Why does the mainstream Christian hardly if ever teach about the Tabernacle of Moses? After all, everything in it points to Yeshua/Jesus the Messiah, the cross and the gospel message. Moreover, the Bible declares that, “Your way, O Elohim, is in the sanctuary [or Tabernacle of Moses],” (Ps 77:13). Studying the tabernacle reads like a multidimensional, all human senses involved, heaven and earth inter-relational gospel tract shows humans how to go from a state of sin and unholiness into a holy and righteous personal relationship with their Creator that will last into eternity. Learn about this and much more in this video. For a fuller study on the Tabernacle of Moses, go to https://www.hoshanarabbah.org/pdfs/ta… for a free article.
The tabernacle (Heb. mishkan)was constructed circa 1450 b.c. at the foot of Mount Sinai. It took about a year to build.
Hebrew Names for the Tabernacle
Mishkan means “tabernacle, dwelling or habitation.” Mishkan is from the root word shakan meaning “to dwell, abide, settle down, reside, tabernacle.”The word shechinah derives from shakan and refers to the manifest light or presence of YHVH among his people(Exod 25:8–9).
Ohel(as in tent of the congregation/meeting) means “a nomad’s tent, dwelling, home, habitation”(Exod 29:42).
Miqdash means “sacred place, sanctuary, holy place”and is from the primitive root qadash and means “to consecrate, sanctify, prepare, dedicate, be hallowed or set apart, be separate or holy” (Exod 25:8).
Kodesh or the sanctuary because it was set-apart ( or kadosh) to Elohim (Exod 30:13).
Ohel haeduth means “the tabernacle or tent of the testimony or witness”since it contained the ark of the covenant housing the Torah-law given to Moses, which was an abiding witness of Israel’s covenant with YHVH (Num 9:15).
Mishkanhaeduthmeans “tabernacle of the testimony” (Num 10:11).
Examples of YHVH Tabernacling With His People
The children of Israel have just left Egypt and are now trekking through the wilderness en route to the Promised Land. Within a couple of months, YHVH gives them their first assignment. In Exodus 25, he tells them to build a tabernacle. Why? He says to Moses, “And let them make me a sanctuary that I may dwell among them” (Exod 25:8). From the beginning of time, in the Garden of Eden, Elohim has wanted to “hang out” with man. Elohim’s desire to dwell or tabernacle with man is a theme that runs from Genesis to Revelation. We see this idea repeated in the Testimony of Yeshua (the New Testament).
John 1:14,“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.” The word dwelt (Gr. skenoo) means “tent or tabernacle.” The Greek word skenoo most likely derives from the Hebrew word shakan meaning “to dwell, abide, settle down, reside, tabernacle”and is the root word for mishkan, which is the main name for the Tabernacle of Moses.
Luke 2:7, The baby Yeshua was laid in a “manger.” This may have been a sukkah or tabernacle, which is the flimsy little hut that Israelites build during the biblical feast of Sukkot or Tabernacles as commanded in the Torah (Lev 23:33–43). We see the connection between manger and sukkot in Genesis 33:17 where Jacob built booths (or tabernacles; Heb. succot or sukkot, sing. sukkah) for his livestock showing us that the Hebrew word sukkot can also mean “livestock barn or manger” as well as a temporary habitation where Israelites dwell during the biblically commanded festival of Sukkot. This raises the possibility that Yeshua was born in a festival sukkah during the feast of Sukkot — not just an animal barn. The LXX Greek word for sukkot in Gen 33:17 is skenas meaning “habitation, dwelling or tabernacle” and is the same word used in John 1:14 and Revelation 21:1–3 in reference to Yeshua tabernacling with his people. Putting all the pieces together, Yeshua was likely born in a sukkah-manger most probably on the Feast of Sukkot with a human sukkah (or body, of which the physical sukkah during Sukkot is a metaphorical picture) in order to redeem man from sin, so that Yeshua might tabernacle with redeemed men forever in the New Jerusalem.What an amazing Truth picture is presented before us when we put all the pieces of the puzzle together!
Revelation 21:1–3, “Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea. Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from Elohim, prepared as a bride adorned for her husband. And I heard a loud voice from heaven saying, ‘Behold, the tabernacle of Elohim is with men, and He will tabernacle with them, and they shall be His people. Elohim Himself will be with them and be their Elohim.’” The word tabernacle in verse three is skenoo in the Greek, the same word used in John 1:14.
Examples of YHVH’s People Tabernacling With Him
The talithe (also talit) or prayer shawlworn by Jewish men is an examples of YHVH’s people tabernacling with him. The word tal-ithe means “little tent.” Each Hebrew man has his own little tabernacle, tent or prayer closet to pull over his head whenever he wants to tabernacle or commune with his Elohim. When a talit is spread out with one’s arms it resembles a bird with wings. This represents YHVH’s “wings” forming a protective shield or brooding over his people. Such a place becomes a place of refuge (Ps 91:1,4). The Spirit of Elohim brooded over the waters of the earth at creation (Gen 1:2). Yeshua spoke of his desire for Jerusalem as a mother hen spreads out its wings and gathers together its young (Matt 23:37). In ancient Mideast culture, a man would cast his outer garment over his wife-to-be as an act of claiming her for marriage. In Ezekiel 16:8, YHVH spread is “wings” (Heb. kanaph meaning “edge, extremity, wings, bird’s feathered wings”) over his bride, Israel, to cover her nakedness. The Jewish wedding canopy or chuppah represents this.
Constructing the Tabernacle — All Israel Was Involved
All Israel contributed to the building of the tabernacle (Exod 25:1–7), yet YHVH chose two Israelite artisans, Bezalel and Aholiab (Exod 31:1–6), filled them with the Spirit of Elohim “in wisdom, understanding, knowledge and in all manner of workmanship…” This teaches us that the work of YHVH is a joint effort of the entire body of YHVH-Yeshua, but that YHVH will endow certain individuals with unique gifts of the Spirit in order to accomplish his specific plans and purposes (Eph 2:22; 4:11; Rom 12:4–8; 1 Cor 12 and 14).
The Israelite Encampment Around the Tabernacle
The Israelites camped around the tabernacle (Num 2:1–34). On the east side were Judah, Issachar and Zebulun; on the South side were Reuben, Simeon and Gad; on the west side were Ephraim, Manasseh and Benjamin; and on the north side were Dan, Asher and Naphtali. According to the numbers of the fighting men given in Numbers 2, we see that the encampment of Israelites around the tabernacle formed a perfect Paleo-Hebrew letter tav, which looks like a cross or our small letter t. This is amazing when added to the fact that everything in and around the tabernacle pointed to Yeshua the Messiah, to his redemptive work on the cross and the steps of each person must take to be reconciled to Elohim and eventually to inherit eternal life. Moreover, the Levites camped around the tabernacle forming a protective perimeter between the Israelites and the tabernacle itself (Num 1:53), even as Yeshua provided the five-fold ministry of apostle, prophet, evangelist, shepherd or pastor and teacher to surround the church, to edify the body of Yeshua and to bring them into the unity of the faith (Eph 4:11).
A Quick Tour of the Tabernacle
The Altar of the Red Heifer (Num 19:1–11)
See the article toward the end of this teaching on the red heifer where we discuss how it relates to Yeshua’s death at the cross. It is necessary for each saint to visit this altar representing the cross, which was located just outside the tabernacle, before being allowed into the tabernacle as the writer of Hebrews informs us (Heb 13:12–13).
The Outer Curtain (Exod 27:9–19)
The tabernacle’s outer court was approximately 150 feet long by 75 feet wide (or 11,250 square feet, which is about one-fourth of an acre) in size.
The curtains of the outer court (Exod 27:9–19) were made of fine white linen and was seven-and-a-half feet tall. The linen curtains speak of robes of righteousness the bride of Yeshua will wear on her wedding day (Rev 19:8).
Sixty pillars supported the outer curtain. They were set in heavy bronze (or brass) bases topped by silver capitals. These pillars represent redeemed humanity wearing robes of righteousness. Wood symbolizes humanity, while bronze symbolizes judgment against man because of sin, and silver represents redemption or Elohim’s ransom price for man’s sin.
The Door to the Tabernacle (Exod 27:16–17)
The door of the outer court curtain contained three colors woven into white linen fabric: blue, purple, crimson, and white. These four colors speak of different attributes of Yeshua, whom Scripture likens to the door of salvation (John 10:1–18). These four colors combine to form a full picture of Yeshua, the Redeemer and Savior of Israel. Only through him can man come to the Father, have salvation, eternal life and inhabit the glorious New Jerusalem pictured by the glory cloud over the Holy of holies in the tabernacle. The four colors also correspond to the four faces of the living beings around the throne of Elohim (Ezek 1).
Crimson symbolizes the human aspects of Yeshua, for red is the color of man and red clay from which YHVH created man (adam). Some Bible commentators believe this points to the Gospel of Mark, which reveals the nature of Yeshua at the pashat (the simpleor plain level) of biblical understanding. Some see this as corresponding to the ox cherubim and the tribe of Ephraim, which had on its banner an ox. According to Hebrew roots commentator and linguistic scholar James Trimm, “Mark presents the Messiah as the servant (the servant who purifies the Goyim in Isa 52:13, 15) the “my servant the Branch” of Zech 3:8 who is symbolized by the face of the Ox in Ezekiel 1 (the Ox being a servant, a beast of burden). Mark does not begin with an account of the birth of Messiah as do Matthew and Luke because, unlike the birth of a King, the birth of a servant is unimportant, all that is important is his work as a servant which begins with his immersion by [John]. Thus Mark’s simplified account omits any account of Yeshua’s birth or preexistence and centers on his work as a servant who purifies the [people of the nations].”
Thy way, O Elohim, is in the Sanctuary (Heb. Kodesh). (Psalm 77:13)
The story of man, as recorded in the pages of Divine Scripture, begins in a garden and ends in a garden. In both of these paradises — the Garden of Eden and the heavenly New Jerusalem, man walks in intimate oneness with his Creator. Paradise was lost in the former and will be regained in the latter.
But between the two — between the books of Genesis and Revelation — is the saga of man’s separation from his loving Creator due to his prideful rebellion against YHVH’s Torah — his life-giving, fatherly and loving instructions in righteousness. Between Genesis and Revelation is the agonizing history of a Father reaching out in every conceivable manner to his prodigal children, urging them to repent of their sin, and to turn from the downward path that leads to spiritual darkness, separation and eternal death.
YHVH has a plan to redeem man — to save him; that plan is revealed in the Bible — the Word of Elohim. But the Bible is a big, complex and daunting book to most people. Deciphering this plan of salvation can be intimidating to those who do not have the keys to unlock the mysteries. Once the code is deciphered, however, and the plan unveiled, understanding the Book is a cinch. To understand the Tabernacle of Moses is to understand that plan. Though of divine origin, it is a simple layout and design. But its simplicity belies the true enigma of it. Even though the youngest child can understand the basic message of the tabernacle, within it’s linen veiled enclosure is to be found some of the deepest wisdom of the universe, for in it the mysteries of YHVH’s plan of redemption for mankind is revealed. In its furnishings and details one finds in code-form the seven-step plan of YHVH’s set-apart annual appointed times, as well as the seven steps of the biblical Hebraic wedding. These all reveal the steps every human must take to reverse the curse of death that fell upon Adam. They show man the way back to the Father and back to that garden paradise that man lost. Within the set-apart or holy sanctuary of the tabernacle is revealed the way of Elohim, the way of salvation and eternal life.
When Adam and Eve sinned, YHVH thrust them out of the paradise called Eden. They began to wander in search of redemption in a wilderness of separation brought on by their sin. From that point on, men continued to wander seeking redemption. Their wanderings took them further away from redemption and from YHVH the Redeemer, however. We pick this story up with the children of Israel who have left the Wilderness of Sin and begun to wander in the wilderness of Sinai in search of their destiny. After having revealed himself to them at their deepest point of despair, YHVH brought them to a mountain in the desert — Mount Sinai — and presented to them an alternative lifestyle — one that would give them hope and lead them to everlasting life replacing the hopelessness and uncertainty about their future. He then gave them a purpose and a destiny. YHVH gave them a job assignment. It was to build a tabernacle — a place of rest, healing, cleansing and intimate relationship with him. Whether they realized it or not, that simple tent was their future hope. It was the pathway back to paradise. Outside the tent was a hot, parched and gray wilderness full of serpents, scorpions and the dreaded heathen Amalekites. Inside was redemption, cleansing, life, food, leading to the glorious presence of the Elohim of Israel — a foreshadow of the New Jerusalem. David understood this when he said, “Thy way, O Elohim, is in the sanctuary” (Ps 77:13).
What is the big deal about the concept of vicarious atonement, that is, someone dying in another person’s place to repair a wrong or an injury? Does there really need to be the shedding of blood for the atonement of sin? This is a concept shared only by Christianity and no other major religions in the world including Judaism. The Christians are always making a big deal about “the cross” and “Jesus dying for our sins,” or “Jesus paying for our sins.” Is this a biblical concept or just some idea of man to put people under bondage to some ancient religious and irrational superstition? Knowing the answer to this question is a matter of life and death.
In Numbers 31:50 we read, “We have therefore brought an oblation for YHVH, what every man has gotten, of jewels of gold, chains, and bracelets, rings, earrings, and tablets, to make an atonement for our souls before YHVH.” In a similar passage in Exodus 30:15–16, we read, “The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto YHVH, to make an atonement for your souls. And you shall take the atonement money of the children of Israel, and shall appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before YHVH, to make an atonement for your souls” (emphasis added). The question before us is this: Do these passages in the Torah imply that YHVH grants man absolution from sin based something other than the shedding of blood, and by logical extension, does this call into question our redemption from sin through our faith in Yeshua the Messiah’s blood atonement death on the cross?
The concept of atonement can be a confusing one. Some scholars in rabbinic Jewish circles teach that the Torah (i.e. the first five books of the Bible) does not require the shedding of blood for atonement of one’s sin to occur. According to the above scripture, this could appear to be the case. Before briefly discussing the subject of atonement, let us not forget the stern warnings of the Peter the apostle when he warned end-time saints against false teachers who would lure people away from the simple truth of the gospel:
But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingers not, and their damnation slumbers not….But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; and shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceiving while they feast with you; having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children, which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; but was rebuked for his iniquity: the dumb ass speaking with man’s voice forbad the madness of the prophet. These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Yeshua Messiah, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. (2 Peter 2)
In the Testimony of Yeshua (New Testament), there is no question that when the concept of atonement (i.e. to make ransom for or to cover over man’s sins) is presented, it is related to the blood of Yeshua, the Lamb of YHVH, being shed for the remission of man’s sins, which is the means through which reconciliation between Elohim and man occurs. In the Hebrew Scriptures (Old Testament), however, the idea of atonement is somewhat broader and at times more generalized in scope. Herein lies the confusion and the misconceived disparity between the Former (Old) and Latter (New) Testaments or Covenants. Are they in opposition to one another, or is the latter the logical outgrowth of the former and compliments or elucidates the former?
The Hebrew word for atonement is kapar. A verb, it means “to make an atonement, make reconciliation, purge. In its noun form, kapar means a ransom, gift, to secure favor”(see Theological Dictionary of the Old Testament [or TWOT], word 1023). Kapar also means “to cover over”and is the same Hebrew word meaning “to cover or smear with pitch”as in caulking the seams of a wooden ship so that it becomes waterproof (see Brown-Driver-Briggs H3722). Our English words cap (as well as the Hebrew kipah, which is a small hemispherical hat that many religious Jewish men wear)and cover are related etymologically to kapar (see The Word—The Dictionary That Reveals the Hebrew Source of Our English, by Isaac E. Mozeson).
What can we learn from all this? Kapar means “to cover” that which is bare, such as the human head. It also means “to smear (or cover) with pitch”so that your ship will not sink drowning all aboard. For example, YHVH instructed Noah to “pitch/kopar [Strong’s H3722] [the ark] within and without with pitch/koper [Strong’s H3724].” Furthermore, kapar means “to ransom” someone that would otherwise be a prisoner of one’s enemy and without the ransom being paid one would probably be killed. Kapar also means “to reconcile”with someone who has the power of life and death over you (e.g. Elohim) and to pacify someone who has the power to do you harm.
Numbers 8:2, The menorah.The phrase toward the face of the menorah is an interesting one. The Jewish sages teach that the three wicks on the right and the three on the left were all directed toward the menorah’s central stem, thus concentrating light toward the center. The menorah symbolized that YHVH is the Source of all light (The ArtScroll Stone Edition Chumash, p. 775). What are the connotations of this for a believer in Yeshua? How did Yeshua describe himself? (See John 8:12; 9:5.) Moreover, what did he mean when he said that “I am the vine and you are the branches?” (John 15:5) What does this mean and how is this pointing to a type of human menorah? Now relate this to the seven Messianic assemblies of Revelation 2 and 3 being likened to menorahs (Rev 1:13, 20). Is Yeshua the center of all that we do? Do we place all of our focus on him? Can we say, as the Apostle Paul did, that “in him we live and move and have our being” (Acts 17:28)? Does the power of his resurrected life and anointing flow through you even as oil was in the menorah and sap flows through a tree to its branches?
Redeemed Israelites Are That Menorah
The Scriptures plainly states that Yeshua and his body of followers are likened to a tree of which the seven-branched menorah that adorned the mishkan (tabernacle) in the wilderness as well as the sanctuary of Solomon’s Temple is a picture. Furthermore, remember what Yeshua said in John 15:5? “I am the vine and you are the branches …” This is a perfect picture of the menorah, which has a central trunk with six (the number representing man) branches growing out of the trunk. Remember what Yeshua said in Matthew 5:14–15, that his followers were to be lights upon a lampstand on a hill for all the world to see—a clear allusion in the mind of anyone in Yeshua’s audience to the temple’s menorah (which was upon the Temple Mount like a light on a hill).
Additionally, when a redeemed believer in and follower of Yeshua is in a sacred state of worshipping his Master and Savior, he will often lift his arms heavenward. Not only is this the universal sign of surrender (in this case to one’s Heavenly Master), but when we lift our hands our bodies are actually forming a human menorah. By doing this, in worship we are acting out what we are—a lampstand to the world radiating forth the good news of the truth and love of Yeshua.
In fact, The Scriptures shows us that the menorah, and not the cross, is the symbol of Yeshua’s spiritual body of believers. We see this in Revelation 1:12, 20 and 2:1 where the seven congregations are symbolized as a seven-branched menorah! The menorah here is the symbol of the congregation of redeemed believers.
Though the cross is representative of the redemptive work Yeshua accomplished on our behalf, it is not the symbol of the body of believers, commonly called the “church,” but the menorah is! Furthermore, in Jewish thought, the menorah is analogous to an olive tree (the ancient temple menorah was constructed of hollow tubes of solid gold filled with olive oil that burned when lit), to which the Apostle Paul makes reference in Romans 11, as representing the tree of life (which ultimately represents Yeshua) into which all must be grafted if they are to be part the spiritual body of Yeshua and have his eternal life.
Numbers 8:10, The children of Israel shall lay their hands. By this act, the Israelites were affirming on earth YHVH’s choice of the Levites as the tribe who would minister to him in the tabernacle by assisting those of the Aaronic priesthood. When did YHVH chose the Levites to serve him? (See Exod 32:29, read the preceding verses for context; cp. Num 8:18–19.) Are there examples in the Testimony of Yeshua of the congregation of redeemed Israelites laying hands on individuals who had been chosen to serve YHVH in some special way? (Read Acts 6:1–6; 13:1–3.) What was a key element in the choosing of these spiritual vessels? (Note Acts 6:3; 13:3.)
Numbers 8:24,From twenty-five years old. A young Levite went into a five year training period starting at age 25. How long did this apprenticeship last and when did he begin ministering as full-fledged Levite? (See Num 4:23; , 30,35,39.) Can you recall other biblical examples of YHVH preparing his servants for leadership by passing them through a period of time of spiritual training and refinement? Let’s test your knowledge of Bible trivia how long did Moses, Joshua, Samuel, David, the 12 disciples, and Paul spend in YHVH’s apprenticeship program before being launched into ministry? YHVH’s qualifications for ministry leaders are stringent and are not to be trivialized. The same is true for leaders in the congregation of redeemed Israelites. (Review 1 Tim 3:1–7; Tit 1:5–9.)
Numbers 9
Numbers 9:1–14, The Second Passover. Here we see contrasted those who are not able to keep the Passover, but it is in their heart to do so, while the second group are able to keep the Passover, but don’t want to. To the first group, YHVH is gracious and makes allowances for them through the spirit of the law, while to the second group, the penalty is banishment from Israel.
Numbers 7:89, When Moses went into the tabernacle.Moses entering into the inner most sanctuary of the tabernacle is a lesson for us in how to experience intimacy with our Father in heaven through Yeshua the Messiah. To understand this, let us first ask and answer some important question.
The holy of holies in the tabernacle from which the voice of YHVH emanated pictured what? (See Rev 7:15.) The Tabernacle of Moses is a spiritual picture of what? (Read Eph 3:21–22; 1 Cor 3:16; 1 Pet 2:5.)
If the holy of holies represents Elohim’s throne room in heaven, and the saints are the temple of the Set-Apart Spirit, can they, like Moses, hear the voice of Elohim? Again, let us explore the answer to this question by asking some more questions and finding the answers in Scripture. (See what Yeshua said in answer to this question in John 10:3–5, 27 cp. Acts 8:29; 10:19; 11:12; 29:4.) How does YHVH now speak to his people? (Note John 16:13; 1 Cor 2:12.) How does the Spirit interact with man to speak the mind, heart and will of Elohim to humans? (See John 14:17; Job 32:8; Prov 20:27; Rom 8:16; Eph 3:16; 1 John 2:20, 27; 4:2–3; 1 Cor 2:10–14.)
We find a corollary passages to Numbers 7:9 in Psalms 61:4 where David speaks of abiding in YHVH’s tabernacle forever, and putting his trust in the shelter of YHVH’s wings.With this in mind, now consider this:Over the mercy seat on the ark of the covenant, which was the seat of Elohim’s presence on earth and symbolically represented his heavenly throne room, was the over-shadowing wings of the two cherubim (for another perspective of Elohim’s throne room, see Isa 37:16; Ezek 10:1–22; 11:22–23). It was in this place of intimate worship before the “Rock that his higher than me” (verse 2) that David sought shelter or refuge and deliverance from his enemies (verse 3). Phrases like, “under the shadow of your wings” is a Hebraism meaning “before YHVH in the place and state of worship” (see also Pss 17:8; 36:7; 57:1; 63:7; 91:1, 4).
It was also in this place—between the cherubim—that Moses heard the voice of Elohim (Num 7:89), and that David would see the power or might, strength and glory or manifest presence of Elohim in a prophetic, ecstatic or spiritual vision (Ps 63:2). The saints now have access to the throne of Elohim through Yeshua the Messiah and prayer (Rev 5:8; 8:3).
Occasionally, YHVH will still communicate with his servants through an audible voice, dreams, visions, or an angelic visitation. But this is rare now, even as it was in biblical times. This is because YHVH is testing his people to see if they will walk by faith, not by sight (2 Cor 5:7), and will remain faithful to his written word as found in the Bible.
Currently, YHVH is refining, testing and preparing his bride—his people— for her marriage to Yeshua. Will she be faithful to him having never seen him visually? The time is coming after Yeshua’s coming, however, when she will be in YHVH’s blessed presence forever, which is the object or end goal of our faith.
Voice of One…above the mercy seat. Think about this for a moment. The ark of the covenant upon which the mercy seat rested contained and was surrounded by several items, which give us an understanding as to on what basis we are to come into YHVH’s presence to hear his voice.
First, the ark contained Aaron’s rod that budded. Second, it contained the golden pot of manna and then the two tablets containing the ten words written by YHVH’s finger. Leaning up against the ark was the scroll containing the entire Torah that was given to the Israelites through Moses.
All together these items in and around the ark teach us that man can only come into YHVH presence on the basis the Torah-word of Elohim of which Yeshua was and is the Living Manna or bread from heaven, and upon which man must feed for his spiritual sustenance.
Even as the manna was in a golden pot, so YHVH’s words should be within the heart of man. The ten words or commandments which were written by YHVH’s finger form the foundation of the Torah and need to be written on the heart of man.
The heart of man contains two parts, like the two stone tablets, and man’s heart, until spiritually regenerated, is hard and stoney like the rock upon which the ten words were written.
YHVH is calling his servants to be a kingdom of priests of which Yeshua the Messiah is our Chief High Priest of which the rod, a symbol of the tree of life, is a prophetic picture. Under King Yeshua’s rulership, in his millennial kingdom, his priest-saints will exercise the authority in leading this world into obedience to and the worship of YHVH. The saints are presently in training for that lofty role as Yeshua’s kings and priest co-ruling with him over the world (1 Pet 2:9; Rev 1:6; 5:10; 20:6).
The Torah scroll leaning up against the ark shows us that obedience to YHVH’s instructions is dependent on our relationship with Yeshua through which his words must be written on our hearts by the indwelling presence of the Spirit of Elohim.
Moreover, when the high priest would come into the holy of holies, he carried a censor filled with incense and sprinkled lamb’s blood on the ark of the covenant. This is pictures the saints coming into YHVH’s Presence only through the blood of Yeshua the Messiah who atoned for man’s sins, and through humble prayer like a contrite petitioner before a mighty king.
Numbers 1:50, The Levites. The role of the Levites was to assist the priests in the tabernacle service (Num 3:6–8; 16:9; 1 Chr 23:28–32; Ezra 3:8) including caring for the tabernacle (Num 1:53) and its furniture, its setting up, dismantling and transporting (Num 3–4). In addition, they assisted the priests by preparing the cereal offering (1 Chr 23:29). They acted as singer and musicians in the temple to offer praise to YHVH (1 Chr 23:30). They were allowed to approach the tabernacle furniture only after the priests had covered and prepared them for transport (Num 4:5–15; 18:3) but they could not touch any of the tabernacle’s set-apart instruments lest they die (Num 4:15), nor could they even see them (Num 4:20).
Not only were the Levites commissioned to attend to the needs of the priests and the things of the tabernacle, but YHVH instructed them “to attend to the needs” or “keep charge” (Heb. mishmereth) of, presumably, the spiritual needs of the whole congregation or children of Israel (Num 3:7–8). Although mishemereth is a noun meaning “charge, function, obligation, service, or watch,” it is often translated into English as a verbs of actionsuch as “to keep, guard, keep charge, or watch” through its root shamar, a verb meaning “to keep, guard, observe, give heed.” Mishmereth principally refers to the Levites’ obligatory duties relating to the service of the temple.
Later on, the Levites were involved in teaching and interpreting the Torah (Neh 8:7, 9; 2 Chr 17:7–9; 35:3). There is no indication that the Levites were permitted to offer sacrifices, with the notable exception of Samuel, who was a Levite, but not a priest (1 Sam 1:1 cp. 1 Chr 6:28).
YHVH chose the Levites as his set-apart ministers to replace the firstborn of the Israelites that he spared when he smote the firstborn of the Egyptians (Num 3:12–13, 41–45).
Numbers 1:52, Standard [or banner]. Each tribe had its own flag or banner. Although the Torah doesn’t tell us what these flags looked like, Jewish oral tradition records this information. According to Numbers Midrash Rabbah, the flag of each tribe was the color of its stone in the high priests breastplate and is described as follows:
Reuben’s stone was ruby and the color of the flag was red with embroidered mandrakes.
Simeon was topaz and his flag was green with the town of Shechem embroidered thereon.
Levi was smaragd (like an emerald) and the color of his flag was one third each of white, black and red and was embroidered with the urim and thummim.
Judah’s was carbuncle and the color of his flag was like the heavens and was embroidered with a lion.
Issachar’s was a sapphire and the color of his flag was black and embroidered on it was the sun and moon, which is an allusion to the text in 1 Chronicles 12:33 that the sons of Issachar understood times.
Zebulun’s was an emerald and the color of his flag was white with a ship embroidered on it in allusion to the text that Zebulun shall dwell at the shore of the sea (Gen 49:13).
Dan’s stone was the jacinth and the color of his flag was similar to sapphire, and embroidered on it was a serpent in allusion to the text that Dan shall be a serpent in the way (Gen 49:17).
Gad’s was an agate and the color of his flag was a blend of black and white, and on it was embroidered a camp in allusion to text that says Gad shall be a troop (Gen 49:19).
Naphtali was an amethyst and the color of his flag was like clarified wine of not a very deep red, and on it was embroidered a dear in allusion to the text which says that Naphtali will be like a dear let loose (Gen 49:21).
Asher was beryl and the color of his flag was like the precious stone with which women adorn themselves, and embroidered with an olive tree in allusion to the text that says that Asher’s bread shall be fat (Gen 49:20).
Joseph was an onyx and the color of his flag was jet black and embroidered thereon for both princes, Ephraim and Manasseh, was Egypt because they were born in Egypt.
On Ephraim’s flag was embroidered a bullock in allusion to the text that says his firstling would be a bullock (Deut 33:17).
On Manasseh’s flag was embroidered a wild ox in allusion to the text which says his horns are that of a wild ox (Deut 33:13), which alludes to Gideon, the Joash, who came from that tribe.
Benjamin’s stone was jasper and the color of his flag was combination of all the twelve colors, and embroidered thereon was a wolf in allusion to the text that says that Benjamin is ravenous like a wolf (Gen 49:27).
Now compare this list of precious and semiprecious stones with the list of stones that will comprise the twelve foundations of the New Jerusalem (Rev 21:19–21). There are a lot of similarities.
