length of the tabernacle was thirty-two cubits, that is, about fifty feet; and the breadth twelve cubits, or nineteen feet. The end was thirty cubits high; the upper curtain hung on the north and south sides eight cubits, and on the east and west four cubits. The court was a place a hundred cubits long, and fifty in breadth, inclosed by twenty columns, each of them twenty cubits high, and ten in breadth, covered with silver, and standing on copper bases, five cubits distant from each other, between which there were curtains drawn, and fastened with hooks. At the east end was an entrance twenty cubits wide, covered with a curtain hanging loose. In the tabernacle was the ark of the covenant, the table of shew bread, the golden candlestick, and the altar of incense; and in the court opposite to the entrance of the tabernacle, or holy place, stood the altar of burnt- offerings, and the laver or bason for the use of the priests. </p> <p> The tabernacle was finished on the first day of the first month of the second year after the departure out of Egypt, [[A.M.]] 2514. When it was set up, a dark cloud covered it by day, and a fiery cloud by night. Moses went into the tabernacle to consult the Lord. It was placed in the midst of the camp, and the Hebrews were ranged in order about it, according to their several tribes. When the cloud arose from off the tabernacle, they decamped; the priests carried those things which were most sacred, and the Levites all the several parts of the tabernacle. Part of the tribes went before, and the rest followed after, and the baggage of the tabernacle marched in the centre. </p> <p> The tabernacle was brought into the land of Canaan by Joshua, and set up at Gilgal. Here it rested till the land was conquered. Then it was removed to Shiloh, and afterward to Nob. Its next station was Gibeah, and here it continued till the ark was removed to the temple. </p> <p> The word also means a frail dwelling, &nbsp;Job 11:14; and is put for our bodies, &nbsp;2 Corinthians 5:1 . </p>
-== Hawker's Poor Man's Concordance And Dictionary <ref name="term_48840" /> ==
-<p> Various are the significations of this word in Scripture. Sometimes it is intended to mean the place of worship the Israelites had in the wilderness. At others, is meant no more than a common dwelling place. Thus, Eliphas adviseth Job to put away iniquity from his tabernacles. (&nbsp;Job 22:23) But in a much higher sense than every other, Christ's human nature is said to be the true tabernacle which "the Lord pitched, and not man." (&nbsp;Hebrews 8:2) And as this view of the word tabernacle throws aside the consideration of every other; so doth the contemplation of this furnish a subject of everlasting pleasure and delight. </p> <p> The Holy Ghost by the apostle informs the church, that this tabernacle of the human nature of Christ was the dwelling place of [[Jehovah.]] "In him dwelleth all the fulness of the [[Godhead]] bodily." (&nbsp;Colossians 2:9) Not as the Holy Ghost dwelleth in the bodies of his people which are said to be his Temple, (&nbsp;1 Corinthians 6:19) but substantially, personally, permanently, and for ever. So the [[Godhead]] fills the human nature of Christ. For that nature being filled with the divine, receives the same effect as iron heated in the fire is made fiery, like the fire which is filled by it. So the [[Godhead]] dwells bodily in the manhood of Christ. What a blessed soul-refreshing view of the Lord Jesus as [[Jehovah'S]] Tabernacle, is this! </p> <p> And what endears it yet more is, that the Holy Ghost immediately adds in the following Scripture, concerning the church's interest and completeness in him, "And ye are complete in him." (&nbsp;Colossians 2:10) Founded in his marvellous person, the church hath her Tabernacle in Christ Jesus, her resting place, her sure portion for grace here, and glory for ever. </p> <p> Pause, [[I]] beseech you, reader, over the soul-transporting subject. Behold Jesus, (yea thy Jesus, if so be united to him by the Holy Ghost) in his mediatorial fulness as the Tabernacle of [[Jehovah.]] Here to this one glorious individual person, the Christ of God, [[Jehovah]] communicates his personality, his subsistence, or to use the words of Scripture: "in him dwelleth all the fulness of the [[Godhead]] bodily." And by virtue of Christ's human nature, to which his whole body, the church, is united; all, and every individual member, the weakest and humblest, as well as the strongest and the highest, have their completeness in the justifying righteousness of his person to bear them up, and bring them on before [[Jehovah,]] in grace here, and to bear them home, and bring them in before [[Jehovah]] in his three-fold character of person, Father, Son, and Holy Ghost, in glory for evermore. Oh, the blessedness of that tabernacle, "which the Lord pitched, and not man!" </p>
-== Wilson's Dictionary of Bible Types <ref name="term_198412" /> ==
-<p> &nbsp;Psalm 19:4 (a) The great expanse of the heavens is described as a tent in which the sun rules and reigns. It is quite a few million miles wide and high, and is not subject to the whims of men, nor the storms of life. </p> <p> &nbsp;Psalm 27:5 (a) His presence is described as a tabernacle or tent. As we retire into His presence from the storms of life, we find His preserving care and quietness of spirit. (See also &nbsp;Psalm 61:4; &nbsp;Isaiah 4:6; &nbsp;Jeremiah 10:20). </p> <p> &nbsp;Psalm 84:1 (b) In this way the Lord describes the holiness and the blessedness of the gatherings of the people of [[God]] for worship, praise and service. </p> <p> &nbsp;Proverbs 14:11 (c) Probably this refers to the manner of life of the Christian. Because he walks with [[God,]] and seeks to serve his Lord, he is assured of the presence of the Holy Spirit, and this probably is called a "Tabernacle." </p> <p> &nbsp;Isaiah 33:20 (a) Probably the entire city of Jerusalem is called by this name. (See also &nbsp;Lamentations 2:4). </p> <p> &nbsp;2 Corinthians 5:1 (a) The human body is called by this name because the spirit dwells in this body in order to serve the Lord, and be a blessing to others. At death the spirit leaves the tabernacle, so that [[God]] may repair the building and fix it up new for the return of the spirit in the day of the resurrection. (See also2Pe &nbsp;1:13). </p> <p> &nbsp;Hebrews 8:2 (b) Probably this is a type of the church of [[God]] in which the Spirit of [[God]] now dwells, and where the glory of [[God]] is revealed. </p>
-== Webster's Dictionary <ref name="term_182939" /> ==
-<p> '''(1):''' ''' (''' v. i.) To dwell or reside for a time; to be temporary housed. </p> <p> '''(2):''' ''' (''' n.) [[A]] seat or stall in a choir, with its canopy. </p> <p> '''(3):''' ''' (''' n.) [[A]] boxlike step for a mast with the after side open, so that the mast can be lowered to pass under bridges, etc. </p> <p> '''(4):''' ''' (''' n.) [[A]] portable structure of wooden framework covered with curtains, which was carried through the wilderness in the [[Israelitish]] exodus, as a place of sacrifice and worship. </p> <p> '''(5):''' ''' (''' n.) [[A]] tryptich for sacred imagery. </p> <p> '''(6):''' ''' (''' n.) Hence, a work of art of sacred subject, having a partially architectural character, as a solid frame resting on a bracket, or the like. </p> <p> '''(7):''' ''' (''' n.) [[A]] niche for the image of a saint, or for any sacred painting or sculpture. </p> <p> '''(8):''' ''' (''' n.) The ornamental receptacle for the pyx, or for the consecrated elements, whether a part of a building or movable. </p> <p> '''(9):''' ''' (''' n.) Any small cell, or like place, in which some holy or precious things was deposited or kept. </p> <p> '''(10):''' ''' (''' n.) Figuratively: The human body, as the temporary abode of the soul. </p> <p> '''(11):''' ''' (''' n.) Hence, the Jewish temple; sometimes, any other place for worship. </p> <p> '''(12):''' ''' (''' n.) [[A]] slightly built or temporary habitation; especially, a tent. </p>
-== King James Dictionary <ref name="term_63567" /> ==
-<p> [[Tab'Ernacle,]] n. [[L.]] tabernaculum, a tent, from taberna, a shop or shed, from tabula, a board or rather from its root. See Table. </p> 1. [[A]] tent. &nbsp;Numbers 24; &nbsp;Matthew 17 2. [[A]] temporary habitation. 3. Among the Jews, a movable building, so contrived as to be taken to pieces with ease and reconstructed, for the convenience of being carried during the wanderings of the Israelites in the wilderness. It was of a rectangular figure, thirty cubits long, ten broad, and ten high. The interior was divided into two rooms by a vail or curtain, and it was covered with four different spreads or carpets. <p> It is also applied to the temple. &nbsp;Psalms 15 </p> 4. [[A]] place of worship a sacred place. 5. Our natural body. &nbsp;2 Corinthians 5; &nbsp;2 Peter 1 . 6. God's gracious presence, or the tokens of it. &nbsp;Revelation 21 7. An ornamented chest placed on Roman catholic altars as a receptacle of the ciborium and pyxis. <p> [[Tab'Ernacle,]] To dwell to reside for a time to be housed as we say, Christ tabernacled in the flesh. </p>
-== Charles Buck Theological Dictionary <ref name="term_20573" /> ==
-<p> Among the Hebrews, a kind of building, in the form of a tent, set up by the express command of God for the performance of religious worship, sacrifices, &c. &nbsp;Exodus 26:27 : Feast of Tabernacles, a solemn festival of the Hebrews, observed after harvest, on the 15th day of the month Tisri, instituted to commemorate the goodness of God, who protected the Israelites in the wilderness, and made them dwell in booths when they came out of Egypt. </p>
-== International Standard Bible Encyclopedia <ref name="term_8864" /> ==
-<p> ''''' tab´ẽr ''''' - ''''' na ''''' - ''''' k ''''' ' ''''' 50 ''''' ( מועד אהל , <i> ''''' 'ōhel ''''' </i> <i> ''''' mō‛ēdh ''''' </i> "tent of meeting," משׁכּן , <i> ''''' mishkān ''''' </i> , "dwelling"; σκηνή , <i> ''''' skēnḗ ''''' </i> ): </p> [[A.]] Structure and History <p> [[I.]] Introductory </p> <p> 1. Earlier "Tent of Meeting" </p> <p> 2. [[A]] [[S]] tage in Revelation </p> <p> 3. The Tabernacle [[Proper]] </p> <p> [[Ii.]] Structure </p> <p> 1. The Enclosure or Court </p> <p> 2. Structure, [[Divisions]] and Furniture of the Tabernacle </p> <p> (1) Coverings of the Tabernacle (&nbsp;Exodus 26:1-14; &nbsp;36:8-19 ) </p> <p> ( <i> a </i> ) Tabernacle Covering Proper </p> <p> ( <i> b </i> ) Tent Covering </p> <p> ( <i> 100 </i> ) Protective Covering </p> <p> (2) Framework and Divisions of the Tabernacle (&nbsp;Exodus 26:15-37; &nbsp;36:20-38 ) </p> <p> Arrangement of Coverings </p> <p> (3) Furniture of the [[Sanctuary]] </p> <p> ( <i> a </i> ) The Table of [[Shewbread]] </p> <p> ( <i> b </i> ) The [[Candlestick]] (Lampstand) </p> <p> ( <i> 100 </i> ) The [[Altar]] of Incense </p> <p> [[Iii.]] [[History]] </p> <p> 1. Removal from Sinai </p> <p> 2. [[Sojourn]] at [[Kadesh]] </p> <p> 3. Settlement in Canaan </p> <p> 4. [[Destruction]] of Shiloh </p> <p> 5. Delocalization of [[Worship]] </p> <p> 6. Nob and Gibeon </p> <p> 7. [[Restoration]] of the [[Ark]] </p> <p> 8. The Two [[Tabernacles]] </p> <p> [[Iv.]] [[Symbolism]] </p> <p> 1. New Testament References </p> <p> 2. God's [[Dwelling]] with Man </p> <p> 3. [[Symbolism]] of Furniture </p> <p> [[Literature]] </p> <p> <b> [[I.]] Introductory. </b> </p> <p> Altars sacred to Yahweh were earlier than sacred buildings. [[Abraham]] built such detached altars at the [[Terebinth]] of [[Moreh]] (&nbsp;Genesis 12:6 , &nbsp;Genesis 12:7 ), and again between Beth- <i> '''''el''''' </i> and [[Ai]] (&nbsp;Genesis 12:8 ). Though he built altars in more places than one, his conception of God was already monotheistic. The "Judge of all the earth" (&nbsp;Genesis 18:25 ) was no tribal deity. This monotheistic ideal was embodied and proclaimed in the tabernacle and in the subsequent temples of which the tabernacle was the prototype. </p> 1. Earlier "Tent of Meeting": <p> The first step toward a habitation for the Deity worshipped at the altar was taken at Sinai, when Moses builded not only "an altar under the mount," but "12 pillars, according to the 12 tribes of Israel" (&nbsp;Exodus 24:4 ). There is no recorded command to this effect, and there was as yet no separated priesthood, and sacrifices were offered by "young men of the children of Israel" (&nbsp;Exodus 24:5 ); but already the need of a separated structure was becoming evident. Later, but still at Sinai, after the sin of the golden calf, Moses is stated to have pitched "the tent" (as if well known: the tense is frequentative, "used to take the tent and to pitch it") "without the camp, afar off," and to have called it, "the tent of meeting," a term often met with afterward (&nbsp;Exodus 33:7 ff). This "tent" was not yet the tabernacle proper, but served an interim purpose. The ark was not yet made; a priesthood was not yet appointed; it was "without the camp"; Joshua was the sole minister (&nbsp; Exodus 33:11 ). It was a simple place of revelation and of the meeting of the people with Yahweh (&nbsp;Exodus 33:7 , &nbsp;Exodus 33:9-11 ). Critics, on the other hand, identifying this "tent" with that in &nbsp;Numbers 11:16 ff; &nbsp; Numbers 12:4 ff; &nbsp; Deuteronomy 31:14 , &nbsp;Deuteronomy 31:15 (ascribed to the [[Elohist]] source), regard it as the primitive tent of the wanderings, and on the ground of these differences from the tabernacle, described later (in the Priestly Code), deny the historicity of the latter. On this see below under [[B,]] 4, (5). </p> 2. [[A]] [[S]] tage in Revelation: <p> No doubt this localization of the shrine of Yahweh afforded occasion for a possible misconception of Yahweh as a tribal Deity. We must remember that here and throughout we have to do with the education of a people whose instincts and surroundings were by no means monotheistic. It was necessary that their education should begin with some sort of concession to existing ideas. They were not yet, nor for long afterward, capable of the conception of a God who dwelleth not in temples made with hands. So an altar and a tent were given them; but in the fact that this habitation of God was not fixed to one spot, but was removed from place to place in the nomad life of the Israelites, they had a persistent education leading them away from the idea of local and tribal deities. </p> 3. The Tabernacle Proper: <p> The tabernacle proper is that of which the account is given in &nbsp;Exodus 25 through 27; 30 through 31; 35 through 40, with additional details in &nbsp; Numbers 3:25 ff; &nbsp; Numbers 4:4 ff; &nbsp; Numbers 7:1 ff. The central idea of the structure is given in the words, "Make me a sanctuary, that [[I]] may dwell among them" (&nbsp; Exodus 25:8 ). It was the dwelling-place of the holy Yahweh in the midst of His people; also the place of His "meeting" with them (&nbsp;Exodus 25:22 ). The first of these ideas is expressed in the name <i> '''''mishkān''''' </i> ; the second in the name <i> ''''''ōhel''''' </i> <i> '''''mō‛ēdh''''' </i> (it is a puzzling fact for the critics that in [[Ex]] 25 through 27:19 only <i> '''''mishkān''''' </i> is used; in Exodus 28 through 31 only <i> ''''''ōhel''''' </i> <i> '''''mō‛ēdh''''' </i> ; in other sections the names intermingle). The tabernacle was built as became such a structure, according to the "pattern" shown to Moses in the mount (&nbsp;Numbers 25:9 , 40; &nbsp;Numbers 26:30; compare &nbsp;Acts 7:44; &nbsp;Hebrews 8:2 , &nbsp;Hebrews 8:5 ). The modern critical school regards this whole description of the tabernacle as an "ideal" construction - a projection backward by post-exilian imagination of the ideas and dimensions of the Temple of Solomon, the measurements of the latter being throughout halved. Against this violent assumption, however, many things speak. See below under [[B.]] </p> <p> <b> [[Ii.]] Structure. </b> </p> <p> The ground plan of the Mosaic tabernacle (with its divisions, courts, furniture, etc.) can be made out with reasonable certainty. As respects the actual construction, knotty problems remain, in regard to which the most diverse opinions prevail. [[Doubt]] rests also on the precise measurement by cubits (see [[Cubit]]; for a special theory, see [[W.]] [[S.]] Caldecott, <i> The Tabernacle; Its History and Structure </i> ). For simplification the cubit is taken in this article as roughly equivalent to 18 inches. </p> <p> [[A]] first weighty question relates to the shape of the tabernacle. The conventional and still customary conception (Keil, Bahr, [[A.]] [[R.]] [[S.]] Kennedy in <i> Hdb </i> , etc.) represents it as an oblong, flat-roofed structure, the rich coverings, over the top, hanging down on either side and at the back - not unlike, to use a figure sometimes employed, a huge coffin with a pall thrown over it. Nothing could be less like a "tent," and the difficulty at once presents itself of how, in such a structure, "sagging" of the roof was to be prevented. Mr. [[J.]] Fergusson, in his article "Temple" in Smith's <i> Db </i> , accordingly, advanced the other conception that the structure was essentially that of a tent, with ridge-pole, sloping roof, and other appurtenances of such an erection. He plausibly, though not with entire success, sought to show how this construction answered accurately to the measurements and other requirements of the text (e.g. the mention of "pins of the tabernacle," &nbsp;Exodus 35:18 ). With slight modification this view here commends itself as having most in its favor. </p> <p> To avoid the difficulty of the ordinary view, that the coverings, hanging down <i> outside </i> the framework, are unseen from within, except on the roof, it has sometimes been argued that the tapestry covering hung down, not outside, but <i> inside </i> the tabernacle (Keil, Bahr, etc.). It is generally felt that this arrangement is inadmissible. [[A]] newer and more ingenious theory is that propounded by [[A.]] [[R.]] [[S.]] Kennedy in his article "Tabernacle" in <i> Hdb </i> . It is that the "boards" constituting the framework of the tabernacle were, not solid planks, but really open "frames," through which the finely wrought covering could be seen from within. There is much that is fascinating in this theory, if the initial assumption of the flat roof is granted, but it cannot be regarded as being yet satisfactorily made out. Professor Kennedy argues from the excessive weight of the solid "boards." It might be replied: In a purely "ideal" structure such as he supposes this to be, what does the weight matter? The "boards," however, need not have been so thick or heavy as he represents. </p> <p> In the more minute details of construction yet greater diversity of opinion obtains, and imagination is often allowed a freedom of exercise incompatible with the sober descriptions of the text. </p> 1. The Enclosure or Court: <p> The attempt at reconstruction of the tabernacle begins naturally with the "court" ( <i> ''''' ḥācēr ''''' </i> ) or outer enclosure in which the tabernacle stood (see Court Of The Sanctuary ). The description is given in &nbsp;Exodus 27:9-18; &nbsp;Exodus 38:9-20 . The court is to be conceived of as an enclosed space of 100 cubits (150 ft.) in length, and 50 cubits (75 ft.) in breadth, its sides formed (with special arrangement for the entrance) by "hangings" or curtains ( <i> '''''ḳelā‛ı̄m''''' </i> ) of "fine twined linen," 5 cubits (7 1/2 ft.) in height, supported by pillars of brass (bronze) 5 cubits apart, to which the hangings were attached by "hooks" and "fillets" of silver. It thus censisted of two squares of 50 cubits each, in the anterior of which (the easterly) stood the "altar of burnt-offering" (see [[Altar]] ), and the "layer" (see [[Laver]] ), and in the posterior (the westerly) the tabernacle itself. From &nbsp;Exodus 30:17-21 we learn that the laver - a large (bronze) vessel for the ablutions of the priests - stood between the altar and the tabernacle (&nbsp; Exodus 30:18 ) The pillars were 60 in number, 20 being reckoned to the longer sides (North and South), and 10 each to the shorter (East and West). The pillars were set in "sockets" or bases ( <i> ''''''edhen''''' </i> ) of brass (bronze), and had "capitals" (the King James Version and the English Revised Version "chapiters") overlaid with silver (&nbsp;Exodus 38:17 ). The "fillets" are here, as usually, regarded as silver rods connecting the pillars; some, however, as Ewald, Dillmann, Kennedy, take the "fillet" to be an ornamental band round the base of the capital. On the eastern side was the "gate" or entrance. This was formed by a "screen" ( <i> '''''māṣākh''''' </i> ) 20 cubits (30 ft.) in breadth, likewise of fine twined linen, but distinguished from the other (white) hangings by being embroidered in blue, and purple, and scarlet (see [[East Gate]] ). The hangings on either side of the "gate" were 15 cubits in breadth. The 10 pillars of the east side are distributed - 4 to the entrance screen, 3 on either side to the hangings. The enumeration creates some difficulty till it is remembered that in the reckoning round the court no pillar is counted twice, and that the corner pillars and those on either side of the entrance had each to do a double duty. The reckoning is really by the 5-cubit spaces between the pillars. [[Mention]] is made (&nbsp;Exodus 27:19; &nbsp;Exodus 38:20 ) of the "pins" of the court, as well as of the tabernacle, by means of which, in the former case, the pillars were held in place. These also were of brass (bronze). </p> 2. Structure, Divisions and Furniture of the Tabernacle: <p> In the inner of the two squares of the court was reared the tabernacle - a rectangular oblong structure, 30 cubits (45 ft.) long and 10 cubits (15 ft.) broad, divided into two parts, a holy and a most holy (&nbsp;Exodus 26:33 ). Attention has to be given here (1) to the coverings of the tabernacle, (2) to its framework and divisions, and (3) to its furniture. </p> <p> (1) Coverings of the Tabernacle (&nbsp;Exodus 26:1-14; &nbsp;Exodus 36:8-19 ). </p> <p> The wooden framework of the tabernacle to be afterward described had 3 coverings - one, the immediate covering of the tabernacle or "dwelling," called by the same name, <i> ''''' mishkān ''''' </i> (&nbsp; Exodus 26:1 , &nbsp;Exodus 26:6 ); a second, the tent" covering of goats' hair; and a third, a protective covering of rams' and seal- (or porpoise-) skins, cast over the whole. </p> (a) Tabernacle Covering Proper: <p> The covering of the tabernacle proper (&nbsp;Exodus 26:1-6 ) consisted of 10 curtains ( <i> '''''yerı̄‛ōth''''' </i> , literally, "breadth") of fine twined linen, beautifully-woven with blue, and purple, and scarlet, and with figures of cherubim. The 10 curtains, each 28 cubits long and 4 cubits broad, were joined together in sets of 5 to form 2 large curtains, which again were fastened by 50 loops and clasps (the King James Version "taches") of gold, so as to make a single great curtain 40 cubits (60 ft.) long, and 28 cubits (42 ft.) broad. </p> (b) Tent Covering: <p> The "tent" covering (&nbsp;Exodus 26:7-13 ) was formed by 11 curtains of goats hair, the length in this case being 30 cubits, and the breadth 4 cubits. These were joined in sets of 5 and 6 curtains, and as before the two divisions were coupled by 50 loops and clasps (this time of bronze), into one great curtain of 44 cubits (66 ft.) in length and 30 cubits (45 ft.) in breadth - an excess of 4 cubits in length and 2 in breadth over the fine tabernacle curtain. </p> (c) Protective Covering: <p> Finally, for purposes of protection, coverings were ordered to be made (&nbsp;Exodus 26:14 ) for the "tent" of rams' skins dyed red, and of seal-skins or porpoise-skins (English [[Versions]] of the Bible, "badgers' skins"). The arrangement of the coverings is considered below. </p> <p> <b> (2) Framework and [[Division]] of the Tabernacle (&nbsp;Exodus 26:15-37; &nbsp;36:20-38 ) </b> </p> <p> The framework of the tabernacle was, as ordinarily understood, composed of upright "boards" of acacia wood, forming 3 sides of the oblong structure, the front being closed by an embroidered screen," depending from 5 pillars (&nbsp;Exodus 26:36 , &nbsp;Exodus 26:37; see below). These boards, 48 in number (20 each for the north and south sides, and 8 for the west side), were 10 cubits (15 ft.) in height, and 1 1/2 cubits (2 ft. 3 in.) in breadth (the thickness is not given), and were overlaid with gold. They were set by means of "tenons" (literally, "hands"), or projections at the foot, 2 for each board, in 96 silver "sockets," or bases ("a talent for a socket," &nbsp;Exodus 38:27 ). In the boards were "rings" of gold, through which were passed 3 horizontal "bars," to hold the parts together - the middle bar, apparently, on the long sides, extending from end to end (&nbsp;Exodus 26:28 ), the upper and lower bars being divided in the center (5 bars in all on each side). The bars, like the boards, were overlaid with gold. Some obscurity rests on the arrangement at the back: 6 of the boards were of the usual breadth (= 9 cubits), but the 2 corner boards appear to have made up only a cubit between them (&nbsp;Exodus 26:22-24 ). [[Notice]] has already been taken of theory (Kennedy, article "Tabernacle," <i> [[Hdb]] </i> ) that the so-called "boards" were not really such, but were open "frames," the 2 uprights of which, joined by crosspieces, are the "tenons" of the text. It seems unlikely, if this was meant, that it should not be more distinctly explained. The enclosure thus constructed was next divided into 2 apartments, separated by a "veil," which hung from 4 pillars overlaid with gold and resting in silver sockets. Like the tabernacle-covering, the veil was beautifully woven with blue, purple, and scarlet, and with figures of cherubim (&nbsp;Exodus 26:31 , &nbsp;Exodus 26:32; see [[Veil]] ). The outer of these chambers, or holy place" was as usually computed, 20 cubits long by 10 broad; the inner, or most holy place, was 10 cubits square. The "door of the tent" (&nbsp;Exodus 26:36 ) was formed, as already stated, by a "screen," embroidered with the above colors, and depending from 5 pillars in bronze sockets. Here also the hooks were of gold, and the pillars and their capitals overlaid with gold (&nbsp;Exodus 36:38 ). </p> Arrangement of Coverings: <p> Preference has already been expressed for Mr. Fergusson's idea that the tabernacle was not flat-roofed, the curtains being cast over it like drapery, but was tentlike in shape, with ridge-pole, and a sloping roof, raising the total height to 15 cubits. Passing over the ridge pole, and descending at an angle, 14 cubits on either side, the inner curtain would extend 5 cubits beyond the walls of the tabernacle, making an awning of that width North and South, while the goats'-hair covering above it, 2 cubits wider, would hang below it a cubit on either side. The whole would be held in position by ropes secured by bronze tent-pins to the ground (&nbsp;Exodus 27:19; &nbsp;Exodus 38:31 ). The scheme has obvious advantages in that it preserves the idea of a "tent," conforms to the principal measurements, removes the difficulty of "sagging" on the (flat) roof, and permits of the golden boards, bars and rings, on the outside, and of the finely wrought tapestry, on the inside, being seen (Professor Kennedy provides for the latter by his "frames," through which the curtain would be visible). On the other hand, it is not to be concealed that the construction proposed presents several serious difficulties. The silence of the text about a ridge-pole, supporting pillars, and other requisites of Mr. Fergusson's scheme (his suggestion that "the middle bar" of &nbsp;Exodus 26:28 may be the ridge-pole is quite untenable), may be got over by assuming that these parts are taken for granted as understood in tent-construction. But this does not apply to other adjustments, especially those connected with the back and front of the tabernacle. It was seen above that the inner covering was 40 cubits in length, while the tabernacle-structure was 30 cubits. How is this excess of 10 cubits in the tapestry-covering dealt with? Mr. Fergusson, dividing equally, supposes a porch of 5 cubits at the front, and a space of 5 cubits also behind, with hypothetical pillars. The text, however, is explicit that the veil dividing the holy from the most holy place was hung "under the clasps" (&nbsp; Exodus 26:33 ), i.e. on this hypothesis, midway in the structure, or 15 cubits from either end. Either, then, (1) the idea must be abandoned that the holy place was twice the length of the Holy of Holies (20 [[X]] 10; it is to be observed that the text does not state the proportions, which are inferred from those of Solomon's Temple), or (2) Mr. Fergusson's arrangement must be given up, and the division of the curtain be moved back 5 cubits, depriving him of his curtain for the porch, and leaving 10 cubits to be disposed of in the rear. Another difficulty is connected with the porch itself. No clear indication of such a porch is given in the text, while the 5 pillars "for the screen" (&nbsp;Exodus 26:37 ) are most naturally taken to be, like the latter, at the immediate entrance of the tabernacle. Mr. Fergusson, on the other hand, finds it necessary to separate pillars and screen, and to place the pillars 5 cubits farther in front. He is right, however, in saying that the 5th pillar naturally suggests a ridge-pole; in his favor also is the fact that the extra breadth of the overlying tentcovering was to hang down, 2 cubits at the front, and 2 cubits at the back of the tabernacle (&nbsp;Exodus 26:9 , &nbsp;Exodus 26:12 ). It is possible that there was a special disposition of the inner curtain - that belonging peculiarly to the "dwelling" - "according to which its "clasps" lay above the "veil" of the Holy of Holies (20 cubits from the entrance), and its hinder folds closed the aperture at the rear which otherwise would have admitted light into the secrecy of the shrine. But constructions of this kind must ever remain more or less conjectural. </p> <p> The measurements in the above reckoning are internal. Dr. Kennedy disputes this, but the analogy of the temple is against his view. </p> <p> <b> (3) Furniture of the Sanctuary </b> </p> <p> The furniture of the sanctuary is described in &nbsp;Exodus 25:10-40 (ark, table of shewbread, candlestick); &nbsp; Exodus 30:1-10 (altar of incense); compare Exodus 37 for making. In the innermost shrine, the Holy of Holies, the sole object was the ark of the covenant, overlaid within and without with pure gold, with its molding and rings of gold, its staves overlaid with gold passed through the rings, and its lid or covering of solid gold - the propitiatory or mercy-seat - at either end of which, of one piece with it. (&nbsp; Exodus 25:19; &nbsp;Exodus 37:8 ), stood cherubim, with wings outstretched over the mercy-seat and with faces turned toward it (for details see [[Ark Of The Covenant]]; [[Mercy-Seat]]; [[Cherubim]] ). This was the meeting-place of Yahweh and His people through Moses (&nbsp;Exodus 25:22 ). The ark contained only the two tables of stone, hence its name "the ark of the testimony" (&nbsp;Exodus 25:16 , &nbsp;Exodus 25:22 ). It is not always realized how small an object the ark was - only 2 1/2 cubits (3 ft. 9 in.) long, 1 1/2 cubits (2 ft. 3 in.) broad, and the same (1 1/2 cubits) high. </p> <p> The furniture of the outer chamber of the tabernacle consisted of ( <i> a </i> ) the table of shewbread; ( <i> b </i> ) the golden candlestick: ( <i> 100 </i> ) the altar of incense, or golden altar. These were placed, the table of shewbread on the north side (&nbsp; Exodus 40:22 ), the candlestick on the south side (&nbsp;Exodus 40:24 ), and the altar of incense in front of the veil, in the holy place. </p> (a) The Table of Shewbread: <p> The table of shewbread was a small table of acacia wood, overlaid with gold, with a golden rim round the top, gold rings at the corners of its 4 feet, staves for the rings, and a "border" (at middle?) joining the legs, holding them together. Its dimensions were 2 cubits (3 ft.) long, 1 cubit (18 inches) broad, and 1 1/2 cubits (2 ft. 3 inches) high. On it were placed 12 cakes, renewed each week, in 2 piles (compare &nbsp;Leviticus 24:5-9 ), together with dishes (for the bread), spoons (incense cups), flagons and bowls (for drink offerings), all of pure gold. See [[Shewbread]] , Table Of . </p> (b) The Candlestick: <p> The candlestick or lampstand was the article on which most adornment was lavished. It was of pure gold, and consisted of a central stem (in &nbsp;Exodus 25:32-35 this specially receives the name "candlestick"), with 3 curved branches on either side, all elegantly wrought with cups of almond blossom, knops, and flowers (lilies?) - 3 of this series to each branch and 4 to the central stem. Upon the 6 branches and the central stem were 7 lamps from which the light issued. Connected with the candlestick were snuffers and snuff-dishes for the wicks - all of gold. The candlestick was formed from a talent of pure gold (&nbsp; Exodus 25:38 ). See [[Candlestick]] . </p> (c) The Altar of Incense: <p> The description of the altar of incense occurs (&nbsp;Exodus 30:1-10 ) for some unexplained reason or displacement out of the place where it might be expected, but this is no reason for throwing doubt (with some) upon its existence. It was a small altar, overlaid with gold, a cubit (18 in.) square, and 2 cubits (3 ft.) high, with 4 horns. On it was burned sweet-smelling incense. It had the usual golden rim, golden rings, and gold-covered staves. See [[Altar Of Incense]] . </p> <p> <b> [[Iii.]] History. </b> </p> 1. Removal from Sinai: <p> We may fix 1220 Bc as the approximate date of the introduction of the tabernacle. It was set up at Sinai on the 1st day of the 1st month of the 2nd year (&nbsp;Exodus 40:2 , &nbsp;Exodus 40:17 ), i.e. 14 days before the celebration of the [[Passover]] on the first anniversary of the exodus (see [[Chronology Of The Old Testament]] , [[Vii.,]] [[Viii.).]] When the people resumed their journey, the ark was wrapped in the veil which had served to isolate the most holy place (&nbsp;Numbers 4:5 ). This and the two altars were carried upon the shoulders of the children of Kohath, a descendant of Levi, and were removed under the personal supervision of the high priest (&nbsp;Numbers 3:31 , &nbsp;Numbers 3:32; &nbsp;Numbers 4:15 ). The rest of the dismembered structure was carried in six covered wagons, offered by the prince, each drawn by two oxen (Nu 7). Doubtless others were provided for the heavier materials (compare Keil). Before leaving Sinai the brazen altar had been dedicated, and utensils of gold and silver had been presented for use at the services. The tabernacle had been standing at Sinai during 50 days (&nbsp;Numbers 10:11 ). </p> 2. Sojourn at Kadesh: <p> The journey lay along the "great and terrible wilderness" between [[Horeb]] in the heart of [[Arabia]] and Kadesh-barnea in the [[Negeb]] of Judah; of the 40 years occupied in the journey to Canaan, nearly 38 were spent at Kadesh, a fact not always clearly recognized. The tabernacle stood here during 37 years (one year being occupied in a punitive journey southward to the shore of the Red Sea). During this whole time the ordinary sacrifices were not offered (&nbsp;Amos 5:25 ), though it is possible that the appropriate seasons were nevertheless marked in more than merely chronological fashion. Few incidents are recorded as to these years, and little mention is made of the tabernacle throughout the whole journey except that the ark of the covenant preceded the host when on the march (&nbsp;Numbers 10:33-36 ). It is the unusual that is recorded; the daily aspect of the tabernacle and the part it played in the life of the people were among the things recurrent and familiar. </p> 3. Settlement in Canaan: <p> When, at last, the Jordan was crossed, the first consideration, presumably, was to find a place on which to pitch the sacred tent, a place hitherto uninhabited and free from possible defilement by human graves. Such a place was found in the neighborhood of Jericho, and came to be known as [[Gilgal]] (&nbsp;Joshua 4:19; &nbsp;Joshua 5:10; &nbsp;Joshua 9:6; &nbsp;Joshua 10:6 , &nbsp;Joshua 10:43 ). Gilgal, however, was always regarded as a temporary site. The tabernacle is not directly mentioned in connection with it. The question of a permanent location was the occasion of mutual jealousy among the tribes, and was at last settled by the removal of the tabernacle to Shiloh, in the territory of Ephraim, a place conveniently central for attendance of all adult males at the three yearly festivals, without the zone of war, and also of some strategic importance. During the lifetime of Joshua, therefore, the tabernacle was removed over the 20 miles, or less, which separated Shiloh among the hills from Gilgal in the lowlands (&nbsp;Joshua 18:1; &nbsp;Joshua 19:51 ). While at Shiloh it seems to have acquired some accessories of a more permanent kind (&nbsp;1 Samuel 1:9 , etc.), which obtained for it the name "temple" (&nbsp;1 Samuel 1:9; &nbsp;1 Samuel 3:3 ). </p> 4. Destruction of Shiloh: <p> During the period of the Judges the nation lost the fervor of its earlier years and was in imminent danger of apostasy. The daily services of the tabernacle were doubtless observed after a perfunctory manner, but they seem to have had little effect upon the people, either to soften their manners or raise their morals. In the early days of Samuel war broke out afresh with the Philistines. At a council of war the unprecedented proposal was made to fetch the ark of the covenant from Shiloh (&nbsp;1 Samuel 4:1 ff). [[Accompanied]] by the two sons of [[Eli]] - [[H]] ophni and [[Phinehas]] - it arrived in the camp and was welcomed by a shout which was heard in the hostile camp. It was no longer Yahweh but the material ark that was the hope of Israel, so low had the people fallen. Eli himself, at that time high priest, must at least have acquiesced in this superstition. It ended in disaster. The ark was taken by the Philistines, its two guardians were slain, and Israel was helpless before its enemies. Though the Hebrew historians are silent about what followed, it is certain that Shiloh itself fell into the hands of the Philistines. The very destruction of it accounts for the silence of the historians, for it would have been at the central sanctuary there, the center and home of what literary culture there was in Israel during this stormy period, that chronicles of events would be kept. &nbsp;Psalm 78:60 ff no doubt has reference to this overthrow, and it is referred to in &nbsp; Jeremiah 7:12 . The tabernacle itself does not seem to have been taken by the Philistines, as it is met with later at Nob. </p> 5. Delocalization of Worship: <p> For lack of a high priest of character, Samuel himself seems now to have become the head of religious worship. It is possible that the tabernacle may have been again removed to Gilgal, as it was there that Samuel appointed Saul to meet him in order to offer burnt offerings and peace offerings. The ark, however, restored by the Philistines, remained at Kiriath-jearim (&nbsp;1 Samuel 7:1 , &nbsp;1 Samuel 7:2 ), while courts for ceremonial, civil, and criminal administration were held, not only at Gilgal, but at other places, as Beth- <i> '''''el''''' </i> , [[Mizpah]] and [[Ramah]] (&nbsp;1 Samuel 7:15-17 ), places which acquired a quasi-ecclesiastical sanctity. This delocalization of the sanctuary was no doubt revolutionary, but it is partly explained by the fact that even in the tabernacle there was now no ark before which to burn incense. Of the half-dozen places bearing the name of Ramah, this, which was Samuel's home, was the one near to Hebron, where to this day the foundations of what may have been Samuel's sacred enclosure may be seen at the modern <i> '''''Râmet''''' </i> - <i> '''''el''''' </i> - <i> '''''Khălı̂l''''' </i> . </p> 6. Nob and Gibeon: <p> We next hear of the tabernacle at Nob, with Ahimelech, a tool of Saul (probably the [[Ahijah]] of &nbsp;1 Samuel 14:3 ), as high priest (&nbsp;1 Samuel 21:1 ff). This Nob was 4 miles to the North of Jerusalem and was more-over a high place, 30 ft. higher than Zion. It does not follow that the tabernacle was placed at the top of the hill. Here it remained a few years, till after the massacre by Saul of all the priests at Nob save one, [[Abiathar]] (&nbsp; 1 Samuel 22:11 ff). Subsequently, possibly by Saul himself, it was removed to Gibeon (&nbsp; 1 Chronicles 16:39; &nbsp;1 Chronicles 21:29 ). Gibeon was 6 miles from Jerusalem, and 7 from Beth-el, and may have been chosen for its strategic advantage as well as for the fact that it was already inhabited by priests, and was Saul's ancestral city. </p> 7. Restoration of the Ark: <p> This removal by Saul, if he was the author of it, was recognized afterward by David as a thing done, with which he did not think it wise to interfere (of &nbsp;1 Chronicles 16:40 ). On his capturing the fortress of [[Jebus]] (later Jerusalem), and building himself a "house" there, David prepared a place for the ark of God, and pitched a tent on Zion in imitation of the tabernacle at Gibeon (&nbsp;2 Samuel 6:17 ff; &nbsp; 1 Chronicles 16:1 ). He must also have provided an altar, for we read of burnt offerings and peace offerings being made there. Meanwhile the ark had been brought from Kiriath-jearim, where it had lain so long; it was restored in the presence of a concourse of people representing the whole nation, the soldiery and civilians delivering it to the priests (&nbsp;2 Samuel 6:1 ff). On this journey [[Uzzah]] was smitten for touching the ark. Arrived near Jerusalem, the ark was carried into the house of Obed-edom, a Levite, and remained there for 3 months. At the end of this time it was carried into David's tabernacle with all fitting solemnity and honor. </p> 8. The Two Tabernacles: <p> Hence, it was that there were now two tabernacles, the original one with its altar at Gibeon, and the new one with the original ark in Jerusalem, both under the protection of the king. Both, however, were soon to be superseded by the building of a temple. The altar at Gibeon continued in use till the time of Solomon. Of all the actual material of the tabernacle, the ark alone remained unchanged in the temple. The tabernacle itself, with its sacred vessels, was brought up to Jerusalem, and was preserved, apparently, as a sacred relic in the temple (&nbsp;1 Kings 8:4 ). Thus, after a history of more than 200 years, the tabernacle ceases to appear in history. </p> <p> <b> [[Iv.]] Symbolism. </b> </p> <p> Though the tabernacle was historically the predecessor of the later temples, as a matter of fact, the veil was the only item actually retained throughout the series of temples. Nevertheless it is the tabernacle rather than the temple which has provided a substructure for much New Testament teaching. All the well-known allusions of the writer to the Hebrews, e.g. in chapters 9,10, are to the tabernacle, rather than to any later temple. </p> 1. New Testament References: <p> In general the tabernacle is the symbol of God's dwelling with His people (&nbsp;Exodus 25:8; compare &nbsp;1 Kings 8:27 ), an idea in process of realization in more and more perfect forms till it reaches its completion in the carnation of the Word ("The Word became flesh, and dwelt (Greek "tabernacled") among us," &nbsp;John 1:14; compare &nbsp;2 Corinthians 5:1 ), in the church collectively (&nbsp;2 Corinthians 6:16 ) and in the individual believer (&nbsp;1 Corinthians 6:19 ) and finally in the eternal glory (&nbsp;Revelation 2:13 ff). In the [[Epistle]] to the Hebrews, the <i> locus classicus </i> of the tabernacle in Christian thought, the idea is more cosmical - the tabernacle in its holy and most holy divisions representing the earthly and the heavenly spheres of Christ's activity. The Old Testament was but a shadow of the eternal substance, an indication of the true ideal (&nbsp; Hebrews 8:5; &nbsp;Hebrews 10:1 ). The tabernacle in which Christ ministered was a tabernacle which the Lord pitched, and not man (&nbsp;Hebrews 8:2 ). He is the high priest of "the greater and more perfect tabernacle" (&nbsp;Hebrews 9:11 ). "Christ entered not into a holy place made with hands, like in pattern to the true; but into heaven itself, now to appear before the face of God for us" (&nbsp;Hebrews 9:24 ). The symbolical significance of the tabernacle and its worship is not, however, confined to the Epistle to the Hebrews. It must be admitted that Paul. does not give prominence to the tabernacle symbolism, and further, that his references are to things common to the tabernacle and the temple. But Paul speaks of "the layer of regeneration" (&nbsp;Titus 3:5 the Revised Version margin), and of Christ, who "gave himself up for us, an offering and a sacrifice to God, for an odor of a sweet smell" (&nbsp; Ephesians 5:2 ). The significance which the synoptic writers give to the rending of the veil of the temple (&nbsp;Matthew 27:51; &nbsp;Mark 15:38; &nbsp;Luke 23:45 ) shows how this symbolism entered deeply into their thought and was felt by them to have divine attestation in this supernatural fact. The way into the holiest of all, as the writer to the Hebrews says, was now made manifest (&nbsp;Hebrews 9:8; &nbsp;Hebrews 10:19 , &nbsp;Hebrews 10:20 ). </p> 2. God's Dwelling with Man: <p> The suggestion which underlies all such New Testament references is not only that Christ, in His human manifestation, was both tabernacle and priest, altar and sacrifice, but also, and still more, that God ever has His dwelling among men, veiled no doubt from the unbelieving and insincere, but always manifest and accessible to the faithful and devout. As we have a great high priest who is now passed into the heavens, there to appear in our behalf in the true tabernacle, so we ourselves have permission and encouragement to enter into the holiest place of all on earth by the blood of the everlasting covenant. Of the hopes embodied in these two planes of thought, the earthly tabernacle was the symbol, and contained the prospect and foretaste of the higher communion. It is this which has given the tabernacle such an abiding hold on the imagination and veneration of the Christian church in all lands and languages. </p> 3. Symbolism of Furniture: <p> The symbolism of the various parts of the tabernacle furniture is tolerably obvious, and is considered under the different headings. The ark of the covenant with its propitiatory was the symbol of God's gracious meeting with His people on the ground of atonement (compare &nbsp;Romans 3:25; see [[Ark Of The Covenant]] ). The twelve cakes of shewbread denote the twelve tribes of Israel, and their presentation is at once an act of gratitude for that which is the support of life, and, symbolically, a dedication of the life thus supported; the candlestick speaks to the calling of Israel to be a people of light (compare Jesus in &nbsp;Matthew 5:14-16 ); the rising incense symbolizes the act of prayer (compare &nbsp;Revelation 5:8; &nbsp;Revelation 8:3 ). </p> Literature. <p> See the articles on "Tabernacle" and "Temple" in Smith's <i> Db </i> , <i> Hdb </i> , <i> Eb </i> , <i> The Temple Bd </i> , etc.; also the commentaries. on Exodus (the <i> Speaker's [[Pulpit]] [[Commentary]] </i> , Keil's, Lange's, etc.); Bahr, <i> Symbolik d. Mosaischen Cult </i> ; Keil, <i> [[Archaeology]] </i> , [[I,]] 98 ff (English translation); Westcott, essay on "The General Significance of the Tabernacle," in his <i> Hebrews </i> ; Brown, <i> The Tabernacle </i> (1899); [[W.]] [[S.]] Caldecott, <i> The Tabernacle: Its History and Structure </i> . See the articles in this Encyclopedia on the special parts of the tabernacle. See also [[Temple]] . </p> [[B.]] In [[Criticism]] <p> [[I.]] Conservative And Critical Views </p> <p> [[Ii.]] Arguments In Support Of The Critical The [[Ory]] [[Examined]] </p> <p> 1. Not Stated, That the Temple Was Constructed after the [[Pattern]] of the Tabernacle </p> <p> 2. No [[Trace]] of the Tabernacle in Pre-Solomonic Times </p> <p> 3. The Tabernacle [[Could]] Not Have Been [[Built]] as Exodus Describes </p> <p> 4. Biblical Account Contains [[Marks]] of Its Unhistorical Character </p> <p> 5. Pre-exilic [[Prophets]] [[Knew]] Nothing of Levitical System of Which the Tabernacle Was [[Said]] to Be the Center. </p> <p> [[Literature]] </p> <p> <b> [[I.]] Conservative and Critical Views. </b> </p> <p> The conservative view of Scripture finds: (1) that the tabernacle was constructed by Moses in the wilderness of Sinai; (2) that it was fashioned according to a pattern shown to him in the Mount; (3) that it was designed to be and was the center of sacrificial worship for the tribes in the wilderness; and (4) that centuries later the Solomonic Temple was constructed after it as a model. </p> <p> However, the critical (higher) view of Scripture says: (1) that the tabernacle never existed except on paper; (2) that it was a pure creation of priestly imagination sketched after or during the exile; (3) that it was meant to be a miniature sanctuary on the model of Solomon's Temple; (4) that it was represented as having been built in the wilderness for the purpose of legitimizing the newly-published Priestly Code [[(P)]] or Levitical ritual still preserved in the middle books of the Pentateuch; and (5) that the description of the tabernacle furnished in the Priestly Code [[(P)]] (&nbsp;Exodus 25 through 31; 36 through 40; &nbsp; Numbers 2:2 , &nbsp;Numbers 2:17; &nbsp;Numbers 5:1-4; &nbsp;Numbers 14:44 ) conflicts with that given in the Elohist [[(E)]] (&nbsp;Exodus 33:7-11 ), both as to its character and its location. </p> <p> The principal grounds on which it is proposed to set aside the conservative viewpoint and put in its place the critical theory are these: </p> <p> <b> [[Ii.]] Arguments in Support of the Critical Theory Examined. </b> </p> <p> (1) It is nowhere stated that Solomon's Temple was constructed after the pattern of the Mosaic tabernacle; hence, it is reasonable to infer that the Mosaic tabernacle had no existence when or before the Solomonic Temple was built. </p> <p> (2) No trace of the Mosaic tabernacle can be found in the pre-Solomonic period, from which it is clear that no such tabernacle existed. </p> <p> (3) The Mosaic tabernacle could not have been produced as Exodus describes, and, accordingly, the story must be relegated to the limbo of romance. </p> <p> (4) The Biblical account of the Mosaic tabernacle bears internal marks of its completely unhistorical character. </p> <p> (5) The pre-exilic prophets knew nothing of the Levitical system of which the Mosaic tabernacle was the center, and hence, the whole story must be set down as a sacred legend. </p> <p> These assertions demand examination. </p> 1. Not Stated, That the Temple Was Constructed After the Pattern of the Tabernacle: <p> It is urged that nowhere is it stated that Solomon's Temple was fashioned after the pattern of the Mosaic tabernacle. Wellhausen thinks [[(Gi,]] chapter i, 3, p. 44) that, had it been so, the narrators in Kings and Chronicles would have said so. "At least," he writes, "one would have expected that in the report concerning the building of the new sanctuary, casual mention would have been made of the old." And so there was - in &nbsp;1 Kings 8:4 and &nbsp; 2 Chronicles 5:5 . Of course, it is contended that "the tent of meeting" referred to in these passages was not the Mosaic tabernacle of Ex 25, but simply a provisional shelter for the ark - though in [[P]] the Mosaic tabernacle bears the same designation (&nbsp;Exodus 27:21 ). Conceding, however, for the sake of argument, that the tent of the historical books was not the Mosaic tabernacle of Exodus, and that this is nowhere spoken of as the model on which Solomon's Temple was constructed, does it necessarily follow that because the narrators in Kings and Chronicles did not expressly state that Solomon's Temple was built after the pattern of the Mosaic tabernacle, therefore the Mosaic tabernacle had no existence when the narrators wrote? If it does, then the same logic will demonstrate the non-existence of Solomon's Temple before the exile, because when the writer of [[P]] was describing the Mosaic tabernacle he made no mention whatever about its being a miniature copy of Solomon's Temple. [[A]] <i> reductio ad absurdum </i> like this disposes of the first of the five pillars upon which the new theory rests. </p> 2. No Trace of the Tabernacle in Pre-Solomonic Times <p> It is alleged that no trace of the Mosaic tabernacle can be found in pre-Solomonic times. On the principle that silence about a person, thing or event does not prove the non-existence of the person or thing or the non-occurrence of the event, this 2nd argument might fairly be laid aside as irrelevant. Yet it will be more satisfactory to ask, if the assertion be true, why no trace of the tabernacle can be detected in the historical books in pre-Solomonic times. The answer is, that of course it is true, if the historical books be first "doctored," i.e. gone over and dressed to suit theory, by removing from them every passage, sentence, clause and word that seems to indicate, presuppose or imply the existence of the tabernacle, and such passage, sentence, clause and word assigned to a late [[R]] who inserted it into the original text to give color to his theory, and support to his fiction that the Mosaic tabernacle and its services originated in the wilderness. Could this theory be established on independent grounds, i.e. by evidence derived from other historical documents, without tampering with the sacred narrative, something might be said for its plausibility. But every scholar knows that not a particle of evidence has ever been, or is likely ever to be, adduced in its support beyond what critics themselves manufacture in the way described. That they do find traces of the Mosaic tabernacle in the historical books, they unconsciously and unintentionally allow by their efforts to explain such traces away, which moreover they can only do by denouncing these traces as spurious and subjecting them to a sort of surgical operation in order to excise them from the body of the text. But these so-called spurious traces are either true or they are not true. If they are true, whoever inserted them, then they attest the existence of the tabernacle, first at Shiloh, and afterward at Nob, later at Gibeon, and finally at Jerusalem; if they are not true, then some other things in the narrative must be written down as imagination, as, e.g. the conquest of the land, and its division among the tribes, the story of the altar on the East of Jordan, the ministry of the youthful Samuel at Shiloh, and of [[Ahimelech]] at Nob. </p> <p> <b> (1) The Mosaic Tabernacle at Shiloh. </b> </p> <p> That the structure at Shiloh (&nbsp;1 Samuel 1:3 , &nbsp;1 Samuel 1:9 , &nbsp;1 Samuel 1:19 , &nbsp;1 Samuel 1:24; &nbsp;1 Samuel 2:11 , &nbsp;1 Samuel 2:12; &nbsp;1 Samuel 3:3 ) was the Mosaic tabernacle everything recorded about it shows. It contained the ark of God, called also the ark of the covenant of God and the ark of the covenant of Yahweh, or more fully the ark of the covenant of Yahweh of Hosts, names, especially the last, which for the ark associated with the tabernacle were not unknown in the period of the wandering. It had likewise a priesthood and a sacrificial worship of three parts - offering sacrifice (in the forecourt), burning incense (in the holy place), and wearing an ephod (in the Holy of Holies) - which at least bore a close resemblance to the cult of the tabernacle, and in point of fact claimed to have been handed down from Aaron. Then Elkanah's pious custom of going up yearly from Ramathaim-zophim to Shiloh to worship and to sacrifice unto Yahweh of [[Hosts]] suggests that in his day Shiloh was regarded as the central high place and that the law of the three yearly feasts (&nbsp;Exodus 23:14; Lev 23:1-18; &nbsp;Deuteronomy 16:16 ) was not unknown, though perhaps only partially observed; while the statement about "the women who did service at the door of the tent of meeting" as clearly points back to the similar female institution in connection with the tabernacle (&nbsp;Exodus 38:8 ). To these considerations it is objected ( <i> a </i> ) that the Shiloh sanctuary was not the Mosaic tabernacle, which was a portable tent, but a solid structure with posts and doors, and ( <i> b </i> ) that even if it was not a solid structure but a tent, it could be left at any moment without the ark, in which case it could not have been the Mosaic tabernacle of which the ark was an "inseparable companion"; while ( <i> c </i> ) if it was the ancient "dwelling" of Yahweh, it could not have been made the dormitory of Samuel. But ( <i> a </i> ) while it need not be denied that the Shiloh sanctuary possessed posts and doors - &nbsp;Jeremiah 7:12 seems to admit that it was a structure which might be laid in ruins - yet this does not warrant the conclusion that the Mosaic tabernacle had no existence in Shiloh. It is surely not impossible or even improbable that, when the tabernacle had obtained a permanent location at Shiloh, and that for nearly 400 years (compare above under [[A.,]] [[Iii.,]] 1., 8. and see [[Chronology Of The Old Testament]] , [[Vii.,]] [[Viii.),]] during the course of these centuries a porch with posts and doors may have been erected before the curtain that formed the entrance to the holy place, or that strong buildings may have been put up around it as houses for the priests and Levites, as treasure-chambers, and such like - thus causing it to present the appearance of a palace or house with the tabernacle proper in its interior. Then ( <i> b </i> ) as to the impossibility of the ark being taken from the tabernacle, as was done when it was captured by the Philistines, there is no doubt that there were occasions when it was not only legitimate, but expressly commanded to separate the ark from the tabernacle, though the war with the [[Philistines]] was not one. In &nbsp;Numbers 10:33 , it is distinctly stated that the ark, by itself, went before the people when they marched through the wilderness; and there is ground for thinking that during the [[Benjamite]] war the ark was with divine sanction temporarily removed from Shiloh to Beth- <i> '''''el''''' </i> (&nbsp;Judges 20:26 , &nbsp;Judges 20:27 ) and, when the campaign closed, brought back again to Shiloh (&nbsp;Judges 21:12 ). ( <i> c </i> ) As for the notion that the Shiloh sanctuary could not have been the Mosaic tabernacle because Samuel is said to have slept in it beside the ark of God, it should be enough to reply that the narrative does not say or imply that Samuel had converted either the holy place or the most holy into a private bedchamber, but merely that he lay down to sleep "in the temple of the Lord where the ark of God was," doubtless "in the court where cells were built for the priests and Levites to live in when serving at the sanctuary" (Keil). But even if it did mean that the youthful Samuel actually slept in the Holy of Holies, one fails to see how an abuse like that may not have occurred in a time so degenerate as that of Eli, or how, if it did, it would necessarily prove that the Shiloh shrine was not the Mosaic tabernacle. </p> <p> <b> (2) The Mosaic Tabernacle at Nob. </b> </p> <p> That the sanctuary at Nob (&nbsp;1 Samuel 21:1-6 ) was the Mosaic tabernacle may be inferred from the following circumstances: ( <i> a </i> ) that it had a high priest with 85 ordinary priests, a priest's ephod, and a table of shewbread; ( <i> b </i> ) that the eating of the shewbread was conditioned by the same law of ceremonial purity as prevailed in connection with the Mosaic tabernacle (&nbsp;Leviticus 15:18 ); and ( <i> c </i> ) that the [[Urim]] was employed there by the priest to ascertain the divine will - all of which circumstances pertained to the Mosaic tabernacle and to no other institution known among the Hebrews. If the statement (&nbsp;1 Chronicles 13:3 ) that the ark was not inquired at in the days of Saul calls for explanation, that explanation is obviously this, that during Saul's reign the ark was dissociated from the tabernacle, being lodged in the house of [[Abinadab]] at Kiriath-jearim, and was accordingly in large measure forgotten. The statement (&nbsp;1 Samuel 14:18 ) that Saul in his war with the Philistines commanded Ahijah, Eli's great-grandson, who was "the priest of the Lord in Shiloh, wearing an ephod" (&nbsp;1 Samuel 14:3 ) to fetch up the ark - if &nbsp;1 Samuel 14:18 should not rather be read according to the Septuagint, "Bring hither the ephod" - can only signify that on this particular occasion it was fetched from Kiriath-jearim at the end of 20 years and afterward returned thither. This, however, is not a likely supposition; and for the Septuagint reading it can be said that the phrase "Bring hither" was never used in connection with the ark; that the ark was never employed for ascertaining the Divine Will, but the ephod was; and that the Hebrew text in &nbsp; 1 Samuel 14:18 seems corrupt, the last clause reading "for the ark of God was at that day and the sons of Israel," which is not extremely intelligible. </p> <p> <b> (3) The Mosaic Tabernacle at Gibeon. </b> </p> <p> The last mention of the Mosaic tabernacle occurs in connection with the building of Solomon's Temple (&nbsp;1 Kings 8:4; &nbsp;2 Chronicles 1:3; &nbsp;2 Chronicles 5:3 ), when it is stated that the ark of the covenant and the tent of meeting, and all the holy vessels that were in the tent were solemnly fetched up into the house which Solomon had built. That </p>
-== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_62897" /> ==
-<p> ''' Copyright StatementThese files are public domain. Bibliography InformationMcClintock, John. Strong, James. Entry for 'Tabernacle'. Cyclopedia of Biblical, Theological and [[Ecclesiastical]] Literature. https://www.studylight.org/encyclopedias/eng/tce/t/tabernacle.html. [[Harper]] & Brothers. New York. 1870. ''' </p>
-== Kitto's Popular Cyclopedia of Biblial Literature <ref name="term_16782" /> ==
-<p> Tabernacle (tent of assembly). We may distinguish in the Old Testament three sacred tabernacles: </p> <p> [[I.]] The Ante-Sinaitic, which was probably the dwelling of Moses, and was placed by the camp of the Israelites in the desert, for the transaction of public business . </p> <p> [[Ii.]] The Ante-Sinaitic tabernacle, which had served for the transaction of public business probably from the beginning of the exodus, was superseded by the Sinaitic; this was constructed by Bezaleel and Aholiab as a portable mansion-house, guildhall, and cathedral, and set up on the first day of the first month in the second year after leaving Egypt. Of this alone we have accurate descriptions. </p> <p> [[Iii.]] The Davidic tabernacle was erected by David in Jerusalem for the reception of the ark , while the old tabernacle remained to the days of Solomon at Gibeon, together with the brazen altar, as the place where sacrifices were offered (, and ). </p> <p> The second of these sacred tents is, as the most important, called the tabernacle par excellence. Moses was commanded by Jehovah to have it erected in the [[Arabian]] Desert, by the voluntary contributions of the Israelites, who carried it about with them in their migrations until after the conquest of Canaan, when it remained stationary for longer periods in various towns of Palestine. </p> <p> The materials of which this tent was composed were so costly, that skeptics have questioned whether they could be furnished by a nomadic race. The tabernacle exceeded in costliness and splendor, in proportion to the slender means of a nomadic people, the magnificence of any cathedral of the present day, compared with the wealth of the surrounding population. The mode of collecting the voluntary offerings for this great work, and the design of the structure, are fully described in Exodus 25-27, and in 35-37. </p>
-== The Nuttall Encyclopedia <ref name="term_80443" /> ==
-<p> [[A]] movable structure of the nature of a temple, erected by the Israelites during their wanderings in the wilderness; it was a parallelogram in shape, constructed of boards lined with curtains, the roof flat and of skins, while the floor was the naked earth, included a sanctum and a sanctum sanctorum, and contained altars for sacrifice and symbols of sacred import, especially of the Divine presence, and was accessible only to the priests. See Jewish. Feasts </p>
-==References ==
 <references>
+<ref name="term_62901"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/tabernacle+(2) Tabernacle from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref>
-<ref name="term_19098"> [https://bibleportal.com/dictionary/bridgeway-bible-dictionary/tabernacle Tabernacle from Bridgeway Bible Dictionary]</ref>
-<ref name="term_54364"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-bible/tabernacle Tabernacle from Hastings' Dictionary of the Bible]</ref>
-<ref name="term_37709"> [https://bibleportal.com/dictionary/fausset-s-bible-dictionary/tabernacle Tabernacle from Fausset's Bible Dictionary]</ref>
-<ref name="term_18265"> [https://bibleportal.com/dictionary/baker-s-evangelical-dictionary-of-biblical-theology/tabernacle Tabernacle from Baker's Evangelical Dictionary of Biblical Theology]</ref>
-<ref name="term_17315"> [https://bibleportal.com/dictionary/american-tract-society-bible-dictionary/tabernacle Tabernacle from American Tract Society Bible Dictionary]</ref>
-<ref name="term_33716"> [https://bibleportal.com/dictionary/easton-s-bible-dictionary/tabernacle Tabernacle from Easton's Bible Dictionary]</ref>
-<ref name="term_57545"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/tabernacle Tabernacle from Hastings' Dictionary of the New Testament]</ref>
-<ref name="term_79489"> [https://bibleportal.com/dictionary/vine-s-expository-dictionary-of-nt-words/tabernacle Tabernacle from Vine's Expository Dictionary of NT Words]</ref>
-<ref name="term_70838"> [https://bibleportal.com/dictionary/people-s-dictionary-of-the-bible/tabernacle Tabernacle from People's Dictionary of the Bible]</ref>
-<ref name="term_44206"> [https://bibleportal.com/dictionary/holman-bible-dictionary/tabernacle Tabernacle from Holman Bible Dictionary]</ref>
-<ref name="term_76566"> [https://bibleportal.com/dictionary/vine-s-expository-dictionary-of-ot-words/tabernacle Tabernacle from Vine's Expository Dictionary of OT Words]</ref>
-<ref name="term_81524"> [https://bibleportal.com/dictionary/watson-s-biblical-theological-dictionary/tabernacle Tabernacle from Watson's Biblical & Theological Dictionary]</ref>
-<ref name="term_48840"> [https://bibleportal.com/dictionary/hawker-s-poor-man-s-concordance-and-dictionary/tabernacle Tabernacle from Hawker's Poor Man's Concordance And Dictionary]</ref>
-<ref name="term_198412"> [https://bibleportal.com/dictionary/wilson-s-dictionary-of-bible-types/tabernacle Tabernacle from Wilson's Dictionary of Bible Types]</ref>
-<ref name="term_182939"> [https://bibleportal.com/dictionary/webster-s-dictionary/tabernacle Tabernacle from Webster's Dictionary]</ref>
-<ref name="term_63567"> [https://bibleportal.com/dictionary/king-james-dictionary/tabernacle Tabernacle from King James Dictionary]</ref>
-<ref name="term_20573"> [https://bibleportal.com/dictionary/charles-buck-theological-dictionary/tabernacle Tabernacle from Charles Buck Theological Dictionary]</ref>
-<ref name="term_8864"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/tabernacle Tabernacle from International Standard Bible Encyclopedia]</ref>
-<ref name="term_62897"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/tabernacle Tabernacle from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref>
-<ref name="term_16782"> [https://bibleportal.com/encyclopedia/kitto-s-popular-cyclopedia-of-biblial-literature/tabernacle Tabernacle from Kitto's Popular Cyclopedia of Biblial Literature]</ref>
-<ref name="term_80443"> [https://bibleportal.com/encyclopedia/the-nuttall-encyclopedia/tabernacle Tabernacle from The Nuttall Encyclopedia]</ref>
 </references>

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