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Tabernacle - The tabernacle was the tent which served as a place of worship for the nation of Israel during their early history.

On Mount Sinai, after the LORD had given the commandments, judgments, and ordinances to Moses, He instructed Moses to construct the tabernacle. This was to be a center for worship and a place where the people could focus upon the presence of the LORD. This tabernacle was to replace the temporary tent that had been pitched outside the camp (Ex. 33:7-11). GOD began the description of this building by giving His people the opportunity to participate in its construction. They did this by giving an offering of the needed materials, including a combination of rare and beautiful fabrics and precious metals, along with supplies easily available in the wilderness.

After describing the offering (Ex. 25:1-9), the LORD proceeded to specify in minute detail the pattern for the tabernacle. He began by giving a description of the holiest item in the entire structure: the Ark of the Covenant (Exod. 25:10-22). Other items in the tabernacle for which the LORD gave minute construction details included the seven-branched offered (Exod. 25:31-39); the intricate curtains of the tabernacle (Exod. 26:1-25); the veils, and the screen (Exod 26:1-37); the large altar of burnt offering, and the brazen or bronze altar (Exod. 27:1-8); and the hangings for the courtyard (Exod. 27:9=19).

A brief recipe for the oil to be used in worship is given in Exodus 27:20-21, followed by a description of the priests' garments and consecration (Exodus 28-29). Directions for making the incense altar and the golden altar are given in Exodus 30:1-10. After a brief statement about a tax assessment (Exod. 30:11-16), the LORD told Moses to build a bronze laver (Exod. 30:17-21).

Mixed in with these instructions about specific items of the tabernacle are plans for the architecture and design of the building. The tabernacle was in the form of a tent 10 cubits wide and 30 cubits long. It was to be set up with its only entrance toward the east. The tent consisted of a wooden framework made of 46 identical planks 10 cubits long and 1 1/2 cubits wide; there were 20 planks each on the north and south sides. Six of the planks were on the west end, along with two additional planks which were 1/2 cubit wide. All of these planks were acacia wood plated with gold.

Over this framework were four separate coverings that made up the roof of the structure. The first covering was made of fine=twined linen of blue, scarlet, and purple with intricately portrayed cherubim. The second covering was of pure white goats' hair. The third was of rams' skins dyed red. The topmost covering was of material referred to in the NKJV as badger skins. Other English translations suggest that this should be translated porpoise skins, or possibly leather.

The tent constructed in this manner was then divided into two rooms divided by an intricate veil of blue, scarlet, and purple linen embroidered with cherubim.

The inner, western room was called the Holy of Holies. It was 10 cubits square, and it contained only one piece of furniture - the holiest item in the tabernacle, the ark of the covenant. The ark was a chest made of acacia wood covered with gold, 1 1/2 cubits long and 1 1/2 cubits in width and height. In addition, a gold border extended above the top of the ark to keep the lid stationary. The ark also had golden rings on each side so it could be transported with poles that were placed through the rings. The lid of the ark was called the Mercy Seat. Upon it were two gold cherubim that faced each other. The ark contained a copy of the stone tablets with the Ten Commandments, a copy of the entire law of Moses or the Pentateuch; a gold pot filled with Manna; and Aaron's rod that budded.

The outer, eastern room was called the Holy Place. Ten cubits wide and 20 cubits long, it was entered through the blue, scarlet, and purple linen curtains which served as a door. This door was always aligned toward the east. It contained three items. On its western side, next to the veil, was the altar of incense, or golden altar, one cubit square and two cubits high. Upon this altar, made of acacia wood overlaid with gold, the morning and evening incense was burned.

On the northern side of the Holy Place was the seven-branched golden lampstand, or candlestick, comprised of a pedestal, a shaft, and three branches extending to both sides of the shaft. This lampstand was made of a talent of fine gold. On the southern side of the Holy Place was the table for the showbread, or bread of the presence. This table was made of gold-covered acacia wood two cubits long, one cubit wide, and one and one-half cubits high.

Surrounding the main building of the tabernacle was a spacious courtyard 100 cubits long in its east-west direction and 50 cubits wide from north to south. This courtyard was surrounded by a fence five cubits high, formed of pillars with silverwork, resting in brass sockets, placed five cubits apart, and hung with fine linen. In the western half of this courtyard the tabernacle itself was to be pitched, and in the eastern half stood two items - the altar of burnt offering or the great bronze altar, and the laver.

The description of the actual building of the tabernacle is recorded in Exodus 35-40. The workers were first enlisted as GOD had commanded. Following that enlistment, recorded in Exodus 35, the building of each item of the tabernacle is described in Exodus 36-39. The record of the tabernacle's construction occurs in Exodus 40. Up to this time, the nation of Israel had used a temporary tent called the tabernacle of the congregation; this temporary meeting tent is mentioned in Exodus 33:7-11. Just how central the tabernacle was in the life of Israel is graphically portrayed in the Book of Numbers. When the Israelites pitched camp in the wilderness, the tabernacle was to be placed in the center, with the Levites camping next to it (Num. 1:53). Then the tribes were to be arrayed in specific order on the four sides of the tabernacle (Numbers 2).

Responsibilities for the care and moving of the tabernacle were delegated to various families of the tribe of Levi (Num. 1:50-52; Num. 3-4). The Levitical family of Kohath was to disassemble the structure and cover the tabernacle furnishings with the badger skin. The tapestries were the responsibility of the family of Gershon. Meari's family had charge of the boards, pillars, foundations, pins, and cords. All these Levitical families were commissioned to care for the sanctuary.

The first day of tabernacle worship is described in Numbers 7-9. The guiding pillar of cloud and fire rested upon the tabernacle when the people were encamped. When the people were on the march, with the pillar serving as their guide, the tribes which camped on the east of the tabernacle were first in marching order. These were Judah, Issachar, and Zebulun. The tabernacle was carried by the assigned family members of Gershon and Merari.

The next group in the marching order were the tribes which camped on the south of the tabernacle. These were Reuben, Simeon, and Gad. Following these, the family of Kohath carried the holy objects of the tabernacle.

Then came the tribes which camped on the west of the tabernacle. These were Ephraim, Manasseh, and Benjamin.

The rear guard of the march was composed of the tribes which camped on the north of the tabernacle. These were Dan, Asher, and Naphtali.

When the tribes were camped, two silver trumpets were used to summon the tribes to gather at the tabernacle. The tabernacle was also the place where the 70 elders advised and counseled the people (Num. 11:16). It was also the place of specific judgments (Num. 12:4 and appointments (Deut. 31:14).

During the conquest of the land of Canaan by the Israelites, the tabernacle remained at Gilgal, while the ark of the covenant was evidently carried from place to place with the armies of Israel. The ark was reported at the crossing of the Jordan (Josh. 3:6), at Gilgal (Josh. 4:11), at the conquest of Jericho (Josh. 6:4), at the campaigns against Ai (Josh. 7:6), and at Mount Ebal (Josh. 8:33).

The tabernacle was finally placed on the site which it was to occupy during the duration of the period of conquest and judges, at Shiloh (Josh. 18:1). Here the tribes were assigned their territorial allotments.

As the years passed, certain other structures were added to the tabernacle while it remained at Shiloh. These included living quarters for the priests and Levites who served at the tabernacle. By the end of the period of the judges, during the administration of Eli, at least some of the attendants lived on the premises (I Sam. 3:3).

During the Israelites' battle against the Philistines at Aphek, the ark of the covenant was removed from the tabernacle and taken into battle. Lost to the Philistines, it finally came to rest at Kirjath Jearim (I Sam. 4:1-7:1). It remained here until the time of David's reign.

With the departure of the ark, the tabernacle lost some of its esteem in the eyes of the Hebrew people (Ps. 78:60). During the reign of Saul, the tabernacle was at Nob (I Sam. 21:1). From the latter part of David's reign throughout the fourth year of Solomon's reign, the tabernacle was at the high place of Gibeon (I Chron. 16:39; 21:29). When the Temple was completed, Solomon had the Levites bring the tabernacle to Jerusalem (I Kings 8:4; II Chron. 5:5), presumably to be stored in the Temple area.

The New Testament uses some terminology and concepts drawn directly from the tabernacle. The supreme event of all the ages is the existence of GOD's Son in human form. The Bible declares that the Word became flesh and "tabernacled" (Greek word rendered as "dwelt" in the NKJV) among us (John 1:14). In his final speech, Stephen accepted the Old Testament account of the tabernacle as historical (Acts 7:44). In Romans 3:25, Paul used the word propitiation which might also be translated "mercy seat". Titus 3:5 probably refers to the laver. Revelation 8:3-5 speaks of the golden incense altar. In Revelation 13:6 and 15:5, reference is made to the heavenly tabernacle. Practically every feature of the tabernacle is found in the Book of Hebrews.

The outer, eastern room was called the Holy Place. Ten cubits wide and 20 cubits long, it was entered through the blue, scarlet, and purple linen curtains which served as a door. This door was always aligned toward the east. It contained three items. On its western side, next to the veil, was the altar of incense, or golden altar, one cubit square and two cubits high. Upon this altar, made of acacia wood overlaid with gold, the morning and evening incense was burned.

On the northern side of the Holy Place was the seven-branched golden lampstand, or candlestick, comprised of a pedestal, a shaft, and three branches extending to both sides of the shaft. This lampstand was made of a talent of fine gold. On the southern side of the Holy Place was the table for the showbread, or bread of the presence. This table was made of gold-covered acacia wood two cubits long, one cubit wide, and one and one-half cubits high.

Surrounding the main building of the tabernacle was a spacious courtyard 100 cubits long in its east-west direction and 50 cubits wide from north to south. This courtyard was surrounded by a fence five cubits high, formed of pillars with silverwork, resting in brass sockets, placed five cubits apart, and hung with fine linen. In the western half of this courtyard the tabernacle itself was to be pitched, and in the eastern half stood two items - the altar of burnt offering or the great bronze altar, and the laver.

The description of the actual building of the tabernacle is recorded in Exodus 35-40. The workers were first enlisted as GOD had commanded. Following that enlistment, recorded in Exodus 35, the building of each item of the tabernacle is described in Exodus 36-39. The record of the tabernacle's construction occurs in Exodus 40. Up to this time, the nation of Israel had used a temporary tent called the tabernacle of the congregation; this temporary meeting tent is mentioned in Exodus 33:7-11. Just how central the tabernacle was in the life of Israel is graphically portrayed in the Book of Numbers. When the Israelites pitched camp in the wilderness, the tabernacle was to be placed in the center, with the Levites camping next to it (Num. 1:53). Then the tribes were to be arrayed in specific order on the four sides of the tabernacle (Numbers 2).

Responsibilities for the care and moving of the tabernacle were delegated to various families of the tribe of Levi (Num. 1:50-52; Num. 3-4). The Levitical family of Kohath was to disassemble the structure and cover the tabernacle furnishings with the badger skin. The tapestries were the responsibility of the family of Gershon. Meari's family had charge of the boards, pillars, foundations, pins, and cords. All these Levitical families were commissioned to care for the sanctuary.

The first day of tabernacle worship is described in Numbers 7-9. The guiding pillar of cloud and fire rested upon the tabernacle when the people were encamped. When the people were on the march, with the pillar serving as their guide, the tribes which camped on the east of the tabernacle were first in marching order. These were Judah, Issachar, and Zebulun. The tabernacle was carried by the assigned family members of Gershon and Merari.

The next group in the marching order were the tribes which camped on the south of the tabernacle. These were Reuben, Simeon, and Gad. Following these, the family of Kohath carried the holy objects of the tabernacle.

Then came the tribes which camped on the west of the tabernacle. These were Ephraim, Manasseh, and Benjamin.

The rear guard of the march was composed of the tribes which camped on the north of the tabernacle. These were Dan, Asher, and Naphtali.

When the tribes were camped, two silver trumpets were used to summon the tribes to gather at the tabernacle. The tabernacle was also the place where the 70 elders advised and counseled the people (Num. 11:16). It was also the place of specific judgments (Num. 12:4 and appointments (Deut. 31:14).

During the conquest of the land of Canaan by the Israelites, the tabernacle remained at Gilga, while the ark of the covenant was evidently carried from place to place with the armies of Israel. The ark was reported at the crossing of the Jordan (Josh. 3:6), at Gilgal (Josh. 4:11), at the conquest of Jericho (Josh. 6:4), at the campaigns against Ai (Josh. 7:6), and at Mount Ebal (Josh. 8:33).

The tabernacle was finally placed on the site which it was to occupy during the duration of the period of conquest and judges, at Shiloh (Josh. 18:1). Here the tribes were assigned their territorial allotments.

As the years passed, certain other structures were added to the tabernacle while it remained at Shiloh. These included living quarters for the priests and Levites who served at the tabernacle. By the end of the period of the judges, during the administration of Eli, at least some of the attendants lived on the premises (I Sam. 3:3).

During the Israelites' battle against the Philistines at Aphek, the ark of the covenant was removed from the tabernacle and taken into battle. Lost to the Philistines, it finally came to rest at Kirjath Jearim (I Sam. 4:1-7:1). It remained here until the time of David's reign.

With the departure of the ark, the tabernacle lost some of its esteem in the eyes of the Hebrew people (Ps. 78:60). During the reign of Saul, the tabernacle was at Nob (I Sam. 21:1). From the latter part of David's reign throughout the fourth year of Solomon's reign, the tabernacle was at the high place of Gibeon (I Chron. 16:39; 21:29). When the Temple was completed, Solomon had the Levites bring the tabernacle to Jerusalem (I Kings 8:4; II Chron. 5:5), presumably to be stored in the Temple area.

The New Testament uses some terminology and concepts drawn directly from the tabernacle. The supreme event of all the ages is the existence of GOD's Son in human form. The Bible declares that the Word became flesh and "tabernacled" (Greek word rendered as "dwelt" in the NKJV) among us (John 1:14). In his final speech, Stephen accepted the Old Testament account of the tabernacle as historical (Acts 7:44). In Romans 3:25, Paul used the word propitiation which might also be translated "mercy seat". Titus 3:5 probably refers to the laver. Revelation 8:3-5 speaks of the golden incense altar. In Revelation 13:6 and 15:5, reference is made to the heavenly tabernacle. Practically every feature of the tabernacle is found in the Book of Hebrews.

Tabernacle of Meeting - the tent which Moses pitched outside the camp before the Tabernacle was built (Ex. 33:7). After the tabernacle itself was built, it also was often called by this name (Ex. 38:8), signifying the meeting of GOD with His people. The phrase is also translated tabernacle of the congregation (Ex. 27:21, KJV) and tent of meeting (RSV). Most of the references to the tabernacle of meeting occur in the books of Exodus, Leviticus, and Numbers.

Table - an article of furniture used for ritual, eating, and money changing. The tabernacle had a table of acacia wood overlaid with gold on which the showbread was placed (Ex. 25:23; Num. 3:31; Heb. 9:2). A table of gold was in the Temple (I Kings 7:48). Tables for the burnt offering were furnishings of Ezekiel's temple (Ezek. 40:39-43). There was also a table before the sanctuary (Ezek. 41:22; 44:16). The prophet Malachi spoke of the altar as the LORD's table (Mal. 1:7,12).

Tables were used for serving meals (Judg. 1:7; Is. 28:8). The table depicted on an ivory piece found at Megiddo had legs quite similar to a modern table. Rulers had large groups at their tables. David offered places at his table to those to whom he felt indebted (II Sam. 9:7-13; I Kings 2:7). Solomon's table was supplied each month by separate officials (I Kings 4:27).

In the New Testament period, people reclined at the table (Luke 7:37) during meals. "Serving tables" (Acts 6:2) referred to looking after the material needs of the poor. The tables on which the moneychangers exchanged money were overthrown by Jesus when He cleansed the Temple (Matt. 21:12; Mark 11:15; John 2:15).

In a symbolic way, the word table is sometimes used to describe abundant provision. The psalmist declared of GOD, "You prepare a table before me in the presence of my enemies" (Ps. 23:5).

Talmud - a collection of books and commentary compiled by Jewish rabbis from A.D. 250 - 500 . The Hebrew word talmud means "study" or "learning". This is a fitting title for a work that is a library of Jewish wisdom, philosophy, history, legend, astronomy, dietary laws, scientific debates, medicine, and mathematics.

The Talmud is made up of interpretation and commentary of the Mosaic and rabbinic law contained in the Mishnah, an exhaustive collection of laws and guidelines for observing the law of Moses. As a guide to following the law, the Talmud also serves as a basis for spiritual formation. More than 2,000 scholars or rabbis worked across a period of 250 years to understand the meaning of GOD's word for their particular situation. Out of these efforts they produced the Talmud.

The wide variety and comprehensive detail of the Talmud's subject matter conveys a deep thirst for learning. Questions as minute as why GOD created a gnat and as universal as the origin of the universe filled the teachers of Israel with wonder. A passion for truth and understanding led the Jewish teachers deep into the marvels of the human experience.

The Pharisees were the first to give greater attention to the laws of Moses. The Roman historian Josephus reported that their oral tradition included regulations that were not recorded in the Mosaic Law at all. The Mishna collected all of these oral regulations into one permanent record. In response to the Mishna, wide discussions concerning its content and meaning began, resulting in the Talmud.

The centers for these learned discussions were the academies in Babylonia and Israel. As a result, two Talmuds, the Babylonian Talmud and the Jerusalem Talmud, were created. Because the Babylonian rabbis were far more thorough in word-by-word interpretation of the Mishnah than were the rabbis in Israel, the Babylonian Talmud is much more complete. An English edition of this work fills 36 volumes and almost 36,000 pages.

The Talmud is divided into six major sections. The first of these deals with agriculture and crops and the offerings, tithes, and prayers associated with them. The second section is about holidays and festivals such as the Sabbath, Passover, Rosh Ha-Shanah and others. A third section discusses laws about marriage, divorce, property, and related subjects. Another section concerns the rules governing the courts. The next section deals with the laws pertaining to the Temple and the sacrifices and Jewish foods. The final section discusses the laws of ritual purity.

At some points during Jewish history, traditions and the Talmud have been considered equal to or better than the Scripture itself. Jesus encountered such an attitude among the Pharisees even before the existence of the Talmud (Matt. 15:3). Christians must be careful not to make the same mistake in regard to our own traditions.

Targum - translations of parts of the Old Testament from the original Hebrew language into Aramaic. The word Targum is related to a Hebrew term meaning "translation". These translations were sometimes literal and exact, but often were paraphrased. Many translators took the opportunity to comment upon the Hebrew texts. In a sense, some Targumim (plural) are a form of commentary on the Bible.

Scholars question when and why the Old Testament was first translated. Some suggest that the Hebrew language had changed so much that an explanation of Mosaic Law helped the Israelites understand its true meanings. Ezra sometimes provided such explanations (Neh. 8:8). Other scholars think the Israelites adopted the Aramaic language during the Babylonian Captivity. The Targumim, then, translated the Old Testament into a more understandable language.

By the time of Christ, Aramaic was the common language in Israel. During a synagogue service, one verse of the Hebrew text was read, followed by a translation and explanation in Aramaic. By the second or third century A.D., the common practice was to read only the Aramaic translation.

The best-known Targum was probably the Targum Onkelos which translated the Pentateuch, or the first five books of the Old Testament, quite literally. The Targumim are helpful today in understanding ancient Jewish interpretations of the Old Testament. Because they are paraphrased, they cannot be used to identify original Hebrew texts.

Tattoo - a permanent mark or design fixed upon the body by a process of pricking the skin and inserting an indelible color under the skin. The moral and ceremonial laws of Leviticus declare, "You shall not make any cuttings in your flesh for the dead, nor tattoo any marks upon you" (Lev. 19:28). Any kind of self-laceration or marking of the body was prohibited among the Hebrew people. Such cuttings were associated with pagan cults that tattoed their followers while they mourned the dead.

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