Tag Archives: Tabernacle of Moses

The Altar of Sacrifice

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Altar of Sacrifice

Exodus 27:1–8, An altar. Just inside the door of the tabernacle was the altar of sacrifice. It was made of acacia wood overlaid with bronze, which is a shadow picture of Yeshua bearing the judgment for men’s sins on the cross. The blood of the sacrifice was poured out on the ground at the base of the altar picturing Yeshua shedding his blood at the cross. Two lambs were offered at the altar morning and evening (Exod 29:38–42). This pictures our need to come humbly before our Father in heaven morning and evening in prayerful devotion as living sacrifices to confess our sins, to praise and thank him (Ps 51:16–17; Heb 13:15; 1 John 1:7–9).

The Altar of Sacrifice in More Details. Upon recognizing that the Person and work of Yeshua is the way into life, light and truth one must recognize that one’s sin liability keeps one from a personal relationship with one’s Creator; the broken fellowship with one’s Creator due to sin’s guilt and penalty (death) must be atoned for; this occurs the altar of the red heifer outside the gate of the tabernacle, which represents the work of Yeshua at the cross (Heb 13:10–13). There one was purified and made ready to come into the actual tabernacle. Upon doing so, the first thing one encountered when entering the tabernacle was the altar of sacrifice where both kosher animals and unleavened bread (made of the finest flour and the purest olive oil) were offered, and a fermented wine libation was poured Continue reading →

 

The Gospel Message in the Tabernacle of Moses — The Courtyard

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In this video, Natan begins to decode the mysteries of the Tabernacle of Moses and shows how YHVH’s plan of salvation and the gospel message of Yeshua are encrypted within the tabernacle’s ceremonies and furnishings. The focus of this teaching is on the outer courtyard. A free study guide is available at http://hoshanarabbah.org/pdfs/tabernacle.pdf. Check out Natan’s other videos on the Tabernacle of Moses.

 

The Steps of Redemption Within the Tabernacle

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First Step of Eight: One is in a state of separation from his Creator because of sin. One sees the good news, the light of truth, the message of the cross, the multi-colored door and the luminescent walls of the tabernacle. As one takes his first steps to become separated or set-apart from the confusion, darkness, chaos, emptiness, lostness and death of the world one must first encounter the altar of the red heifer located outside the tabernacle (in later years on the Mount of Olives opposite the temple, Mishnah Parah 1:1ff). There the red heifer was slaughtered and burned and its ashes were used as a sin offering to bring about purification for uncleanness (Num 19:1ff). Yeshua was likewise crucified outside of the camp of Israel and the gates of Jerusalem (Heb 13:10–13). This altar represents the work of Yeshua at the cross. One cannot enter the tabernacle until one has been redeemed and purified by the blood of Yeshua. Even the Israelites killed the Passover lamb outside their homes on the afternoon of the fourteenth of the month of Abib The blood was then smeared on the doors of their homes. Once they entered the blood-smeared doors and were inside their homes they were safe from the death angel who simply passed over them. Likewise, when we enter through the gates of the tabernacle (which are crimson in color, as well as blue, white and purple—colors which point to the four Gospels and the four aspects of Yeshua’s mission as Redeemer) we do so saved and purified. This is the Passover (Pesach), which is the first of YHVH’s seven annual appointed times (moedim).

Second Step of Eight/First Step of Seven: Upon entering the tabernacle one immediately comes to the altar of sacrifice. After the lamb was sacrificed on the afternoon of Passover, that evening (the beginning of the fifteenth day of the first month, which was also the first day and a high Sabbath of the Feast of Unleavened Bread/Hag HaMatzot) the Continue reading →

 

Benefits of Studying About the Tabernacle of Moses

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Why Study the Tabernacle (or Temple)?

  • Elohim commanded his people to study it. In Ezekiel 43:10–11, YHVH tells Ezekiel to explain to his people the layout of the temple “that they may be ashamed of their iniquities [Torahlessness]” and presumably repent or return to a spiritual relationship with him.
  • Elohim commanded his people to build the tabernacle (and latter the temples, see Exod 25:8; 29:43; 1 Chron 17:11–15); therefore, it must be important, and we should study it to understand its significance. After all, one-half of the Torah and one-third of the 613 Torah commandments deal with the temple, so it behooves us to understand it’s spiritual significance.
  • Elohim’s name resided in the tabernacle (and temple, Deut 12:5–6), and it’s where his place of abiding on the earth (Exod 25:8).
  • Both the tabernacle and first and second temples in Jerusalem were the spiritual centers for the nation of Israel. Elohim’s manifest presence was found within these physical structures, and this phenomenon powerfully unified the 12 tribes of Israel making them feel as though they were one nation under YHVH’s divine protection and guidance (Exod 40:34–38). The temple became the focal point for all worship for the entire nation (Ps 5:7). For example, it was the place where YHVH chose to place his name and where all Israelites were to gather three times each year at YHVH’s appointed times (Deut 12:5, 11, 21; 14:23, 24; 16:2, 6,11; 26:2).
  • The tabernacle (temple) was a monument to Elohim’s sovereignty. It was the place where he dwelt and where men come to commune with the Sovereign King and Creator (Exod 25:8; Pss 26:8; 27:4; 65:4; 92:13–15).
  • It was a place to renew Israel’s covenant with Elohim. When the Israelites came to the temple to give their offerings, to make sacrifices and to commune with YHVH during his appointed times, they were doing so out of obedience to his covenants he had made with them. In so doing, they were renewing that covenantal relationship with him.
  • The tabernacle and temples were the place where atonement for sin was made through the sacrifices that were offered there.

These points were taken from the Hebrew Roots magazine, Jan–March 2011, and was written by Dean Wheelock.

The Benefits of Studying About the Tabernacle?

  • It teaches us how to properly approach a holy Elohim through turning from or repenting of sin (Ezek 14:6).
  • It reveals YHVH’s plan of redemption.
  • It teaches us about the priesthood of Messiah (Heb 7:26–28).
  • It helps us to understand the kingdom of Elohim, which is an essential element of the gospel message (Mark 1:15–15). Yeshua will rule the earth during the Millennium from his temple in Jerusalem (Zech 14:4, 8–9, 11; Rev 20:6; Matt 6:9–10; Ezek 44:23 cp. 2 Cor 6:17).
  • The tabernacle teaches us how to order our lives. Even as the morning and evening sacrifices were conducted in an orderly manner following certain protocols, this teaches us how to order our daily lives around our devotions to Elohim. The biblical feasts (the weekly and annual sabbaths) also revolved around the tabernacle, even as our lives should revolve around these feasts that help lead us into the presence of and relationship with Elohim as represented by the tabernacle.
  • It helps us to recognize and avoid idolatry and all manner of abominable and worldly practices because it teaches us the importance of holiness when approaching a holy Elohim.
  • It teaches us to be conscious about dwelling (living our lives as if we were) in the very presence or courtyard or throne room of Elohim.
  • Everything in the tabernacle (and temple) pointed to Yeshua’s atoning death on the cross for our sins, and his work as our Great Heavenly High Priest Advocate who is presently at the right hand of the Father in heaven. It reveals to us the gospel message in an active and pictorial way. All these things are for our learning and admonition (1 Cor 10:11; Rom 15:4).

These points were taken from the Hebrew Roots magazine, Jan–March 2011, and was written by Dean Wheelock.

Major Themes of the Tabernacle/Mishkan

  • Going from the profane/polluted to the kadosh/set-apart, from darkness to light, disobedience to obedience.
  • Progressive separation and refinement of the individual leading to purity and perfection.
  • Growing in progressive intimacy and fellowship with the Father.
  • The steps of the biblical wedding ceremony; the marriage of YHVH to his people.
  • The seven steps of spiritual growth and reconciliation to the Father as epitomized by the seven annual appointed times or festivals (moedim).
  • The tabernacle pictures two spiritual processes going on simultaneously inside the heart man. One process is from the viewpoint of a man, from the outside of the tabernacle looking in. The other process is from the viewpoint of Elohim inside of the holy of holies looking out. From the outside of the tabernacle looking in, from man’s perspective, as he enters the tabernacle, it’s about going from a phsyical and outward state of cleanliness and holiness to an inward and spiriual of cleanliness and holiness as one approaches the holy of holies representing the Presence of YHVH Elohim. From Elohim’s perspective from the inside of the tabernacle looking outward, it’s about cleansing the man from the inside out starting with the spirit of man moving to his physical body. Indeed, when one becomes spiritually regenerated, it’s the inside of the man, or his spirit, that is first regnerated and activated. After that, the soul (the mind, will and emotions) of a man is progressively regenerated throughout his lifetime. Finally, at the resurrection of the dead, a man’s body is regenerated and glorified receiving immortality.
 

The Ark of the Covenant and the Mercy Seat

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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 (Strong’s G3722), which according to the Theological Wordbook of the Old Testament (TWOT 1023) 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 (Strong’s G3727, TWOT 1023c) 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 Continue reading →

 

The Tabernacle of Moses: An Introduction

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Exodus 25:8–9, A sanctuary … tabernacle. 

If you were the Creator of the universe, what means would you use to communicate with those that you had created through love in your likeness and image? In a remote way, it’s like a human standing over an anthill trying to communicate with the ants. How do you do it? Similarly, how does an all powerful, Spirit Being, loving Father in heaven relate to his mortal children who are but mere specks of dust without vaporizing them with his raw power? The difficulty is compounded when fearful humans don’t want to hear the voice of Elohim, which is what happened when YHVH Elohim’s voice thundered from Mount Sinai. The children of Israel begged him not to talk to them, lest they die. They asked the Almighty One to speak to them instead through Moses (Exod 20:19).

When man sinned at the tree of knowledge, and YHVH kicked them out of the Garden of Eden, direct communications between man and his Maker were hampered, if not all but cut off. However, Elohim had a plan to restore the loving relationship he had with man before the rebellion. But if men refuse to hear you when you speak, what are you do?

To be certain, the Almighty doesn’t lack for ways to communicate with men. Man is without excuse when it comes to hearing Elohim, for even the heaven’s declare the glory of the Creator and the plans he has for mankind. The visible things of this creation shout loudly about the spiritual mysteries heaven desires to reveal to its earthly subjects. Furthermore, from time to time over the millennia, Elohim has chosen to speak directly to some select servants through dreams, visions, signs, wonders, angels, and even once through a donkey! But how does he speak to a whole nation, if that nation is plugging its ears and refusing to hear its Master’s voice?

Enter into the picture the Tabernacle of Moses, which was literally a three-dimensional gospel message tract. It is the visual demonstration of the whole message of the Bible in a building — the blueprint of the plan of redemption of wayward man. It was a functioning masterpiece of artwork demonstrating the Father’s love for his people, of his desire to commune and to communicate with Israel — his treasured possession, those he had hand picked and called out from the 70 nations of the world. Not only did the tabernacle involve the sense of sight, but the other four senses as well: sound, smell, touch, and taste. It also engaged and even challenged the heart, emotions, mind and spirit of man. The Tabernacle of Moses was a vehicle for the Creator of the universe to communicate with man using a panoply of communicative devices all of which pointed to the coming Messiah, the Redeemer of mankind who would die for the sins of the world to restore man into a loving relationship with his ever-loving, gracious, and longsuffering Father in heaven.

This is the story of the tabernacle, which, in every way, resembles a theatrical play, even a pageant, containing costumed actors each performing his carefully choreographed role on cue. Even a child can comprehend the message of this play, yet it contains mysteries and truths so deep that only in eternity itself will they be revealed to those who have been initiated into higher spiritual levels through the tabernacle’s spiritual paradigms of which its rites and ceremonies were mere prophetic shadows of things to come. To understand it, is to understand the message of the whole Bible from Genesis to Revelation.

 

Three Feasts, Three Rooms and Three Spiritual Levels

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Exodus 23:14–19, Three times you shall keep a feast.

Conventional Jewish wisdom teaches us that during the three biblical pilgrimage festivals of Passover/Unleavened Bread, Pentecost and Tabernacles all the individuals of the nation are to leave their place of individual isolation and are to rendezvous in the presence of the one Elohim of Israel. This was to occur in the festival circle (or chag) around the common sanctuary (where YHVH has chosen to place his name, Deut 16:2, 11, 15), thereby becoming conscious that each one is connected to all the other members of the nation, with YHVH Elohim, and with the Torah (The Pentateuch—Deuteronomy, p. 310, by S. R. Hirsch). In biblical times, the Israelites would gather wherever the tabernacle had been placed. When the temple was built in Jerusalem, this city became the destination of the Israelite pilgrims on these three biblical feasts.
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But there is much more to this spiritual picture if we add Yeshua the Messiah of Israel into the picture, for each of the three feasts point directly to him. Passover and the Feast of Unleavened Bread, the Feast of Weeks or Pentecost, and the Feast of Tabernacles all point to Yeshua, since the first two festal periods point to Yeshua’s first coming, while the last fall feast points to his second coming. Each of these feasts represent milestones in the spiritual journey of the redeemed believer from initial redemption to glorification and eternal life in the presence of YHVH Elohim.

There were three sections in the Tabernacle of Moses (Heb. mishkan): the outer courtyard, the holy place and the holy of holies. These three correspond with the three parts of man, which are his body, soul and spirit (1 Thess 5:23). The feasts of Passover (Heb. Pesach) and Unleavened Bread (Heb. Chag haMatzot) are the first two feasts the righteous believers are to celebrate in the spring and represent the first steps in a new believer’s spiritual walk. This corresponds with the outer courtyard and relates more to the spiritual cleansing of the outer parts or body of man. It is here that one begins their spiritual walk and relationship with Yeshua, who is the Word of Elohim. The Feast of Weeks or Pentecost (Heb. Shavuot) is the next step one takes in their spiritual walk as one goes inside the Tabernacle of Moses. The tabernacle’s holy place speaks of bringing the soul (the mind, will and emotions) into submission to the will of YHVH as one advances in their spiritual walk and learns about the fruits and gifts of the Spirit of Elohim, who they are as redeemed Israelites, and about worship and praise.

Finally, the holy of holies corresponds to the Feast of Tabernacles (Heb. Chag haSukkot) and the spirit part of man. This part of the tabernacle speaks more to man’s ultimate spiritual relationship with Elohim. It is here that man relates to Elohim, who is a Spirit, on a deeper spirit to Spirit level (John 4:24; 1 Cor 2:10–13). This prophetically points to man’s ultimate destiny as glorified beings in the New Jerusalem as adopted members into the family of Elohim (John 1:12; Rom 8:14–15, 23; 9:4; 2 Cor 6:18; Gal 4:5–6; Eph 1:5; 1 John 3:1; Rev 21:7).