Category Archives: Weekly Scripture Readings

Through the Veil—The Way to the Holy of Holies

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Exodus 26:31–37, A veil. 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).

 

The Gospel Message in the Door of the Tabernacle

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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).

 

Biblically, being straight (as a board) is a compliment

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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).

 

The Blue of the Tabernacle—Connecting the Finite to the Infinite

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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.).
 

The Menorah—The Tree of Life and Yeshua

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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 Continue reading →

 

The Table of Showbread—The 12 Tribes in Unity Before Elohim

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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 Continue reading →

 

The Ark of the Covenant—Heaven on Earth and Elohim’s Throne Room

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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 Continue reading →