Tabbaoth–Talitha Cumi

The tabernacle was the tent of Jehovah, called by the same name as the tents of the people in the midst of which it stood. It was also called the sanctuary and the tabernacle of the congregation. The first ordinance given to Moses, after the proclamation of the outline of the law from Sinai, related to the ordering of the tabernacle, its furniture and its service as the type which was to be followed when the people came to their own home and “found a place” for the abode of God. During the forty days of Moses’ first retirement with God in Sinai, an exact pattern of the whole was shown him, and all was made according to it. (Exodus 25:9,40; 26:30; 39:32,42,43; Numbers 8:4; Acts 7:44; Hebrews 8:5) The description of this plan is preceded by an account of the freewill offerings which the children of Israel were to be asked to make for its execution. I. THE TABERNACLE ITSELF.—

Its name .—It was first called a tent or dwelling, (Exodus 25:8) because Jehovah as it were, abode there. It was often called tent or tabernacle from its external appearance. Its materials .—The materials were— (a) Metals: gold, silver and brass. (b) Textile fabrics: blue, purple, scarlet and fine (white) linen, for the production of which Egypt was celebrated; also a fabric of goat’s hair, the produce of their own flocks. (c) Skins: of the ram, dyed red, and of the badger. (d) Wood the shittim wood, the timber of the wild acacia of the desert itself, the tree of the “burning bush.” (e) Oil, spices and incense for anointing the priests and burning in the tabernacle. (f) Gems: onyx stones and the precious stones for the breastplate of the high priest. The people gave jewels, and plates of gold and silver and brass; wood, skins, hair and linen; the women wove; the rulers offered precious stones, oil, spices and incense; and the artists soon had more than they needed. (Exodus 25:1-8; 35:4-29; 36:5-7) The superintendence of the work was intrusted to Bezaleel, of the tribe of Judah, and to Aholiab, of the tribe of Dan, who were skilled in “all manner of workmanship.” (Exodus 31:2,6; 35:30,34) Its structure.—The tabernacle was to comprise three main parts,—the tabernacle more strictly so called, its tent and its covering. (Exodus 35:11; 39:33,34; 40:19,34; Numbers 3:25) etc. These parts are very clearly distinguished in the Hebrew, but they are confounded in many places of the English version. The tabernacle itself was to consist of curtains of fine linen woven with colored figures of cherubim, and a structure of boards which was to contain the holy place and the most holy place; the tent was to be a true tent of goat’s hair cloth, to contain and shelter the tabernacle; the covering was to be of red ram-skins and seal-skins, (Exodus 25:5) and was spread over the goat’s hair tent as an additional protection against the weather. It was an oblong rectangular structure, 30 cubits in length by 10 in width (45 feet by 15), and 10 in height; the interior being divided into two chambers, the first or outer, of 20 cubits in length, the inner, of 10 cubits, and consequently and exact cube. The former was the holy place, or first tabernacle, (Hebrews 9:2) containing the golden candlestick on one side, the table of shew-bread opposite, and between them in the centre the altar of incense. The latter was the most holy place, or the holy of holies, containing the ark, surmounted by the cherubim, with the two tables inside. The two sides and the farther or west end were enclosed by boards of shittim wood overlaid with gold, twenty on the north and twenty on the south side, six on the west side, and the corner-boards doubled. They stood upright, edge to edge, their lower ends being made with tenons, which dropped into sockets of silver, and the corner-boards being coupled at the tope with rings. They were furnished with golden rings, through which passed bars of shittim wood, overlaid with gold, five to each side, and the middle bar passing from end to end, so as to brace the whole together. Four successive coverings of curtains looped together were placed over the open top and fell down over the sides. The first or inmost was a splendid fabric of linen, embroidered with figures of cherubim in blue, purple and scarlet, and looped together by golden fastenings. It seems probable that the ends of this set of curtains hung down within the tabernacle, forming a sumptuous tapestry. The second was a covering of goats’ hair; the third, of ram-skins dyed red and the outermost, of badger-skins (so called in our version; but the Hebrew word probably signifies seal-skins). It has been commonly supposed that these coverings were thrown over the wall, as a pall is thrown over a coffin; but this would have allowed every drop of rain that fell on the tabernacle to fall through; for, however tightly the curtains might be stretched, the water could never run over the edge, and the sheep-skins would only make the matter worse as when wetted their weight would depress the centre and probably tear any curtain that could be made. There can be no reasonable doubt that the tent had a ridge, as all tents have had from the days of Moses down to the present time. The front of the sanctuary was closed by a hanging of fine linen, embroidered in blue, purple and scarlet, and supported by golden hooks on five pillars of shittim wood overlaid with gold and standing in brass sockets; and the covering of goat’s hair was so made as to fall down over this when required. A more sumptuous curtain of the same kind, embroidered with cherubim hung on four such pillars, with silver sockets, divided the holy from the most holy place. It was called the veil, (Sometimes the second veil, either is reference to the first, at the entrance of the holy place, or as below the vail of the second sanctuary;) (Hebrews 9:3) as it hid from the eyes of all but the high priest the inmost sanctuary, where Jehovah dwells on his mercy-seat, between the cherubim above the ark. Hence “to enter within the veil” is to have the closest access to God. It was only passed by the high priest once a year, on the Day of Atonement in token of the mediation of Christ, who with his own blood hath entered for us within the veil which separates God’s own abode from earth. (Hebrews 6:19) In the temple, the solemn barrier was at length profaned by a Roman conqueror, to warn the Jews that the privileges they had forfeited were “ready to vanish away;” and the veil was at last rent by the hand of God himself, at the same moment that the body of Christ was rent upon the cross, to indicate that the entrance into the holiest of all is now laid open to all believers by the blood of Jesus, by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh.” (Hebrews 10:19,20) The holy place was only entered by the priests daily, to offer incense at the time of morning and evening prayer, and to renew the lights on the golden candlesticks; and on the sabbath, to remove the old shew-bread, and to place the new upon the table. II. THE SACRED FURNITURE AND INSTRUMENTS OF THE TABERNACLE.—These are described in separate articles, and therefore it is only necessary to give a list of them here. In the outer court. The altar of burnt offering and the brazen laver . [Altar; Laver] In the holy place. The furniture of the court was connected with sacrifice; that of the sanctuary itself with the deeper mysteries of mediation and access to God. The first sanctuary contained three objects: the altar of incense in the centre, so as to be directly in front of the ark of the covenant (1 Kings 6:22) the table of shew-bread on its right or north side, and the golden candlestick on the left or south side. These objects were all considered as being placed before the presence of Jehovah, who dwelt in the holiest of all, though with the veil between. [Altar; SHEW-BREAD; Candlestick, Candlestick] In the holy of holies, within the veil, and shrouded in darkness, there was but one object, the ark of the covenant, containing the two tables of stone, inscribed with the Ten Commandments. [Ark Of The Covenant] III. THE Court OF THE TABERNACLE, in which the tabernacle itself stood, was an oblong space, 100 cubits by 50 (i.e. 150 feet by 75), having its longer axis east and west, with its front to the east. It was surrounded by canvas screens—in the East called kannauts— 5 cubits in height, and supported by pillars of brass 5 cubits apart, to which the curtains were attached by hooks and filets of silver. (Exodus 27:9) etc. This enclosure was broken only on the east side by the entrance, which was 20 cubits wide, and closed by curtains of fine twined linen wrought with needlework and of the most gorgeous colors. In the outer or east half of the court was placed the altar of burnt offering, and between it and the tabernacle itself; the laver at which the priests washed their hands and feet on entering the temple. The tabernacle itself was placed toward the west end of this enclosure. IV. HISTORY.—“The tabernacle, as the place in which Jehovah dwelt, was pitched in the centre of the camp, (Numbers 2:2) as the tent of a leader always is in the East; for Jehovah was the Captain of Israel. (Joshua 5:14,15) During the marches of Israel, the tabernacle was still in the centre. (Numbers 2:1) ... The tribes camped and marched around it in the order of a hollow square. In certain great emergencies led the march. (Joshua 3:11-16) Upon the tabernacle, abode always the cloud, dark by day and fiery red by night, (Exodus 10:38) giving the signal for the march, (Exodus 40:36,37; Numbers 9:17) and the halt. (Numbers 9:15-23) It was always the special meeting-place of Jehovah and his people. (Numbers 11:24,25; 12:4; 14:10; 16:19,42; 20:6; 27:2; 31:14) “During the conquest of Canaan the tabernacle at first moved from place to place, (Joshua 4:19; 8:30-35; 9:6; 10:15) was finally located at Shiloh. (Joshua 9:27; 18:1) Here it remained during the time of the judges, till it was captured by the Philistines, who carried off the sacred ark of the covenant. (1 Samuel 4:22) From this time forward the glory of the tabernacle was gone. When the ark was recovered, it was removed to Jerusalem, and placed in a new tabernacle (2 Samuel 6:17; 1 Chronicles 15:1) but the old structure still had its hold on the veneration of the community and the old altar still received their offerings. (1 Chronicles 16:39; 21:29) It was not till the temple was built, and a fitting house thus prepared for the Lord, that the ancient tabernacle was allowed to perish and be forgotten. V. SIGNIFICANCE.—(The great underlying principles of true religion are the same in all ages and for all men; because man’s nature and needs are the same, and the same God ever rules over all. But different ages require different methods of teaching these truths, and can understand them in different degrees. As we are taught in the Epistle to the Hebrews, the tabernacle was part of a great system of teaching by object-lessons, and of training the world to understand and receive the great truths which were to be revealed in Jesus Christ and thus really to save the Jews from sin By Jesus dimly seen in the future, as we clearly see him in the past. (1) The tabernacle and its services enabled the Jews, who had no visible representation of God, to feel the reality of God and of religion. (2) The tabernacle as the most beautiful and costly object in the nation and ever in the centre of the camp, set forth the truth that religion was the central fact and the most important, in a persons life. (3) The pillar of cloud and of fire was the best possible symbol of the living God,—a cloud, bright, glowing like the sunset clouds, glorious, beautiful, mysterious, self-poised, heavenly; fire, immaterial, the source of life and light and comfort and cheer, but yet unapproachable, terrible, a consuming fire to the wicked. (4) The altar of burnt offering, standing before the tabernacle was a perpetual symbol of the atonement,—the greatness of sin, deserving death, hard to be removed and yet forgiveness possible, and offered freely, but only through blood. The offerings, as brought by the people were a type of consecration to God, of conversion and new life, through the atonement. (6) This altar stood outside of the tabernacle, and must be passed before we come to the tabernacle itself; a type of the true religious life. Before the tabernacle was also the laver, signifying the same thing that baptism does with us, the cleansing of the heart and life. (8) Having entered the holy place, we find the three great means and helps to true living,—the candlestick, the light of God’s truth; the shew-bread, teaching that the soul must have its spiritual food and live in communion with God; and the altar of incense, the symbol of prayer. The holy of holies, beyond, taught that there was progress in the religious life, and that progress was toward God, and toward the perfect keeping of the law till it was as natural to obey the law as it is to breathe; and thus the holy of holies was the type of heaven.—ED.)

(Exodus 23:16) (“the feast of ingathering”), the third of the three great festivals: of the Hebrews, which lasted from the 15th till the 22d of Tisri.

The following are the principal passages in the Pentateuch which refer to it: (Exodus 23:16; Leviticus 23:34-36; 39-43; Numbers 29:12-38; 16:13-15; 31:10-13) In Nehe 8, there is an account of the observance of the feast by Ezra. The time of the festival fell in the autumn, when the whole of the chief fruits of the ground, the corn, the wine and the oil, were gathered in. (Exodus 23:16; Leviticus 23:39; 15:13-15) Its duration was strictly only seven days, (16:13; Ezekiel 45:25) but it was followed by a day of holy convocation, distinguished by sacrifices of its own, which was sometimes spoken of as an eighth day. (Leviticus 23:36; Nehemiah 8:18) During the seven days the Israelites were commanded to dwell in booths or huts formed of the boughs of trees. The boughs were of the olive palm, pine, myrtle and other trees with thick foliage. (Nehemiah 8:15,16) According to rabbinical tradition each Israelite used to tie the branches into a bunch, to be carried in his hand to which the name lulab was given. The burnt offerings of the Feast of Tabernacles were by far more numerous than those of any other festival. There were offered on each day two rams, fourteen lambs and a kid for a sin offering. But what was most peculiar was the arrangement of the sacrifices of bullocks, in amounting to seventy. (Numbers 29:12-38) The eighth day was a day of holy convocation of peculiar solemnity. On the morning of this day the Hebrews left their huts and dismantled them, and took up their abode again in their houses. The special offerings of the day were a bullock a ram, seven lambs and a goat for a sin offering. (Numbers 29:36,38) When the Feast of Tabernacles fell on a sabbatical year, portions of the law were read each day in public, to men, women, children and strangers. (31:10-13) We find Ezra reading the law during the festival “day by day, from the first day to the last day.” (Nehemiah 8:18) There are two particulars in the observance of the Feast of Tabernacles which appear to be referred to in the New Testament, but are not noticed in the Old. These were the ceremony of pouring out some water of the pool of Siloam and the display of some great lights in the court of the women. We are told that each Israelite, in holiday attire, having made up his lulab, before he broke his fast repaired to the temple with the lulab in one hand and the citron in the other, at the time of the ordinary morning sacrifice. The parts of the victim were laid upon the altar. One of the priests fetched some water in a golden ewer from the pool of Siloam, which he brought into the court through the water-gate. As he entered the trumpets sounded, and he ascended the slope of the altar. At the top of this were fixed two silver basins with small openings at the bottom. Wine was poured into that on the eastern side, and the water into that on the western side, whence it was conducted by pipes into the Cedron. In the evening, both men and women assembled in the court of the women, expressly to hold a rejoicing for the drawing of the water of Siloam. At the same time there were set up in the court two lofty stands, each supporting four great lamps. These were lighted on each night of the festival. It appears to be generally admitted that the words of our Saviour, (John 7:37,38)—“If a man thirst, let him come unto me drink. He that believeth on me as the Scripture hath said, out of his belly shall flow rivers of living water”—were suggested by the pouring out of the water of Siloam. But it is very doubtful what is meant by “the last day, that great day of the feast.” It would seem that either the last day of the feast itself, that is, the seventh, or the last day of the religious observances of the series of annual festivals, the eighth, must be intended. The eighth day may be meant and then the reference of our Lord would be to an ordinary and well-known observance of the feast, though it was not, at the very time, going on. We must resort to some such explanation if we adopt the notion that our Lord’s words (John 8:12)—“I am the light of the world ”— refer to the great lamps of the festival. Though all the Hebrew annual festivals were seasons of rejoicing, the Feast of Tabernacles was, in this respect, distinguished above them all. The huts and the lulabs must have made a gay end striking spectacle over the city by day, and the lamps, the flambeaux, the music and the joyous gatherings in the court of the temple must have given a still more festive character to the night. The main purposes of the Feast of Tabernacles are plainly set forth in (Exodus 23:16) and Levi 23:43 It was to be at once a thanksgiving for the harvest and a commemoration of the time when the Israelites dwelt in tents during their passage through the wilderness. In one of its meanings it stands in connection with the Passover. as the Feast of Abib, and with Pentecost, as the feast of harvest; in its other meaning, it is related to the Passover as the great yearly memorial of the deliverance from the destroyer and from the tyranny of Egypt. But naturally connected with this exultation in their regained freedom was the rejoicing in the more perfect fulfillment of God’s promise in the settlement of his people in the holy blessing. But the culminating point of was the establishment of the central spot of the national worship in the temple at Jerusalem. Hence it was evidently fitting that the Feast of Tabernacles should be kept with an unwonted degree of observance at the dedication of Solomon’s temple, (1 Kings 8:2,65) Joseph. Ant. viii. 4,5; again, after the rebuilding of the temple by Ezra, (Nehemiah 8:13-18) and a third time by Judas Maccabaeus when he had driven out the Syrians and restored the temple to the worship of Jehovah. 2 Macc. 10:5-8.

is mentioned in the lists of 1Chr 6 as a city of the Merarite Levites, in the tribe of Zebulun. ver. (1 Chronicles 6:77) The list of the towns of Zebulun. Josh 19 contains the name of Chisloth-tabor. ver. (Joshua 19:12) It is, therefore, possible, either that Chisloth-tabor is abbreviated into Tabor by the chronicler, or that by the time these later lists were compiled the Merarites had established themselves on the sacred mountain, and that Tabor is Mount Tabor.

(a mound), or Mount Tabor, one of the most interesting and remarkable of the single mountains in Palestine. It rises abruptly from the northeastern arm of the plain of Esdraelon, and stands entirely insulated, except on the west where a narrow ridge connects it with the hills of Nazareth. It presents to the eye, as seen from a distance, a beautiful appearance, being symmetrical in its proportions and rounded off like a hemisphere or the segment of a circle, yet varying somewhat as viewed from different directions. The body of the mountain consists of the peculiar limestone of the country. It is now called Jebel-et-Tur . It lies about six or eight miles almost due east from Nazareth. The ascent is usually made on the west side, near the little village of Deburieh—probably the ancient Daberath, (Joshua 19:12)—though it can be made with entire ease in other places. It requires three quarters of an hour or an hour to reach the to the top. The top of Tabor consists of an irregular platform, embracing a circuit of half an hour’s walk, and commanding wide views of the subjacent plain from end to end. Tabor does not occur in the New Testament, but makes a prominent figure in the Old. The book of Joshua (Joshua 19:22) mentions it as the boundary between Issachar and Zebulun, See ver. 12. Barak, at the command of Deborah, assembled his forces on Tabor, and descended thence, with “ten thousand men after him,” into the plain, and conquered Sisera on the banks of the Kishon. (Judges 4:6-15) The brothers of Gideon each of whom “resembled the children of a king,” were murdered here by Zebah and Zalmunna. (Judges 8:18,19) There are at present the ruins of a fortress round all the summit of Tabor. The Latin Christians have now an altar here at which their priests from Nazareth perform an annual mass. The Greeks also have a chapel, where, on certain festivals they assemble for the celebration of religious rites. The idea that our Saviour was transfigured on Tabor prevailed extensively among the early Christians, and still reappears often in popular religious works. It is impossible, however, to acquiesce in the correctness of this opinion. It can be proved from the Old Testament and from later history that a fortress or town existed on Tabor from very early times down to B.C. 53 or 50; and as Josephus says that he strengthened the fortifications there about A.D. 60, it is morally certain that Tabor must have been inhabited during the intervening Period that is in the days of Christ. Tabor, therefore, could not have been the Mount of Transfiguration [see Hermon]; for when it is said that Jesus took his disciples “up into a high mountain apart, and was transfigured before them (Matthew 17:1,2) we must understand that he brought them to the summit of the mountain, where they were alone by themselves.

the name of a desert station of the Israelites between Makheloth and Tarah. (Numbers 33:26) The site has not been identified.

(station).

A Kohathite Levite, ancestor of Samuel and Heman. (1 Chronicles 6:22,37; 9:22) (B.C. about 1415.) According to the present text, son of Bered, and great-grandson of Ephraim. (1 Chronicles 7:20) Burrington, however, identifies Tahath with Tahan, the son of Ephraim. Grandson of the preceding, as the text now stands. (1 Chronicles 7:20) But Burrington considers him as a son of Ephraim.