Exodus 25:10–22, Ark. The ark of the covenant was a small box of acacia wood overlaid in gold, which contained the golden pot of manna, Aaron’s rod that budded and the two tablets of stone containing the ten statements of Elohim—commonly called the Ten Commandments. Against the ark was leaned a scroll of the complete Torah (Deut 31:26).
Covering the ark was a golden cap called the mercy seat or kapporet and is related to the word kippur as in Yom Kippur, the Day of Atonement. Both share a common Hebrew root, which is the word kapar, which according to The Theological Wordbook of the Old Testament (TWOT) means “to make an atonement, make reconciliation, purge”) and the mercy seat—the golden “lid” covering the ark of the covenant located in the D’veer (i.e. the inner shrine of the Tabernacle of Moses)—which in Hebrew is the word kapporet was “the place of atonement or the place where atonement was made.” The TWOT defines what happened at the kapporet as follows:
“It was from the … mercy seat that [YHVH] promised to meet with the men [of Israel] (Num 7:89). The word, however, is not related to mercy and of course was not a seat. The word is derived from the root ‘to atone.’ The Greek equivalent in the LXX is usually hilasterion, “place or object of propitiation,” a word which is applied to [Messiah] in Rom 3:25. The translation ‘mercy seat’ does not sufficiently express the fact that the lid of the ark was the place where the blood was sprinkled on the day of atonement. ‘Place of atonement’ would perhaps be more expressive.”
The mercy seat covering the ark that contained the Torah is a vivid symbolic picture of YHVH’s mercy triumphing over his judgment (Jas 2:13). We all deserve death for violating his commandments, for the wages of sin is death (Rom 6:23) and sin is the violation of YHVH’s Torah commands (1 John 3:4). However. Yet when we repent of our sins and place our faith in Yeshua’s atoning death on the cross as payment for those sins, YHVH forgives us and grants us his merciful grace.
Everything in, on and around the ark pointed to Yeshua. Inside the ark was the golden pot of manna, which points to Yeshua who the bread of life—the Word of Elohim made flesh. Aaron’s rod that budded speaks of Yeshua’s role as the ultimate high priest due to his atoning and life-giving work at the cross. The two stone tablets and the Torah scroll speak of the Yeshua who was the Word of Elohim from the foundation of the world (John 1:1,14), and whose words or instructions in righteousness the saints are instructed to follow (John 14:15; 1 John 2:3–6; Rev 12:17; 14:12).
Overshadowing the mercy seat were two golden cherubim with outstretched wings. This is a picture of YHVH’s throne in heaven, which is surrounded by cherubim and other living creatures that sing his praises and minister to him (Rev 4).
The Ark of the Covenant in More Detail
The ark of the covenant is the gold-covered acacia wood box with the pure gold crown or mercy seat upon which are the two gold cherubim that represented the very throne and glorious Presence of YHVH himself. Inside the box were the tables of the Torah, Aaron’s rod that budded (Num 16) and the golden pot of manna (Exod 16:32–34). Against the ark was leaned a scroll of the complete Torah (Deut 31:26).
Once a year, on the Day of Atonement, the high priest entered this part of the tabernacle to make atonement for his sins and those of the nation of Israel (Exod 16:14–19). The most set-apart place was also called the oracle (D’veer), for it was here that YHVH often met with and talked to Moses giving him instructions on how to govern the Israelites (Exod 25:21–22).
The gold-covered wooden box pictures resurrected and glorified humanity raised to that place by the work of Yeshua and the mercy of YHVH. Two realities identify the bride of Yeshua: Spirit and truth (John 4:23); namely, the truth of Torah of the Written Torah (the box contained the two stone tablets) and that of the Living Torah who is the Manna or Bread of Life. In addition, Aaron’s rod that budded (also in the box) pictures the authority and fruitfulness of the priesthood of believers (2 Pet 2:5-9) through the work of Yeshua on the cross (see also Rev 11:17; 12:14). Additionally, the Torah scroll leaning up against the ark illustrates to us that without total dependence on Yeshua (his work at the cross and partaking of the spiritual manna of Yeshua’s broken body we cannot properly keep the Torah. Only with Yeshua living in the heart of a regenerated believer by the power of his Spirit can one keep the Torah. Without the Torah leaning on Yeshua, the Torah becomes the dead letter of the law (2 Cor 3:6)!
As the high priest sprinkled the mercy seat with blood seven times on Yom Kippur so Yeshua bled seven times: at Gethsemane, from the scourging, the crown of thorns, nail in the left hand, nail in the right hand, nail in the feet and the spear in his side.
Exodus 25:21, The testimony. This is the Torah in codified form or what became known as the law of Moses. Prior to this, the Torah was YHVH’s oral instructions to men passed on down generationally from teacher to student, from father to son. Moses, under instructions from Elohim, wrote this oral Torah down as it was transcribed to him on Mount Sinai (Exod 24:12) and to which additions were made on an as-need basis as YHVH subsequently spoke to Moses from his earthly throne of the tabernacle (Exod 25:22).
Exodus 25:22, There I will meet with you. Between the two cherubim was the glowing, anointed, manifest presence of YHVH called the Shekinah. This was the earthly throne room of Elohim. It also pictures the glories of the New Jerusalem and life happily ever after for Yeshua and his spiritual bride.
The manifest presence of Elohim is the last of seven “items” in the tabernacle and it is also the one ingredient that is missing in all the other religions of the world. Yes, many of the world’s false religions have their signs, wonders and supernatural experiences, but these are cheap demonic counterfeits that only imitate the real thing—the actual Presence of the Almighty Creator—Yehovah Elohim. In the end, despite all that these false religious systems promise, they bring shame, confusion, guilt and eventual death and eternal separation from Elohim.
In the Tabernacle of Moses, the first six items were made with human hands. Six is the number of man. YHVH’s Presence cannot be constructed by the hand or mind of man. It just is, and it doesn’t come as a result of anyone conjuring it up. It comes as a result of repentance, holiness, obedience and humans seeking Elohim with all their hearts, while following the protocols he has laid out, which, when followed, lead to him. There is no other way.
The Presence of Elohim is what is missing in every other of the world’s religious systems. It was even missing in the Second Temple!
In YHVH Elohim’s Presence, a human is miraculously and powerfully changed and transformed spiritually from the inside out.
There I will [Heb. ya’ad] meet with you…I will commune [Heb. d’bar]…I will give you. This entire verse is pregnant with spiritual meaning relating to the holy of holies, which was YHVH’s point of contact between heaven and earth. From this place he desired to meet with Israel, to speak with them, and to give them all of his written instructions or commandments—the Torah. Of what is the holy of holies an earthly shadow picture? (See Heb 8:2, 5; 9:11, 23–24.) Beyond this, to what did the Tabernacle of Moses point? (See Rev 8:1–5; 9:13; 11:19.) Elohim promised to commune with or speak to the Israelites from above the cherubim, whose golden wings arched over the mercy seat. What does this point to at the spiritual reality level? (See Rev 4:1–11.)
The word mercy seat is better translated as “place of atonements,” for it was here, on the Day of Atonement (Yom Kippur), that the high priest sprinkled blood from the altar of sacrifice to make atonements (plural) for his sins as well as for those of his family and the entire nation of Israel. The ark of the covenant and its mercy seat lid represented the throne of Elohim in heaven. Only the high priest was allowed into the holy of holies. Are the saints of Yeshua now his new, non-Levitical priesthood? (See 1 Pet 2:9; Rev 1:6; 5:10.) How do we as believers in Yeshua the Messiah gain access into heaven’s holy of holies where our Father has his throne, so that we might commune or speak with him? (Read John 14:6; Heb 10:19–22; also 4:14–16; 9:11–28.)
In the Tabernacle of Moses, there was a veil or curtain separating the holy place from the holy of holies that prevented the regular priests from entering the latter. In a spiritual sense, what has now happened to that veil so that the redeemed of Yeshua can go directly into the presence of YHVH Elohim, their heavenly Father, and speak to him, commune or meet with him and hear him speak? (Read Heb 10:19–22.)
Prayer is one of the ways by which we can come into the presence of Elohim. When we pray, to whom are we to address our prayers? (See Matt 6:9.) When we come into the presence of our Father in heaven by prayer, how does he view our prayers? (Look at Rev 8:3–4.) What is another way by which we can enter into the presence of Elohim? (See Pss 100:4; 116:17.) What is YHVH’s response when his people praise him? (See Ps 22:3.)
The holy of holies was the place where YHVH met with his people through Moses and Aaron, the high priest. Now, by the blood of Yeshua because of the spiritual relationship we have with him, we are able to come boldly, as YHVH’s children, before the mercy seat of his throne. This we do through prayer, praise and worship. This is how we commune and meet with Elohim, and how he does the same with us.
This is what YHVH meant by the first clause in this verse: “There I will meet [Heb. ya’ad] with you.” The Hebrew word for meet is ya’ad meaning “appoint; fix, assemble, betroth, or gather.” It is Elohim’s fixed design to meet his people at the mercy seat, or place of atonements, which is where the blood of the sacrificed animal was sprinkled, and the incense from the golden censor was released by the high priest. This was a place of divine appointment where man and his Creator met. Man was expected to come here for an appointed meeting, and Elohim promised to meet man there. As noted above, Yeshua is our Great High Priest who, through his shed blood atonement for our sins, opened the way for us to enter into the very throne room of the Father—something the ceremonies of the Tabernacle of Moses prophetically portended.
The holy of holies was an earthly picture of Elohim’s throne in heaven. It is through the blood of Yeshua and the grace of Elohim that the redeemed saint can now come before Elohim’s heavenly throne (Heb 4:16) and leave there the sweet smelling incense of our prayers, praise and worship (Rev 5:8–10; 8:1–4).
The Hebrew word ya’ad is the root and verb form of this Hebrew word, while mo’ed is noun form of the same word. Mo’ed means “divine appointment.” The word feasts in Leviticus 23:1–2 is the word mo’edim, which is the plural form of mo’ed. What are the seven feasts of YHVH, which he calls divine appointments, and when he promises to meet with his people? (See Lev 23:1–44.) Observing these feasts, like coming into the holy of holies, is yet another way to commune or meet with our Father in heaven, to hear the voice and to receive the instructions in righteousness of the One in heaven who sits on the throne of mercy surrounded by the cherubim.
Exodus 25:23, Table. On the right side of the tabernacle opposite the menorah was the table of showbread. It was constructed of acacia wood overlaid in gold, which speaks of the two-fold nature of Messiah—both human and divine, with a crown of gold, which pictures Yeshua’s being the head of the body of believers. On the table were placed twelve loaves of bread representing the twelve tribes of Israel in communion with each other and YHVH. These loaves were replaced with fresh loaves every Sabbath (Lev 25:5–9). These loaves represent the whole house of Israel fellowshipping around Yeshua, the Bread of Life. The showbread is also called the bread of presence, for the term showbread in the Hebrew literally means the bread that is “in front of, before or in the face of” Elohim.
The Table of Showbread in More Detail
A golden table with 12 loaves of unleavened bread in two-stacks baked fresh weekly and replaced on the Sabbath represents the whole house of Israel in fellowship or communion with one another and their Creator. Yeshua is the bread of life that all must eat to have relationship with him (John 6:32–35, 53–58). This is a prophetic picture of Yom Teruah (the Day of the Awakening Blast) that announces the arrival of the Bridegroom (Yeshua at his second coming) to meet his bride (the saints who have spiritually prepared themselves). This marks the moment when Israel will begin to be regathered, the two sticks of the two houses of Israel will rejoined (Ezek 37) prior to the Messianic Age or Millennium.
The table of showbread was again made of acacia wood overlaid in gold, which speaks of both the two-fold nature of Messiah Yeshua (human, yet divine) as well as the two-fold nature of redeemed man (physical, yet spiritual and in the image and righteousness of Yeshua). Upon the table were two stacks of six unleavened bread loaves each representing the two houses Israel (Judah and Ephraim) showing that both houses were equal in YHVH’s view and both will be redeemed and deleavened from the influences and effects of sin.
Scripture refers to this sanctuary furnishing in some places as the table of showbread (hashulcan lechem Panim) or literally the table of the bread of the presence and in other places as just the showbread or lechem haPanim, which literally means “bread of the presence.” Fresh bread was placed on this table each Sabbath (Lev 24:8). This speaks of intimate communion between YHVH and his people Israel—both houses united in Yeshua and meeting with him on the Sabbath where the fresh bread of the Word of Elohim is to be broken. (Consider the following Scriptures in this light: 1 Pet 2:3,5,9; John 6:32–58; Lev 23:3; 1 Tim 3:15; Heb 10:25.)
The bread, which represents the body of Yeshua, was made of fine flour and sprinkled with frankincense. Frankincense is both sweet and bitter. Yeshua’s life was bitter so that we can enjoy the sweetness of redemption and become a sweet fragrance to YHVH.
The Scriptures don’t state that the bread on the table of the presence was unleavened. However, early Jewish states that it was (see Josephus Ant. iii.6.6 ).
It’s possible that could have been leavened as were the two loaves offered on Shavuot, and the bread of the peace offering (Lev 7:13). If they had been, then it is unlikely that they would be a picture of Yeshua who was the sin-free/unleveaned bread sin offering.
Exodus 25:31–39, Menorah of pure gold. The menorah was beaten out of a solid ingot of pure gold and stood on the left side of the holy place inside the tabernacle. It was the only light in the holy place. The menorah had seven branches with three on either side of a central stem. Each branch had three decorative cups, a knob and a flower resembling that of an almond flower. The cups were called lamps and each was filled with the purest olive oil and contained a wick that was lit. The menorah was lit each day, and each of the six outer lamps were designed so that when lit its flame pointed toward the central stem. The menorah had tools—tongs and spoons—to tend the wick. These implements were used to clean and to prepare the lamps and to remove the previous day’s ashes.
The menorah is a picture of Yeshua, the Tree of Life, who likened himself to a vine and his followers to branches” (John 15:1–7). It also pictures the idea that the saints are members of the body of Yeshua (1 Cor 12:12) and are established in him (2 Cor 1:21). His followers are connected to him, draw sustenance from him, and the spiritual light of their lives point toward him in all that they do. Believers are to be “on fire” for doing the work of Yeshua. The Spirit of Elohim directed by the Torah—both pictured by the olive oil—fuels that fire. On the Day of Pentecost, the believers in the upper room received fire of YHVH’s Spirit and had his Torah-law written in their hearts. Through the empowerment of the Spirit—both the fruits and the gifts—the saints were able take the light of the gospel out to the world. The significance of the menorah in the believer’s life is evidenced by the fact that Scripture reveals that it (not the cross) is the actual symbol for assembly of believers in Yeshua (Rev 1:12,20).
The Golden Menorah in More Detail
The menorah represents the tree of life; the oil represents the Spirit of Elohim in the believer’s life. It also represents Yeshua the tree or vine with believers as the branches grafted in to the “trunk” of the tree or Yeshua and receiving the Spirit of life from him. As a result of Yeshua’s Spirit in the believer’s life the fruits and gifts of the Spirit of Elohim shine like a menorah on a hill into the surrounding darkness of this world. Gold represents the pure (divine) character of Yeshua and the believer, and oil represents the Spirit of Elohim through whose work in the believer’s life that pure gold-like character is formed and refined. Prophetically the menorah points to the Day of Pentecost or Feast of the Harvest of First Fruits (Shavuot) when the Spirit of Elohim was poured out upon YHVH’s people and the Torah-law was written on their hearts empowering them to walk in the paths of Torah-light/righteousness (Ps 119:105, 172) and to share the good news or gospel with others.
It is estimated that the menorah was constructed of 90 pounds of gold, which is 1440 ounces. If gold is $1200 per ounce the menorah would have been worth $1,728,000 in the value of the gold alone, not including the workmanship to construct it.
Some believe that the light of the menorah was reflected to point only forward. It was the only light in the set-apart place. We are to go forward only in our spiritual walk, not backward. Advance spiritually in light, but retreat and you do so in darkness (Ps 119:105).
The almond tree is the first fruit tree that blossoms in the spring in Israel. Yeshua is the firstborn among many brethren. The seven branches of the menorah, which are a picture of Yeshua, corresponds to the seven spirits of YHVH in Isaiah 11:2 and Revelation 4:5.
The wicks of the menorah were made from the priest’s worn out or discarded garments. From this we learn that we can’t discard the work of yesterday’s ministers, for we stand on their shoulders and use what they put into us to light our path spiritually to see what is ahead for us. What are we leaving behind us for the next generation?
Matthew Henry says in his biblical commentary on Exodus 27:20 that the pure oil signifies the gifts and fruits of the Set-Apart Spirit which all believers receive from Messiah (Mashiach) who is the oil-anointed One. Mashiach is the vine to which we are attached, for we are the arms and branches (John 15:1–2) and the branches are attached to the sustenance-carrying vascular system of the main trunk (as pictured by the hollow-tubed seven-branched gold menorah). The menorah is another picture of Yeshua who is the tree of life to which we must be attached. Only then will we be lights shining the fruits and gifts of the Spirit into the darkness of men’s lives as Yeshua commanded us to be (i.e. menorahs on a hill, Matt 5:14–16). That is why the symbol of the elect body of believers is the menorah as we see in Revelation 1:13 and 20.
Exodus 26:1, Blue [tekelet] yarn. The blue used in the construction of the tabernacle was a special type of blue called tekelet or tekhelet blue color, which was the same color as the tzitzits or fringes that YHVH commanded the Israelites to wear on the fringes of their garments to remind them of their covenantal agreement with Elohim to obey his commands (Num 15:37–41). We see here another purpose of the tekelet blue tzitzits. It was to remind the Israelites of the tabernacle, which contained the seven steps of the YHVH plan of salvation for man and in all ways pointed to Yeshua, who was man’s Redeemer and Savior. Additionally, the veil separating the holy place and holy of holies and the main door of the tabernacle itself contained tekelet blue (vv. 31, 36). Wearing the tekelet blue fringes also reminded them of their special relationship with Elohim, since they were wearing his colors, and through their spiritual relationship with him, through the Messiah, they would not only be permitted to wear the colors of YHVH’s earthly abode, but could actually become his earthly abode as human temples of his Set-Apart Spirit (1 Cor 3:16; 2 Cor 6:16).
The word tekelet is used nearly 50 times in the Tanakh and almost always refers to the colors used in the tabernacle and later the temple, as well as to the special blue used in the priestly garments. It was also the royal blue of kings (1 Chron 2:7; Est 1:6; 8:15).
This blue, according to Jewish tradition came from a sea animal in the Mediterranean called the chillazon. The problem is that no one now knows the identity of this animal. To this day, some rabbinic experts think this blue derives from a marine mollusk, while others thing it was from a squid. Whatever the case, this special blue was highly prized by ancient royalty. It is therefore fitting that this should be the color of heaven and of the King of kings, and that his children should wear it as a badge of honor identifying themselves as the children of the Almighty King, YHVH Elohim.
Although, tekelet is the only word for blue found in the Tanakh, in the modern Hebrew dictionary, which is based largely on ancient Hebrew, tekelet is a specific shade of blue—azure, turquoise or even a purplish or violet blue. This is in contradistinction to kachol, which is the more generic word for dark blue or b’hiyl, which is the word for light blue.
Every place in the Scriptures were blue is used, it is this special shade of sky, turquoise or azure or tekelet blue. For example,
- YHVH asked the Israelites to donate tekelet blue cloth for the tabernacle’s construction (Exod 25:4).
- The curtains of the tabernacle contained tekelet blue (Exod 26:1, 4).
- The veil separating the holy place and the holy of holies contained tekelet blue (Exod 26:31).
- The veil separating the holy place and the holy of holies contained tekelet blue (Exod 26:31).
- The outer door of the tabernacle contained tekelet blue (Exod 26:36).
- The priestly garments (Exod 28:5, etc.).
- The coverings for the tabernacle implements when being transported (Num 4:6, etc.).
Exodus 26:15–30, Boards.The boards of the tabernacle or easily overlooked for the more important furnishings of the tabernacle such as the alter, menorah and ark of the covenant. Yet upon closer analysis, the very boards that form the tabernacle’s walls are full of rich symbolic significance that speak of the redemption, salvation, righteousness that defines who the saint through Yeshua truly is. Let’s explore the neglected subject.
The walls of the tabernacle were constructed of vertical boards (20 on a side and 6 on the back) and were made of acacia wood covered in gold held sitting in silver bases. The boards were held upright by five horizontal acacia wood bars also overlaid in gold that ran the length of the walls. The boards standing tall speak of YHVH’s upright saints (Jeshurun—another name for Israel, see Deut 32:15; 33:5; 33:26; Isa 44:2) who are called to be the temple of YHVH (1 Cor 3:16; 6:19; 2 Cor 6:16) and who will also be pillars in YHVH’s eternal New Jerusalem temple (Rev 3:12).
Wood overlaid with gold in silver bases speaks of redeemed humanity with the divine nature of Yeshua. It also speaks of the two-fold nature of Yeshua who was both human and divine. The five wooden bars speak of the five-fold ministry of apostles, prophets, evangelists, shepherds and teachers for the edifying or building up and perfecting of the saints—the body of Yeshua (Eph 4:11–13). Five can also speak of the five books of YHVH’s Torah—his instructions in righteousness, which shows believers how to walk uprightly before YHVH.
The Tabernacle Boards in More Detail.
Boards of acacia wood overlaid in gold formed the walls of the sanctuary. The boards stood vertically and were held upright by five long rods running the length of the sanctuary through rings on the outside of the boards. Each board was set in a silver base weighing approximately 125 pounds. Silver speaks of redemption. Wood represents humanity while gold coupled with silver speaks of redeemed humanity covered in righteousness reflecting the divine nature of YHVH. Man stands firmly on the foundation of Yeshua’s redemptive work at the cross. Such men are not their own, but were bought with the price of the precious blood of Yeshua (1 Pet 1:18–19). The upright boards represent the saints who are the temple of the Spirit of Elohim (1 Cor 6:19). The saints are also likened to pillars in YHVH’s temple (Rev 3:12). The five bars that hold the boards from falling over can refer to the five books of the Torah which are YHVH’s instructions that keeps one on the path of righteousness. Five can also refer to the fivefold ministry which builds up and governs the body of Yeshua (Eph 4:11–13).
Exodus 26:36–37, Door of the tent. As with every other part of the tabernacle, the door is rich is rich in symbolic and prophetic significance pointing to Yeshua the Messiah and relating to the glorious message of the gospel in its full ramifying panoply.
This door had the same colors as the door to the outer courtyard (blue, crimson, white and purple) and was also woven of fine linen. The door was the same size in area, though it was a different dimension than the first door, for it was taller and narrower. This teaches us that the view of Yeshua becomes higher, and the way to the holiest place becomes narrower and the requirements become more stringent as one draws closer in proximity to YHVH’s glorious presence.
Five wooden pillars covered in gold supported by bronze bases held the curtains up. Again, the wood-covered gold speaks of the righteousness of the saints. Bronze speaks of Elohim’s judgment and five can speak of both the five books of YHVH’s Torah as well as the five-fold ministry the purpose of which is to ground YHVH’s people in his Torah-instructions in righteousness. In so doing, the Saints will become like Yeshua, who was the physical embodiment of the Torah—or YHVH’s Torah-Word made flesh (the Living Torah, John 1:1, 14).
The Door of the Tent in More Detail
This door had the same coloring as the outer door: purple, white, crimson and blue. This door had different dimensions as the outer door, but occupied the same area. This door was about half the width, but twice as high as the outer door. This speaks of the fact that as one grows and matures spiritually, the way of life, the path of righteousness and the way to intimacy with the Father gets narrower and the standards are elevated.
It was held up by five pillars picturing the fivefold ministry (Eph 4:11), which is likened to a hand: The apostle is like the thumb. The other fingers cannot work properly without it. It has more flexibility than the rest and can do things the others can’t. The prophet is like the index finger and points out people’s faults and points the direction people are to walk in, yet he must be very gracious, humble and self-effacing in his activity since he has three fingers pointing back at himself. The evangelist represents the middle finger which extends or reaches outward the farthest to bring people to YHVH. The shepherd (pastor) is the ring finger representing gentleness and love. The teacher, like the little finger that is used to dig stuff out of one’s nose and ears, digs out nuggets of truth in hard to reach places (e.g. ear and nose).
The five pillars were made of acacia wood overlaid in gold, which speaks of Yeshua’s humanity and his divinity. The pillars were set in bases of bronze speaking of YHVH’s righteous judgments and that all judgment will be left up to Yeshua who is over all and has judged and will judge all (Heb 2:8; Eph 1:22). Furthermore, Yeshua as head of the body of believers, the gates of hell will not prevail against his elect (Matt 16:18; Heb 3:6).
Exodus 26:31–37, A viel. The veil or parochet divided between the holy or set-apart place and the holy of holies or most set-apart place. It was woven of fine linen of the same four colors as were the previous two curtains—blue, crimson, purple and white, except this veil had cherubim embroidered into it. The most set-apart place is a picture of returning to the Garden of Eden, which had cherubim guarding its entrance (Gen 3:24), except this time it is the New Jerusalem in the New Heaven and New Earth.
It was this same veil that was rent from top to bottom in the second temple in Jerusalem at the time of Yeshua’s crucifixion (Matt 27:51). The writer of the Epistle to the Hebrews teaches a correlation between the tearing of Yeshua’s flesh on the cross and the tearing of the veil, and that this event opened the way for believers to be able to enter into the most set-apart place and to come boldly before the throne of Elohim through the shed blood of Yeshua (Heb 10:19–22 cp. 4:14–16).
The Veil in More Detail
This veil to the most set apart place(also known as the oracle or deveer) contained the four colors of the other two veils: crimson, blue, purple and white. Unlike the others, this veil had embroidered cherubim on it. It hung on four pillars of overlaid gold acacia wood. The pillars were set in bases of silver with the curtain hanging by rings of gold.
This veil is what separated men from the very Presence of Elohim. At Yeshua’s death the veil in the temple was split from top to bottom (Matt 27:51) opening the way to all into the holy of holies by and through the redemptive work of Yeshua on the cross (Heb 10:19–22).