Tabernacle device. Tabernacle. How the sanctuary itself was cleansed, and what was done figuratively with the sins of the people

Shortly thereafter, a very important event took place in the life of the chosen people. Arranged by divine command camp temple - tabernacle(from Greek. skene- abode). All work was entrusted to Bezaleel. God filled him with the Spirit of God, wisdom, understanding, knowledge, and every skill(Ex 35:31).

The Tabernacle was built and set up in the first month of the second year after the Jews left Egypt. Moses put in the ark the tablets of the covenant and carried it into the tabernacle. Then he hung veil. The Ark of the Covenant became the main shrine of Israel. For eight hundred and fifty years he was for the Israelites visible evidence of God's presence among the chosen people. God blessed the holy place: And a cloud covered the tabernacle of the meeting, and the glory of the Lord filled the tabernacle; and Moses could not enter into the tabernacle of meeting, because a cloud overshadowed it, and the glory of the Lord filled the tabernacle(Ex 40:34-35).

In the second year after the exodus from Egypt, on the twentieth day of the second month, a cloud went up from the tabernacle. With this sign, the Lord commanded to get on the road. The Jews left the Sinai desert and entered the Faran Desert, which lay to the north of the Sinai Peninsula. People have become grumble aloud. For this, the fire began to destroy the edge of the camp. The people cried out to Moses. He prayed and the fire subsided. Place they called it Tavera, because the fire of the Lord kindled among them(Numbers 11, 3).

Soon a new discontent of the Jews arose: the aliens, and with them the sons of Israel, began to cry and say: who will feed us meat? Moses began to mourn and turned to the Lord with words of prayer. The Lord told Moses that he would feed the children of Israel with meat for a whole month until it became disgusting to them. The next day the wind rose and overtook the quails, a meter layer from the ground. Those who murmured the Lord struck with a plague.

Then the people moved to Asheroth, northeast of Sinai. Moses' sister and Aaron began to reproach their brother for the Midianite wife, Zipporah. It was just an excuse. The reason was the exceptional position of their brother. It needed confirmation that The Lord chose Moses. He told Moses, Aaron, and Miriam to go to the tabernacle of meeting. The Lord descended in a pillar of cloud and said that Moses faithful in all my house; mouth to mouth I speak with him(Numbers 12, 7-8). Miriam was covered with leprosy. Aaron was not punished by this terrible disease. According to Blessed Theodoret, the Lord so determined because Aaron was the root of the priesthood and so that reproach would not go to the whole family. He repented. Moses offered up a prayer for his sister: God heal her!(Numbers 12, 13). The Lord commanded her to be outside the camp for seven days.

When Miriam was healed and returned to the camp, the people moved on.

Faran Desert. Here Israel spent most of his thirty-eight year journey. This became an ordeal for grumbling. The desert was bare and lifeless. The renaming of the son of Nun by Moses also dates back to this time: from Hosea he became Jesus. Holy Fathers in Moses' successor Joshua, who introduced Israel to the promised land, see a type of Jesus Christ leading us into the promised Kingdom of Heaven.

The Lord commanded Moses to send men from the twelve tribes to survey the land of Canaan. The sent people returned after forty days and brought fruit from that land. They began to bring despondency to the people, saying that they saw giants there, before whom they were insignificant, like locusts. These were the sons of Anakov, distinguished by gigantic growth. They descended from Anak, the son of Arba. They lived mainly in the mountainous part of Judea (Hebron and other cities). After conquering the promised land, Joshua won and drove them out. But few of them survived in the Philistine cities. Goliath, later slain by David, was their descendant.

The people fell into despondency and raised a cry. The Jews began to regret leaving Egypt. Joshua and Caleb, who were among the twelve men sent to the land of Canaan, tore their clothes and said that if the Lord had mercy on them, he would bring them into that land. But the people wanted to stone them. The older generation of Jews who grew up in Egypt proved incapable of living in the promised land according to the Divine plan of salvation. There were ten disturbances in two years. Therefore, the Lord determined forty years wandering in the wilderness until the bones of the disobedient lie there ( rigid) people and until a new generation grows up.

MYSTERIES OF THE TABET, or what Moses kept silent about

In the previous part of this chapter, it was told about the history of the appearance of the mobile temple "Tabernacle" among the Jews, as well as about its builders and general structure.

But, this "Tabernacle" is long gone, and biblical texts, as well as individual ancient historians, describe it in different ways. Therefore, we must treat these descriptions that have come down to us with a certain degree of doubt and, when studying the issue of the Tabernacle, be guided by the wise rule, "trust, but verify."

This is what the scientist-engineer Alexander Sigalo (http://desertmishkan.blogspot.com/) decided to do in his time, who wrote a short work about the structure of the Tabernacle.

Alexander Sigalo, explored some interesting questions.

In particular, he checked the Bible's message that the Tabernacle, disassembled, since it was a field temple for the Jews, was transported on their journeys through Sinai, and then Canaan, on four wagons and eight bulls. That is, two bulls per wagon.

And this is what he writes: “If we take the volume of the utensils of the tabernacle entrusted to the sons of Myrari in cubic meters (this is a known value), this is what happens: 80 cubic meters

According to the Talmud - 80 cubic meters - looks like one big sea shipping container!

"In my calculations, I use values ​​that are as close as possible to real life.

Unfortunately, for a more accurate calculation, the help of specialists in many scientific fields will be required.

Nevertheless, these calculations reflect the overall picture quite well.

The weight of the tabernacle according to Rav. Nehimii from Vav. Talmud:

Shitiim tree – 780 kg/m³

Talent of Gold - 34 kg

Elbow - 45 cm.

8 oxen were given for transportation.

8 huge oxen can carry: (1500kg x1.5 load capacity) x8 oxen = 18000kg = 18 tons load capacity.

The weight of each bar of the Tabernacle: (0.675x0.45x4.5) x780 kg/m³ = 1.366875m³ x 780 kg/m³ = 1066.1625 kg.

The total weight of 48 bars of the tabernacle: 48x1066.1625 kg. = 51175.8 kg.

The weight of each pillar of the tabernacle tent: (0.45x0.45x4.5) x780 kg/m³ = 0.91125m³ x 780 kg/m³ = 710.775 kg

The weight of all the pillars of the tabernacle tent: 710.775 kg x 9 = 6396.975 kg.

The weight of all the bases under the pillars of the tent: (4 silver x 17 kg.) + (5 copper x 17 kg) = 153 kg.

The weight of each pillar of the courtyard of the tabernacle (1.35x0.01125x2.25) x780 kg/m³ = 0.11390625m³ x 780 kg/m³ = 88.846875 kg.

The weight of all the pillars of the court of the tabernacle: 88.846875 kg. x 60 = 5330.8125 kg.

Gold weight for the tent: 20x34 kg. = 680 kg

Total: 51175.8 kg + 1632 kg + 6396.975 kg + 153 kg + 5330.8125 kg. + 680 kg. = 564688.5875kg = 56.46 tons.

The weight of the tabernacle according to my reconstruction

Shitiim tree – 780 kg/m³

Talent of Gold - 34 kg

Silver/Copper Talent is about half of the Gold Talent or 17kg.

Weight of the Very Large Ox - 1.5 tons or 1500 kg

Ox's Pulling Weight - 1.5 times its own weight

Elbow - 45 cm.

Total gold for the tabernacle: (Exodus 38:24) - out of 29 I will take 20 talents.

8 oxen were given for transportation (Numbers 3:36 and Numbers 7:8).

Light details, such as tabernacle bolts, stakes, ropes, etc. - I will not count. The weather does not.

8 huge oxen can carry: (1500 kg x 1.5 load capacity) x 8 oxen = 18000 kg = 18 tons load capacity.

The weight of each bar of the tabernacle: (0.675x0.01125x4.5) x780 kg/m³ = 0.034171875m³ x 780 kg/m³ = 26.6540625 kg.

The total weight of 50 bars of the tabernacle: 50x26.6540625 kg. = 1332.703125 kg.

The total weight of 96 silver bases of the tabernacle under the bars: 96x17kg = 1632 kg.

The weight of each pillar of the tabernacle tent: (0.675x0.01125x4.5) x780 kg/m³ = 0.034171875m³ x 780 kg/m³ = 26.6540625 kg

The weight of all the pillars of the tabernacle tent: 26.6540625 kg x 9 = 239.8865625 kg.

The weight of all the bases for the pillars of the tent: (4 silver x 17 kg.) + (5 copper x 17 kg) = 153 kg.

The weight of each pillar of the courtyard of the tabernacle (1.35x0.01125x2.25) x780 kg/m³ = 0.034171875m³ x 780 kg/m³ = 26.6540625 kg.

The weight of all the pillars of the court of the tabernacle: 13.32703125 kg. x 60 = 799.621875 kg.

Gold weight for the tent: 20x34 kg. = 680 kg.

Total: 1332.703125 kg. + 1632 kg + 239.8865625 kg + 153 kg + 1599.24375 kg + 680 kg. = 5636.8334375 kg = 5.63 tons.

So the numbers speak for themselves. And the Tabernacle turned out to be much easier than they thought.

But if we take the thickness of the beams as 1 cubit, then it is physically impossible to transport all the accessories of the tent on 8 oxen / bulls.

Then A. Sigalo, for the first time, made a calculation and computer simulation of the Tabernacle and its individual parts, which allowed us to clearly imagine its structure!

And obviously on these calculations for sale, enterprising businessmen and designers were released - models of the Tabernacle

And what happened to A. Sigalo, see for yourself:

Corner boards of the Western Wall of the Tabernacle

"And make two boards for the corners of the tabernacle on the back side. And let their two parts be closed below, and together let their two parts be closed above, forming a hollow cylinder: so it must be with them both; for both corners let them be."

Exodus 26:23-26:24

Each corner board consisted of two boards of the same length, height, thickness and design as all other boards in the tent. These two boards were bent into two identical hollow half-cylinders and when joined together they formed a single hollow cylinder which became the corner board. Each of these hollow cylindrical boards was 10 cubits high, with an outer diameter of 1 cubit, with an inner diameter of 3/π=0.9549 cubits, and a thickness of 0.5-(1.5/π)=0.0225 cubits.

In total, the Tent was made of 48 pieces and 50 planks. (46 straight boards and 4 curved boards that made up

2 corner boards)

Columns of the Tent

"And make a veil of blue and purple, and scarlet, and woven linen; let them make it with skilful work, with kyruvs. And lay it on four pillars of shittim, overlaid with gold, with gold hooks, on four sockets of silver." -Exodus 26:31-32

Four internal columns were located on the north-south central line, which passed through the seventh, in a row, boards from the western wall of the Tabernacle.

The columns were hollow wooden cylinders overlaid with gold, 10 cubits high, with an outer diameter of 0.5 cubits, an inner diameter of 1.5/π=0.4774 cubits, and a thickness of 0.5-(1.5/π)=0.0225 cubits.

The veil, however, hung from the columns towards the Ark of the Covenant.

And make a curtain at the entrance to the tent of blue and scarlet and scarlet, and of woven linen, embroidered work. And thou shalt make five pillars of shittim for the veil, and overlay them with gold; their hooks are golden; and pour out for them five sockets of brass. - Exodus 26:36-37

Five columns were on the east side, essentially forming the façade of the Tabernacle. The columns were hollow wooden cylinders lined with gold, 10 cubits high, with an outer diameter of 0.5 cubits, an inner diameter of 1.5/π=0.4774 cubits, and a thickness of 0.5-(1.5/π)=0.0225 cubits.

The curtain at the entrance to the Tabernacle hung from the columns outward, towards the east.

Dimensions and design of the Tent Yard

The length of the court is one hundred cubits, and the breadth is fifty against fifty; and the height (of the veil) was five cubits of twined linen, and the base of it was of copper - Exodus 27:18

The dimensions of the Tabernacle's courtyard are not directly stated in terms of length expressed in cubits. Instead, they are specified in terms of the geometric shape of the courtyard, the length of the tent curtains, and the number of columns.

However, from the original description and by simple arithmetic calculations, it is easy to understand that the court was 110 cubits by 55 cubits with 60 wooden hollow cylindrical columns, each of which was 5 cubits high, 0.5- (1.5/π) = 0.0225 cubits thick, outer diameter 0.5 cubits and inner diameter 1.5/π=0.4774 cubits.

The distance from the middle of one column to the next was 5.5 cubits.

Each curtain of the courtyard, which hung between the columns, measured 5 cubits by 5 cubits. The silver links between each pair of columns were also 5 cubits long.

Based on all these calculations, A. Sigalo compiled the most reliable and detailed plan-scheme of the Tabernacle. This completely dispelled all the mystical layers about the structure of the "Tabernacle", guided by which you can easily build everything yourself. Without waiting for the appearance of Jehovah. There would be time, desire and opportunity.

And such fanatics from science were found. And they even built life-size Tabernacles on the ground.

What they did and how it looked, you can see these photos.

But the Tabernacle, in addition to its purpose as a mobile one - a temple for the Jews, also had a purpose hidden from the people.

Scientists have long paid attention to this side of it, obviously known only to Moses and the high priest Aron. There were also several jobs. But it is better to convey this question in a popular form to its readers Furdui R.S. in his book "The Beauty of Mystery 2"

“Now we will talk about an amazing artifact of extraterrestrial origin.

We will talk about the biblical legend, which tells about the history of the communication of Patriarch Moses with God.

Actually, we have already mentioned Moses and the plot, the exodus from Egypt in the chapter on the machine of manna from heaven.

It turns out that Moses received from God not only the machine that fed the Jews - the "Old Old Man", but also something else.

According to the texts, Moses and his tribesmen, during their wanderings in the wilderness, met God, who descended "in fire" to the top of Mount Sinai:

There he listened to and memorized detailed instructions on how to build and equip a special mobile collapsible temple - a tabernacle, thanks to which Moses was able to periodically maintain with God, in modern technical language, two-way visual-conversational communication.

In addition to verbal instructions, Moses received from God a finished part - the so-called "tablets of stone."

"... Moses descended from the mountain; in his hands were two tablets of revelation (stone), on which it was written on both sides: on both sides it was written; the tablets were the work of God and the writings inscribed on the tablets were the writing of God." ("Exodus", 32:15-16)

Having built all the components of the tabernacle according to the instructions of God, having assembled it and placed it in a special casket - the ark of revelation - the tablets received on the mountain, Moses gained the opportunity to periodically contact God, which he regularly did during the long forty years of the tribe's wanderings in the desert.

How was the tabernacle organized?

According to the biblical texts, the tabernacle mounted on the ground was a strictly oriented to the cardinal points (elongated from west to east) rectangular structure measuring 28 x 40 cubits. The plan of the tabernacle, according to the descriptions of Josephus Flavius, is shown in fig. 10, where 1-5 are the boards of the tabernacle itself, its courtyard, and its entrance; 6 - offerings "; 8 - 9 - seven-lamp 11 - the altar of the vsess and the entrance to it; 6 - the ark; 7 - the table for the "bread of the offer"; 8 - the altar for incense; 9 - the seven-lamp lamp; 10 - the laver.

The tabernacle was mounted from vertically placed, closely connected, rather large beams, fastened at the top with horizontal poles.

Special covers were hung on all sides of the tabernacle. Thus, the tabernacle was actually a large rectangular tent.

There were 20 such bars on the southern and northern sides of the tabernacle, and 8 on the western side. They were fastened with poles made of the same shittim tree (desert acacia), overlaid with gold.

Inside the tabernacle was divided into two parts by a partition, consisting of four pillars overlaid with gold, on silver bases.

A fabric curtain was hung on the partition, dividing the tabernacle into two rooms - front and back, the so-called. Holy of Holies.

The partition probably also served as an additional support for the roof of the tabernacle, which consisted of a fabric panel and two layers of leather.

Finally, on the eastern side of the tabernacle, through which the priest-priest entered, five pillars were set up, overlaid with gold, on cast copper sockets.

All these details were clearly specified: how many pillars and how high to install on each side of the tabernacle, what material to make their bases, etc.

Inside the tabernacle, twilight reigned, because. there were no windows in it, and the only source of illumination, and even then only in its front part, separated by a curtain from the back, was a lamp of seven lamps with olive oil.

Probably, such twilight in the Holy of Holies was programmed, because it was in this room, according to the Bible, that the image of God appeared in a "fiery cloud", with whom Moses "came into contact".

Around the tabernacle was a rectangular fence (50 x 100 cubits) concentrically surrounding it, consisting of 60 pillars five cubits high each, that is, half as high as the pillars of the tabernacle itself.

The posts of this fence were 3.5 cubits apart (while the tabernacle itself was only 0.5 cubits apart). The pillars of the courtyard of the tabernacle were made of the same shittim wood, overlaid with silver, and set on bases of brass; they were hung with a curtain of cloth.

From the east, the courtyard of the tabernacle adjoined the so-called entrance to the courtyard - a rectangle formed by six pillars 15 cubits high from the north and south and four - 20 cubits each - from the east. The entrance pillars were overlaid with silver, stood on copper footboards, and curtains of cloth were hung on them. Analyzing this description, one is amazed at the number and size of the details that made up the framework of the tabernacle. In order to pull a not so big tent, 57 (!) beams of impressive size were used.

First of all, we note that the structure under consideration had a significant conductive surface and could be used as a passive reflective system for meter radio waves.

This is evidenced by the following data. All dimensions of the tabernacle (its long sides, the long sides of its fence, the distance between the tabernacle itself and the fence, the height of the pillars, etc.) turn out to be a multiple of the length of 10 cubits. In other words, this whole system was an effective reflector for radio waves with a wavelength of X = 20 cubits (or AU2 = 10 cubits).

If we translate this into meters, using the value of the cubit (and in the ancient world it ranged from 44 to 54 cm), then the wavelength, respectively, will be from 8 to 12 m, i.e. we have a meter (ultra-short wave from 20-30 megahertz) radio range .

The beams of the tabernacle 10 cubits high (Fig. 12, 4) could play the role of half-wave vibrators shorted from above by conducting poles, the beams of the courtyard of the tabernacle 5 cubits high - quarter-wave vibrators, open from above, the beams of the entrance to the courtyard - respectively one- and one-and-a-half-wave vibrators, open above.

All these elements most effectively interact with wave A, = 20 cubits. It is known that in the considered range of radio frequencies, dry soil (in this case, desert sand) is a conductor.

For effective reflection of a wave, it is necessary to have a conducting surface in which the existence of vertical slots is permissible. This is exactly what is realized in the design of the tabernacle.

It is also very significant that with the considered parameters of the antenna array, the error in the installation of its elements (bars) should not exceed 25 cm, which could well be provided by the "maintenance personnel" - priests. If the tabernacle had been designed for a range of shorter radio waves (for example, centimeter), then the details of the device could not have been assembled by the priests of Moses with the required accuracy.

We also note that the meter radio range is less affected by atmospheric interference (lightning discharges) and precipitation than the decimeter and centimeter ranges.

So, the tabernacle could well serve as a passive reflective grating for meter radio waves.

But it could be at the same time another radio engineering device, namely, a part of a receiving and transmitting structure.

Calculations show that at a wavelength half that of the reflected one (i.e., 10 cubits), the tabernacle could serve as a directing antenna for the irradiator located in the place where the ark was installed in it.

The western wall of the tabernacle could play the role of a reflector (reflector), and the partition inside it, the eastern wall and elements of the "entrance to the courtyard" - directors (guides).

The fact that the tabernacle served Moses as a means of two-way distance communication (with God) is mentioned many times in the text.

To do this, Moses at a certain time had to enter the Holy of Holies and stand near the ark, above the lid of which, between the figures of two cherubim, an image of God appeared, and his voice was heard.

The most important detail of the entire biblical radio engineering device was undoubtedly the "tablets of stone" - two tables of stone, which Moses received in finished form from the hands of God and put into the ark.

All other details of the tabernacle were made by the masters of Moses according to the instructions received, but they could not make the tablets themselves.

It is amazing that the main shrine of the temple, kept in a casket made of precious metal, was made, as the Bible says, ... from a simple stone. The logical conclusion from this may be the following: the substance from which the tablets were made only seemed like a stone to nomadic herdsmen.

In their poor vocabulary of that time, there simply were no other words for this material. Judging by the text, few saw these tablets, and for those who happened to come into contact with them, this had tragic consequences.

We assume that Moses received from the hands of God (read: a representative of the EC) two blocks of a complex device such as a radio circuit, assembled from crystalline elements ("stone").

It can also be assumed that the order of inserting the blocks into the ark was decided very ingeniously, namely: it was determined by the text of the 10 commandments printed on the surface (recall that on the tablets on both sides "it was written by the hand of God").

Perhaps the letters themselves or some elements of the text or ornament served as contacts to connect both blocks together. It can also be assumed that the tablets themselves contained an energy source that ensured the operation of the entire transceiver.

Based on our current level of knowledge, it can be assumed that such a source could be an isotope battery, for example, on plutonium.

The radio engineering device began to work when both of its blocks were connected in the ark (it is also possible that the transmitter was turned on remotely).

Naturally, such conclusions do not follow directly from the description of the ark and the tablets - this text is very sparse, and in principle it could not contain data that went beyond the knowledge of Moses and his assistants.

We draw these conclusions on the basis of circumstantial "evidence", namely, descriptions of the work of the tabernacle itself and the properties that the ark possessed.

Based on the current level of knowledge, it can be argued that in a box as large as the Ark of the Covenant, it was quite possible to place a radio transceiver and an isotope power source.

True, the transceiver had to work in a pulsed mode (long-term accumulation of energy in the battery and relatively short-term operation in the transmit-receive mode).

This does not contradict the text. The isotopic source of energy could not be very powerful, since in this case it would be too great a danger to the operating personnel.

Hence the need to work in a pulsed mode (periodically). Although this does not directly follow from the biblical text, however, based on data from another source - the book "Zohar" it can also be assumed that the source of energy for the radio-technical device of the tabernacle could be, at least partially, the nuclear reactor located in the manna machine.

Whether the manna machine itself was in the tabernacle, the Holy of Holies, or somewhere else, the Zohar does not mention.

Dangerous Device In addition to receiving and transmitting, the tabernacle and the ark, obviously, performed some other function.

This is evidenced by biblical texts, from which it follows that at certain moments the tabernacle itself and especially the ark posed a great danger to people.

God repeatedly warned Moses that it was forbidden to enter the tabernacle and even approach it at those moments when it was "overshadowed by light" or there was a "pillar of fire" or "foggy cloud" above it: ^ "

"And Moses could not enter into the tabernacle of meeting, for a cloud overshadowed it, and the glory of the Lord filled the tabernacle." ("Exodus", 40, 35)

On occasion, Moses even used the dangerous properties of the tabernacle to further strengthen his authority in the eyes of the tribe or to punish the disobedient.

We have already said above that when his brother and the second person in the priestly hierarchy Aaron, together with his daughter-in-law Miriam, organized a conspiracy against Moses, challenging his sole right to communicate with God, he invited them to "appear before the Lord" at the most inopportune moment, namely, when the Lord descended into the tabernacle in a pillar of cloud:

"And the wrath of the Lord was kindled against them... And the cloud departed from the tabernacle, and, behold, Miriam was covered with leprosy, like snow. Aaron looked at Miriam, and behold, she was in leprosy." ("Numbers", 12, 9-10)

As a result of this incident, Aaron and Moses were not injured, probably because they were wearing protective clothing, and Miriam, the instigator of the riot, received a lethal dose of some kind of radiation.

Thus, Moses gave an object lesson to the rebellious and once again proved his exclusive right as a high priest to communicate with God alone.

So, when the Jews had already entered the "promised land" and waged a struggle with the tribes inhabiting it, the following event took place.

During a clash with the Philistines, the army of the Israelites was defeated, and their shrine - the ark of the covenant - fell into the hands of enemies. The Philistines brought it as a trophy to their city of Azoth and placed it in the temple.

The pilgrimage began - everyone wanted to look at the ark and look inside: "And the hand of the Lord weighed down on the nitrogenites, and He punished them with painful growths." ("The First Book of Kings", 5, 6) The Azotians gave a dangerous trophy to the inhabitants of another Philistine city - Gath, but the same thing happened there - mass diseases and death of people looking into the ark

Then the ark came to the third city - Ascalon, whose inhabitants, who had not learned anything, crowded to look at the trophy. The natural result of this curiosity was that "the hand of God was very heavy on them", mass deaths and diseases began.

In the end, it was decided to give the dangerous trophy back to the Israelis.

He was mounted on a cart drawn by two cows, which were sent along the road to the Israeli city of Bethshemesh.

The Israelites were overjoyed when they saw the return of their shrine. The ark was set on a large stone, a solemn worship service and sacrifices were arranged.

Crowds of pilgrims came to bow to their shrine.

But their joy turned out to be premature, for God "... struck down ... the inhabitants of Bethshemesh because they looked into the ark of the Lord, and killed fifty thousand seventy people from the people; and the people wept, for the Lord struck the people with a great defeat."

("The First Book of Kings", 6, 19) Elsewhere in the Bible, an accident related to the ark is told, which took place after 8 - 1-1821 many years, already in the time of King David. It was decided to move the ark to the capital: "

-; "And they put the ark of God on a new chariot, and brought it out of the house of Aminadab... And the sons of Aminadab, Uzzah and Ahio, drove a new chariot... Uzzah stretched out his hand to the ark of God and took hold of it, for the oxen tipped it. But The Lord was angry with Uzzah, and God struck him there for his boldness, and he died there, at the ark of God. ("Second Book of Kings", 6, 3-7)

Such sudden death from touching the ark is very similar to the result of an electrical discharge.

But why, in this case, did not Moses die when he descended from Mount Sinai and held the tablets in his hands?

Here one can only make assumptions: the tablets at that time were not charged or not switched on remotely, they could be covered with an insulating layer (the text does not say whether the tablets in the hands of Moses were wrapped in something or not), etc.

The high priest and his Levite assistants in the process of servicing the tabernacle had to follow certain strict rules:

First, a very limited circle of people was allowed into the tabernacle.

She was served only by the Levites, that is, the descendants of Levi, whose race gave the Israelites Moses. Priests were chosen from among the descendants of Aaron.

The Levites served to protect the tabernacle, its assembly and disassembly, the priests made sacrifices, packed sacred objects and carried the ark with the help of poles, and before carrying it, it was wrapped in a special woolen cloth (possibly insulating).

Only Moses (and after his death, Aaron) had the right to enter inside the Holy of Holies (and even then not always).

Secondly, the design of the tabernacle itself made it difficult for unauthorized persons to enter the danger zone.

Let us recall how close the pillars of the Tabernacle stood to each other (about 25 cm): it was hardly possible to squeeze through these cracks easily, especially since they were covered with a curtain of dense fabric.

In addition, entry and even approaching the tabernacle was strictly forbidden, the Levites constantly guarded the tabernacle, there was a fence around it that encloses its courtyard, and around this "zone" there was also a guard.

Thirdly, the high priest who entered the Holy of Holies had to wear special clothes, which consisted of the following components:

1. Bottom linen clothing, always clean (“so as not to incur sin and not die”), in other words, an insulator.

2. Long outer clothing (tunic and riza) with golden threads woven into the fabric and numerous golden decorations - a breastplate, a golden belt, etc. - in other words, a conductor, and, moreover, probably grounded (the clothes probably touched the ground).

3. On the hem of the robe - golden bells ("so that a sound can be heard from him when he enters the sanctuary before the face of the Lord, and when he goes out so that he does not die") - a sound signal warning about a person entering the danger zone.

4. On the headdress - a massive gold plate - a diadem ("and it will be unceasingly on his forehead").

5. A long golden chain was tied to the leg of the high priest, by which he could be pulled out of the Holy of Holies in case he lost consciousness or died there.

All this richly metallic clothing of the high priest resembles the so-called. "Maxwell's cell", well known to modern physicists.

A person staying inside a grounded metal cage can be in a high voltage electric field without harm to his health.

As J. Michel and R. Rickard write,

"... if you place a metal comb on the "head", a metal "brooch" on the "chest" on a cloth mannequin, gird the mannequin with a metal belt, then an electric discharge will pass through these metal objects without touching the mannequin.

But after all, it was precisely such metal parts, moreover, made of an ideal conductor - gold, that Moses' protective clothing contained - and a "comb" on his head (tiara) and a "brooch" on his chest (gold bib), and a metal belt!

However, even in this "Maxwell's cage" Moses was not always allowed to enter the Holy of Holies."

Edvig Arzunian and his book "Aliens in the Bible (review of ancient texts)", New York, "Lifebelt", 2003.

LIGHT FIBER TECHNOLOGY.

Let us give a description of the breastplate in the Old Testament. God tells Moses:

"- AND MAKE THE BRIDGE OF JUDGMENT A SKILLY WORK; THE SAME WORK LIKE EPHOD (ephod), MAKE IT; FROM GOLD, BLUE, PURPLE AND BLUE AND BLUE AND FROM COOLER, BUT GO WISSON MAKE IT. AND A SPAN IS THE WIDTH OF IT. AND INSERT IN IT INSERTION STONES, FOUR ROWS OF STONES: A ROW OF RUBY, TOPAZ, AND EMERALD ONE ROW. A ROW TWO: CARBUNKLE, SAPPHIRE, AND DIAMOND. AND A THIRD ROW: YAKHONT, AGATE, AND AMETHYST. AND A FOURTH ROW : CHRYSOLITH, ONYX AND YASHFEY; THEY SHOULD BE SET IN A GOLDEN RIM. AND THESE STONES SHOULD BE BY THE NAMES OF THE SONS OF ISRAEL, TWELVE BY THEIR NAMES, PRINTED CARVING, EACH SHOULD BE THESE STONES FOR THE TWELVE KNEES. Exodus 28:15-21.

It would seem that a breastplate is just a ritual garment adorned with precious stones: "and these stones should be by the names of the sons of Israel, twelve by their names."

But the usually reserved, Hebrew historian Josephus describes him emotionally:

"THE THING IS THAT MOSES DESERVED THE FALSE PROPHETS, IF THERE WERE FOUND AND WOULD STAND FOR THE PROBLEM OF THE WILL OF GOD, OF ANY POSSIBILITY TO CAUSE THE PEOPLE.

THE LORD GOD COULD, AT HIS DISCRETION, BE PRESENT AT THE SERVICE OR NOT, AND SUCH PRESENCE OR ABSENCE OF THE ETERNAL SHOULD BE DISCOVERED NOT ONLY BY THE JEWS, BUT ALSO BY ALIENS BY ACCIDENTAL BEING IN THE SACRED. IN VIEW OF THIS, EVERY TIME THE LORD GOD WAS PRESENT AT A SERVICE, THAT OF THE PRECIOUS STONES ... WHICH WERE ON THE RIGHT SHOULDER, SERVING THERE AS A CLASP, STARTED TO SHINE ESPECIALLY STRONGLY AND EMIT SUCH A BRIGHT LIGHT, WHICH IS UNUSUALLY UNUSUAL TO IT. BUT NOW I WILL SAY ABOUT AN EVEN MORE AMAZING PHENOMENON. THE FACT IS THAT THE LORD GOD PROclaimed TO THE JEWS, WHEN THEY WERE GOING TO WAR, VICTORY BY THE HELP OF THE TWELVE PRECIOUS STONES WHICH WERE ATTACHED TO THE BREAST OF THE HIGH PRIEST;

EVEN BEFORE THE ARMY STARTED ON THE CAMPAIGN, THESE STONES STARTED TO SHINE AND SHINE SO MUCH THAT THE GRACIOUS PRESENCE AND PROTECTION OF THE LORD GOD BECOME OBVIOUS TO THE ALL POPULATION.

IN VIEW OF THIS, AND THOSE GREEKS WHO RESPECT OUR ESTABLISHMENTS CANNOT DENY THIS FACT AND CALL THE BIB OF THE HIGH PRIEST AN ORACLE. HOWEVER, BOTH THE STONES OF THE BIB AND THE SHOULDER SARDONYX HAVE STOP SHOWING SUCH AN EXTRAORDINARY LIGHT TWO Hundred Years BEFORE MY COMPILATION OF THE PRESENT COMPOSITION, AS THE LORD HAS RETURNED HIS MERCY FROM THE PEOPLE BECAUSE OF THE CONSTANT BREAKING OF THE OPTIMAL.

Please note: Flavius ​​himself did not see the divine sparkle he described, since "both the stones of the breastplate and the shoulder sardonyx ceased to emit such an extraordinary light two hundred years before I compiled this work," which means that this description of him was made according to some more ancient manuscripts. On the whole, if the urim earpiece and the tummim microphone did not work stably already under Saul, then the sparkling stopped a millennium later, i.e., the entire ritual system went out of order gradually.

The ritual system was intended to ensure that visitors to the temple - regardless of their ethnic and religious affiliation - were imbued with faith in the power of the Jewish God: "the presence or absence of the Ancient One should have been perceived not only by Jews, but also by strangers who happened to be in the sanctuary"; "Those Greeks who respect our institutions cannot deny this fact."

The monopoly on the secrets of the ritual system also allowed Moses to defend his personal monopoly on communication with God: “he deprived the false prophets, if there were any, and would begin to pretend to be retributors of the will of God, of any opportunity to seduce the people.”

Actually, the Urim and Thummim were considered an oracle, but in the episodes from the Bible with David and Saul, only the ephod was mentioned, the presence of the Urim and Thummim on top of which seemed to go without saying. Apparently, it was the same for Flavius ​​- the presence of the urim and thummim was taken for granted, however, not over the ephod, but over the breastplate: "and they call the breastplate of the high priest an oracle."

Most likely, the manuscripts on which Flavius ​​relied did not mention the ancient Urim and Thummim, which they did not understand anymore, but replaced them with more understandable thirteenth and fourteenth - absent in the Old Testament - precious stones: "SARDONYXES ON THE SHOULDERS OF THE HIGH PRIEST SIGN THE SUN AND THE MOON ...

."Thus, the Urim and Thummim here are supposedly just jewelry images of the sun and moon.

In general, why did Flavius ​​suddenly switch to a style that was not characteristic of him, either a storyteller or a science fiction writer?

In my opinion, in this description of Flavius, the breastplate, together with the oracle - urim and thummim - resembles a certain remote control with keys that suddenly began to glow at the most crucial moment (that is, did the remote control turn on?): "every time the Lord God was present at worship, that one of the precious stones ... which was on the right shoulder, serving as a clasp there, began to sparkle especially strongly and emit such a bright light that was not usually characteristic of it "; "Before the troops set out on a campaign, these stones began to shine and sparkle so strongly that the gracious presence and protection of the Lord God became obvious to the entire mass of the people."

Modern Israeli scholars indicate that "the teachers of the law (authors of the Talmud), like I. Flavius, were of the opinion that the answer to the Urim and Thummim was given by rays of light."

In any case, it is not for nothing that the authors of the Talmud called the earpiece-urim - "the one whose words give light."

What are these rays of light, after all? Is it really from the sparkle of the control panel? Or maybe even from the use of light fiber technology?...

This somehow echoes the story from the Sumerian clay tablets about the penetration of the god Ninurta into the Great Pyramid (now Cheops): "... There were magic" stones "- minerals and crystals, some of earthly, some of heavenly origin, and others from he had never seen them before. They emitted a pulsing glow to guide the astronauts' course and radiation to protect the structure."

Didn't the high priest of the Israelites also have the same "magic" stones "?"

Now we return to the story of Fardey R.S.:

Some Principles of the Tabernacle.

How was Moses connected with God?

It follows from the texts that at a certain time Moses entered the Holy of Holies, saw in a fiery cloud between the figures of two cherubs on the lid of the ark the image of God and heard a voice coming from there.

What could be the principles of operation of this communication device?

It can be assumed that the figures of cherubs with outstretched wings were spark gaps, between which a plasma ("fiery") cloud arose, and in it, in some way unknown to us, a three-dimensional (holographic?) image of the subscriber Moses was generated. It is not clear from the text whether this image was moving.

Most likely, it was a still image (photo) projected during a communication session.

Today's communication technology does not know such devices, but this does not make such an assumption fantastic. Much clearer to us is another statement of the Bible - that a voice was heard from this "fiery cloud". Modern technology knows devices in which plasma (for example, the flame of an electric arc included in an oscillatory circuit) can serve as a source of sound vibrations, i.e., a speaker.

So, in 1951, according to the French magazine "Science e avenir", the inventor Z. Klein patented a promising loudspeaker model, the so-called. ionophone, which used the principle of air ionization. In this sound generating device, a high frequency electric field is applied to a metal tip.

Due to the corona discharge, air ionization occurs, it decompresses and turns into plasma. The electrical signal modulates the amplitude of the discharge voltage, which causes temperature fluctuations, which in turn change the degree of pressure, and hence the sound vibrations of the plasma ball. The quality of sound reproduction and other data of this device is far superior to all known sound reproducing systems.

The French military department bought the patent for the ionophone from the inventor in order to use this apparatus for communication on submarines.

Didn't 3. Klein "re-invent" the device that Moses had successfully used 3200 years before him?

So, from the biblical texts it follows that the tabernacle made it possible for Moses to periodically enter into two-way contact with God

(In our context, representatives of the CC Anunaki Marduk - the author).

At the same time, one cannot fail to notice that the tabernacle was a very bulky structure, extremely dangerous, requiring complex rules of handling.

In addition, its maintenance and transportation assumed the presence of numerous personnel.

A legitimate question arises:

If the connection of the EC messengers with Moses was an end in itself, then wouldn’t it be easier to equip him with a portable transceiver device, and not force him to drag a mountain of heavy gilded logs across the desert, periodically deploy the entire structure, guard it, exposing himself and the entire tribe to danger?

Since the last option was chosen, there was probably a good reason for this.

And obviously, it was that the tabernacle was not only a radio transmitting and receiving device, but also something else.

Let's pay attention to another aspect of this biblical story. According to the Bible, God undertook to lead the tribe of ancient Jews from Egyptian captivity to the promised land.

For some reason, this hike took an incredibly long time: the path from the Nile Valley to the Jordan Valley (a straight line distance of about 400 km) stretched for ... 40 years!

Meanwhile, it is quite obvious that such a distance, even in desert conditions, on carts pulled by oxen, with numerous belongings and livestock, could quite successfully be overcome in a couple of months.

Well, let's say this path was twice as long, given the need to detour areas inhabited by hostile tribes, rest stops, etc. Anyway, it could be covered, say, in some six months.

Even if we allow for the fact that the term "40 years" could be overestimated by the compilers of the Bible, who were clearly not indifferent to the number 40 (remember the "courses" of Moses on Mount Sinai, the Flood that lasted "40 days and 40 nights", etc.) n.), however, it follows from the text that Moses led his tribe for many years.

The text contains, for example, references to the first and second years of the journey, during the campaign Moses and Aaron managed to grow old, there was a change of generations, and an omniscient device, a kind of "frame", with the help of which some remotely controlled experiments were performed.

As one of the hypotheses, it can be assumed that cloud "pillars" during the day and "fire clouds" at night were areas of ionized air glowing in the channel of powerful microwave radiation.

One of the plots of the Sumerian clay tablets evokes curious associations with the Ark of the Covenant of Moses. This is the first city-kingdom of Kish, where the ruler was elected from among the people. We have already spoken about Kish and its kings in Chap.

So the Sumerians argued long before the appearance of Moses in Sinai -, "When the" kingdom descended from Heaven "and Kish became the first royal city, Anu ("lord of heaven and father of the gods") and Enlil ("greatest of the gods") established a "Tent" there Heaven."

"In the ground on which he stands forever" they laid SHU.HA.DA.KU - an object made of a metal alloy, the name of which literally translates as "the most formidable shining weapon."

When the kingdom moved from Kish to Erech, this divine item was also transported there.

He was delivered to each new city where the kingdom was transferred, but only if this happened by order of the Great Gods.

Following custom, Sargon brought the item to Akkad.

But, Marduk ("the chief god of the city of Babylon") opposed this, because Akkad was from among the new cities, and not from those that were chosen as royal capitals by the "great gods of Heaven and Earth."

The gods who proclaimed the kingdom in Akkad - Inanna ("the Babylonian goddess of love" and her followers - were, according to Marduk, "rebels, gods that wear unclean clothes."

To settle this, Sargon went to Babylon, to the place where the "sacred ground" was located.

He intended to move some of this land "to the place opposite Akkad" and there to dig in the Divine Weapon, thus legitimizing its presence in Akkad.

In punishment for this, the text says, Marduk provoked rebellions against Sargon and thus doomed him to "anxiety" (some scholars believe that the word means "insomnia"), which caused his death.

Further in this cryptic text, we read that during the invasion of the invaders from Gutium, at the end of the reign of Naram-Sin, the divine object remained lying in the ground "by the water dam", because "they did not know how to deal with the creation of the gods."

They took it out" and "did not give it to any of the gods" until "the gods who caused the destruction restore everything."

But when Innana had the opportunity to establish a kingdom in Erech, her chosen king, Utu-Hegal, "stole Shuhadaka from where he was kept; he took him into his hands" - although "the losses were not yet covered." Utu-Hegal arbitrarily "raised weapons against the city, which he besieged." And as soon as he did this, he immediately fell dead. "The river carried away his body."

The "Tent of Heaven" mentioned here is the forerunner of the Moses Tabernacle. In its role and impact, "SHU.HA.DA.KU" is in many ways reminiscent of the ark of the covenant:

1. was in the Tent of Heaven - (also Jewish) Tabernacle (but installed permanently) .;

2. carried it from city to city;

3. demanded special treatment: "they did not know how to deal with the creation of the gods";

4. caused the death of Sargon ("doomed him to "disturbance") and Utu-Hegal ("arbitrarily "raised arms against the city that he besieged."

And as soon as he did this, he immediately fell dead.") Just like a millennium later, the Israelite Oza.

I don't think the Torah borrowed this story at all.

Yes, there was borrowing, but not of the plot, but of "SHU.HA.DA.KU" itself! Like the construction project of the Tabernacle, Moses apparently received "SHU.HA.DA.KU" directly from the Master ET.

And there was "SHU.HA.DA.KU" - in the Ark of the Covenant, along with the Tablets.

(end of part 5 Ch.5 Book 2)

Imagine a hot desert, sweat, dust, dirt, scorching sun... Perhaps your life is also somewhat like a desert. Now imagine a large tabernacle covered with many layers of animal skins. There was always silence and coolness inside, but that was not the most amazing thing - the tabernacle had a special compartment called the Holy of Holies. God lived there...

Later, the camp tabernacle turned into the most majestic temple - the temple of Solomon. The structure of the temple and the tabernacle were the same. In the New Testament, the believing person is called the temple of God (1 Corinthians 3:16-17). That's why the tabernacle can be seen as an image of the inner world of a believer, and also as an image of entering into the worship of God, who lives in his reborn spirit. There are other approaches to the symbolic interpretation of the structure of the tabernacle, but we will not consider them here.

Worship of God plays a vital role in the salvation of man. The Savior said this when answering the question about the greatest commandment: “Love the Lord your God with all your heart and with all your soul and with all your mind: this is the first and greatest commandment; the second is like it: love thy neighbor as thyself; on these two commandments hang all the law and the prophets” (Mat. 22:37-40). To love your neighbor as yourself is a paradoxical commandment. An honest person immediately understands that it is absolutely unattainable. People are not capable of living like this. This requires a different heart, a heart like that of God Himself.

Therefore, the Lord gave us the first commandment to love God with all our hearts, with all our souls, with all our minds. How to bring it to life? First of all, in prayer. Actually, the main purpose of prayer is precisely to worship God. If we devote most of our prayers to the worship of God - thanksgiving, praise, glorification, then a lot will begin to happen almost automatically - “by itself”, and most importantly, we ourselves, our souls, will change. Then you can proceed to the second part of the commandment - to love your neighbor.

The Lord loves us with an unconditional love, but the lover wants love in return. So the Lord expects us to express love. Of course, love for God should be manifested not only in prayers. Our obedience to the Word, especially in situations where we do not want to obey, is the most striking manifestation of love: "If you love me, keep my commandments"(John 14:15).

But let us return to the tabernacle, which is very instructive to consider as a way of worshiping God. The tabernacle is filled with the deepest images that can inspire us to deeply worship the Lord in the depths of our hearts. For me, the study of the tabernacle is a powerful source of intellectual and spiritual inspiration. I hope the summary below will be a blessing to you.

The figure shows that the tabernacle was threefold and divided into the outer court, the Sanctuary, and the Holy of Holies. The Outer Court symbolized the human body, the Sanctuary symbolized the soul, and the Holy of Holies symbolized the human spirit.

Rice. Plan of the Tabernacle of Moses. 19th century illustration.

The tabernacle was covered with animal skins, which were fastened with golden hooks. In this you can see the image of the human body, which exists according to the laws determined by God. Gold as a royal metal often symbolizes the actions of God and His laws, operating both in the spiritual world and in the physical.

When a man looked at the tabernacle from the outside, he saw only a tent covered with blue skins on top. The size of the tabernacle was relatively small. Under the blue skins there were other mutton skins, already red in color, then goat's wool covers, and then decorated with light linen. In the four elements of the cover of the Tabernacle, one can see the main components of the spiritual anatomy of man. Blue skins indicate the physical body of a person, which can only be seen if you look at it with physical eyes. Below them are red ram skins, which indicate the soul of a person, about which it is said - "the soul of the body is in the blood" (Lev.17:11). The red color also directs the thought to the truth about the only way of salvation of the soul - through the Blood of Jesus Christ. Goat wool covers are even further away, which symbolize the fallen sinful nature of man, his flesh. Interestingly, there were eleven large goat bedspreads (Ex. 26:7). Perhaps this indicates the eleven main components of the carnal nature of man (the most obvious are selfishness, laziness, pride, lust of the flesh, lust of the eyes, love of money, greed, etc.). It is clear that in the carnal nature of each individual person this or that “veil” can be of a different “size”.

Finally, in the very depths there is the most beautiful and thinnest part of the veil - ten veils of twisted linen and colored wool (Ex. 26:1), decorated with images of cherubs. Twisted linen was used in those days to make the clothes of kings and priests. These veils indicate the human spirit, which has direct communication with the angelic world and God Himself. The number of veils - ten - may indicate the complexity of the innermost part of a person - his spirit.

Thus, the veil of the tabernacle has a deep symbolic meaning. In this regard, we can recall the following text from Scripture: “Therefore we do not lose heart; but if our outer man smolders, then the inner one is renewed from day to day. For our short-term light suffering produces eternal glory in immeasurable excess, when we look not at the visible, but at the invisible: for the visible is temporary, but the invisible is eternal ”(2 Cor. 4:16-18). The corruption of the outer man is called short-lived and light suffering. Eternal glory appears in abundance when we look not at the visible world around us, but at the invisible one, which is precisely the real and eternal world. It all depends on what we pay attention to. When a person's soul is occupied with glorifying God and spiritually contemplating God's Word, it rises to the world of the spirit. Vanity, carnal passions and desires of the world pull her back. We make the choice.

The tabernacle had a gate, of which we read in the Psalms: “Enter into His gates with thanksgiving, into His courts with praise. Praise Him, bless His name, for the Lord is good: His mercy is forever, and His truth is unto generation and generation” (Ps. 99:4,5). We begin the path of worship to God, who lives in our reborn spirit, with doxology (thanksgiving) and praise. We always have reason to thank God because He is good and we always have reason to praise Him because He is merciful and true!

The gates were supported by four beams made of shittim wood, which can be associated with the four elements (water, earth, air and fire), with which the human physical body mainly had to deal. According to the ideas of ancient people, the entire material world consisted of these elements. The shittim tree is a hard, non-rotting acacia, the wood of which symbolized the inviolability of God's laws, on which the universe rests. “... For the Lordthe foundations of the earth, and he established the world upon them."(1 Samuel 2:8). The same spiritual and physical laws that govern planet Earth apply throughout the universe.

In the outer court there were two objects - a copper altar, where animal sacrifices were offered, and a copper laver, where the priests who were required to perform the service in the Sanctuary were ritually washed. Copper in Scripture symbolizes judgment.

If only gold was used in the decoration of the Holy of Holies and the sanctuary, then in the outer court - mainly copper and silver (Ex. 27, 10-11, 19). The spiritual world is a higher world in relation to matter, just as gold is incomparably more expensive and more valuable than copper. However, the hooks for the outer cover of the tabernacle were made of gold, which indicates the invisible participation of God and His Word in everything that happens in the material world. The fact that not only the Holy of Holies, but also the sanctuary, which represents the soul of a person, was removed with gold, indicates that the will of God is that the soul be "clothed with the inner man"(Col. 3:10), was under the complete subjection of the spirit. In this case, she is figuratively "dressed in gold."

We return to the copper altar. Through animal sacrifices, people condemned their sins and covered them. The altar, of course, points to the perfect sacrifice that the Lord Jesus made for us. It is impossible to approach God in any other way than faith in the sacrifice of Jesus Christ. After thanksgiving and praise, we invoke the Blood of Christ and proclaim our faith that through the precious Blood we have been redeemed, forgiven, justified, sanctified, pardoned, and have victory over the powers of Satan: , a new and living way ... let us approach with a sincere heart, with full faith, having sprinkled our hearts clean from an evil conscience, and having washed our bodies with pure water ”(Heb. 10: 19-22).

The bronze altar is also a place where we remember the sacrifice of our physical strength and the body itself to God. The apostle implores us about this: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, [for] your reasonable service” (Rom. 12:1).

Next, it was necessary to go through purification in a copper washbasin. The apostle John speaks of the boldness with which we can come to God: "Beloved! if our heart does not condemn us, then we have boldness towards God.”(1 John 3:21). Here the heart is to be understood as conscience. If we have a good conscience, then we have the boldness to draw closer to God, what should we do if this is not so, if our words are at odds with our deeds. In the same epistle we find the answer: “But if we walk in the light, as He is in the light, then we have fellowship with one another, and the Blood of Jesus Christ His Son cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness” (1 John 1:7-9). Sin is not so much terrible as it is terrible not to live in the light. After all, if we confess our sins without hiding or obscuring, then the Lord makes two specific promises: (1) to forgive us, (2) to restore our righteousness by faith in Christ.

The copper washbasin also indicates the need not only to accept, but also to give forgiveness: “And when you stand in prayer, forgive, if you have anything against anyone, so that your Heavenly Father may also forgive you your sins. But if you do not forgive, neither will your Heavenly Father forgive you your trespasses” (Mark 11:25,26).

Then begins the second part of the tabernacle, called the Sanctuary and symbolizing the soul of man. Only the priests had access to the interior of the tabernacle in the Old Testament. By the grace of God, today we are all part of the royal priesthood. The entrance to the holy place was fastened on five pillars. It seems to me that they indicate the five senses through which the soul receives information from the body. Another interpretation is the comparison of the pillars with the five Hebrew letters that make up the Hebrew word God (“Elohim”).

In this part of the tabernacle were three items: a golden menorah, a table for the showbread, and a golden altar for incense. The symbolism of the Sanctuary indicates the complete dedication of the believer of his soul to God.

The seven-candlestick (menorah) symbolizes the human mind renewed by the Word of God. The Menorah had 22 lamps, which had to be cleaned daily and then lit. Derek Prince suggested that the mind may have 22 activities, each of which must be enlightened by the Word. The number 22 has another special meaning in the symbolism of Holy Scripture. The fact is that in Hebrew, as in modern Hebrew, the alphabet consists of 22 letters. Thus, the number of lamps of the menorah exactly correlates with the letters of the alphabet, from which any word, any concept, any truth can be formed. This fact gives even greater depth to the comparison of the menorah with the mind of a believer.

The priests poured fresh oil into the lamp every day. This image reminds us of the great importance of what we feed our minds with. The person will behave according to his thoughts. Defeats, like victories, begin with thoughts. God's Word enlightens the mind and enables it to evaluate everything that happens in the right light: “Your word is a lamp to my feet and a light to my path”(Ps. 119:105). The psalmist says this about the connection between the mind and God's Word: “The beginning of wisdom is the fear of the Lord; a sure understanding of all who do [His Word]"(Ps. 110:10).

There is a separate command about oil: “And command the children of Israel to bring you pure oil, knocked out of olive trees, for illumination, so that a lamp burns at all times” (Ex. 27:20). Oil was knocked out from oil-bearing fruits. At the same time, the skins and bones of the olives were thrown away, and only pure olive oil was taken. Our thinking is very heterogeneous. We have spiritual thoughts, but often we think according to the flesh or the categories of this world. All this can be figuratively compared with the skin and bones, which are in no way suitable for a menorah. You can't load your mind with everyone. Oil must be "knocked out" - carnal, earthly, and even more sinful thoughts must be eliminated. In this regard, I am reminded of the following words of the Savior: "Watch and pray, lest you enter into temptation; the spirit is willing, but the flesh is weak"(Mat. 26:41). Before we pray, we must learn to be awake and keep the thoughts of the flesh out of our minds. In other words, the oil for the lamp should be carefully prepared - be clean and "knocked out."

The priests were to pour clean oil into the lamp every day. So it is our daily responsibility to fill our minds with the grace of the Spirit and the truth of the Word. The lamp had to be cleaned daily of soot, adjusting and cleaning the wicks. It was necessary to add fresh oil, as we have already said, and also to light a fire.

Fire is one of the biblical images of the Holy Spirit (see Acts 2 ch.). The actions of the Holy Spirit are indicated by the material of the menorah (pure gold), as well as the number of its branches. They are usually associated with the seven gifts or manifestations of the Spirit that the prophet Isaiah speaks of: and the Spirit of the Lord rests on him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and piety (another translation is the fear of God by A.B.) ”(Is. 11: 1,2). The Spirit of the Lord can be represented by the central branch of the menorah, and His gracious gifts to the mind of man by the other six branches.

Without the Holy Spirit, we are unable to understand Scripture and lead a God-pleasing life (see Prov. 3:5-8). Without the grace of the Spirit, our wisdom will be only earthly and spiritual. But when the believer’s mind is tuned to God, wisdom from above flows into him: “But the wisdom that comes down from above is first pure, then peaceful, modest, obedient, full of mercy and good fruits, impartial and not hypocritical” (James 3:17). ). We should burn for God, kindling the mind with this holy fire, and thus do His will on earth. All this is more than just mental knowledge - it is Spirit and fire!

On the right side of the sanctuary stood a table overlaid with gold with the showbread. Bread indicated the dedication to God of the will of man and his time, since the flour from which the bread is baked consists of the smallest particles of flour, just as time consists of seconds, minutes and hours.

Bread is also a common symbol of God's Word. Let's remember the famous: "Man shall not live by bread alone, but by every word that proceeds from the mouth of God"(Mat. 4:4), where the Lord quoted the text from Deuteronomy 8:3. The word for the spirit is like bread for the body, and the process of spiritual reflection can be compared to thoroughly chewing bread in order to get the most benefit and pleasure from it ...

Meditation should not be just a mental exercise. It ends with the fact that a person begins to embody the Word in his daily life, and this already requires an effort of will.

The will of a person should not independently guide his decisions, but be subordinate to the spirit. Will is a good performer, but a bad leader. This truth was known to the righteous of all times. This is how David describes the blessed righteous man “But his will is in the law of the Lord, and he meditates on his law day and night!”(Ps. 1:2).

The Lord Jesus Calls for Full Commitment to Him and His Word "If you continue in my word, then you are truly my disciples"(John 8:31). And again: “If anyone wants to follow Me, let him deny himself and take up his cross every day and follow Me. For whoever wants to save his soul will destroy it; whoever destroys his soul for my sake, he will save it ”(Luke 9:23-24, Cass.). The path of salvation is the path of irrevocable dedication.

Every Sabbath the priests carefully placed fresh loaves in two rows, or rather "columns" of six loaves in each column. It can be said that the Lord inspected the condition of the loaves and even their position, because God does not have the slightest inaccuracy or inattention. This indicates the importance of accuracy and attention to detail.

The twelve loaves indicate certain values ​​to which a person needs to dedicate himself again and again in order for the choice to become unshakably firm. The bread was divided into two parts, which can prophetically indicate the Greatest Commandment given to us by the Lord: “Love the Lord your God with all your heart and with all your soul and with all your mind: this is the first and greatest commandment; the second is like it: love thy neighbor as thyself; on these two commandments hang all the law and the prophets” (Mat. 22:37-40). Thus, according to the plan of the Lord, all our decisions and actions should express love for God, as well as love for people. The six loaves expressing love for the Lord can correspond to decisions regarding the study of the Word of God, prayerful fellowship with God, fasting, church life, service to God, and giving to God. Other breads can symbolize service to people in the workplace or at school, service to children, service to spouse and parents, service to relatives, friends, special services to God and people.

As already noted, the loaves indicate the distribution of time. If we make a decision but don't take the time to implement it, the decisions become bubbles. Therefore, the priests laid twelve full-fledged loaves. Each decision is confirmed by a certain time and put into practice.

The Sabbath is a day of rest, worship and spiritual reflection. Today, most Christians gather for worship and fellowship on Sunday. Thus, each divine service should remind believers of the dedication already made and call on those who have not yet dedicated all areas of life to God. Therefore, the church regularly encourages us to bring to the Lord all our abilities, abilities and gifts, and if necessary, life itself.

The apostle Peter exhorts us with all passion: “Therefore, brethren, strive more and more to make sure your calling and election; If you do this, you will never stumble, for thus a free entrance will be opened to you into the eternal kingdom of our Lord and Savior Jesus Christ” (2 Pet. 1:10,11). If we make our choice to live in the spirit and the high calling of the children of God firm, then the falls will stop naturally. A person who has made a quality dedication of his life to Almighty God cannot fall.

On each row of loaves the priests were to place pure frankincense (Lev. 24:7). Lebanon (from the word "white") is a white fragrant tree resin, which we call frankincense. Frankincense was burned daily in the tabernacle as a sweet fragrance and indicated the "fragrant" life that a believer should lead. Every decision a believer makes must serve the will of God. As it is written, “And whatever you do, in word or deed, do everything in the name of the Lord Jesus Christ, giving thanks to God and the Father through him” (Col. 3:17). When a Christian submits his will to the spirit, he manifests on earth "the fragrance of Christ"(2 Corinthians 2:15).

The table was made of shittim wood covered with gold and had a crown around the edge so that nothing from the table would fall to the floor. Every decision we make must be put into practice. Nothing should remain at the level of "good intentions".

Finally, the golden altar for incense symbolizes the bright emotions of awe, joy and peace that the human soul always experiences when approaching the greatest mystery that is in the Holy of Holies behind the last veil.

Only a special composition of incense was to be burned on the golden altar: “The Lord commanded Moses: “Take fragrant substances - nata?f, shehe? years and galba?n, half with pure incense, - and make incense for incense from them - a skillfully prepared composition seasoned with salt, pure, sacred” (Ex. 30:34,35 RBO).

Dmitry Shchedrovitsky writes that in the original, "fragrant substances" means some special incense, and not a generalization of the names of four substances, as in the Russian translation. That is, the Lord told Moses that the composition of the incense should have included five substances. This may indicate positive emotions experienced by a person in God's presence (holy awe, joy, peace, admiration).

It is also interesting that all of these substances are of plant origin, except for shekhe?let. Shehelet was extracted from ancient fossilized shells, which may be an indication of the "stone" part of the human emotional sphere. It is known that the average person has the five most destructive emotions. These are anxiety, fear, anger, frustration, guilt and shame.

Studies show that Christians who have previously been addicted to alcohol or drugs are at particular risk due to the fact that they do not know how to control their negative emotions. These emotions lead them to an old, unwanted, but tried and tested way of "stress relief" - drugs.

Fossils were first crushed, "erased into dust", and then burned. The burning of the shekhelet symbolically indicates the possibility of quelling any negative emotion in the presence of God, and even more than that, replacing it with a positive one. First of all, experience joy and peace, as it is written: “Rejoice always, because you live in union with the Lord! And again I say: rejoice!(Phil. 4:4 RBO) and “Do not worry about anything, but always in prayer and supplication with thanksgiving, reveal your desires to God, and the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” ( Phil. 4:6,7). Personally, I believe that the incense that is burned on the golden altar and also placed on the showbread symbolizes pure spiritual joy.

The whole sanctuary was to be constantly filled with the aroma of incense burned on the altar. This reminds us that every Christian must continuously live in a special spiritual state before the Lord. Holy Scripture calls such a state the Kingdom of God, which is within us (Luke 17:21). The apostle writes: "For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit"(Rom. 14:18). The Kingdom of God is within, in the Holy Place. It has nothing to do with the material world (food or drink). The kingdom is founded on righteousness as a right relationship with God, who has adopted us forever through faith in Christ. The consequence of this relationship are two positive emotions - peace and joy. In fact, the presence of peace and joy in the heart is an indicator of the proper condition of a Christian. We are called the royal priesthood (1 Peter 2:11), and just as the priests were required to constantly burn fragrant incense, so we are responsible to remain in righteousness, peace and joy. To do this, it is very important to learn how to return to a state of inner harmony without delay.

The easiest way to enter into peace and joy is to go further into the Holy of Holies. because nothing disturbs the harmony there, the Spirit of God reigns supreme there. In the Old Testament, people did not have the privilege of entering the Holy of Holies except for the high priest once a year, but we have a qualitatively better covenant and qualitatively better promises! The way to the most holy place is open today to every true believer: "Therefore, brethren, having boldness to enter into the sanctuary by the blood of Jesus, a new and living way, which he has again revealed to us through the veil, that is, his flesh" (Heb. 10:20,21 ).

It is very important to remember on what basis we enter the sanctuary. If on the basis of our deeds (prayers, fasting, donations, etc.), then the path will be closed. There is only one basis - faith in what the Lord did on the Cross, faith in the power of His Blood, and nothing more! I remember when I was immature in spirit, I was often surprised that God's presence came when I felt completely unworthy and did not come, when I thought in self-righteousness that I "earned" something by fasting, prayers, religious deeds. A new and living way is opened only by faith and only through the Blood of Christ! This does not mean that prayers and good deeds are not needed at all. They are the consequence of my having an intimate filial relationship with God, but not the basis of that relationship. The only reason is what the Savior did for me!

We not only begin the path to God by grace, but also by grace we move throughout our lives. In our own strength, we are unable to keep God's commandments. Only a new spiritual person can do this. Already the prophets of the Old Testament foresaw this truth: “I will run in the way of Your commandments when You enlarge my heart”(Ps. 119:32). First, the Lord expands, regenerates, transforms the spiritual nature by His grace, and only then, by grace, am I able to fulfill His commandments, the essence of which is agape love.

The Holy of Holies represents the spirit of man. There was no artificial lighting. However, there was light, otherwise the high priest could not have performed his ministry. The light came from God's manifest presence. So in the spirit of man there is an incorruptible lamp: “The lamp of the Lord is the spirit of man, testing all the depths of the heart”(Prov. 20:27).

It was possible to enter the innermost place of the tabernacle only through the last veil, fixed on four pillars. The number of pillars indicates the most intimate - the everlasting presence of God. God's personal name, possibly Yahweh, is written using four Hebrew letters. Since its exact sound has been lost, it is also called the Tetragramaton (Latin for "four letters"). The number four also corresponds to the four aspects of the Savior's ministry to us, named in 1 Cor. 1:30 "From Him you also are in Christ Jesus, who was made for us wisdom from God, righteousness and sanctification and redemption". The Lord is our (1) wisdom from God, (2) righteousness, (3) sanctification, and (4) redemption. Finally, if we remember that the human spirit is reborn through the incorruptible Word of the Gospel, then it would be wise to associate the four pillars with the four Gospels.

In the Holy of Holies was the ark of the covenant overlaid with pure gold. The lid of the ark in the Slavic translation was called "purgation". The high priest sprinkled the blood of animals on this lid. In Romans, Christ is called "the purifier" (Rom. 3:25) because He is present in the spirit of every person who is regenerated by the Holy Spirit. It is Christ that we invite into our hearts as the Savior, and then He becomes our eternal "purifier."

Above the lid were golden sculptural images of two cherubs facing each other, as well as to the lid of the ark. With their wings, the cherubim overshadowed the ark. When the first people sinned, the Lord appointed the cherubim to guard the Garden of Eden so that people could not return there. But here the cherubim no longer hinder, but protect, overshadow with their wings the spiritual nature of a reborn person.

Why were there two cherubim in the Holy of Holies? First, there were two tablets. One spoke about love for God, the other about love for one's neighbor. Cherubim through the lid continuously looked at the tablets and loved God and each other with perfect love.

There is another very beautiful and deep interpretation. Cherubim is one of the highest angelic ranks. Each of them is great and supremely powerful. The prophet Ezekiel described one cherub: “You were the anointed cherub to cover, and I set you there; you were on the holy mountain of God, walking among fiery stones. You were perfect in your ways from the day you were created, until iniquity was found in you” (Ezek. 28:14,15). This mighty angelic being became proud and fell from heaven to earth (Ezek. 28:13-18). Today we know this cherub as the devil or Satan. Pride is born when a person or an angel begins to pay too much attention to himself and his gifts and talents. The cherubs above the lid of the ark face each other. This means that they see, first of all, not themselves, but others. Their attention is captured by the beauty and majesty of another angel, so they are not in danger of becoming proud. So we must constantly direct our inner gaze to the Lord Jesus and the infinite perfection of His image, so as not to fall victim to pride.

In the ark were the tablets of the covenant, the manna pot, and Aaron's rod that blossomed. The tablets of the covenant indicated the content of the reborn spirit: its righteousness and holiness, wisdom and spiritual intelligence, the fruits of the spirit, of which the most important is agape love.

Prophecies about the content of the resurrected spirit were written down several centuries before the Savior's arrival: and I will be their God, and they will be my people. And no one shall teach his neighbor, and each his brother, saying, Know the Lord; for all, from the least to the greatest, will know me, for I will be merciful to their unrighteousness, and I will remember their sins and iniquities no more” (Heb. 8:10-12).

God promised to put His laws into the regenerated spirit of man. In this regard, it is appropriate to recall the most amazing fact. The Ten Commandments, written on two tablets, contained 613 letters. Exactly the same number of commandments - 613 - contains the Law of the Old Testament! So each letter on the tablets spoke of a certain commandment... Only God's wisdom is capable of such a thing. Indeed, “O depth of riches and wisdom and knowledge of God! How incomprehensible are His judgments and unsearchable are His ways!”(Rom. 11:35 CASS). Every one of God's commandments is already written in the spirit of a born-again Christian!

Manna was a type of feeding on God's Word. The vessel with the manna in the ark of the covenant is an indication of that incorruptible Word, from which the miracle of the new birth began: "As reborn, not from a corruptible seed, but from an incorruptible one, from the word of God, which lives and abides forever"(1 Peter 1:23). Also, the manna was incorruptible, which indicates the eternal life that is already in the reborn spirit: “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.”(John 17:3).

Finally, the blossoming rod is a symbol of resurrection and power. The rod pointed to the completion of the salvation of man - the resurrection of his mortal body for an incorruptible and unfading life. It also symbolized the power and strength that is in the spirit of every reborn believer. We have been given power over the earth (Gen. 1 ch.) and above all - over that piece of "earth dust" that our physical body consists of. We must learn to exercise spiritual authority over diseases, curses, and demons that can attack our bodies and souls.

Thus, the plan of the tabernacle is the plan of real worship, when a person gradually passes through the gate of thanksgiving and praise, passes through the Blood of Christ, through the cleansing by confession. Then he goes deeper and begins to be filled with the Holy Spirit through “drinking” living water and reasoning over the Word. He consecrates himself, his will and time to the Lord. The joy of the spirit, the joy and harmony of eternal life breaks out from within in the form of a prayer of glorification and worship. The believer is now ready for deep worship in spirit.

The very word "worship" is washed out and worn out. It is often understood as the musical part of the worship service, or even part of this part, when slow hymns (the so-called "worship songs") are sung. True worship begins only in the Holy of Holies, only in the spirit. The Lord Jesus unequivocally said this: “The time will come and has already come when true worshipers will worship the Father in spirit and in truth, for such worshipers the Father seeks for Himself. God is spirit, and those who worship Him must worship in spirit and in truth” (John 4:23,24). What happens behind the veil of the Holy of Holies is always a mystery that cannot be adequately expressed in our language. One can only say that communion with the Spirit of God, who lives in our spirit, begins. Communication implies a certain dialogue. The result of worship is almost always a certain Word, which is why the Lord said: “ true worshipers will worship the Father in spirit and in truth.” The Word of God is truth.

A vivid example is found in the book of the prophet Isaiah, who described a unique experience of worship (however, worship is always unique): “In the year of the death of King Uzziah, I saw the Lord sitting on a throne, high and exalted, and the edges of His robe filled the whole temple. Seraphim stood around Him; each of them had six wings: with two each one covered his face, and with two he covered his feet, and with two he flew. And they called to each other and said: Holy, Holy, Holy is the Lord of hosts! the whole earth is full of His glory! And the tops of the gates shook at the voice of those who cried out, and the house was filled with incense. And I said: Woe is me! I died! for I am a man with unclean lips, and I live among the people also with unclean lips, and my eyes have seen the King, the Lord of Hosts. Then one of the Seraphim flew to me, and in his hand he had a burning coal, which he took with tongs from the altar, and touched my mouth and said: Behold, this has touched your mouth, and your iniquity is removed from you, and your sin is cleansed. And I heard the voice of the Lord, saying, Whom shall I send? and who will go for Us? And I said, here I am, send me. And He said, Go and tell this people: You will hear with your ears and you will not understand, and you will look with your eyes and you will not see” (Isaiah 6:1-9).

Much can be learned from this text. For example, the description of the celestials called Seraphim is very interesting. They are creatures with six wings. Renowned Bible teacher Derek Prince noted that of these, four (two-thirds) are used for worship. Indeed, covering the legs and face are images of worship. Two wings (one third) were used for action or, one might say, service. What conclusion is drawn from this observation? If the heavenly proportion of the ratio of worship and service is two to one, then the earthly one should be the same ... Indeed, how incomparably richer our life and service would be if we devoted twice as much effort and time to worship God than not serving ...

The amazing experience of the prophet ended with Isaiah hearing the voice of the Lord: whom should I send? and who will go for us?” and responded to him with faith and obedience: Here I am, send me." Someone has said that worship begins with holy expectation but ends with holy obedience—this is a spiritual principle. So it was with the prophet Isaiah, so it always happens. On the Mount of Transfiguration, Christ's disciples had a special experience of worship. It was so good for them that they wanted to make a tabernacle and stay forever on this mountain (Mat. 17:4), but the special action of the Holy Spirit ended and the Lord led them down, where they were served by the demon-possessed, the sick and the lost.

The Apostle James expressed the result of worship in this way: “Pure and undefiled godliness before God and the Father is this, to look after orphans and widows in their affliction, and to keep oneself unspotted from the world” (James 1:27). The Greek word "treskeya" is usually translated as worship, worship of God, but in this text - as piety. So, the result of pure and undefiled worship is that believers begin to provide for the needs of orphans and widows and keep themselves from being defiled by the world. Why are we talking specifically about orphans and widows? In the social setting of the first century, there was no system of social assistance for them, so the Spirit of God called upon His worshipers to minister to their needs. Today, the Lord also calls many to serve this category of disadvantaged people, although, of course, not everyone is called to serve only orphans and widows. James emphasizes the general principle - as a result of worship (the purpose of worship is just the worship of God in spirit), we hear the call of God's truth (God's word is the truth) to serve certain needs of specific people and dedicate ourselves to the fulfillment of God's will. In doing so, we also keep ourselves out of this world. Here, as in the text of 2 Pet. 1:4, the positive part is more important than the negative. When we focus on doing God's will, the soul naturally draws closer to the spirit and is thereby sanctified. On the contrary, if all the efforts of a believer are directed only to avoid sinning, he will sin sooner ...

So service flows from worship, not a substitute for it. Worship ends with hearing the voice of God and dedication—holy obedience—the readiness to serve the needs of the people with the power that the Lord gives. Worship begins with holy expectation and ends with holy obedience..

I want to end with a prayer: “Dear Heavenly Father! First of all, I thank You that You adopted me through Jesus Christ, reviving my spirit. You gave me the power to be called and be Your child! Glory to Thee for the boundless treasures which, by Thy grace, are in my spirit. I believe that my spirit is righteous and holy, my spirit has the mind of Christ, has wisdom from above. My spirit has tremendous power and authority—the same power that raised Jesus from the dead!

Precious fruits ripen in my spirit: love, joy, peace, long-suffering, goodness, mercy, fidelity, meekness, temperance. Lord, enlighten the eyes of my heart so that I may know all the riches of Your glorious inheritance...

Help my soul patiently and faithfully walk the path of transformation into the image of Christ. Teach me to live by the spirit and not by the flesh. Keep me from the temptation of legalism. Keep me from impoverishment of faith!

I believe in the physical resurrection of the dead. I believe that such a glorious day will come when You will give me a new incorruptible body in which I will forever praise You and serve You.

I thank You for the salvation I have through faith in Christ! Receive all the glory, honor and praise in the name of the Lord Jesus Christ! Amen".

In the synodal text in Gen. 3:24 we are talking about one cherub, but the word cherub has a plural ending, so it is more correct to understand that the Garden of Eden was guarded not by one, but by two or even more cherubs.

Exodus 25 chapter

They made me an offering. The divine will was shown to Israel in the Decalogue, the commandments and "laws" of the "book of the covenant" were given to Moses, and the covenant between God and His people was made. But a permanent form of service has not yet been established. By this time only the "altar" had been erected and certain instructions given concerning it (Ex. 20:24-26), but a complete system had not been established whereby the worship of the one true God could be an effective means of winning people in brotherhood and obedience, and warning them against the polytheism of the Gentiles. People were to have the privilege of participating in the construction of the place that was to be the dwelling place of God.

Who will have diligence. Literally, "whom his heart stirs." God only wanted gifts that came from the heart, not just from the hands or the purse. He would only accept what was freely and "willingly" given (2 Corinthians 9:6-7). Only the one who gives from the heart will have God's name inscribed, since he alone gives in the spirit of the churches of Macedonia (2 Corinthians 8:1-5). That the people responded in this way is evident from Exodus 35:21-29 and 36:3-7. And the tabernacle was built as a result of voluntary offerings. A similar spirit was witnessed in the time of David, when the Temple was to be built (1 Chron. 29:1-9), and even when the captives returning from Babylon with Zerubbabel were rebuilding the Temple (Ezra 2:68, 69; Hagg. 1:12 -fourteen).

Gold. The three metals were to be used in the tabernacle itself and in its objects. "Copper" was an alloy of copper and tin and is bronze, not copper. When the Jews left Egypt, they "borrowed" treasures from the Egyptians (see on Ex. 3:22; 12:35, 36). People gave the Lord the best they had. God will not accept a "sacrifice" that is "blind", "lame", or "sick" (Mal. 1:8). This does not mean that God expects us to give beyond our ability, but rather, to the best of our ability (2 Corinthians 8:12).

The “mite” of a widow (Mk. 12:41-44) is just as pleasing to Him as “an alabaster vessel with precious ointment” (Mt. 26:6-13), or the “price” of an estate laid at the feet of the apostles (Da.5 :1-2). This offering to God of the best we have refers not only to possessions, but also to our resources, time, and strength. The best of our abilities should be His, our warmest affections, our deepest thoughts, our highest aspirations. Many different gifts are needed in the ministry of Christ, and there is not one person so poor or in need of ability that he cannot contribute. We must not forget the lesson of the parable shown in the punishment of the one-talented man (Matt. 25:14-15, 24-30). The Israelites stored up their treasures in heaven, dedicating them to the work and service of God (Matthew 6:19-21). They were not deceived by the “gain” of the world, since they did not intend to “damage their souls” (see Matt. 16:25-26).

Badger skins. The Hebrew word here translated "badger" seems to be borrowed from the Egyptians, a word describing the skin of unspecified animals; it is also thought to be related to the Arabic word for seal, or dugong or sea cow (PP 347). This aquatic herbivore, which reaches 10 to 12 feet in length, has a round head, chest for feeding the young, and a split tail. It is often found among the coral reefs of the Red Sea. It is assumed that the dugong gave rise to the legendary mermaid. These skins were used to make the outer covering of the tent.

sittim tree. Acacia wood. It is solid, durable and best suited for this.

And they will build a sanctuary for me. Although the Jews knew, as we do, that the great God cannot "live" in any man-made building (1 Kings 8:27; 2 Chron. 2:6; Is. 66:1; Jer. 23:23-24) but it seemed out of place that there could be worship without a temple. In addition, the sanctuary represented the visible center of worship of the one true God and was thus a defense against the polytheism of the pagans. This placed God close to His children and made His presence among them real. It was also a protection against idolatry (Ex. 29:43, 45; (Num. 35:34). Since the Israelites were nomads, itinerant people at that time, the sanctuary had to be a tent that could be easily dismantled and moved from place to place. place It is important to note that the Hebrew word for “sanctuary” never referred to pagan temples.

I will dwell. In a spiritual sense, God has always sought to be with people and could not “rest” until he received it (Ps. 133:13-16), first in the hearts of His people personally (1 Cor. 3:16-17; 6:19) a also being among any society that gathers to worship Him (Matt. 18:20). The system, concentrated in the earthly tabernacle, pointed to Christ, who later "lived", literally "dwelt" among people (John 1:14).

The Hebrew word shakan, "to live," meant to be a permanent resident of society. This is closely related to the word Shekinah (Shekinah), used to describe the Divine glory that was placed over the Throne of the Lord PP 349). The Shekinah was a symbol of the Divine Presence, as God had promised to "dwell in their midst" (see Ex. 25:22).

Sample. This shows that although the workmanship was human, the plan was God's. God has always counted on the participation of man, on cooperation in the creation of His house. Everyone had the opportunity to participate in this work.

On the mountain, Moses saw a "miniature image" of the heavenly sanctuary (PP 343; Da.7:44; Heb.8:5), the "true tabernacle" (Heb.8:2). Being on earth, as said, he was a "type" of the "heavenly" (Heb. 9:23-24), because he was made "according to the pattern" shown to Moses (Heb. 8:5). It was a "copy" of the "greater original" in heaven (GB 414). In a vision, John was escorted to the heavenly sanctuary (Rev. 15:5), where he saw an ark (Rev. 11:19), an altar of incense (Rev. 8:3-5), and possibly a candlestick (Rev. 1:12 ; 11:4). There is thus "an indisputable proof of the existence of a sanctuary in heaven" where the Ruler of the universe sits on the throne (GB 415), and where Christ ministers as our great High Priest (Heb. 8:1-2).

It is useless, however, to speculate on the size, exact appearance, or exact location of the heavenly sanctuary, since "no earthly structure could represent its immensity and glory" (PP 357). Man was created "in the likeness of God" (Gen. 1:27), but still only Christ is "the image of His hypostasis" (Heb. 1:3). Everything earthly vaguely represents that which is infinite. Moses was shown not the heavenly sanctuary itself, but its image. Afterwards, the earthly sanctuary was copied from that in heaven so precisely that it was a vivid illustration of the various aspects of Christ's ministry on behalf of fallen man (PP 357). We must focus our attention on what He does for us there, as Paul writes in Hebrews (Heb. 3:1; 10:12, 19-22; etc.).

The tabernacle in heaven, like this one on earth, was set up to deal with sin. Christ "began his work of mediator" after the resurrection and before the ascension 40 days later (DA 819). He was prepared to accept His priesthood on the basis that He had redeemed us with His blood (Heb. 9:12).

Solomon knew that even his Temple, although it surpassed the tabernacle of the wilderness in size and beauty, could not contain God (1 Kings 8:27). Yet God treated it as His own house (Is. 56:7), as later to Herod's Temple (Matt. 21:31). And He, who dwells "on high in the heavens and in the sanctuary," will build His abode "also with the contrite and lowly in spirit" (Isaiah 57:15).

10. Ark. The Hebrew word thus translated may come from a root meaning "to assemble," "to assemble." If so, the "ark" was a chest in which things could be collected for storage. A related Assyrian word, araЖnu, 'box', is derived from the root aramu, 'to cover'.
Elbow. The Jews, like the Egyptians, used both the long and the short cubit. Although the length of the Jewish cubit is a mystery, it is known that the normal Egyptian cubit was 17.7 inches and the royal cubit was 20.6 inches. Both measures must have been known to the Jews who built the Egyptian cities. Thus, in the time of Hezekiah, the Hebrew cubit was approximately 17.5 inches, roughly corresponding to the usual Egyptian cubit, and it can be assumed that this measure was used in the construction of the ark. Accordingly, the ark was approximately 1.11 m long and 0.67 m wide and high.
12. At the four corners. Literally, "its four corners". The rings were not attached to the upper "corners" but to these four "legs" or "bases" (v. 22). The "bars" or "poles" threaded through these rings (v. 13) were to rest on the shoulders of the men who carried the ark during Israel's journey. These "staves" were to remain in place (v. 15) to avoid touching any part of the ark when it was raised or lowered. Since these poles were not part of the ark itself, touching them did not defile the ark (see 2 Sam. 6:6-7).
16. Revelation. Two stone tablets containing the Ten Commandments (Ex. 30:6; 31:18; 32:15-16). The main purpose of the ark was to serve as a repository for the holy law of God. Since the stone tablets were a reflection of the character and will of God, and were, moreover, written by the hand of God, they were revered as the most sacred object in the sanctuary. The sanctuary was therefore called "the tabernacle of testimony" (Ex. 38:21; Num. 9:15; etc.). The law was also known as the "covenant" (Deut. 4:12, 13; 9:9-15), and the ark was therefore usually called the "ark of the covenant" (Deut. 31:26; Heb. 9:4; etc.). .d.).

17. The throne of grace. The word thus translated comes from a root meaning "to cover," that is, "to forgive" sin. It symbolized Divine Mercy. Notably, it was made of "pure gold", implying that mercy is the most precious of the attributes of God. The lid was above the law, since mercy is higher than justice (Ps. 84:10; 88:14). The Ark with its justice and the Throne of the Lord with its mercy were necessary to show the full nature of God's dealings with men. Mercy without justice is weak sentimentality, contrary to all moral principles. On the other hand, justice without mercy is moral cruelty, theoretically without flaw, but disgusting to both God and people.
The Ark and the Throne of the Lord constituted the very heart of the sanctuary. Above the Throne of God was the Shekinah, the symbol of the Divine presence. The tablets of the covenant contained in the ark testified to the fact that God's kingdom is based on an unchanging standard of righteousness (Ps. 96:2), which even Divine grace must respect. Grace cannot "destroy the law" (Rom. 3:31). When the sin is forgiven, the requirement of the law for the sinner must also be satisfied. The very purpose of the gospel is to secure for the sinner the remission of his sins by faith in a remedy that "does not destroy the law" but "establishes" it. While the tablets in the ark testified against the people, the Throne of Grace pointed to the way in which the requirements of the law could be satisfied, and the sinner could be saved from death, the punishment of the law. There can be no reunion between God and man on the basis of law alone, since sin separates us from Him (Isaiah 59:1-2). The blood-stained Throne of Grace intervenes, for only through the mediation of Christ on our behalf can we draw near to God (Heb. 7:25).
18. Cherubim. Hebrew plural of cherub. The origin of the word is doubtful. Cherubim were established on the throne of grace at both ends (see Gen. 3:24). One wing of each angel was stretched upwards, and the other covered the body (see Ezek. 1:11) as a sign of reverence and humility. The position of the cherubim, with their faces turned towards each other and directed downward towards the ark, represents the reverence with which the heavenly host regards the law of God and shows them their interest in the plan of salvation.

23. Table made of shittim wood. Leaving the holy of holies, Moses now describes the objects of the holy place. The first item mentioned is "showbread", or "presence bread" (RSV). Mark calls them "presentation bread" (Mark 2:26), literally, "presentation bread," that is, bread presented to God. Paul uses the same Greek word in Heb. 9:2.
This table was approximately 88.9 cm long, 44.5 cm wide and 66.7 cm high (see Ex. 25:10). It should have been located to the right of the entrance, that is, to the north (Ex. 40:22).
24. Golden crown. This was a border or molding around the top to discourage falling. Josephus mentions that "four rings" (v. 26) were inserted into the legs of the table, and "poles" passed through them to carry it (Antiquities iii. 6. 6).
29. Dish. Probably a plate in which the loaves were placed. "Ladles" were bowls in which incense was burned, as can be seen in the bas-relief of a table in the Arch of Titus, erected in Rome to commemorate the capture of Jerusalem in 70 AD. "Pitchers" and "bowls" were used for libations that accompanied meat sacrifices (Lev. 23:13, 18, 37; etc.).
30. Rely on the table. The "Showbreads" or "Presence Breads" consisted of 12 loaves or pies that were changed every Sabbath. The bread that was removed was considered holy and was eaten by the priests in the "holy place" (Lev. 24:5-9). These 12 loaves represented eternal gratitude to God from the 12 tribes for the blessings of life they received daily from Him. In a higher sense, this bread pointed to the spiritual bread, Jesus Christ.

31. Lamp. Preferably, "candlestick". Shown in the Arch of Titus, and as Josephus (Antiquities iii. 6. 7) confirmed, the "candlestick" consisted of an upright stem, on each side of which three branches extended upwards, in pairs (v. 35), at the same level . Its dimensions are not given, it was made of pure gold. Its branches were adorned with almond-shaped "cups" or "flowers" (v. 33), which resembled pomegranates, according to some Bible students, or "flowers." One by one the lamps of the "candlestick" were cut each evening at sunset and in the morning (Ex. 27:20-21; 30:7-8; Lev. 24:3-4). They were never extinguished, but burned all the time (PP 348). When the priest entered the first compartment of the tabernacle, the candlestick was on his left side, to the south (Ex. 40:24).
38. Forceps. These were carbon tongs used to cut the wicks of lamps.
39. Pure gold talent. Equivalent in weight 34.19 kg. In a sense, the "lamp" represented God's people as the moral and spiritual light of the world individually (Matt. 5:14-16; Phil. 2:15) and as the church (Rev. 1:12, 20). It also represented the power of the Holy Spirit to illuminate the church (Zech. 4:2-6; Rev. 4:5). In a higher sense, as previously stated, this refers to our Lord and Savior Jesus Christ (John 9:5), who is the light of the world (John 1:4; 8:12; 12:46), who transmits to the soul "Every a good gift and every perfect gift”, descending from above from the “Father of Lights” (James 1:17).

According to the materials of the biblical commentary of the SDA

The Bible uses two systems of names to refer to the Tabernacle:

• one is based on the name ha-mishkan("המשכן" - "abode", "residence") and includes mishkan ha-edut(“משכן העדות” - “the seat of the testimony”, that is, those who were in the Ark of the Covenant) and mishkan hashem(“משכן השם” - “the seat of the Name”), that is, the place where the Creator dwells on earth, among the people of Israel;
• the other is based on the name ohel("אוהל" - "tent", "tabernacle") and includes ohel moed("אוהל מועד" - "the tabernacle of the meeting" or "the tabernacle of the revelation") and ohel ha-edut("אוהל העדות" - "tent of testimony").

In several places in the Bible, both names are combined into one mishkan ohel moed(“the seat of the tabernacle of meeting”) (Ex. 39:32).

This is explained by the fact that both of these words mishkan and Ohel are synonyms. So, both of these words are used in one phrase: “How beautiful are your tents (ohalecha), Jacob, your dwellings (mishkenotecha), Israel”(Num. 24:5).

Charles Taze Russell (1852-1916), “Photo-Drama of Creation”, Public Domain

Much less often in the Bible you can find other names for the Tabernacle: mikdash("Sanctuary") and ha-kodesh("Holy place").

Purpose of the Tabernacle and Temple in Judaism

The Commandment to Build the Tabernacle and the Temple

In the Jewish commandment of the construction of the Temple is a command from generation to generation to build a building that will become the center of the Jewish people's priesthood and in which sacrifices will be made to the One God.

"And they will build me a sanctuary, and I will dwell among them." (Ex. 25:8)

In Judaism, there are two main opinions on the issue of. On the one hand, the construction of the Tabernacle, and later, is seen as a kind of condescension to human nature, at best a kind of means; on the other hand, on the contrary, the Temple represents the pinnacle of all conceivable perfections. Both of these approaches are directly related to the disagreement regarding the date of receipt of the command to build the Tabernacle.

• According to the first version Midrash Tanchuma), the commandment to build the Tabernacle was given on Yom Kippur, that is, on the day when the Most High forgave the sin of the Jews. Before this sin, there was no need for the Temple, since Shekinah(Glory of God), dwelt among the people.

• At the same time, in another authoritative source ( Midrash Shir Hashirim Rabbah) it is stated that the laws for the construction of the Tabernacle were given on the mountain, that is, in this case, Scripture adheres to the chronological order of presentation. According to this opinion, the Temple is the point of contact between the earth and the sky and an essential component of the universe from the very beginning.

Thus, in Judaism there are two ways of understanding the purpose and meaning of the Temple: one regards it as an applied value, the second as an unconditional one.

One way or another, the Creator, without any doubt, is higher than any building - He does not need a “living area”, does not need sacrifices, incense, libations, etc. Everywhere in the text of Scripture, where it says: “My sacrifice”, “ My bread”, meaning: “a sacrifice dedicated to Me”, “bread dedicated to Me”.

“It should be noted that the Torah does not say “I will dwell in it,” but “I will dwell among them,” that is, among people. This means that the Glory of God is manifested not so much through the Temple itself, but through the people who built it. It is not the Temple that causes the revelation of the Glory of God, but the selfless desire of people to feel the hand of the Almighty, ruling the world everywhere and everywhere.

Soncino

“It is said: “Let them make Me a sanctuary, and I will dwell among them” (Ex. 25:8) - in them, people, and not in him, in the sanctuary. We all must raise up the Tabernacle in our hearts for God to dwell there.”

Malbim

Thus, the Jewish prophets and teachers of the law repeatedly emphasized the fact that the Temple is needed not by God, but by the people themselves.

The Tabernacle is regarded solely as an applied value, it is considered one of the Old Testament prototypes of the Church. Perhaps the Christian understanding of the meaning and purpose of the Tabernacle is somewhat consonant with Midrash Tanchuma that the Tabernacle is just a kind of condescension to human nature, at best a kind of remedy. Christianity agrees with the opinion of the prophets that the people need the Tabernacle, not God.

Opinions on the meaning of the Tabernacle and the Temple

“The twelve loaves that were there correspond to the twelve months; seven lamps - to the Sun, Moon and five planets; and the four kinds of materials from which the veil was woven - to the four elements.

Josephus, Antiquities of the Jews III, 7:7

“The temple, the prototype of the universe, is called the “gates of heaven,” for the Divine light comes from the upper world to the lower one and fills the Temple, and from the Temple it spreads throughout the earth, and each element of the world receives the light intended for it from the corresponding part of the Temple.”

R. Yeshayahu Horowitz (XVI century), "Shnei luhot ha-brit"

“In the west stood the Ark of the Law with its lid adorned with cherubs; in the north - the Table with the bread of the offer; in the south - Menorah with lamps; the eastern side was turned towards the people, from that side there was an entrance, and there, one after the other, stood altars, which, as it were, encouraged people to joyfully selflessly give themselves to the Divine Torah, waiting for them in the west. We believe that we will not be mistaken in assuming that the western side was meant to represent the Torah and the Presence of God, which she, and she alone, embodies; north side - material life; southern - spiritual life; the eastern one is a specific people, the people of Israel, called to selfless service to God and His Torah.”

R. Shimshon Raphael Hirsch

"The Tabernacle represented the Church of Christ."

Prot. Seraphim Slobodskoy. Law of God. Sacred History of the Old Testament

Functions of the Tabernacle

According to the text of Scripture, the functions of the Tabernacle can be divided into several main categories, which, first of all, are based on the fact that the main and most important purpose of the Tabernacle is based on the name " mishkan”, that is, the Tabernacle is the place where the Shekinah of the Creator (Glory of God) dwells on earth, among the people of Israel.

Based on the words: "They will build me a sanctuary, and I will dwell among them"(Ex. 25:8), - The Tabernacle is:

• the place where God reveals His presence and from where (more precisely, between the wings of the cherubs on the lid, located in the Holy of Holies) He speaks with Moses after his stay on Mount Sinai;
• a place of service to God, where regular ceremonies and sacrifices are performed. It is also a place where everyone can draw near to God and offer an expiatory or thanksgiving sacrifice;
• place of manifestation of the Glory of God ( Shekinas). For all those who lived in those times when the Tabernacle and the Temple existed, the presence of the Glory of God in the Temple was not a matter of faith; it was mere knowledge, a fact as obvious as being in the heavens of the sun and moon.

According to Scripture, in the wilderness, the cloud of the Glory of the Most High always covered the Tabernacle, but when it rose, this was a sign to set off. In addition, the Tabernacle also served:

• a place of public assembly of all the people;
• the repository of the highest national shrine, the Ark of the Covenant, and the Torah scrolls, which served as a standard for all other scrolls.

Construction of the Tabernacle

According to the book of Exodus, he received the command to build the Tabernacle on Mount Sinai, even before he received it. This command is given in the Bible in its entirety, with a large number of details, and occupies about 7 chapters (Ex. 25 - 31).

• The command begins with a description of the offerings (Ex. 25:3-7) to be collected from the children of Israel for the construction of the Tabernacle. Fifteen different materials were needed to build the Tabernacle and its components:

“And this is the offering that you shall receive from them: gold, silver, and copper; and blue, and purple, and scarlet, and fine linen, and goat's hair, and red skins of rams, and tachash skins, and shittim wood, oil for the lampstand, spices for the anointing oil and for fragrant incense, onyx stones and stones inserted for the ephod and for the confidant." (Ex. 25:3-7)

• This concludes the first part of the command to build the Tabernacle. It then lists the laws related to the three items that must be placed inside the Tabernacle: the Ark of the Covenant (to store the Tablets) (Ex. 25:10-22), the Table of Showbread (for the grain offerings ) (Ex. 25:23-30) and (lamp) (Ex. 25:31-40).
• After that, the structure of the Tabernacle itself is described (Ex. 26), which also includes the laws of “parochet” (veil that separated) and “Masach” (veil that closed the entrance to the Tabernacle).
• After all this, God commands Moses to build an altar of burnt offering, which was to be in the courtyard of the Tabernacle ( hazer). And about the laws connected with the court of the Tabernacle itself (Ex. 27).

• The second part begins with the laws related to the oil for the lamp (Menorah) (Ex. 27:20,21), then the laws of priests - kohanim are given: prescriptions for priestly clothing (Ex. 28), ceremonies for anointing priests and consecrating the altar (Ex. 29:1-37). Finally, the laws of the daily burnt offering are given (Ex. 29:38-42).

• In the next chapter, the Bible adds to the basic command a detailed description of the golden altar of incense (Ex. 30:1-10), the laws of the half shekel (Ex. 30:11-16), and a description of the copper laver (Ex. 30:17-21) .

• After completing the description of the laws on temple utensils, there is a command to prepare anointing oil and the need to anoint all utensils with it before using it (Ex. 30:22-33), as well as to prepare a mixture for incense and the laws of its incense (Ex. 30: 34-38).

• In conclusion, the Almighty sums up:

“And the Lord spoke to Moses, saying: Look, I called specifically Bezalel, the son of Uri, the son of Hur, from the tribe of Judah. And I filled him with the Spirit of God, with wisdom, understanding, knowledge, and every art, to create designs, to work in gold, and in silver, and in copper, and in carving stones to set, and carving wood, to do all kinds of work. And behold, I appointed to him Aoliab, the son of Ahisamach, from the tribe of Dan, and I put wisdom in the heart of every wise in heart, and they will do everything that I commanded you. The tabernacle and the ark for revelation, and the cover on it, and all the accessories of the tent; and a table, and all its utensils, and a clean lamp with all its utensils, and an altar of incense; and the altar of burnt offering, with all its utensils, and the laver, and its stand; and official garments, and sacred garments for Aaron the priest, and garments for his sons for the priesthood; and the anointing oil, and the incense of spices for the sanctuary: everything is as I commanded you, let them do." (Ex. 31:1-11)

• The following is a speech by Moses, in which he conveys God's instructions to the people of Israel, after which a description of the construction of the Tabernacle and its utensils is given in great detail. The description of the laws of the Tabernacle completes the command about, from which commentators conclude that the laws of Shabbat cannot be violated for the construction of the Tabernacle, and the work of its construction, in turn, represent the prototypes of the prohibitions of Shabbat.

They worked on the construction of the Tabernacle for about six months (from 11 Tishri to 1 Nisan). When the work was completed and all the accessories of the Tabernacle were ready, God's instruction followed on the construction of the Tabernacle, the consecration of its utensils and the anointing of Aaron and his sons into the priesthood on the first day of the month of Nisan (in which it happened), in the second year after the Exodus. The consecration consisted in anointing with a sacred composition of self-flowing myrrh, cinnamon, fragrant cane, cassia and oil.

The erection of the Tabernacle is described in the last verses of the book of Exodus and ends with a description of the descent of the Glory of the Lord (Shekinah) onto the Tabernacle:

“A cloud covered the Tabernacle of Meeting, and the glory of the Lord filled the tabernacle… The cloud of the Lord stood over the Tabernacle by day, and fire was in it by night, before the eyes of all the house of Israel, throughout their journey.” (Ex. 40:34-38)

From then on, the cloud covered the Tabernacle during the entire wandering of the Israelites in the wilderness. Every time the cloud parted from the Tabernacle, the Israelites would take down their tents and go on their way, and where it stopped they pitched their camp.

• In the first chapters of the book of Numbers, the duties of the Levites and the rules for dismantling and loading the Tabernacle and its utensils during the transitions are described in detail. The Levites were also to set up the Tabernacle during the stops and guard it from all sides.

As soon as the Tabernacle was built, it took center stage among the people of Israel - literally and figuratively - both when crossing the wilderness and during camps. The distance in the desert between the people and the Tabernacle was never more than 2,000 cubits, so that on the Sabbath everyone had the opportunity to come to her for prayer.

The arrangement of the Tabernacle according to Jewish tradition ( , )

A detailed description of the structure of the Tabernacle is found in Ex. 25-31 and Ex. 35 - 40. However, many individual details associated with it (some materials, dimensions of some elements, methods of assembly and fastening) remain unclear.

Location of the tent and yard

The tabernacle was located in accordance with the cardinal directions. A tent 30 × 10 cubits was located in the western part of the large courtyard ( hazer), 100 cubits long and 50 cubits wide. The distance from the fence of the courtyard to the tent was 20 cubits from the north, south and west, and 50 from the east.

Gover, Public Domain

The entrance to the Tabernacle was located on the eastern side and was closed with a special canopy, which was called Masach, 20 cubits long. The canopy was knitted from twenty-four-piece twisted thread, on both sides of it were embroidered cherubim(cherubs).

Court of the Tabernacle ( hazer) (Ex. 27:9-19)

A rectangular courtyard was built around the Tabernacle ( Hazer) of a rather large size 100 × 50 cubits (about 1370 m²), fenced with pillars on copper bases. Embroidered curtains were stretched between the pillars ( klayim), skillfully woven from canvas like a net, forming walls about 2.6 m high.

The gate of the court of the Tabernacle was located on the east side, opposite the entrance to the tent. They were covered with a special curtain of wool dyed blue, purple, scarlet and white, which was called Masach and was 20 cubits long.

Philip Y. Pendleton, Public Domain

From the north and south of the courtyard there were 20 pillars, in the west - 10, in the east - 3 on each side of the entrance, and 4 more supported the canopy ( Masach).

In the courtyard, opposite the entrance, there was a large one, made of acacia and bound with copper (that's why it was also called the "copper altar"). An unquenchable fire burned on it and sacrifices were made. Behind the altar stood a copper laver ( kior) for priests. All accessories of the court were made of copper.

Only the clergy (and) were allowed to enter the tent, while the rest of the Jews could only enter the courtyard.

The courtyard in the Jerusalem Temple was called Azara.

The structure of the tent

The tent was a building that combined both the shape of a tent and the shape of a rectangular hut with a frame of wooden boards and a flat roof (sukkah) without windows. His device made it possible to disassemble the entire structure into parts suitable for wearing. The dimensions of the tent were 30 cubits in length, 10 cubits in width and 10 cubits in height (about 16 × 5.4 × 5.4 m), and in the back of it was another, inner tabernacle, measuring 5 × 5 × 5 m, separated from the rest of the building by a curtain ( parochetes) and called the Holy of Holies ( Kodesh Kodashim). In front of the Holy of Holies was a sacred space, the Sanctuary ( Kodesh), separated by a curtain ( Masach) from the front of the fenced yard ( Hazer). Thus, the tent consisted of three wooden walls: two side walls, to the north and south, and a rear, to the west, and was closed with a curtain on the east side.

Covering the tent (Ex. 26:1-14)

Veils were thrown over the walls and top of the tabernacle, representing its most important part and giving it the appearance of a tent. There were four of them.

1. The first, lower layer, which served as the ceiling of the tent, consisted of 10 separate strips ( yeriot) of two layers of woven fabric (yarn and linen) of sky-blue color, each of which was 28 cubits long and 4 cubits wide, and sewn five strips together. Thus formed, the two halves of the cover were connected together by means of 50 gold hooks. The length of the whole cover was 28 cubits, the width was 20 cubits. This cover, covering the top of the tent, also covered the walls up to the silver bases, which remained uncovered below (with the exception of the western wall, where they were covered to the very ground). It is called in the Bible Mishkan, which means a front tent covered with expensive fabrics, while an ordinary, simple tent is called Ohel.
2. The second cover, which was laid on top of the first, was made of goat's wool, which is a common material for tents, and was called "tent ( Ohel) above the Mishkan. It consisted of 11 panels, each of which was also 4 cubits wide, but its length was 30 cubits. These panels were fastened 5 and 6 together with copper hooks.
3. The third cover is made of mutton skins, dyed red.
4. The uppermost layer was made up of the skin of an animal referred to in the text as " tahash».

The third and fourth veils apparently covered only the top of the tent. The Bible does not indicate the dimensions of these panels. According to some opinions, tahash skins formed a roof over the tent, and ram skins attached to them hung on both sides, covering the beams.

All these materials were considered very expensive, which is confirmed by the biblical text - Ezek. 16:10.

Bars for the walls of the Tabernacle (Ex. 26:15-30)

The material for the Tabernacle was probably acacia wood ( shield, pl. h. shittim), most common in the desert area around the Red Sea. It is rather difficult to make all the parts of the Tabernacle from trees of this type, since it is difficult to find the right number of straight trunks, which are usually short and strongly curved.

The walls consisted of perpendicularly placed beams, 10 cubits high and 1.5 cubits wide, and the side walls had 20 beams each, and the back - 6, except for 2 beams for the corners connecting it with the side walls. The thickness of the bars is not indicated, but, according to the Talmud, it was equal to 1 cubit. All bars were covered with sheet gold.

At the bottom, the bars were cut in such a way that they could be inserted into two silver sockets ( adanim), which served to hold the entire structure in place even on uneven ground. The bases were ¾ cubits wide, 1 cubit long and high.

The bars were probably also cut from above, so that additional adanim fastened them together. In addition, each beam was attached to the adjacent one with the help of top and bottom wooden spikes that protruded from each board and inserted into a hole made in the adjacent board. Also, the bars were fastened with five horizontal transverse bolts on each side. From below and above (at a distance of 2.5 cubits) four bolts, each half the length of the wall, passed in two rows. These bolts were inserted into the golden rings on the outside of the tabernacle. An additional, middle bolt passed through holes made in the middle of the boards. According to one of the opinions, this bolt went horizontally from end to end of the Tabernacle (70 cubits) and miraculously supported its entire structure. The bolts were also covered with gold leaf.

At the entrance to the tent were five pillars of acacia, covered with leaf gold and mounted on copper bases, on which the curtain was attached ( Masach) blocking the entrance. This veil was similar to the one that covered the gates of the courtyard of the Tabernacle.

Philip Y. Pendleton, Public Domain

Inside the tent was divided into two unequal parts by another curtain ( parochetes), which consisted of the same two-layer woven fabric (yarn and linen in blue, purple and scarlet colors) as the lower cover, and was 14 × 12 m in size. Parochet fastened with gold hooks on four acacia pillars covered with gold leaf and set on silver bases.

• The smaller room at the back was 10 x 10 x 10 cubits and was called the “Holy of Holies” ( Kodesh ha-kodashim), it contained only the Ark of the Covenant ( Aron ha-brit) is the most holy object of the Tabernacle, and in it are the Tablets of the Covenant ( Luhot ha-brit) - the first ones are broken, and the second ones are intact.

Next to the Ark was a Torah scroll written by Moses himself. Also in the Holy of Holies were kept a vessel with manna, Aaron's flourishing rod, anointing oil, and later also the golden gifts of the Philistines.

• The second part, measuring 20 × 10 × 10 cubits, was called the Sanctuary ( ha-Kodesh) or "Tent of Goodbye" ( Ohel moed) and was the main place of worship. The Sanctuary housed:

1. to the left of the entrance, at a distance of 5 cubits from parochetes and 2.5 cubits from the southern wall - a seven-barreled golden lamp with an unquenchable flame - the Menorah;
2. to the right of the entrance, at a distance of 5 cubits from parochetes and 2.5 cubits from the north wall, the Showbread Table, made of acacia and overlaid with gold leaf, with 12 showbreads;
3. in the middle of the Sanctuary, at a distance of 10 cubits from Masach and parochetes and 5 cubits from each of the walls - an altar of incense, also made of acacia and covered with gold leaf, for smoking incense (also called the "golden altar").

The internal layout was created similar to the layout of the Tabernacle, the temple utensils are similar to the utensils of the Tabernacle, in both sanctuaries the altars, menorahs, etc., are the same in shape.
Subsequently, similar elements were transferred to the layout of Jewish synagogues and Christian churches.

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Useful information

Tabernacle
other Greek σκηνή,
translit. throw off
lit. "tent, tent"
Hebrew מִשְׁכָּן‎
transil. mishkan
lit. "dwelling place"
Hebrew אהל מועד‎
translit. oel moed,
lit. meeting tent
In the Russian tradition, a synonym for the word tabernacle is also used - a tabernacle.

The arrangement of the Tabernacle according to the Pentateuch of Moses (Book of Exodus)

A detailed description of the structure of the Tabernacle is found in Ex. 25-31 and Ex. 35 - 40.

Brief description of the layout of the tent and courtyard

The tabernacle was located in accordance with the cardinal directions. A tent 31 × 10 cubits was located in the western part of the large courtyard (hazer), 120 cubits long and 60 cubits wide.

The distance from the curtains of the courtyard to the walls of the tent was 25 cubits from the north, south and west. The entrance to the Tabernacle was located on the eastern side and was closed by a special canopy, which was called a mach, with a total length of 20 cubits. The canopy was knitted from blue, purple and scarlet wool, as well as from twisted linen. The canopy was patterned work.

Court of the Tabernacle (chazer) (Ex. 27:9-19)

Around the Tabernacle, a rather large rectangular courtyard (Hatser) was built, 120 × 60 cubits (about 1985 m², if we take a cubit as 52.5 cm), enclosed by sixty (60) hollow pillars of Shiitim wood with copper bases. "The length of the courtyard is one hundred cubits, and the width along the entire length is fifty, the height is five cubits" (Ex. 27:18) Between the pillars were stretched embroidered curtains (klayim), skillfully woven from twisted linen, forming walls 5 cubits high (about 2, 6 m). Each such curtain was 5x5 cubits, and there were 56 in total.

Opposite the tent entrance, the five central pillars on the east side of the courtyard formed the gates of the Tabernacle. These pillars were covered with special canopies made of blue, purple and scarlet wool, as well as twisted linen, which was called masach. The curtains of the gate consisted of four parts, 5x5 cubits each, with a total length of 20 cubits.

There were 20 pillars in the north and south of the courtyard, 10 in the west, 3 in the east on each side of the entrance, and 4 more supported the canopy (masach).

In the courtyard, opposite the entrance, there was a large altar of burnt offering, made of copper-bound wood (which is why it was also called the “brazen altar”). Sacrifices were made on it, and fire was constantly burning on it.

In the very center of the courtyard stood a copper washbasin (kior) for the priests. All accessories of the court were made of copper.

The structure of the tent

The tent was a frame of wooden boards overlaid with gold, covered with four bedspreads. His device made it possible to disassemble the entire structure into parts suitable for wearing. The dimensions of the tent were 31 cubits long, 10 cubits wide and 10 cubits high. The tent was divided into two parts by a curtain (parochet). Its back part (the western part, measuring 10x10x10 cubits) was called the Holy of Holies (Kodesh kodashim). In front of the Holy of Holies was a sacred space, the Sanctuary (Kodesh), separated by a veil (masach) from the front of the fenced courtyard (Hatser). Thus, the tent consisted of three wooden walls: two side walls, to the north and south, and a rear, to the west, and was closed with a curtain on the east side. Both dividing curtains measured 10x10 cubits.

Covering the tent (Ex. 26:1-14)

Veils were thrown over the walls and top of the tabernacle, representing its most important part and giving it the appearance of a tent. There were four of them.

1. The first, lower layer, which served as the ceiling of the tent, consisted of 10 separate strips (yeriot) of twisted linen, blue, purple and scarlet wool. On strips, each of which was 28 cubits long and 4 cubits wide, cherubim were skillfully woven. The strips were sewn five together. Thus formed, the two halves of the cover were connected together by means of 50 gold hooks. The length of the whole cover was 40 cubits and a width of 28 cubits. This covering, which covered the top of the tent, also covered the walls of the tent: 9 cubits from the top of the tent on the north and south sides, and 8 cubits from the western side (Ex. 26:12-13 6).
2. The second covering, which was placed on top of the first, was made of goat hair, a common material for tents. It consisted of 11 panels, each of which was also 4 cubits wide, but each was already 30 cubits long. These panels were sewn 5 and 6 together, and the resulting two pieces were fastened together with copper hooks. As a result, the dimensions of this coverlet were 44 cubits in length and 30 cubits in width.
3. The third mantle was made of red ram skins and was 42 cubits long and 30 cubits wide.
4. The fourth cover was made up of the skin of an animal, referred to in the text as "tahash", most likely covering only the top of the tent.

Corner Tablets of the Western Wall of the Tabernacle (Ex. 26:23-24)

The two special corner boards consisted of two boards of the same length, height, thickness and design as all the other boards in the tent. These two boards were bent into two identical hollow half-cylinders, and when joined together, they formed a single hollow cylinder, which became the corner board. Each of these planks was 10 cubits high, with an outer diameter of 1 cubit, with an inner diameter of 3/π=0.9549 cubits, and a thickness of 0.5-(1.5/π)=0.0225 cubits.

Boards for the walls of the Tabernacle (Ex. 26:15-30)

The walls consisted of perpendicular boards, 10 cubits high and 1.5 cubits wide, with the side (south and north) walls having 20 boards each, and the back (western) - 6, except for 2 special boards for the corners connecting it with side walls. The thickness of the beams of the boards is easily calculated: it was 0.5-(1.5/π) = 0.0225 cubits.

All boards were overlaid with gold. There were 48 boards in total, 46 straight and 4 curved, making up 2 corner boards.

From below, each plank was inserted into two silver sockets (adanim), which served to hold the boards in place. Each plinth was 3/4 cubits long, except for 4 curved plinths, 1.5 cubits each, for two corner boards for the western wall.

Bolts for the walls of the Tabernacle (Ex. 26:26-29)

Also, the boards were fastened with five horizontal transverse bolts from the bottom, top and middle on each side.

On the north and south sides, at a height of 1 and 9 cubits from the top of the walls, four bolts ran in two rows: two bolts of 10 cubits from the western part of the walls and two bolts of 19 cubits from the eastern part of the walls, with a gap of 1 cubit exactly in the middle every wall. On the western side, at a height of 2 and 8 cubits from the top of the wall, four bolts ran in two rows, 4 cubits each, with a gap of 1 cubit exactly in the middle of the wall. The fifth, middle bolt ran along the entire length of each wall, at a height of 5 cubits from the top of the walls. All bolts were inserted into the golden rings on the boards on the outside of the tabernacle. Each plank had two rings for each bolt. The thickness of the bolts and rings is not clear.

All bolts were overlaid with gold. The bolt rings were made of gold.

The interior of the tent (Ex. 26:31-37)

At the entrance to the tent were five pillars of acacia, covered with gold leaf and mounted on copper bases, on which a veil (masach) was attached to block the entrance. This veil was similar to the one that covered the gates of the courtyard of the Tabernacle.

Inside the tent was divided into two unequal parts by another veil (parochetes), which consisted of the same two-layer woven fabric (yarn and linen of blue, purple and scarlet colors) as the lower cover, and was 10x10 cubits in size. The parochet was fastened with golden hooks on four acacia poles covered with gold leaf and set on silver bases.

• The smaller room in the depth was 10 × 10 × 10 cubits in size and was called the “Holy of Holies” (Kodesh ha-kodashim), it contained only the Ark of the Covenant (Aron ha-brit), the most holy object of the Tabernacle, and in it were the Tablets of the Covenant ( Lukhot ha-brit).

Next to the Ark was a Torah scroll written by Moses himself. Also in the Holy of Holies were kept a vessel with manna and Aaron's rod.

Only one High Priest was allowed to enter the Holy of Holies, and only once a year, on Yom Kippur.

• The second part, measuring 21×10×10 cubits, was called the Sanctuary (ha-Kodesh) or "Tent of Meeting" (Ohel moed) and was the main place of worship. The Sanctuary housed:

1. to the left of the entrance, at a distance of 10.5 cubits from the Masach - a seven-barreled golden lamp - the Menorah;
2. to the right of the entrance, at a distance of 10.5 cubits from the Masach - the Table of the showbread, made of acacia and overlaid with gold, with 12 showbreads;
3. in the middle of the Sanctuary, at a distance of 20 cubits from the entrance (masach) and 5 cubits from the northern and eastern walls - the Altar of incense, also made of acacia and overlaid with gold, for smoking fragrant incense (also called the "golden altar").

Tabernacle after the conquest of Canaan

In the Land of Israel, the Tabernacle was repeatedly moved from place to place.

With the beginning of the conquest of Canaan, the Tabernacle was probably in the camp of the Israelites at Gilgal, opposite Jericho, for 14 years. From there, the Tabernacle moved to Shiloh (Shilo), where it remained during the period of the Judges until the death of the high priest Eli (Eli). Apparently, over time, the walls of the sanctuary at Shiloh were built of stones covered with curtains. After the destruction of the Tabernacle in Shiloh, the Tabernacle was built in Nova, the city of the priests, where it remained for 13 years. Perhaps at this time the Tabernacle was already an entirely stone structure, but the Ark was no longer in it. After the destruction of the New Tabernacle and most of its vessels moved to Gibeon (Givon), where at that time the spiritual center of the country was located.

During this period, however, sacrifices were made not only in the Tabernacle. So Joshua (Jehoshua bin Nun) set up an altar on Mount Ebal near Shechem (Shechem), Gideon - in Opra, Samuel (Shmuel) - in Mizpah and in Ramah. Saul built an altar on the battlefield, David - on the threshing floor of Orna (the site of the future Temple). People's meetings also took place in various cities: under Joshua - in Shechem, under Samuel - in Mizpah, Gibeah, Gilgal, while the Tabernacle stood in Shiloh, Nova, Gibeon.

After the conquest of Jerusalem, King David built a new tabernacle there for the Ark in order to transfer the spiritual center to Jerusalem. The ark was solemnly delivered to where it was placed in a special tent made of precious carpets. However, the Tabernacle of Moses and its copper altar remained in Gibeon, and it was this altar that was considered the main one at that time.

After the construction of the Temple by King Solomon (about 950 BC), the Ark of the Covenant with all the accessories of the Tabernacle was solemnly transferred there. Since that time, the tabernacle is no longer mentioned. According to legend, she was hidden in an underground cache under the Temple.

Location of the Tabernacle

The further fate of the Tabernacle with the Ark of the Covenant is still the subject of controversy, their traces have not been found. The Second Temple did not contain the Ark or its paraphernalia, although the associated ritual of burning incense in the Holy of Holies on Yom Kippur continued to be observed. Josephus, speaking of the Second Temple, like the book of Ezra (Ezra), speaks only of the construction of the altar and the Temple, but not of the Holy of Holies.