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A Monumental Work on an Important and Interesting Subject.
TNB
TABERNACLE of ISRAEL
IN THE DESER T t
(5J<
By JAMES STRONG, S.T.D., LL.D.
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The Tabernacle of Israel
IN THE DESERT.
This is an entirely original treatise on a theme that has hitherto
baffled the skill of every interpreter. At last, it is believed, all its
problems have been satisfactorily solved, and the whole matter is clearly
expounded. This monograph is destined to be the standard henceforth,
with all candid inquirers, on the topic which it discusses. The entire
production consists of two closely related parts.
I. There are six magnificent colored Lithographs, each 30 by 42
inches in size, showing everything plainly across an ordinary lecture-
room. A glance at these graphic plates will convey a more just and
life-like idea of the Tabernacle, with its appointments and surroundings,
as they actually were, than any other representation extant. They are
accurately and artistically drawn, and exhibit respectively :
1. A ground-plan of the Tabernacle and its court, with a bird's-eye sketch of
the Desert and the route of the Israelites ; also an elevation of the eastern
entrance.
2. A landscape view of the Tabernacle, as pitched before Mount Sinai.
3. A landscape scene of the erection of the Tabernacle at a stopping-place
in the Desert.
4. Front views of the exterior of the Sanctuary, of the interior of the Holy
Place, and of the interior of the Most Holy Place, with one of the wall curtains
extended.
5. The furniture of the Tabernacle, all on a uniform scale.
6. The vestments of the Tabernacle : — Levite, priest and high-priest in
official costume, with details of the last.
GIFT
Fa ^.c' .
II. There is, accompanying these pictures, a neat volume of letter-
press, with appropriate wood-cuts, explaining and corroborating the
details of the lithographs, and constituting a complete exposition of the
whole subject. This is divided into chapters, treating respectively the
following branches of the subject :
1. An mtroduction to the Tabernacle, setting forth the occasion, nnethod, and
purpose of the book.
2. The authorities on the Tabernacle, giving an account of the literature and
leading works on the subject, with the original sources of information.
3. The history o{ \.\\& Tabernacle, and of the articles contained in it, from the
time of Moses to the Babylonian Captivity.
4. The structure of the Tabernacle, elucidating and vindicating the fabric
and mode of combination in minute detail, so that it could be perfectly recon-
structed from these specifications. This comprises the larger part of the volume,
which is not bulky in all ; and the particulars are given with a thoroughness and
exactitude not heretofore attempted. Everything is proved, on the plan pro-
posed, to come out with perfect exactness and propriety ; and the harmony,
compactness, beauty and stability of the edifice, as well as its convenience for
transportation, are a full demonstration of the correctness of the details. The
key of the puzzle has evidently been discovered. The Scriptural description is
shown to be true and definite to the last particular, and all concurrent statements
of other parts of the Bible are found to be consistent. The whole is given in
language free from technical scholarship, and intelligible to ordinary readers, yet
embracing the results of the best modern philology and archaeology. The author
has extraordinary advantages in this line, and has made the subject a study for a
life-time of professional pursuits in this direction. Oriental customs are intro-
duced, as throwing a flood of light on many points inscrutable to the older
explorers in this field. Among the most important discoveries of the author
under this head may be mentioned the form and adjustment of the " corner-
boards," a failure in which has led all previous interpreters astray at the foundation ;
the relation and application of the sixth goats'-hair curtain, which has never
before been explained in conformity with the phraseology of the sacred text and
the obvious needs of the case; the fitting size, the mode of suspension, and the
peculiar folds of the colored curtains, with the position of the figures embroidered
on them, and especially the distribution of their colors ; the shape and posture
of the cherubim ; and the style of the various pieces of apparatus and costume,,
including the mysterious Urim and Thummim.
!Vi89y565
5. The symbolism of the Tabernacle has been treated with remarkable fullness,
and yet with great caution. The significance of the different emblems has been
based, not upon fantastic conjecture, or traditionary caprice, but upon Scriptural
warrant and sound common sense. The central meaning of the whole, and of its
several parts and elements, has been developed in such a way as cannot but com-
mend it to the piety and good taste of Christian believers. Among the most
striking discoveries in this department may be mentioned the functional import
of the gradually increasing sanctity of the several apartments, from the outer
court to the inmost shrine of the awful Majesty, with its cherubic figures standing
as sentinels at the entrance and around the walls ; the cherubic statues, as
representatives of the natural laws of God, guarding the receptacle of His moral
law ; and above all and through all, the sacred colors, " blue and purple and
scarlet," always named in the proper Hebraic order, with the " gold " (yellow)
and the " fine linen " (white), spelling out the worthy hierogram of the Atone-
ment, " Heaven's royal blood purchases purity '' for the fallen race of man.
This central legend, emblazoned on every avenue to the divine Presence, and
also on the drapery of the pontifical plenipotentiary, silently proclaimed to the
devout worshipper the grand secret of the one true faith, devised in the eternal
counsels of the Almighty.
The work is timely for the elucidation of the International Sunday-
school Lessons of the present year, which embrace this portion of the
history of Israel ; and it will be indispensable to the equipment of every
minister's and Bible student's library for all time to come.
The price for both parts of the work complete is $5.
HARRIS, JONES & CO., Publishers,
PROVIDENCE R.I.
TTHE
TABERNACLE OF ISRAEL
IN THE DESERT;
A COMPANION VOLUME TO THE PORTFOLIO OF PLATES,
EXPLANATORY OF THE PARTICULARS,
WITH DETAILED PLANS AND DRAWINGS, AND LETTER-PRESS
DESCRIPTIONS.
By JANIKS STRONG, S.T.D., LL.D.
PROVIDENCE, R. I.
1888.
Copyriaht, 188S, by JA^MIKS STRONG-.
vo
bi/i
S77
CONTENTS.
PAGE.
I. Introduction 1
II. Authorities 3
i. Ancient 3
1. Sacred 3
2. Non-Biblical 3
ii. Modern 4
1, General 4
3. Special 5
III. History 9
i. Ante-Sinaitic 9
ii. Mosaic 9
iii. Davidic 10
IV. Structure 12
i. Court 12
1. Circuit 12
3. Contents 17
(1.) Altar 17
(2.) Laver 19
ii. Fane 19
1. Walls ^1
(1.) Planks 21
(3.) Sockets 23
(3.) Bars 25
(4.) Stays 25
(5.) Sheathing 26
2. Roof 26
(1.) Canvas 27
(3.) Supports 33
3. Hangings 33
(1.) Door-screen 33
(3.) Side-curtains 34
4. Furniture 40
(1.) Show-bread table 41
(3.) Incense-altar 44
' (3.) Candelabrum 45
(4.) Trumpets 48
PAQB.
5. Additional Remarks 48
(1.) Manufacture 49
(2.) Transportation 49
iii. Shrine 51
1. Door-vail 51
(1.) Embroidery 51
(2.) Support 52
(3.) Position 53
2. Ark 54
(1.) Form 55
(3.) Cherubim 55
(3.) Contents 57
3. Perfumes 59
(1.) Powder 59
(3.) Paste 60
iv. Regalia 60
1. Levitical 60
2. Sacerdotal 61
(1.) Drawers 62
(2.) Tunic 63
(3.) Girdle 63
(4.) Cap 63
3. Pontifical (special) 64
(1.) Rol)e 65
(3.) Ephod 66
(3.) Breastplate 67
(4.) Urim 69
v. Symbolism 71
i. Proportion 73
1. Decimal (the fingers) 74
2. Septenary (the week) 74
3. Quadruple (part of seven) 75
4. Triple (remainder of seven) 75
5. Double (dualism) 75
6. Single (unity) 75
ii. Color 76
CONTENTS.
PAGE.
, Black (shade) 77
, White (purity) 77
Blue (the sky) 78
, Purple (royalty) 79
, Crimson (blood) 79
, Yellow (the sun) 79
Figure 81
, Rectangular (regularity) 81
. Round (symmetry) 81
, Cherubim (natural law) 82
, Arks (preservation) 85
(1.) Of Noah (dimensions) 86
(2.) Of the Covenant (style) 87
(3.) Of bulrushes 88
, Tables of the decalogue (moral
law) 88
. Ornaments (beauty) 90
Material (in construction) 91
. Wood (support) 91
Copper (durabilty) 92
Silver (clearness) 92
Gold (value) 92
Linen (cleanliness) 92
. Wool (warmth) 93
. Goats' hair (compactness) 93
. Rams' skin (protection) 93
. Fur (softness) 93
. Rope (strength) 93
. Gems (hardness) 93
PAGE,
v. Elements (in worshij)) 93
1. Water (regeneration) 93
2. Fire (zeal) 93
3. Flesh (substance) 93
4. Fat (choice) 93
5. Blood (life) 93
6. Flour (vigor) 93
7. Oil (richness) 93
8. Wine (cheerfulness) 93
9. Salt (wholesomeness) 93
10, Spice (acceptability) 93
vi. Sanctity (comparative) 93
1. Court (special ministry) 93
(1.) Laver (piety) 94
(2.) Altar (consecration) 94
2. HolyPlace (functional priesthood) 94
(1.) Candelabrum (intelligence).. 94
(2.) Show-bread Table (conscien-
tiousness) 94
(3.) Incense-altar (prayer) 94
3. Most Holy Place (rei)resentative
high-priesthood) 94
4. Mercy-seat (deity) 94
vii. Revelation (gradual) 94
1. Shekinah (general theophany). .. 95
(1.) Cloud (outward guidance). . . 95
(2.) IVIercy-seat (gr:icc) 95
2. Urim and Thumraim (inward
guidance) 95
3. Tables of the Law (ethics) 96
COLORED LITHOGRAPHS.
PLATE I. Ground-plan of the Tabernacle, with Elevation of the Door-way to the Court, and
a Bird's-Eye Sketch of the Desert of Sinai and the Surrounding Regions.
PLATE IL The Tabernacle as pitched before Mt. Sinai.
Explanationn. — The view is from the North. The wide plain in the foreground is that
of er-Rahah. The central mountain in the background is Jebel Musa (in the wider
application of the name), of red granite, seamed and cracked as if by fire ; and the
pinnacle immediately in front is Ras Sufsafeh. At the right is Jebel Ghubsheh, of
dark porphyry, with the valley of the Lejah between. At the left is Jebel ed-Deir,
inclosing the valley of the same name, so-called from the monastery of St. Catherine
situated in it. The tents scattered around are those of the leading Israelites, the
upright octagonal one being supposed to be that of Moses himself. (The regular
encampment around the Tabernacle is not here exhibited, as that arrangement
appears to have been made for the march at a later period than the first erection at
Sinai.) The plain has a few stunted bushes, and a couple of rills issue from the
valleys on either side of the middle cone. In the foreground is a side-view of the
Tabernacle (enough of the front being shown to give a general idea of its form),
surrounded by the Court. The cloudy Pillar is resting on the roof over the Mercy-
seat. A Levite is raking together the embers on the Altar of Burnt-offering, and
a priest is washing his feet at the Laver. Outside the high-priest is taking the
scape-goat to the man who is to lead it away into the wilderness.
PLATE III. Erection of the Tabernacle at a Stopping-place in the Desert.
Explaiuitions. — The view is from the South. The background is the pass of Wady el-Ain
(in the heart of the Desert east of Mt. Sinai), so called from a spring that sends a small
stream through the valley.* The mountains rise about 3,000 feet perpendicularly.
The Levites are seen busy in unloading the wagons, rearing the walls of the Taber-
nacle, and bringing tlie poles, the sockets and the various pieces of furniture. A
few priests (Aaron's sons) are sitting or standing by, superintending the work. All
are in the common Oriental habiliments of secular life, as the sacred order wore
their distinctive costumes only when on official duty. The ladder in the foreground,
obviously needful in adjusting the fixtures to the tops of the planks, is like those
depicted on the monuments as used by the ancient Egyptians in scaling the walls of
hostile cities. The cloudy pillar hovers in the air, indicating the spot for the
encampment.
* It is not certain that the main line of the Israelitas,
including the Tabernacle, actually passed through this
particular gorge, although they must once at least have
journeyed very near it; but it is strikingly graphic of
the character of the central region of the Sinaitic pen-
insula. All the features of the landscupe, even to the
minutiaj of the human faces cut by nature in profile on
the edges of the left-hand rocks, are faithfully copied
from the original photograph.
vi COLORED LITHOGRAPHS.
PLATE IV. Front views of the Tabernacle.
A. Exterior of the Sanctuary.
B. Interior of the Holy Place.
C. Interior of the Most Holy Phice.
D. One of the "Wall-Curtains (extended).
Explanations. — These apartments are as they would appear from a slight altitude on the
East, and the scale of course is applicable only to the front openings, but the parts
in perspective are proportional. The stay-cords are removed so as to afford an
unobstructed view. The furniture is seen placed on fur rugs. The side-curtain
exhibited is the second in order from the front on the right, and is shown as made up
but not hung. It must be borne in mind that the colors of the woollen woof on all
these vertical curtains are reduced in intensity by the white ground or cross-lines of
the linen warp, so that the violet shows as sky-blue, the purple as a deep marone,
and the crimson as a light cherry.
PLATE V. Furniture of the Tabernacle.
A. Altar of Burnt-offering, with its "Vessels."
B. Altar of Incense.
C. Silver Trumpets.
D. Laver.
E. Candelabrum, with its "Vessels."
F. Table of Show-bread, Avith its "Vessels."
G. Ark and "Mercy-seat," with the Cherubim.
PLATE VI. Vestments of the Tabernacle.
A. Levite (in working garb).
B. Priest (in sacred dress).
G. High-priest (in full costume).
D. The Pontifical regalia (in detail).
i. Tunic, ii. Robe. iii. Girdle (extended), iv. Ephod (side view), v. Breast-
plate (back side, open). vi. One of the shoulder studs (full size), a. Face.
h. Back.
Explanations. — The Levite holds the tools usual for putting up a tent (a mallet and a
pin), the priest the instruments of sacrifice (a knife for slaying the victim, and a
bowl for catching the blood), and the high-priest the utensils for performing the
rites on the day of annual atonement (a censer and a bowl for blood).* The articles
of his apparel separately exhibited are of such a form or in such a position as could
not be fully shown on his person. The lettering on his frontlet and breastplate is in
the archaic Heb. character, substantially after the style of the Siloam inscription
(the earliest extant, but the latest discovered), which we have accommodated to our
purpose by a somewhat greater uniformity in the size and slope of the principal
strokes.
* According to the natural interpretation of Lev. xvi,
4, 23, 24, and the Rabbinic usage, the higli-priest wore
only a special suit of plain (apparently unbleached)
linen apparel (including the innermost girdle), when
he went into the Holy of Holies for these functions
(which required several distinct entrances into that
apartment — all of them, however, on that single day,
Heb. ix, 7), also when ho gave the scape-goat into the
custody of the person (apparently within the Court) to
take it away to the wilderness; but for the sake of
distinctness we have, in our pictures, invested him with
the complete official attire in both cases, and have made
the latter act take place outside the Court. This is the
more allowable, inasmucii as he was thus fully equipped
during the otlier services of that day.
WOOD-CUTS.
1. The Jewish Utensils on the Arch of Titus at Rome facing 4
2. Pillar with Rods and Hooks 15
3. Altar of Burnt-offering, with the Grate drawn out 17
4. Wooden Walls of the Tabernacle 20
5. Comparison of the tenons and mortises with the rounds of a ladder 21
6. Corner-plank of the Tabernacle 22
7. Socket of the Tabernacle 23
8. Arrangement of the Corner-sockets 24
9. " Tache " and Ankle compared 25
10. Arab Tents in the South of Judah 27
11. Roof-curtains as made up 29
12. Rear Gable nearly closed by the Sixth Roof-curtain 30
13. Fold in the Roof-curtain at the Corner 31
14. Probable Form of the First and Third Tabernacles 33
15. Section of Plank with Attachments 36
16. Side-curtain furnished w. '^ Loops 37
17. Arrangement of Side-curtain 38
18. Corner-folds in Side-curtain 39
19. Length of Colored loops by Triangulation 40
20. Table of Show-bread on the Arch of Titus 41
21. Transverse Section of Table of Show-bread 42
22. Candelabrum on the Arch of Titus 45
23. Concentric Arrangement of the Ornaments on the Candelabrum 45
24. Comparison of each of the Enlargements on the Candelabrum with its natural Type. . . 47
25. Lamp and its socket 48
26. Cherubim of an Egyptian Shrine carried in a Boat by Priests 56
27. A Fellah Peasant 61
28. A Bedawin Sheik 61
29. Modern Oriental Drawers for a Gentleman 62
30. Modern Oriental Shirt 62
31. Modern Oriental Girdle (extended) 63
32. Modern Oriental Skull-cap : 64
33. Modern Oriental Turban (folded) 65
34. Ancient Egyptian Chief-Priest 66
35. Ephod extended 67
36. Twisted Chain 69
37. Restoration of Noah's Ark 89
38. Probable form of the Ark of Bulrushes 90
39. The Acacia Seyal facing 91
THE TABERNACLE OF ISRAEL,
CHAPTER I.
INTRODUCTION TO THE TABERNACLE.
For more than thirty years the subject of this work has been an earnest study with
the Author, and in the course of his investigations and comparisons he has procured
and carefully examined every book of note treating upon it. In his article under
that head in the CyclajxEclia of Biblical, Theological and Ecclesiastical Literature
he embodied in a condensed form the results of these researches up to that time
(1881), and he has since continued to pursue them with unabated interest. When
therefore the publishers of this work proposed to him, in May, 1887, the preparation of
a series of walLsheets exhibiting the whole edifice and its connections on a large scale
and in its minutiae, together with a brief Manual elucidating the same, he could not
well decline so congenial a task, as it seemed likely to prove useful to Bible readers
and students, especially in view of the International Sunday-School Lessons embrac-
ing this topic. Accordingly he determined to explore the whole subject afresh, and
to sift every particular to the bottom, aided by all the light that modern erudition
and the latest researches can afford. This he has done faithfully and impartially,
and he has endeavored to set forth the results in as clear and simple, yet as scientific
and comprehensive language as he can command, with the best facilities of artistic
co-operation.* How far he has succeeded in unravelling the entanglements which
have hitherto baftled the skill and learning of interpreters, and in making the whole
plain to the average comprehension, the intelligent reader, who will take the pains to
follow him in his elucidations, will be able to judge for himself. He has here
brought together everything thus far ascertained, that he judges adapted to be of
service in conveying a just idea of that remarkable building, the first and (including
its later development, the Temple of Jerusalem) the only one immediately devised
and directly authorized by the Almighty himself as his place of special worship for
his chosen people. As such it has ever since held a conspicuous position in the eyes
and thoughts of saints, and in these later days of archaeological science it has still
* The lithographs and engravin<;s have been scrupu-
lously copied from photographs, sketches, and color-
ings made by the Author himself, carefully reproduced
and improved by an experienced and skilful draughts-
man under the Autlior's immediate superintendence,
and the most minute pains have been taken to make
them both graphic and accurate.
2 INTRODUCTION TO TEE TABERNACLE.
retained its hold upon tlie reverent curiosity of an intelligent world. Great pains
liave been taken by learned men to restore it as fully as possible to the apprehension
of modern Occidentals ; and the present effort, it is hoped, \vill not be regarded as
over-ambitious in aspiring to do this more completely than heretofore for popular
purposes. The Author has no pet theory to estabhsh, nor any doctrinal influence to
bias him ; he has simply aimed to collect, weigh and combine the information afforded
by every source accessible, to incorporate whatever new features his own discoveries
and comparisons have introduced, and to present everytliing really pertinent in as
lucid and systematic a form as the topic allows.* He does not, in tliis little volume,
tliink it worth while to controvert the various opinions expressed by others, so much
as to indicate the conclusions which on the whole he believes vdW commend them-
selves best to the common sense of general readers, after they have been put in
possession of the facts in the case.f
* We have studied the utmost possible brevity in
our phraseology, and for the same reason have
thrown most of the minute discussion into foot-
notes.
f Some of the combinations, that require to be re-
solved in the reconstruction of this unique specimen
of architectural skill for a movable seat of worship,
will be found so elaborate and profound as to argue
a source higlier than mere human ingenuity, and to
evince, to the devout inquirer, that pervading sim-
plicity and yet harmony which characterize whatever
is the product of divine contrivance. If it be not
deemed presumptuous in Saint Bernard of Clugny to
aver that he never could have composed his famous
"Jerusalem the Golden," in its peculiarly difficult
metre, without special inspiration, we trust that we
may not be charged with a lack of modest}- in cher-
ishing the thought of some measure of that spiritual
aid in expounding this portion of Scripture, which
we believe the sacred penman more fully enjoyed
when he indited it. The Author-r-as he thinks he
may without irreverence be permitted to say — seems
to himself to have caught a glimpse of that model
which was shown to Moses in the "mount of God."
CHAPTER II.
AUTHORITIES ON THE TABERNACLE.
I, We naturally take these iij) in the order of time.
1. The most trustworthy, as well as the fullest and most definite source of infor-
mation concerning the Israelitish Tabernacle is of course the Bible, especially the
classic passage (Exod. xxv — xxviii), which minutely prescribes the construction of the
edifice and its apparatus, together with the parallel passage (Exod. xxxv — xl), which
describes, in almost the same words, the execution of the task. The phraseology of
the original record, although remarkable for its terseness, will be found, when
minutely examined, to convey or to imply precisely enough to guide the intelligent
reader in every important particular.
Considerable additional light is thrown upon the subject by the specifications
later made in the Scriptural account of the Temple of Solomon (1 Kings vi ; 2 Chron.
iii, iv), including that seen in vision by Ezekiel (xl — xlii), both of which were modelled,
in all their most essential features, after the plan of the Tabernacle, as we shall have
occasion to see. Scattered notices are occasionally given elsewhere in Holy Writ,
which serve to confirm, complete or correct our inferences from these main fountains
of specification.
2. Of profane authorities in ancient times the principal one by far is Josephus,
who in his well-known description of the earliest sacred building of the Jews {An-
tiquities, III, vi, 2 — ^vii, T), repeats, with some variation and a few original suggestions,
the statements of Scripture on the subject.
Very little information is contained in the Rabbinical Avritings of the Jews,
which could aid us in reconstructing the Tabernacle,* and none at all in the litera-
ture of any heathen nation of antiquity, except the Egyptians, whose temples were
evidently a type, but only in the most general sense, of the Tabernacle and the
Temple. For although both these edifices were expressly planned by the divine
Architect (Exod. xxv, 40 ; 1 Chron. xxviii, 11, 12, 19), yet the triple arrangement of
a shrine within a fane, and this again within an outer inclosure, was a marked feature
of the noted temples with which the Hebrews had become familiar in Egypt. It is
true that these structures, the remains of which have survived to the present day,
were built at a much later date than that of the Exode, but they are doubtless succes-
sors of earlier edifices resembling them in their main outlines.
* Paine (in his second edition) lias given a full
translation, with copious annotations, of a curious
old Hebrew document anonymously entitled Sippur-
enu (i.e., "Our Record"), in which the unknown
author's opinions corroborate some of his own con-
clusions.
4 AUTHORITIES ON THE TABERNACLE.
In a similar way the sacerdotal regalia of the ancient Egyptians, and their sacri-
ficial implements, as depicted upon their monuments, give us a partial clew to the
intricacies of some of the Jewish priestly services and garments, esi^ecially that curious
article called the ephod^ and its mysterious accompaniments. (See Fig. 34.) Like-
wise the sacred Ark, with the cherubic figures upon it, is illustrated to some extent
in the hieratic boat sketched on the sculptures as borne in procession by the Egyptian
priests, and then deposited in the adytum of their temple. (See Fig. 26.) Assyriology
also furnishes a few hints as to some particulars.
From a most unexpected quarter there has come a clear ray to determine some
of the vexed questions concerning the utensils of the Tabernacle, especially the
Golden Candelabrum. Delineations of the successors of these objects, taken by the
Romans on the fall of Jerusalem, appear upon the memorial arch of Titus at Rome,
and are the more valuable as being imdoubtedly authentic, and carved by contem-
poraries. (See Fig. 1.) They are probably more elaborate, as was true of all the ap-
paratus in the Herodian Temple, than those in the Solomonic structure, and still more
so doubtless than the severe style of the earlier Tabernacle ; yet they serve a most
important use in deciding where particulars are elsewhere lacking or uncertain.
These specimens were copied by the indefatigable A. Reland in the last century,
M'hen they were perhaps less dilapidated than now ; and his drawings were printed
in his learned monograph on the subject {De Spoliis TemjM, etc., Utrecht, 1716,
small 8vo ; 2d ed. by Schultze, 1775.) (See Figs. 20, 22.) This httle work of Reland,
like all his other archaeological investigations, is well-nigh exhaustive of the special
topic on which it treats, so far as information was attainable in his day. The present
appearance of the Arch of Titus is shown with photographic exactness in many
published volumes, and the actual remains are open to the inspection of every tourist.
Oriental usages, which, although ascertained chiefly by modern travellers, are of
so permanent a character that they may fairly be ranked with antiquarian researches,
aid us to a great extent in forming an accurate conception of the Tabernacle and its
appliances.
II. "Writings of our own time are of course secondary in their authority on such
a subject as this, but they cannot safely be ignored. On the contrary the wise and
candid archaeologist will welcome and carefully weigh every new suggestion of other
minds, earnestly devoted to the solution of the many problems still undeniably left on
these difficult ]:)articulars. He may not, indeed he cannot, accept all their conclu-
sions, for they often widely conflict with one another, and not unfrequently contradict
plain inferences from the language of the ancient record, or probable necessities of
the case.
1. Among the works of a general antiquarian character, that bear specially upon
this topic, we first mention, as probably the most important, K. W. F. Bahr''s Sijm-
holilc des Mosaischen Cultus \^y\xiho\\si\\ of the Mosaic Worship] (Heidelberg, 2 vols.
8vo, 1837-39 ; 2d ed. 1874), which, with much learning and judiciousness, discusses
most of the architectonic as well as symbolic questions relating to the Jewish Taber-
nacle (i, 56), and has been the chief treasure-house for more recent explorers in the
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= '^
P 3
"SS
MODERN SOURCES OF INFORMATION. S
same line. The subject is treated in most works on Hebrew Antiquities, sucli as
those of H. Lund (Hamburg, 1695, 1738, 8vo), aiid J. L. Saalschiitz (Konigsl).,
1855-6, 2 vols. 8vo) ; also in the critical commentaries on Exodus, especially those
of M. Kalisch (London, 1855), C. F. Keil (translated, Edinb., 1866), and J. G. Mur-
phy (reprinted, Andover, 1868) ; and of course in all Bible Dictionaries, from Calmet
to Herzog. Kitto, in his Pictorial Bible (notes on Exodus), and Pailloux, in his
Monographie du Temple de Salomon (Paris, 1885; chaps, xi and xii), have made
some attempt at a reconstruction of the Tabernacle ; but they have elicited little if
anything new or valuable on the subject.
On special points, besides the work of Reland, noticed above, there are several,
all in the olden style, of which the most important is that of J. Braun, Vestltus
Sacerdotum Hehrcmrum [The Clothing of the Hebrew Priests] (Leyden, 1690, small
4to ; 2d ed. much improved, Amsterdam, 1698). Braun's treatise fails chiefly, like most
similar ones of his time, from lack of the light which modern travel and research have
shed upon the suljject. Its mode of discussion is rather from the European than the
Oriental point of view. A similar criticism is applicable to the otherwise complete
dissertation of Antonius Bynseus on ancient Hebrew shoes {De ealcels Ilehi'ceoriim,
Dort, 1682, 12mo ; 1715, 8vo), which has some pertinence here. The treatise of Dr.
S. I. Curtiss, Jr., entitled The Levltlcal Priests (Edinburgh, 1877, 8vo), is a reply to
the objections of the destructive critics (Colenso, Kuenen, etc.) against the authentic-
ity of the Pentateuch founded on the alleged discrepancies in the statements con-
cerning the Mosaic cultus, and therefore discusses the archaeology of the subject but
incidentally.
2. The earlier monographs on this subject, such as those of G. Peringer {Historla
Tabernacull Mosaici, Upsala, 1668, 8vo), C. Mel {GrundlicJie Beschre'ibung der
Stiftshiitte., Frankfort-on-the-Oder, 1709, 4to), Conradi {De Tabernaculi 3fosis Struc-
tura, Offenbach, 1712, 4to), S. Van Til {Commentarius de Tabernaculo Mosis., Dort,
1714, 4to), A. Driessen {Mosis Tahernacidum., Utrecht, 1714, 4to), B. Laniy {De
Taheniacido Fa'deris, Paris, 1720, fob). A, Schultens {Mystenum Tahernacidi
Mosis, Franeker, 1729, 4to), and J. G. Tympe {Tabernaculi e Monumentis Descrip-
tion Jena, 1731, 4to), being based almost exclusively upon traditionary or conventional
interpretation and speculation, have long since become wholly obsolete. The same
remark applies with nearly equal force to most of the essays on special points con-
nected with the Tabernacle, such as those of J. J. Leone {De Cheruhinis, Amsterdam,
1647 ; Helmstiidt, 1665 ; in the original Spanish, Amsterdam, 1654, 4to), the same
author, Del Area del Testamfinto (Amsterdam, 1653, 4to) ; C. Geissler {De Cheruhhn,
Wittenberg, 1661, 4to), A. Calov {De Urim. et Thummim,, Wittenberg, 1675, 4to),
G. Thym {Lahrum Aeneicm, Schwandorf, 1675, 4to), D. A¥eimar {De Suffitu Aro-
matico, Jena, 1678, 4to), G. D. Ziegra {De Oleo Unctionis Sacro, Wittenberg, 1680,
4to), J. B. Werner {De Propitiator io, Giessen, 1695, 4to), G. Stillmann {De Cands-
labro Aureo, Bremen, 1700, 4to), J. ab Hamm {De Ara Inter lore, Herborn, 1715,
4to), H. G. Clemens {De Labro Aeneo, Utrecht, 1725 ; Groningen, 1732, 8vo ; also
in Ugolino's Thesaurus, xix), A. Clant {De Lahro Tahernaculi, Groningen, 1733,
6 AUTHORITIES ON THE TABERNACLE.
4to), C. L. Schlicliter {Be Mensa Facierum, Halle, 1738, 4to; also in Ugolino's
Thesaurus, x), C. G. F. Wolf {De Urim et Thunwnim, Leipsic, 1T40, 4to), C. L.
Schlicliter {De Lychnucho Sacro, Halle, 1740, 4to), C. W. Tlialemann {De Nube
super Area., Leipsic, 1752, 4to ; 1771, 8vo), J. F. Stiebritz {De Urim et Thumrnim,
Halle, 1753, 4to), C. L. Sclicliter {De Suffitu Sacra Hehrcmrum, Halle, 1754, 4to), S.
Kail {N'uhes super Area Foederis, Herborn, 1757; Utrecht, 1760, 4to), J. K. Velt-.
hiisen ( Va7i den Cherubinen, Brunswick, 1764, 8vo), W. F. Hufnagel {Der Cheruhhin,
Frankfort-on-the-JVIain, 1821, 8vo), J. J. Bellermann {Die TJrhn und Thummira.,
Berlin, 1824, 8vo), T. P. C. Kaiser {De CheruUs Mosaicis, Erlangen, 1827, 4to), C. L.
Hendewerk {De Seraphim et Cheruhim, Konigsburg, 1836, 8vo), G. ^imih. {Doctrine
of the Cherubim, London, 1850, 8vo), and A. McLeod {Cherubim and the Apocalypse,
London, 1856, 8vo), the majority of which we have directly perused, besides numerous
disquisitions in more extended archseological works, in commentaries and in period-
icals.
Of later treatises expressly on the Jewish Tabernacle as a whole, the following is
a nearly complete list, comprising those which we have personally and minutely ex-
amined.
(1.) Symbolik der Mo8aische}i Stiftshutte [Symbolism of the Mosaic Tabernacle].
Eine Vertheidigung Dr. Luther's gegen Dr. Bahr. Von Ferdinand Friederich,
Pastor zu St. Johannis in Wernigerode. Mit 23 Tafeln Abbildungen (Leipzig,
1841, 8vo, pp. 369 and vi). This, as the title states, is in opposition to Biihr's ideal-
istic symbolism, and reduces the Tabernacle to an enlargement of the human body,
the proportions of which are fantastically compared with it.
(2.) The Tahernacle in the Wilderness', the Shadow of Heavenly Things. Four
Engravings, Coloured, and Inlaid, with Gold, Silver, and Brass, according to the
Texts of Scripture, With Explanatory Notes. By W. G. Ehind (2d edition, London,
1842, small folio, pp. iii and 36). This is but a more elegant reproduction of the
older schemes, plans, and figures, with a few Scriptural and practical elucidations.
(3.) Lectures on the Typyical Character of the Jewish Tabernacle, Priesthood,
and Saerifice, Preached during Lent, 1850. By Forster G. Simpson, B.A., Curate of
Ickworth, Suffolk (London, 1852, 12mo, pp. viii and 335). This, as the title shows,
is a general exposition of the Levitical economy, from the popular Christian point of
view, and therefore enters but slightly into critical details.
(4.) Die Stiftshiitte, von Wilhelm Neumann (Gotha, 1861, 8vo, pp. vi and 173).
Tliis elucidation proceeds almost entirely upon the analogies of Assyrian antiquities,
whicli are far less synchronous and familiar with the Israelites than those of Egypt.
The details are wrought out witli much ingenuity, but are often highly grotesque.
None of the essential problems of tlie structure are really solved.
(5.) Die Mosaische Stiftshiltte [The Mosaic Tabernacle], by Prof. Dr. Ch.
Joh. Riggenbach ; with three lithographic Plates (Basel, 1862 ; 2d ed. 1867, 4to, pp.
63). This is a brief, but scliolarly treatise, presenting the essential features of the
Tabernacle in a clear and succinct manner, but not attempting to solve all the abstru-
sities of the subject.
MODERN SOURCES OF INFORMATION. 7
(6.) Solomon's Temple ; or., the Tabernacle ; First Temple ; House of the King.,
or House of the Forest of Lebanon; Idolatrous High Places; the city mi the Mount-
ain (Rev. xxi) ; the Oblation of the Holy Portion / and the Last Temple. With
21 Plates of Q^ Figures, accurately copied by the Lithographer from Careful Draw-
ings made by the Author, T. O. Paine, LL.D,, a Minister of the New Jerusalem
Church (Boston, 1861, large 8vo., pp. 99 ; 2d ed. greatly enlarged, with new title,
1885, pp. 200). This is by far the most imposing and profound work on the
sacred edifices of the Jews hitherto published. The author is a careful scholar, and
an acute thinker, and he has grappled with the difticulties of the Tabernacle in a
masterful M'ay. We regret our inability to coincide with all liis conclusions, * but
we gladly accept many of them as the only ones that aj)pear to meet the exigencies
of the case. He is singularly reticent on the symbolism of the subject.
(7.) The Holy Vessels and Furoiiture of the Tabernacle of Israel, by H. W.
Soltau, author of "An Exposition of the Tabernacle;" " the Priestly Garments and the
Priesthood ; " etc. (London, 1865, oblong 4to, pp. viii and 67). With ten colored
plates. Also, The Tabernacle of Israel Illustrated. By H. W. Soltau (London, 1870,
oblong 4to, pp. 22). With nine colored plates. These are splendid little volumes,
but lacking in critical value. They are altogether popular in their character.
(8.) The Tabernacle and its Priests and Services described and considered in
relation to Christ and the Church / with diagrams, views and wood-cuts : by William
Brown (2nd ed. Edinb. 1872, 8vo, pp. xv and 168). This is an honest attempt to
elucidate the whole subject treated, and is executed with a very creditable degree of
earnestness and precision. Some of its suggestions are original and ingenious ; but in
many points it singularly fails to meet the just requirements of the case. The
resources at the writer's command appear to have been limited, and his conclusions
are therefore liable to be overthrown by a wider range of induction.
(9.) History and Significance of the Sacred Tabernacle of the Hebrews, by
Edward E. Atwater (New York, 1875, 8vo, pp. xiv and 448). With Illustrative
Plates. This work contains little that is original, and therefore contributes but
slightly to the elucidation of the subject beyond its predecessors. It is, however, a
fair popular presentation of the theme, without aiming at any very critical purpose.
The mechanism of the structure is very imperfectly wrought out.
(10.) The Temples of the Jews, and the Other Buildings in the Haram Area at
Jerusalem, by James Fergusson, Esq., D. C. L., F. R. S., V. P. R. A. S., etc.
(London, 1878, 4to, pp. xviii and 304). Illustrated by many Plans and Engravings.
This superb volume treats but incidentally of the Tabernacle, summarizing the
results previously arrived at by the author in his History of Architecture, and in his
article on the Tabernacle in Dr. Wm. Smith's Dictionary of the Bible. As a pro-
fessional architect, and a writer of much scholarly attainment, his views are entitled
to great consideration. They are all ingenious, some of them well-founded, but others
* His mode of forming the "corner boards " I adjoining side boards) deranges the harmony of the
(hinging them whole, by means of rings, to the | building, and makes a misfit of both sets of curtains.
8 AUTHORITIES ON THE TABERNACLE.
preposterous. The book as a whole is infected with an excessive leaning to subjectiv^e
opinions in favor of modern styles of architecture, wliich often disparages the ancient
authorities.
(11.) Hani-Mishkan^ the Wonderful Tent ; an account of the Structure, Signi-
ficatlon, and Spiritual Lessons of the Mosaic Tahernacle erected, in the WiMerness of
Sinai: by Eev. D. A. Randall, D.D. Illustrated by several plans and views (Cincin-
nati, 1886, 8vo. pp. xlv and 420). This work, as the author himself states in liis pref-
ace, " is not intended as a book for scholars and critics." It is a popular and pleasing
presentation of the main features of the subject, chiefly in the form of a series of
imaginary dialogues or lectures by a learned and devout Rabbi, whom the author
actually met during a journey through the Sinaitic Desert. No great amount of
research or fresli information, of course, is to be expected from its scope and purpose.
(12.) W. E. Stephens, of St. Louis, Mo., circulates " Christ in the Tabernacle," an
engraving, reduced by photo-lithography from a large colored litliograph, entitled
" The Tabernacle in the Wilderness," published by W. F. Broom, 25 Paternoster
Square, London. It represents the Tabernacle (in the old style, with no details) as
pitched on the plain of Mt. Sinai, with the tents of the tribes of Israel about it.
Besides the works enumerated in the above review, we are aware of the existence of
only the following that bear directly upon the general subject ; and of these, although
we have been unable to procure a copy, we know enough to be satisfied that they con-
tribute notliing material to the elucidation of the Tabernacle : P. D'Aquine, Disser-
tation du Tabernacle (Paris, 1623, 4to ; and later) ; J. J. Leone, Afhoeldinge van den
TabernacM (Amsterdam, 1647, 4to ; the original Spanish, ibid, 1654, 4to) ; J.
Recchiti, Chohiiath hain-2£ishhan [Wisdom of the Tabernacle] (in Hel»rew, Mantua,
1776, 4to) ; J. Kitto, The Tabernacle and its Furniture (London, 1849, 4to) ; J.
Popper, Der BiUische Bericht uler die Stiftshutte (Leipsic, 1862, 8vo) ; T. Wan-
germann. Die Bedeutung d«r Stiftshutte (Berlin, 1866, 8vo.)
CHAPTER III.
HISTORY OF THE TABERNACLE.
I. It appears (Exod. xxxiii, 7) that the name " Tabernacle of the Congregation " *
was originally applied to an ordinary tent, probably the one officially occupied by
Moses himself ; and that this was at first set apart by the token of the divine pres-
ence at its door-way as the regular place of public communication between Jehovah
and the people. (See Fig. 14.) This was prior to the construction of what was
afterwards technically known as the Tabernacle, which of course sujDerseded such a
temporary arrangement.
II. Soon after the arrival of the Israelites in the centre of the Sinaitic mount-
ains, Moses was directed by Jehovah to prepare a special building for his worship,
according to a pattern shown him during his stay of forty days on the summit of the
mount. Accordingly orders were immediately issued for contributions to this end,
the materials were freely offered by the people, a chief artificer, " Bezaleel, the son
of Uri, the son of Hur, of the tribe of Judah," with " Aliohab, the son of Ahisa-
mach, of the tribe of Dan," as his assistant (Exod. xxxi, 2, 6), was selected to have
immediate charge of the task, and after about eight months' labor, the Tabernacle,
with all its equipments, was completed and erected on the first day of the first month
(Nisan) of the second year after the departure from Egypt (Exod. xl, 17). The
cloudy Pillar of the divine Shekinah doubtless indicated the precise spot of its loca-
tion by resting over the central object of the entire worship, the sacred Ark beneath
the Mercy-seat. During the journeys and the halts in the "Wilderness, as well as
throughout the campaigns in Moab, the Tabernacle marked the head-quarters of the
Israelitish host, and on the arrival in Canaan it accompanied Joshua in most of his
expeditions against their enemies. In all these migrations it was taken down piece-
meal, carried on vehicles constructed for the purpose and drawn by oxen, in charge
of the priests assisted by the Levites, and was re-erected at every stopping-place.
(See Plate III.) The position of the several tribes of Israelites was regulated by
divine prescription around it, both on the march and m the encampment, the signal
* The Heb. phrase here employed is ohel moed, lit.
" tent of meeting," which, however, is often used
synonymously with mishkan ha-eduth, lit. "dwelling
of the assembly," to designate the edifice itself.
Strictly speaking, the terms " tent" (ohel) and "tab-
ernacle " (mishkan) are found to be carefully discrimi-
nated (as we shall eventually see), denoting respect-
ively the canvas roof and the wooden walls of the
compound structure; never for both, except as the
one implies the other; and absohitcl}' never for
each other. The expression, " tent of meeting "
(often falsely rendered " tabernacle " in the A. V.), is
especially appropriate from the fact that the repre-
sentatives of the congregation of Israel were required
to assemble for the divine commands at the "open-
ing" (Heb. pethach, A. V. "door") of the tent; for
there was no mishkan or wooden part at the front of
the building.
10
HISTORY OF THE TABERNACLE.
for starting or halting being the motion or the resting of the mute guide, the Pillar
cloudy by day and fiery l)y night.* In the latter part of Joshua's administration it
was set up at Shiloh (Josh, xviii, 1), where it remained during the troubled period of
the Judges, down to the days of EIi,t when the sacred Ark was taken out of the
building (1 Sam. iv, 4), and never returned. It is probable that the timber of
the wooden part of the edifice (tlie curtains of course having been often renewed)
was by this time so worn and decayed (although of durable wood and thickly
plated with gold) as to be unservicable, and Talmudic tradition speaks of its re-
placement by a permanent stone structure, traces of which, it is thought, are still
discoverable on the site of Shiloh (Conder, Tent-worh in Palestine, i, 84). However
that may be, there are no further distinct indications of the existence or locality of
the original building, although evidences occur of the transfer of the worship, under
Samuel's administration, successively to Mizpeh (1 Sam. vii, 6), and elsewhere (1 Sam.
ix, 12 ; X, 3 ; xx, 6 ; Psa. cxxxii, 6). In David's day the show-bread was at one
time kept at ISTob (1 Sam. xxi, 1-6), which implies the existence there of at least one
of the sacred utensils of the Tabernacle ; especially as the priests largely lived there
(xxii, 11), and some part of their residence appears to have served, in so far at least,
the purpose of a sanctuary (xxi, 7, 9) ; and even down to the close of David's reign
the " high place that was at Gibeon " possessed some fragments of the original Tab-
ernacle, with its altar of burnt-offering (1 Chron. xvi, 39 ; xxi, 29 ; comp. 1 Kings
iii, 4 ; 2 Chron. i, 3-6). This is absolutely the last mention of the edifice itself.
III. Meanwhile a rival establishment to the one last named had been set up by
David on Mt. Zion at Jerusalem, whither he had finally transported the sacred Ark,;}:
and gathered around it the sacerdotal ministrations in a new sanctuary, especially con-
structed for it, but which, as it is simply called a tent (1 Chron. xv, 1 ; xvi, 1 ; 2 Sam.
vi, 17, A. y. "tabernacle"), would seem to have lacked the wooden walls of the
earlier one (2 Sam. vii, 2 ; 1 Chron. xvii, 1). (See Pig. 14.) This of course was in
turn superseded by the famous Temple not long afterwards erected l)y Solomon, into
which was doubtless gathered all that remained of the original furniture of the Mo-
saic Tabernacle (2 Chron. v, 5). The Candelabrum, however, if still extant, was
replaced, in this edifice, by ten others, probably of a more gorgeous style (1 Kings
vii, 49), with at least a repeating of the altar of incense and the table of show-bread
(1 Kings vii, 48). The Laver, having probably long since been broken up, was also
* As a slowly -burning pyre (Rxod. iii, 2) shows
white like smoke in the daylight, but red like flame
at night. Occasionally (Exod. xiv, 20) it was dark on
one side, and bright on the other.
f From the narrative in 1 Sam. iii, it would seem
tliat the original court was replaced or at least occu-
pied by permanent dwellings for the ministrant
priests (see Keii, at tlie place).
X This central object of tlie Jewish worship, after
its seven months' adventures among the Philistines
(1 Sam. vi, 1) under Eli, had been deposited at Kirjalli-
Jearim(lSam. vii, 1), where it remained twenty years
(ver. 2) until Samuel's establishment at Mizpeli
(ver. 6). After its removal by David, first from
Kirjath-jearim (where by some means it had got back
meanwhile apparently by way of Bethlehem [comp.
Psa. cxxxii, 6; 1 Sam. ix, 14] to the house of Obed-
edom, and afterwards to Jerusalem (2 Sam. vi ;
1 Chron. xiii — xvi), we have no record of its leaving
the Holy City, except for a few liours on the
breaking out of Absalom's rebellion (2 Sam. xv,
24-29).
FORTUNES OF THE FURNITURE. 1 1
magnificently replaced (1 Kings vii, 23, 27). On the demolition of the Temple by
Nebuchadnezzar's general, such pieces of the sacred furniture as had survived all
previous changes and catastrophes probably shared the fate of the other valuables
there, being all carried away to Babylon (Jer. lii, 18, 19), whither some articles of the
kind had already preceded them (2 Chron. xxxvi, 7). There they remained till the
downfall of that city (Dan. v, 2, 3), when the conqueror Cyrus delivered them to the
Jewish "prince of the exiles" (Ezr* i, 7-11), and they were among the treasures
soon afterward permitted to be transported to Jerusalem (Ezra v, 14, 15 ; vii, 19), where
they safely arrived under Ezra's administration (Ezra viii, 33). They seem at this time,
however, to have consisted exclusively of the smaller but very numerous " vessels " for
sacred uses, and no mention is made, in any of these later enumerations, of the Ark or
the more important pieces of furniture. Evidences of a tradition appear in nuicli later
Hebrew literature to the effect that, on the capture of Jerusalem, or perhaps rather
its final despoliation, the Ark was hidden away by Jeremiah, to be restored only on
his return with the final dominion of Israel ; but this is doubtless unfounded. The
precious palladium of the Holy City (1 Sam. iv, 3) seems to have attracted the cupid-
ity of some one of the foreign or domestic marauders who at various times violated
the sanctity of the shrine (2 Kings xii, 18 ; xviii, 16 ; 2 Chron. xxv, 24 ; xxviii, 24)
down to the period of the Babylonian invasion (2 Kings xxiv, 13). There is distinct
mention of the Table of Show-bread in the reign of Hezekiah (2 Chron. xxix, 18),
and in that of Josiah allusion is perhaps made to the autograph copy of the Law
originally deposited in the Ark (2 Chron. xxxiv, 15), but after this date all direct
traces of any of the sacred apparatus constructed in the Desert v^anish from history.*
*The few extra-Biblical notices of the furniture of I nacle, will be considered in treating of their original
the Herodian Temple, some p'oces of which may construction. (See Chap, iv.)
possibly have been the same as those of the Taber- |
CHAPTER IV.
STRUCTURE OF THE TABERNACLE.
In this, the main portion of the present volume, our aim will be to explain as
succinctly as possible the various parts of the sacred edifice and their adaptation to
each other, chiefly from the Scripture record, accompanied by suitable diagrams,
without entering into any unnecessary controversy of the opinions of others who
diflier from us as to the proper mode of reconstruction. Our chief jDurpose through-
out is not simply to justify our own delineation, but rather to aid the reader in his
conception and apprehension of it. If it shall then appear consistent, it will be its
own best vindication.
The sacred narrative begins with a prescription of the central object of sanctity,
the Ark, and proceeds outward to the less holy precincts ; but, as ours is a ^description,
we pursue the reverse order, in accordance with modern methods. The inspired
writer develops his subject from an interior point of view, but common mortals can
only look upon it from without.
I. The Court was a space inclosed around the Tabernacle itself in the midst of
each camping-ground, for the exclusive use of the priests and Levites in their sacred
ministrations, and was always so arranged as to face the East, The first encampment
on which it was laid out was of course immediately in front or north of Mt. Sinai (as
in Plate II), where the fine plain of Er-Kahah stretches on an average a mile and a
half wide and about three miles long — besides its continuation, through side-valleys,
to the very foot of the majestic hills on all sides towering about 3,000 feet sheer
above it. The central peak, directly opposite, is now called Ras Sufsafeh ( Willow
Top, from a small tree of that kind in a cleft of its summit), and is doubtless the
very spot — plainly visible in the clear atmosphere to the whole camp at its base —
where the Law was delivered amid flashes of lightning; while the rear peak —
somewhat higher, but hidden at this point of view by its forward fellow — is still des-
ignated as Jebel Musa {Moseses Mount), being no doubt that on which the Hebrew
lawgiver held his prolonged interview with Jehovah.
1. This outer (and only) court of the Tabernacle was 100 cubits long and 50 wide
(Exod. xxvii, 9, 12, 18), or, reduced to English measure,* an oblong of about 172
by 86 feet (See Plate I.)
* We may here state, once for all, that our estimate
of the length of the Hebrew cubit, in this treatise,
is the same as that finally adopted by the late cele-
brated FJcfvptologist, Sir John Grardner Wilkinson,
namely, 20.625 inches or 1.719 iect (Ancient Egypt-
ians, Harper's ed. ii, 258). This substantially agrees
with the following ancient specimens of the cubit
still extant, which the author has personally exam-
ined and measured.
Nilonietcr at Elephantine (average)... 20. 627 inches.
Copper Rule in Turin Museum 20.469 "
Wooden Rule in Turin Museum '20.563 "
Stone Rule in Turin Museum 20.623 "
PILLARS OF THE COURT.
13
The area was inclosed by a curtain or hanging, of corresponding length, sus-
pended upon pillars 5 cubits high (Exod. xxvii, 18). These fence-posts, as we would
call them, were doubtless of acacia (" shittim," sing. " shittiih "), like the other wooden
portions of the edifice, and probably round, as their type in nature (a tree), and
economy of weight for a given degree of strength, seem to require. We may safely
estimate their diameter at one fourth of a cubit, or about 5 inches. Like the other
columns of the building, they appear to have been of the same size from top to bot-
tom. Their foot was held in place by a socket or plate* of copper (A.Y. incorrectly
" brass," for zinc, which is used in that alloy, was unknown to the ancients),f evi-
The Turin copper cubit-rule has evidontl}^ sliruuk
in cooling from the mould in which it was cast. The
wooden one may have worn away somewhat. The
stone one is rather irregular at the edges of the ends.
The cubits marked on the stairway at Elephantine
differ considerably from each other. Other cubit-
rules exist varying, according to published measure-
ments, from 20.47 to 20.65 inches. An approximation
to the exact standard is all that can now be determined.
The above cubit-rules at Turin, together with oth-
ers preserved in the various museums of Europe and
elsewhere, have been carefully delineated and ana-
lyzed by R. Lepsius {Die alt-dgyptische Elle und ihre
Einthdlung, Berlin, 1865, 4to), who estimates tiie an-
cient Egyptian full cubit, from these specimens and
a comparison of the dimensions of the Pyramids (pre-
sumed to be in even cubits, as given by ancient wri-
ters, and proportional, both outside and in), as equiv-
alent to 1 foot and 8f inches English (p. 5), or very
slightly in excess of the conclusion adopted by us.
(The paper, however, on which they are printed has
shrunk in drying from the lithographic press, so that
they are f of an inch sliorter than the actual length.
This is confirmed by the fact that he computes the
entire cubit, on the same plan, at 525 millimetres,
i. 8. 20.67 inches.) That the Hebrew cubit was the
same, can hardly be questioned. The Egyptian cubit-
rule was divided into 28 equal digits (finger-breadtlis),
the first 15 of which were graduated into fractional
parts (from the half to the sixteenth respectively).
Four digits made a palm (hand-breadth, exclusive of
the tiumib); three palms made a small span, or three
and a half a large span, four palms a foot, five palms
an elbow (from the wrist), six palms a short (or, " mod-
erate," i. e. mediimi-sized person's) aibit (including the
length of the palm only), and seven palms the full (or
" royal," i. e. full-sized man's) cubit, from the tip of the
middle finger to the elbow, i. e. the entire lower
arm. Thus eacli of the parts, as well as the whole,
was determined by a natural type (Rev. xxi, 17).
Tliese subdivisions were regularly numbered from
right to left, and most of the surfaces were embel-
lished with emblematical and mythological hiero-
glyphics. The favorite shape was that of a flat rule
with one edge beveled, the digit marks being incised
on most or all of the faces, and the fractions on the thin
edge. Noneare jointed, for folding. The distinction last
noted, namely, between the scant and the normal
cubit, seems to explain the remark in Ezek. xliii, 13,
" The cubit is a cubit and an hand-bieadtii," i. e. tlie
full cubit, and not the short one, is intended (so in
Ezek. xl, 5).
*The Heb. word (ver. 10-18) is eden, "a base,"
used also of the similar underpinning (as we shall
see) of the Tabernacle walls, and elsewhere only of
the foundation of the earth (.Job xxxviii, 6), or tlie
pedestal of a statue (Cant, v, 15). The weight of the
superstructure, or a slight excavation, would settle
these somewhat into the ground, and thus prevent
the foot of the entire structure from sliding. The
old-fashioned idea (apparently corrected under the
rendering " socket"), that they were hollow pointed
receptacles, is an utterly impracticable one: for such
could not have been driven accurately (to fit the ten-
ons) in the hard gravelly and stony soil of the Des-
ert, and the,y would soon have been battered to
pieces ; nor would they have been of any use, since
the tenons themselves might as well have been
pointed, and driven in at once.
f The monuments show that the ancient Egyptian.<t
were familiar with the processes of metallurgy, and
the mines of Surabet el-Khadim, in the desert of Sinai,
are known, from old papyri, as well as the debris and
inscriptions in the vicinity, to have been worked by
them from a very early period. It is probably to
these operations tliat the book of Job (chap, xxviii)
refers, a work which Moses himself, who doubtless
often witnessed the miners during his exile in Mid-
ian, is believed to have edited. The copper was
smelted, no doubt on the spot, from the malachite
there obtained. There would, therefore, be no diffi-
cully in the Israelites effecting these castings at Sinai.
14
STRUCTURE OF THE TABERNACLE.
dently laid flat upon the ground, doubtless with a mortice or hole (probably square,
in order to prevent the pillar from revolving) in the centre, to receive a correspond-
ing (copper) tenon in the end of the pillar. They were stayed upright by cords
(Exod. XXXV, 18) fastened to pins (xxvii, 19) * of copper driven into the ground,
which would be necessary both on the inside and on the outside ; while the curtains
with their attachments (especially the rods presently to be considered) would keep the
tops at a proper distance apart, and the corners would brace the whole line. There
were 60 of these pillars in all, namely, 20 on each side, and 10 on each end, with an
equal number of sockets (ver. 10-12). This allows exactly 5 cubits' space between
the pillars (from centre to centre), the corner-pillars of course being counted only
once (and set half their thickness nearer the adjoining ones), whether in the side or
the end.f Accordingly the eastern or front end is said to have 4 such spaces in
* The Heb. word is yether, everywhere used of a
tent-pill. It was probably round and pointed, with
a head or notch to keep the cord from shpping
oif.
f This disposition of tlie pillars, which is the mod-
ern workmanlike method in dealing with fence-posts,
harmonizes the numbers and dimensions of the sacred
narrative, and meets all the proprieties in the case.
The question raised as to the mode of reckoning is
a mere dispute about words, which lias led some to
make more and some less tlian 60 posts, and many to
assign fractional and even different spaces between
them. The exact truth is that the corner posts be-
long one half to the side and one half to the end (and
so of the door-way posts and tlieir wings), so that the
language of the sacred writer is strictly correct. In
counting the pillars of the respective sides of the
rectangle and those of the door- way, both extremes
are neither included nor both excluded, but (as every
one's experience must have taught him to do in such
cases) one is included and the other excluded. A
careful inspection of both accounts (Exod. xxvii, 9-
16; xxxviii, 9-19) shows tliat the number of the
pillars is never predicated of the sides of the court,
but always either of the court itself or (usually) of
the ha,ngings ; and so likewise not of the opening of
the door-way, but of its screen. This Justifies the
phraseology, inasmucli as the curtains, being contin-
uous, would count (so to speak) the spaces rather
than the pillars which they represented. Or perhaps
we may more clearly apprehend the reason of this
mod"? of reckoning, if we bear in mind that it was
prescriptive and constructive, and not as erected ;
tiie materials being indicated — so many pillars pre-
pared for such a length of curtain, care being taken
not to duplicate or omit anything. The execution of
tlie directions was left to the common-sense of the
workmen, and the interpreter has need to exercise
his own in the exposition. We will find a similar
enumeration employed, for the sake of uniformity, in
the loops attached to the exterior curtains of the
building; and Matt, i, 17, maybe cited as an anal-
ogous case.
That the above interval is the true one is rendered
certain by the length of the door-way curtain, 20 cubits
for 4 pillars (xxvii, 16; xxxviii, 18, 19), as well as by
that of each of the side-curtains, 15 cubits for 3 pillars
(xxvii, 13, 14; xxxviii, 14, 15), thus making up the
entire end of 50 cubits for 10 pillars (xxvii, 12, 13;
xxxviii, 12, 13). The corner pillars of the door-way
are not counted twice, although both the colored and
the plain curtains hung on them ; but, precisely as in
the case of the corner pillars of the court, where the
two sections of curtains meet, they are accurately at-
tributed one half to either side of the dividing line in
their middle. This is the only way in which the door-
way can be brought in the centre of the front, as it
evidently was meant to be. There were clearlj' 10
spaces of 5 cubits each, from the centres of the pillars
severally. Any other distribution is complicated and
unnatural. In fact, aside from the question of the
regularity of spacing, the onlj'- consistent and uniform
method of counting the pillars possible is to include ui
each enumeration one of the means, but not the otlier ;
for if both be included, there will really be but 98
around the whole court, since two of the corners must
bo counted twice; or, if both extremes be excluded,
tliere will be 104 in all, since the four corners must be
left out altogether ; similarly on the front, if both
extremes be included on the entire line, as well as at
llie entrance, there will be but 8 in all; or if both be
excluded there will be 12. Paine arbitrarily assumes
that both extremes are to be included in the sides of
the court, but excluded from the ends; yet lie is
compelled to include one extreme only in the side-
curtains of the front end.
PILLARS OF THE COURT.
IS
the middle for a door-way (20 cubits wide), and 3 spaces or 15 cubits on either side of
these (ver. 14—16). From the parallel passage (Exod. xxxviii, 17, 19) we learn that
all the pillars were capped with silver, j)robably a curved plate to protect the top.
Two other parts or appendages to these pillars are mentioned, namely, "hooks" and
"fillets," both of silver (ver. 10, 12, 17). The former of these* obviously were to
serve the purpose of holding up the other parts of the screen, and the latter f can
only be a rod, not designed to sustain the curtain by means of loops or rings in its
top edge, no such contrivances being anywhere mentioned in the text (as they inva-
riably are whenever used) ; but intended to keep the tops of the posts at a proper dis-
tance apart, being hung upon the hooks, apparently by means of eyes at each end
(these last implied in the statement of their corresponding hooks, just as mortices in
the sockets are taken for granted to fit the tenons of the posts and planks). The
hooks were set one each in the middle of the round face of the pillar a little below
the cap, and probably another near the bottom. The stay-ropes on either side might
readily be fastened around the top of each pillar by a hitching-noose in the middle,
which the hooks would keep from slipping down.
The curtains thus hung upon the pillars were sheets of " fine twined linen,"' :{:
* Heb. vav, the name of the sixth letter of tlie al-
phabet, formed thus, \ which indicates the shape of
the hook or peg, being driven horizontally into the
pillar. It was probablj'' made of wire, or at all events
round. Paine (for a reason apparent below) figures
the antique st3'le of the letter (adopting this form, V),
but this will make little difference, for in old inscrip-
tions it appears in forms not essentially' different
from the above printed shape (for example on tlie
Moabitic stone quite as often thus, W, and in tlie very
earliest specimen hitherto discovered, namely tlie
Siloam inscription, exclusively thus n, whicli is sub-
stantially the same as on old coins, thus^).
■fHeb. chashuk, something "fastened," i. e., a pole;
used only of this object, and a word of similar form
chishshuk, of the spoke (A. V. "felloe") of a wlieel
(1 Kings vii, 33). As the rods of the Tabernacle
door-way were overlaid with gold (Exod. xxxvi, 38),
and were consequently not solid metal, but only a
wooden pole incased (like the bars of the planks to
be presently considered), these silver rods were prob-
ably constructed in a similar manner; and the ej'es
at their extremities for the hooks must have been
driven into their ends. Paine inserts the hooks np-
right in the tops of the pillars, and hangs the curtains
upon the rods; but this arrangement, by drawing
the curtains partlj' around the pillars, shortens them
and prevents their hanging smooth. We sliall also
see that it will not apply to the description given of
the inmost screen, called " the vail " by way of
eminence. Tlie etymology of the words is no objec-
tion to placing the hooks horizontally, any
than the knobs.
Fig. 2.— Pillar, with Rods and Hooks.
:J Heb. shesh moshzdr, lit. "wliite twisted " cloth,
i. e., bleached material of two-stranded thread, doubt-
less of flax. Shesh seems to denote any very while
substance, and is applied even to marble (Esth. i, 6;
Cant. V, 15). The proper word for linen is bad,
which as distinguished from shesh would be the un-
bleached stuff of its natural color. The fineness of
the thread is not involved in either term.
16
8TBUGTUBE OF THE TABERNACLE.
of unusual body and brilliancy (i. e. duck), probably sewed endwise together so as to
form a continuous screen from the door-way all around the corners to the door-way
again. This would most conveniently be hung on the outside of tlie pillars, and being
5 cubits wide (Exod. xxxviii, 18),* it would clear the ground, if stretched smooth by
eyelets in the upper and lower edges for the hooks. The door-way curtain, 20 cubits
long, in the middle of the eastern end, howev^er, was a different kind of stuff, " blue,
and purple, and scarlet, and fine twined linen, wrought witli needlework '' (ver. 16), i. e.,
as we were the first to interpret it, the warp (or lengthwise threads) of blcaclied linen
cord, and the woof (or filling) of alternate bars (running as upright stripes) of wool
dyed blue-purple (violet),t red-purple (Tyrian),;}: and crimson (cochineal),§ with hand-
embroidery superimposed.il From their mode of attachment it is clear that none of
these curtains (not even that of the door-way, which is explicitly stated to have been
* From this pass<;ige it appears that all tiie curtains
around the court were of tlie same height. The sin-
gular expression there used, " The height in the
breadth," means that the height was occasioned by
the width of the cloth, which ran horizontally.
In the arrangement which we have adopted, all the
rods (or rails we might call them) for this fence are
of the same length, inasmuch as they are carried
entirely across the corner-posts, and these latter are
set wholly within the line. It is only necessary to
have the single hook in these posts (at the extreme
nngle of course) not driven in so far into the post,
i. e., projecting farther from its face.
f Heb tekelcih, the helix ianthina, a very thin, flat
and coiled, round shell, found on the Mediterranean,
the envelope of a colorless, jelly-like animal, which
when crushed or punctured emits a beautiful violet
liquid.
\ Heb. argamdn, the murex hrandaris, a large spiral
shell, found in the Mediterranean, a particular part
of tlie animal inhabiting which contains a creamy
fluid, that turns a brilliant purple after exposure to
the air.
§ Heb. shani, often with the addition of tolaath, a
worm or grub ; the coccus ilicis, a parasite on the Tyr-
ian oak, tlie wingless female of which furnishes the
kermes of commerce, and yields a rich red color, verj^
closely resembling that of the coccus cacti or true
cochineal (which came from Mexico), being somewhat
less brilliant but more permanent.
II It should be noticed tha* in neitlier case is the
substance, of which these two parts of the fabric
was composed, explicitly mentioned. (Compare the
enumeration of tlie same materials first in chap.
XXV, 4.) That it was first woven in a loom, and af-
terwards worked with a needle, is obvious. Besides
tliis the different colors only are named. The
'■ bleached " was the basis, that is, the warp, as being
the stronger, and for this purpose " double-twisted."
That it was linen is to be inferred from the fact that
it was bleached. On the other liand wool only will
take rich colors well, especially animal dyes (the two
purples are from shell-fish, and the bright-red from
an insect). The cross bands of these three shades of
red (as we may style them) would be softened by the
admixture of the white foundation. On these the
embroidering was performed, as the contrast would
thus be very effective. The color of the embroidery
would, we presume, be yellow, of silk thread, we
suppose (as gold is not mentioned here), apparently
on the " right " or outer side only. The figures do
not seem to have been cherubim, as tliese are men-
tioned in connection with the inner tapestry onl}',
where thej' would be more appropriate. We are for-
bidden by the second commandment (although not
yet promulgated) to think of any actual object,
and must therefore conjecture that the needlework
consisted of purely fancy patterns, such as abound
in Oriental tapestries, ceilings and rugs — perhaps
what is known as " mosaic." The order of the col-
ors, as systematically named, leads us to conceive that
the violet stripe was first, the purple in the middle and
tlie crimson last, tlie white underneath and the yellow
over the whole. The three primary colors (blue, red
and j'ellow) are thus represented, but not in their
prismatic order. The symbolism is of a less scientific
nature, as we shall eveutuallj^ see. The rain-bow has
its own symbolism (Gen. ix, 12-16), but it is entirely
cosniical. Josephus suggests {Antiquities, III, vii, 2)
that the linen was the warp, but he says nothing about
the woof, nor the order of the colors; he seems to
have thought these were only used for the embroid-
ery: "It [the high-priest's robe] is embroidered with
flowers of scarlet, and purple, and blue [reversing the
colors], and fine-twined linen ; but the warp was
nothing but flue linen " (Wiiiston'a translation).
ALTAR OF BURNT-OFFERING.
17
•A single piece) were intended to be parted or to slide for admission ; entrance could
tiierefore only be effected by lifting them at the bottom and passing under them (as
they were 5 cubits, or more than S|- feet, high), and this moreover was not possible
with any degree of facility (on account of the tightness of the long lines) except at
the door-way, wliere the break in the continuity of the curtain and its comparative
shortness allowed it to be easily raised, especially at the (lower) corners.
2. Within this limited but sufficiently capacious area, besides the principal object,
the Tabernacle itself, there were only two otliers normally belonging to it, namely,
the " Brazen Altar," and the Laver.
(1.) Tlie former of these, often styled the Great Altar (in later literature), or
more appropriately the Altar of Burnt-offering, to distinguish it from the smaller
Altar of Incense, was made strong and light for convenient transportation, thu8
Fig. 3. — Altar of Burnt-oifering, with the Grate drawn out.
superseding all former structures of the kind, but not exclusive of still larger
earthen or stone altars, as in subsequent times (Exod. xx, 24, 25). The one under
consideration was a hollow box* of acacia (shittim wood), 5 cubits square, and
3 cubits high (Exod. xxvii, 1, 8), cased all over its surface with sheets of cop-
])er (ver, 2). It had a " horn " (i. e. an upright, tapering projection) at each cor-
ner, apparently formed by a triangular extension of the sides at their junction
(ver, 2). This was an ornamental and significant, rather than a strictly needful
appendage. An essential addition was the grate, f consisting of a copper net-work, \
movable by a copper ring in each corner (ver. 4), and placed below the top of the
* ■' Hollow with boards " (xxvii, 8 ; xxxviii, 7), Heb.
nehiib luchoth (lit. "a hollow [bored through, like a
tubular column, Jer. Hi, 21] of slabs [a different
word from that used for the planks of the Tabernacle
walls])." Their thickness was no doubt some defi-
nite proportion of a cubit, as we shall find all the
dimensions about the structure to be (since, as Paine
justly remarks, " A carpenter always works by his
2
rule-measure "); in this case probably, one-eighth, ot
about 2J inches — not too prreat for so large a box,
and one exposed to much hard service.
f Heb. mikbdr, lit. "plaiting," used onlj' of thia
contrivance ; but a kindred term, makher, is once ap-
plied to a coarse doth (2 Kings viii, 15).
\ Heb. resheth, a term constantlj- applied to a net
for catching animals.
18
8TBUCTURE OF THI^ TABERNACLE.
altar, lialf-way clown the inside (ver. 5). It thus appears that there was no cover to
the altar at all, and probably no bottom, but only the grating, evidently for the fire,
across it at the middle ; and this latter was supported by sliding through slits in the
opposite sides of the altar, the rings projecting outside.* Through these rings were
passed the copper-cased side-poles used for carrying the whole on the march like a
hand-barrow (ver. 6, 7 ; comp. xxxviii, 5-7), while the grate was held fast by the
rings and staves. The entire surface of the altar was therefore sheeted with copper
inside and out, including the horns, so that the heat could not affect it ; and the
priests standing about it could conveniently manage the sacrificial fire, sliding the
grate far enough out to take up the ashes that fell through it. The flame would be
concentrated by being confined within the upper part of the altar-box, and sufiicient
air to keep up a draught would enter by the crevices around the grate, especially
those left to allow the rings to pass through, or additional holes might be made for
that purpose, if found to be necessary, f There was no occasion for steps or an in-
clined plane to reach it.:}: (See Plate V, A.)
The utensils named (ver. 3) in connection with the Altar, all of copper, are
" pans to receive [i. e. remove] the [greasy] ashes of the sacrifices,"! shovels (for tak-
ing them up), basins (for holding the blood of victims, with which the horns of the
altar were smeared), flesh-hooks (for handling the roasting sacrifices, and managing
the fire), and fire-pans (for carrying coals for incense or other purposes).!
The Great Altar probably stood in the centre of the open space of the court,
* This is the arrangement of Paine in the last edi-
tion of his work, and entirely obviates the serious
objections against all previous interpretations and
conjectures. The Heb. word rendered " compass" is
karkob, an obscure one, used only of this particular
object, and designates the upper margin of the altar
(wliich, as we shall see, was entirely different from
that of the Altar of Incense). The word rendered
"midst" is \\t.h(ilf, as often elsewhere. Since the
rings were cast (like those of all the other pieces that
were similarlj' furnislied — for this is expressly stated
of all except the Incense-altar [and the wall-planks],
and " made " is there equivalent to " cast," as appears
from a comparison in tlie other cases) and therefore
solid, they must have been attached to the grate
(which was likewise cast) by means of staples upon
its face (as the Heb. invariably has it, in this as well
as all the other cases).
f As the altar stood in the open court, and the
fuel was above the centre of the broad fire-box, an
ample supply of air would come iu over the sides for
ordinary purposes of combustion ; and for the greater
part of the day, and during the whole night, tlie fire
was to be merely kept smoldering alive. On extraor-
dinarj' occasions, the current would naturally be in-
creased by excavating openings under the sides, and
these could conveniently be closed by a stone at
pleasure. A mound of earth might be raised on
either side for ascending to the top whenever nec-
essary.
^This altar was doubtless set directly upon the
ground, and so miglit not inappropriately be called
"an altar of earth" (Exod. xx, 24). The gold-plated
pieces of furniture indoor were probably (as Paine
suggests) placed upon fur rugs spread upon the
ground. These skins were no doubt tlie same, or
at least of the same character, as those that (as we
shall eventually see) were used to cover up the sacred
furniture on the march.
§Heb. dashshen, a special word for these fatt_v
ashes.
I From the fact (Num. xvi, 38, 39) that similar ves-
sels to these last (Heb. machtoth, receptacles for fire,
A. V. " censers ") on one occasion (apparently not
very long after the removal from Sinai) were readily
used as additional plates for the Altar of Burnt-offer-
ing (probably on the edges of the fire-pot, where the
wear would soonest tell), it would seem that these
were simply square copper sheets folded at the cor-
ners (in gores like modern sheet-iron pans), and fur-
nished witli a plain Imndle (doubtless of the same,
merely riveted on).
THE LAYER.
19
about half-way between the entrance and the Tabernacle itself,* (where it would
be convenient of access to all worshippers, and leave room enough for the sacrifices).
Upon it was maintained a perj^etual fire of selected wood, except of course while on
the march. f
(2.) Midway of this latter interval (Exod. xxx, 18), still in the medial line, stood the
other conspicuous piece of apparatus for the service, namely, the Laver, which would
there be immediately at hand for the priests to bathe X before entering the Sanctuary,
or approaching the Altar (ver. 19-21). It consisted of two parts, the Laver proper, §
and its Foot || or pedestal. Neither the form nor the size is given.^ Both parts were
obviously round, as the vessel was in fact merely a bowl with a base connected by a
tapering neck, like a flat goblet. That it was shallow, and raised but little from the
ground, may be inferred from its use, which was to wash the feet as well as the
hands ; and that it was comparatively small may be inferred from the fact that it was
not intended for washing the entire person (ver. 19, 21). It was probably about two
cubits in diameter, and one and a half cubits high. Like all the utensils of the court,
it was of copper, but in this case apparently somewhat alloyed ; for it was a casting
made of the metallic mirrors contributed by the female members of the congregation
("cxxviii, 8), such as the Egyptian ladies are known to have used.** (See Plate V, D.)
IL The Sanctuary or sacred fabric itself was situated at the front edge of the
* Exod. xl, 29 is uot determiuative of the exact
spot.
fTlie Arabs who conduct travellers through the
Desert of Sinai always keep up a fire during the
night with the drift-wood or brush which the winter
rains bring down from the sides of the mountains.
This is partly for companj'^ and partly for a sense of
protection against surprise. The monkish local
guides who escort tourists over the summit of
Sinai are in the habit of touching a match to any
dry shrub that they meet on the way ; which seems
a sort of reminiscence of the burning bramble that
Moses saw. But the wild-sage bushes, with which
the plain and hill-sides are dotted, arc unmolested,
although they stand quite dry, but still perfectly re-
taining their green color to the middle of March.
:|: Heb. rachats, used of laving either the whole
body, or any part.
§ Heb. kiyor, a cooking dish, used generally of a
pot, basin or pan.
I Heb. ken, lit. a "stand" or support, evidently an
expansion of the shaft, probably with a turned-up
rim so as to catch the drip from a faucet in the upper
reservoir; for Orientals wash the hands by pouring
M^ater upon them from a ewer, and uot by plunging
them into a basin, which would defile the whole.
^Something, however, may be deduced from the
etymology of the Heb. term, and its US'" in other pas-
sages. It is derived from a root that seems prima-
rily to mean excavation by hammering, and this would
naturally yield a semi-globular hollow, which form is
coutirmed by the convenience for a lavator^v, like a
wash bowl or basin, and b}' the similar shape of the
molten sea and the smaller lavers, which took its
place in the Temple (1 Kings vii, 30, 38, 40. 43;
2 Kings xvi, 17 ; 2 Chron. iv, 6, 14), Hnd which are
denoted by the same word. It is elsewhere iipf)lied
to a chafing-dish for live coals (Zech. xii. 6), and to a
platform or rostrum (2 Chron. vi, 13), which, altliongh
probably covered (as the other utensils seem not to
have been), doubtless had the same urn-like form, and
could not have been high, since no steps are spoken of
in connection with it. In 1 Sam. ii, 14, it is named first
of four kinds of receptacles for boiling Hesh, which
seem to be enumerated in the order of their size, but
could not have differed very much in their shape;
namely, kiyor (prob. a caldron, A. X. " p.nn " here),
diid (a large pot [lit. boilei-]. Job. xli, 20 ; Psa. Ixxxi, 6 ;
"kettle," here, "caldron," 2 Chron. xxxv, 13; also a
^^basket," 2 Kings x, 7 ; Jer. xxiv, 2), kalldchath (from a
word that seems to indicate pouring; a kettle, A. V.
"caldron," here and in Mic. iii, 3). and par ilr (from
a root s\e:n\ficiint of hollowing by fracture. » dbcp pan,
as rendered in Num. xi, 8; "pot" here and in
Judg. vi., 19).
** Wilkinson (Ancient Egt/ptiaws, ii, 345-7). These
specula were of various metals, usually mixed, but
not always nor properly bronze.
20
STRUCTURE OF THE TABERNACLE.
rear half of the entire inclosure, probably leaving equal spaces on either side and
behind between its walls and those of the Court. It consisted of two portions, called
respectively the Holy and the Most Holy places, the former occupying the forward
room, and the latter one half the size in depth behind it (as will eventually appear).
Flo. 4.— Wooden Walls of the Tabenmcle.
WOODEN WALLS.
21
As both tliese were of tlie same width and general construction, we may most con-
veniently consider them together in point of architectnre, and afterwards discuss tlieir
special features separately. (See Plate IV.)
1. The walls (which distinctively composed the rnlskhdn or "Tabernacle") were
of a character, like all other parts of the edifice (if so we may term this migratory
temple), to be easily taken down and re-erected whenever the divine signal should be
given to tliat effect. (See Fig. 4.)
(1.) They essentially consisted of planks or " boards " * of the acacia or shittim
wood"t before mentioned, each 10 cubits long, and 1^ cubits broad (xxvi, US).
Their entire surface was plated with sheets of gold. Twenty of these formed each
side- wall (vers, 18, 20), held in a perpendicular position (ver, 15) by means to be
described presently, each plank having two tenons X in the foot to attach it securely
to the ground as in a sill. The rear planks were 8 in all (ver. 25), of which 6
were like the foregoing (ver. 22), and 2 of peculiar construction for the corners (ver.
23). To form each of these last, a plank exactly similar to all the rest was divided
* Heb. sing, keresh, as being hewn out : used only
of these planks and of the deck of a vessel (" beuclies,"
Ezek. xxvii, 6). They were in fact almost logs, like
Hoor-timbers. The " boards " of xxvii, 8 are a differ-
ent word in the original, being that usually rendered
" table," when this means merely a plate or slab.
but in the cognate languages is applied to the rounds
of a ladder, and seems to mean regularly occurring,
i. e., at equal intervals (for this is the most essential
feature of ladder rounds); and thus we have arranged
them, except those ol' the corner-plank, which are like-
wise two, but necessarily iu a souiewhat diiierent
Fig. 5. — Comparison of the Tenons and Mortices of the Wall-planks with the Rounds of a Ladder.
f The (Arabio) seyal, common in the Sinaitic desert,
a thorny tree of moderate size, with firm and durable
wood, closely resembling our yellow locust. The
i)ark is smooth, and that of the limbs yellow, like
the ailanthus. (See Fig. 39.)
X Heb. sing, yad, a " hand," as often elsewhere ren-
dered. The analogy of tlie other curtain posts leads
us to conclude that they were of solid metal (therefore
small) like that of the sockets, i. e. in the present case
silver. These tenons are said to be " set in order,"
Heb. mef:huUnb, a word that occurs nowhere else in
Heb. (except in shnldh, a "ledge," 1 Kings vii. 28, 29),
position. Tn the parallel passage (xxxvi, 22) it is ren-
dered "equally distant," and this is confirmed by a coin-
cidence which can hardly be accidental. If these tenons
(and the corresponding mortices) were equi-distant,
they would he f of a cubit apart (from centre to
centre) or about 1.")^ inches, which actually is the
most convenient and customary space between the
rounds of a ladder. This correspondence to tlie natural
type is illustrated by the annexed diagram. (Sec
Fig. 5.) The tenons were probably square, so as to
keep the sockets from revolving out of line, and of
silver, so as to match tlie sockets.
22
STRUCTURE OF THE TABERNACLE.
throughout its length into two parts, one of them two-thirds of a culjit wide, and the
other the remaining five-sixths of a cubit wide ; these parts were tlien joined 'together
at right angles by the edges, so as to
form a " corner-board," externally f
of a cubit on each side (one way that
width already, the other | plus |, be-
cause including the thickness of the
associate plank), and internally § of a
cubit each way (one side being that
width of itself, and the other | minus
J, as excluding the thickness of the
attached plank).* These corner-
planks, being applied flush to the
other rear-planks, but extending
around the corner over the rear edge
and part of the breadth of the last
side-plank, completely fulfill the con-
ditions of the case, and yield a satis-
factory solution of several otherwise
inexplicable problems. («.) The thick-
ness of the planks themselves is
proved (l)y the above calculation) to
have been | of a cubit, which agrees
with the statement (apparently from
tradition or conjecture) of Josephus
(" four finger-breadths," Antiq. Ill, vi, 3). {h.) The requisite (interior) dimensions
of the two apartments (Holy and Most Holy places) are secured. The proportional
decimal character of all the measurements in the Court and its structures, and
especially of the Sanctuary itself, and indeed the correspondence Avith these portions
in the subsecpient Temple (which were doubles of them, 1 Kings vi, 2), point clearly
to the conclusion that the width of the building (inside) was one-third its length ; so
that the Most Holy place was exactly square, and the Holy place just twice as long
as it was broad. The six full planks of the rear of the Holy of Holies (6x1^ = 9),
added to that part of the split plank at each corner not taken up in covering the edge
of the last side-plank (2 x [| — i = ^] = 1), make exactly the 10 cubits called for.f
Fig. 6.
-Corner-plank of lie Taliern icle. (N. W. angle.)
a. Sepaiate. b. CuuiuiiieJ.
♦Tliia joint/no: of tlie corner-planka is siiprrrested by
Keil and adopted by Brown, but is yet of little avail
witli them, in consequence of tlie excessive thickness
assigned by them to the planks themselves, although
the latter writer makes the corner lap over the side.
So near have some plans come to the correct solution
of this part of the problem, without effectually ac-
complishinsr it at last.
•)• It is noteworthy that the dimensions of the Tab-
e'nacle itself arn nowhere e.'splicitly piven, but are
left to be inferred from a combination of the details ;
because, as we opine, there would be uncertainty as
to whether the internal or the external size were
meant. Accordiuo^ly measurements are detinitoly
given with regard to the Court, the Ark. the Table,
and the two Altars because there could be no doubt
on this point concerning them. This shows the
minute carefulness of the sacred description.
CORNER PLANKS.
23
Moreover, in tliis way tlie corner-joint is neatly closed, which would other-
wise show on the side, instead of the end of the rectangle, as usual with joiners ;
and the whole angle would also be greatly strengthened as well as ornamented
by the overlapping on the longer side. (<?.) This clears up the obscure phrase-
ology employed (ver. 24) concerning these corner-planks, "And they shall be
coupled together beneath [lit. And they shall become twinned from as to down-
ward], and they shall be coupled together above the head of it unto one ring [lit.
and together they shall become whole upon its (the compound plank's) head
toward the one (or first) ring] ; " which plainly means that the two half-planks were
., to be jointed together from bottom to top, and were likewise
fastened by the same endmost ring (namely, that of the rear
side-plank). By inspecting the annexed diagram (Fig. 6), it will
be seen how exactly true this last peculiarity was ; for the first
bar-ring of the side-planks at the corner must have passed
entirely through the overlap of the rear plank, and the ring
(when the bar was passed through it) would hold the corner
firmly together. This was a very important fact (especially at
the top) in a structure destitute of a frame-work.*
(2.) In order to receive the tenons in the ends of the planks,
sockets of solid silver were laid upon the ground (corresponding
to those of copper for the Court), two for each plank (xxvi, 19).
As each socket weighed one talent (xxxviii, 27), Paine has
ingeniously calculated their size as being half a cubit square, and
1^ of a cubit thick.f Presuming that the mortice-holes (probably -^ cul)it, or about
Fig. 7.— Socket of the
Tabeniiicle.
a. Top. 6. Edge.
* III tlie adjustment wliich we have adopted it will
be seen that the planks are lield together laterally
(so as not to be parted by the strain of the end stays)
by the roof-canvas, which is buttoned down close on
the knobs all around the three sides (and across tlie
front likewise) ; but at the rear corners (which are
held together by this arrangement of the corner-
planks) this security is unnecessary, and therefore
(on account of the slit or notch in the selvedge at
that point, as we shall eventually see) it is there dis-
pensed with.
f We arrive at the same result by a different calcu-
lation. Each socket, if solid, would contain -^^^ of a
cubic cubit (1 X ^ X ^), or 365.6 cubic inches (4x X
[20.625 = 201] »). But from tliis must be deducted
the mortice ( [jV X yV X ^J X [20f] ^), or 5.6 cubic
inches, leaving exactly 360 cubic inches of .silver for
the socket. Now, as a cubic inch of silver weighs
2,652.8 grains (at 62° F.), the .^socket would weigh
955,008 grains. Again, as there are 3,000 shekels in
a talent, and a shekel weighed about 280 grains
(original standard), tlie talent or socket would weigh
about 840,000 grains; which sufficiently agrees with
the former product, especially as some alloy (0.138
parts of copper) was probably added to harden the
metal. We note that the estimate of 280 grains to
the shekel is exactly that of the Assyrian standard
(Madden, Jennsh Coinage, p. 264, note). This subject
has been greatly confused by writers not observing
that the shekel was (eventually) a coin as well as a
weight, and that its value therefore greatly varied in
tlie different metals (gold, silver, and copper) used for
money, as well as in different periods. The ancient
specimens that exist have also been worn by circula-
tion. Tlie earliest Jewish shekels extant are of the
age of tlie Maccabees, and were struck on the debased
Phoenician standard of 220 grains to the (silver) shekel,
equivalent to the Greek tetradrachm, which was itself
originally much higlier, and was lowered in the
Ptolemaic period to 260 grain.s. The ancient native
Egyptian metrology was related to the Hebrew in
measures but not in weights. The silver shekels of
Maccabtean date in the British Museum at London, as
we have ascertained by personal inquiry, weigh sev-
erally 220. 216.5, 215, 213.2 and 213 grains, accord-
ing to the degree of wear ; there is also a half-shekel
24
STRUCTURE OF THE TABERNACLE.
1\ inch, square) were in the middle of the sockets, and the (centre of tlie) tenons | of
a cubit from the edge of the plank, the sockets would leave a space between them
of ^ of a cubit, except those of the corner planks, which, if (like all the rest) they
were 2 to each (as the total demands, 96 in all, xxvi, 19, 21, 25 ; besides one under
each of the four columns that supported the vail, ver. 32 ; xxxviii, 27), would nicely
lit in between those of the adjoining planks, as in the annexed diagram. *
fMm^ fmm mm^-^^
yM
Fig. 8. — Arrangement of the Comer Sockets. (S. W. angle.)
of the same metal and age, which weiglis onl}^ 99.1
grains, being very much worn. Copper shekels usu-
ally exceed these specimens very greatly in weight.
Most or all of the silver shekels sold to travellers in
Palestine are imitations, and genuine copper shekels
are exceedingly rare. A copper (really bronze) double
stater (so to call it) or tetradraclim (adopted as an
equivalent in weight for a quadruple shekel) of the
period of the Ptolemies (the obverse has only the
Ptolemaic conventional head of Alexander the Great
as Jupiter Ammon, and the reverse the title " of
Ptolemy king," with an eagle grasping thunderbolts,
and the indeterminate mint-mark delta between its
legs), obtained by the Author from the natives at
Gaza (where it may possibly have been struck, see
Head, Manual of Greek Numismatics, p. 680), weighs
1051 grains, although considerably worn; which
yields about 263 grains to the shekel. The gold and
silver coins of the Ptolemies gradually' decline in the
successive reigns from 265 to 174 grains to the
drachm or shekel (Poole, Catalogue of Egyptian Coins
in the British Museum, p. 1-120). The Greek coinage
of the Seleucidfe, during the same period, exhibits a
similar deterioration from 265 to 200 grains (Poole,
Cat. of Syrian Coins in the Brit. Mas., p. 1-112). The
copper currency of course was less subject to the
temptation to fall off from the standard, which thus
appears to have stood, at the Macedonian conquest,
at not less than 265 grains to the shekel. We can-
not therefoi'e safely fix it lower than 280 grains to
the shekel for the time of Mosec.
* Our arrangement is the only one hitherto pro-
posed that makes all the sockets of the same size and
proper form and in their places without interference
with one another. Lack of uniformity would have
caused great confusion and delay.
BARS AND RINOS.
2S
(3.) For the purpose of keeping the planks in Hne, three series of bars were pro-
vided, made of acacia-wood overlaid with gold, to pass through rings of gold stapled
into the face of the planks outside (xxvi, 26-29). There were five bars (in three rows)
for each bent, the middle one continuous for the whole stretch, * and the upper and
lower ones divided into two lengths (of course in the middle, and probably dowelled
with a pin in the adjoining ends).t The diameter of the bars and rings not being given,
(nor indeed the size of any of the bars and rings of the edifice and furniture), we may
suppose these to have been stout sticks (probably \ of a cubit in diameter), :}: as two of
them were very long, and all were exposed to a severe strain. The upper and lower
courses were probably set as near as possible to the extremities of the planks, i. e. (as
we shall see) about the middle of the last cubit. From the above noticed mention of
a " first ring " in the case of the corner-plank, we infer that each had two of these
rings. §
(4.) The whole structure was doubtless stayed with cords and tent-pins, which
would be conveniently fastened to the copper knobs | in the planks, set in the outer
face one cubit (as we will hereafter see) below the eaves, as a point of attachment
likewise for the roof-curtain (ver. 11, 13), to be presently considered. These tent-
pins, like those of the court-posts, were no doubt of copper ; and we presume shorter
* Ver. 27. The last clause should be rendered,
" Five bars for the planks of the side of the Taber-
nacle, [namely] for the two flanks [i.e., ends of the
rear] westward." These bars, of course, were round, as
they were passed through rings (Heb. sing, tabdath,
sometliing impressed, hence a finger or seal ring ; the
same word used of all the other circular rings of the
Tabernacle furniture). A plausible mode of arranging
them is to make them in five rows, the middle or third
one passing through the centre of the planks them-
selves; but there are insuperable objections to this:
(«.) It disagrees with the text, for this bar would not
tlien pass through rings at all (ver. 29, "rings [of]
gold [for] places [lit., " houses "] for the bars ") ; and it
would no more " reach from end to end " than all the
others. (6.) Unless the planks were made inordi-
nately thick, this bar (evidently of the same size and
material as the rest) would have to be made so slender
that it would break with its own weight ; and in any
case it would be impossible to push it through so long
an aperture.
f So Josephus understands the case {Antiq. Ill,
vi, 3), for he occasionally has a good suggestion,
altiiough he makes a sad bungle of most of tiie de-
scription.
X If the bars are thus made of the same size as the
pillars and tent-poles, they will exactly continue the
slope of the roof canvas over the eaves at the same
angle as the peak. They will be partly buried in the
side-wrap of the corner-planks, but enough of the lat-
ter will remain not cut away for the requisite strength,
on account of the necessary projection of tlie staples
for the rings.
§ The careful reader will note that the text dis-
tinctly constructs the two corner-planks out of two of
the rear planks only, not each of them out of a rear
plank and a side plank combined. It also speaks of
but one set of rings in this connection, namely, those
intended for the bars. Again, it will be perceived that
the rear has 16 sockets assigned to it, and each side
40 ; therefore the overlap of the corner plank has no
extra socket, and it needs none, for it rests on the
last side socket.
II Heb. sing, keres (erroneously rendered A. V.
" tache," i. e. hook), which Paine ingeniously com-
8
Flo. 9. — Tache and Ankle Compared.
1. Natural Form. 2. Typical Form. 3. Artificial Form.
pares with its kindred karsol, the ankle, from the strik-
ing resemblance to the latter as viewed from behind.
See the renuirks on these fixtures farther on.
26
STRUCTURE OF THE TABERNACLE.
stays of the same kind were attached to the gold knobs on the inside, as the roof can-
vas would not be a sufficient support.
(5.) The only other attachment to the planks, here to he noticed, was a doul)le
blanket* of peltry on the outside, doubtless suspended on the curtain-knobs, and evi-
dently intended to cover the joints, and thus keep out the wind and rain, like a
shingled weather-boarding, or the tarred-paper sheathing of modern houses (ver. 14
and parallels). It consisted of a sheet of fur from some kind of animal,! doubtless
with the hair side inward next to the gold face of the planks, and another of rain-
skin, dyed red, over it, with the hair side out, so as to shed the rain from the eaves.:}:
Their dimensions are not given because, the skins being of indeterminate size, so
many of them as were found necessary were to be stitched together for the purpose.
They of course extended to the top of the planks, slits (like button-holes) being made
in them (as their toughness would allow) for the reception of the knobs on which
they hung.
2. As to the roof, the first question that necessarily arises is, whether the edifice
had a peak or was flat-roofed. This is definitely settled by the single word tent,%
which is distinctively applied to the upper portion of the structure, erected " upon "
the Tabernacle walls (xl, 19), and which by no possibility of usage, in any language,
can mean anything but a canvas covering with a peak. The necessity of shedding
rain, and the invariable style of Bedawin encampments, moreover fix this as an incon-
trovertible principle of architecture in such cases. An Oriental house-roof of mortar,
clay, etc., is entirely another affair, not to be thought of here. ||
* Heb., makseh, a covering, applied only to this par-
ticular thing and to a precisely similar service (as we
shall see) in Noah's ark (Gen. viii, 13), although the
root from which it is derived frequently occurs of
clothing or other envelopes, especially for the sake
of concealment. It was a perpendicular sheeting.
f Heb. tachash, (A. V. "badger," R. V. "seal"),
u.'sually thought to be some marine creature, but pos-
sibly the Angora goat, noted for its fine long silky
fleece. (See p. 78, note.)
+ In all the passages where these are mentioned
the Heb. term millemalah (lit. "from as to upward"),
which lias unfortunately been rendered simply
"above," but means /?-o?n the top dowmvard (like the
water of the Flood, Gen. vii, 20, which was 15 cubits
deep from the surface to the summits of the sub-
merged mountains), stands at the end of tlie clause
in the original, and applies to both sheets of skin.
The position assigned them by all writers previous
to Paine, namely, on the loof, is too absurd to be enter-
tained for a moment.
§ Heb. ohel, constantly used of a canvas tent ; but
unfortunately rendered "covering" in the A. Y. in
this case (Exod. x.wi, 7, etc). We might securely
rest upon this ground of evidence, were it the onlv
one; but those wiio have any doubt of its sufficiency
will find it imprpgnably fortified by the subsequent
adjustments, especially the breadth and arrangement
of the roof-curtains. Yet Fergusson and Paine iilone,
among our predecessors, have had the scientific in-
sight to perceive this obvious implication and necessity.
A fiat roof would liave become mouldy and rotten
irretrievably the first month of winter, especiallj- with
the fur robes piled on the top. Moreover, how un-
sightly would have been a mere box, like a coffin with
a pall over it! A flat canvas roof, however tightl}'
stretched, must have sagged so as to catch tons of
water, if impervious ; breaking the canvas, and indeed
causing the whole structure to collapse. Or if, as is
more probable, the rain would penetrate the canvas
bowl (so to speak), it would deluge the apartments,
especially the Most Holy place, where no one was
allowed to enter, even for the purpose of lifting the
roof with a rod. so as to allow the water to run off.
In every point of view, the flat-roof scheme is utterly
impracticable.
II Nearly all the proposed plans of the Tabernacle,
being on the flat-roof principle, fail to make anj' ade-
quate provision for securing either set of curtains, or
indeed for disposing of them at all. Even Fergusson.
ROOF CANVAS.
27
(1.) Accordingly we have an account of the roofing material, which is goat's-hair
canvas (i. e. camlet)., exactly such as is employed for Arab tents to-day, being gener-
ally of a foxy-black or brownish hue (Cant, i, 5). It was woven in 11 pieces, each 30
4 wide (ver. 7, 8), and these breadths were joined * into two large
cubits long and
Fig. 10. — Arab Tents in the South of Judah. (From a photograph.)
It will be perceived, from the white stripes on one of these tents, that the cloth runs horizontally.
althougli, as a professional architect, he perceives the
necessity of a peak-roof, is obliged to extend the roof-
slieets into unwarranted wing-slopes, and to furl the
others in rolls at the gables, where they would soon
mildew and decay. The misery of all these devices
is that they bring the precious Vail in the worst
possible place, namely, directly under the gap in the
roof occasioned by the union of tlie curtains by means
of loops and S or C hooks. To pile the •' tachash "
and ram skins on the top, in order to stop the leak, is
a pitiful contrivance. The " taches," tlie true mean
ing of which Paine was the first to point out, are the
key to the whole situation, as they afford a firm sup-
port to all the connections. Tiie Revised Version
renders them " clasps " at a venture (or from Whis-
ton's Josephus) ; but these would be unsuitable for
loops, and do not mend the matter. The rain-fall
during the showers in the winter on the Sinaitic pe-
ninsula is often prodigious (Palmer, Desert of the Ex-
odus, p. 33, 129, 177, Am. ed.), and snow occasionally
falls to tlie depth of several inches in the valleys
about Mt. Sinai (Ridgaway, The Lord's Land, p. 80.)
In March, 1874, the Author, with his party, was over-
taken by a snow storm at Mt. Sinai, of such severity
as to compel them to take refuge in the convent tliere
for several days. Writers who think only of the dry
season have little knowledge in the case.
* Heb. chabdr, to associate together as companions,
(A. Y. "couple,") evidently by sewing into a sheet
(ver. 10, wlierea derivative of the same verb is used);
so also of tlie side curtains (ver. 3). The same verb
indeed is used to denote the junction of the two
sheets on the knobs (ver. 6, 11), because they are
there also united by the edges, although in a different
manner. If tlie intention had been simply to join
the two sections of each set of curtains into one im-
mense sheet, they would of course iiave been sewed
together at once, like the individual l)readths, instead
of resorting to the clumsy and imperfect seam by
means of loops and hooks, as interpreters have done.
28
STRUCTURE OF TEE TABERNACLE.
separate sheets, one containing 5 and the other 6 of the pieces of cloth (ver 9). Tlie
extra or sixth " curtain " or breadth of the second sheet was employed for a 2)eculiar
purpose, namely, not as a part of the roof-covering, but to be wrapped across the
front and rear gables.* In order to do this it must liave been attached to its fellow-
breadths not by the selvedge, like the others, but at the end of the lowest or (eave)
breadth.f We have therefore two goat's-hair sheets, each 30 cubits long by 20 wide,
but one of them with extensions (or " L parts " so to speak), one t-svice as long as the
other, in the manner of the diagram on the following page, (See Fig. 11.)
Again, as these elongations of one of the breadths were to be folded across the
gables, the other breadths must likewise run horizontally, but along and upon the roof.
For this purpose they would be exactly long enough (for the 20 planks, each 1|-
cubits wide, make also 30 cubits), and their combined width (20 cubits) would like-
wise be exactly broad enough to go over the ridge, and buckle down over the knobs
in the planks.:}: This last fact is very important, for there was no other provision
* That this is the true meaningof the expression in
Exod. xxvi, 9, " And slialt double [Heb. kaphdl, to
" fold," without regard to the number of thicknesses ;
for it is used of repetition indefinitely] the sixtli cur-
tain in the forefront [lit. " towards the front of the
face "] of the Tent [not " Tabernacle," as in the A. V. ;
for there was no wooden wall, or Tabernacle part,
in the front of tlie building]," is clear from the use
of »he same phrase to describe the position of the en-
graved plate on the high-priest's head-dress (Exod.
xxviii, 37), "upon the forefront," certainly not across
the back of his head. In ver. 12, accordingly, the ex-
pression is very diflFerent, "[As to] the remnant [lit.
" overflow," i. e. extended flap] that remaineth [lit.
"the superfluous," i.e. jutting out on this end] of
[lit. " in "] the curtains of the Tent [i. e. roof-part],
half of the [not " the half," as in the A. V.] curtain
that remaineth [lit. as before, "the superfluous,"
i. e. jutting out portion on the end] shall [or " thou
Bhalt "] hang [lit. cause to " overflow "] over [lit.
" upon "] the backside of the Tabernacle [i. e. wall-
part]." Nor is either of these two parts of tlie sur-
plus or sixth roof-curtain the same with that part
immediately afterwards described (ver. l.S), "And a
[rather " the "] cubit on tlie one side [lit. " from this "],
and a [lit. " the "] cubit on that side [lit. " from that "],
of that which remaineth [lit. " in the superfluous,"
i. e. excess] in the length [not parallel with the
eaves, but across them] of the curtains of the Tent
[i. e. roof-part], it [omit this word as ungrammat-
ical, not found in the text, and misleading] shall hang
[lit. " be overflowing "] over [lit. " upon "] the sides
of the Tabernacle [i. e. wall-part], on this side [lit.
" from this "] and on that side [lit. " from that "], to
cover it." Mark that in ver. 9 only so much of the
sixth curtain is to project at that end as is necessary
to fold (once) across the front (i. e. 10 cubits) ; while
in ver. 12 half (10 cubits) of the residue (20 cubits) of
the curtain projecting at the other end is to be folded
(twice, but separatelj^ reckoned, as we shall see)
across the 7-ea7- ; and still again, in ver. 13, there is a
(different) excess of one cubit to be folded down each
side. This last "length of the curtains of the tent"
is not reckoned horizontally, but vertically, as
"breadth" is in xxxviii, 18; in both cases height
being really meant.
Note that the preposition here employed is 'el
(A. v., " in "), which means a flexure in a horizontal
direction ; not 'al, which would have indicated vertical
motion. With this agrees the other distinctive term
here added, namely, m&l, which is lit. cut off, i. e., an
abrupt and perpendicular surface. Tiio extra roof-
curtaiu, therefore, was neither spread nor furled over-
head, or on either side, but was used to inclose the
upright gables in front and rear.
f Paine was tlie first writer, from Josephus down,
to .'iuggest an endwise union of either set of Taber-
nacle curtains; but he joins this sixth roof-curtain
wholly at the end of its fellow, folding all of it across
the rear of the building, for which it is more than
enough, although he makes the Tabernacle 12 cubits
wide by 29| long (inside measurement), or 12^ wide by
30 long (outside) — both disproportionate numbers.
J If the peak be an isosceles triangle of 70° (a
sacred number) at the apex (giving 55^° at each of tho
other vortices, a very proper slope for a roof), the
base being 1 0,i- cubits (i. e. the width of the room,
plus the thickness of the walls), each side of the roof
will be exactly 9 cubits wide, and these with the cubit
below each eave will make up the required sura.
ROOF CANVAS.
29
(unless possibly a pin at each end of the middle bar) to prevent the tops of the planks
from parting laterally (as the strain of the transverse stay-cords at the ends of the
line would certainly make them do), except the stretching of this roof-canvas across
their face. Moreover this roof -canvas stretched tight across the ridge would keep
the whole of the building from parting, under the outward strain of the stay-cords
directly opposite.
06666666666666666666G
' 6 6 5 fj 6 6 n A M l ^1 f i 5 6'6 6 U 6 6 6 *^) 6 Hjirfrt-o^^frairfrib^
Fig. 11. — Roof-curtains as made up and furnished with Loops.
a. Five breadths. 6. Six breadths.
The sixth or surplus breadth of the larger roof -curtain, as we have seen, was
folded across the bottom part of each gable, partly closing this triangle, and prevent-
ing the draught of air through the rooms (which were otherwise entirely open in the
front peak) * As it was 30 cubits long (like all its fellows), one third of it was suf-
ficient to do this, single-fold ; f and this gives us a clew to the peculiar significance of
* The reader should note how important a purpose
the extra roof-sheet also served in covering the other-
wise exposed top of the rear planks and their attach-
ments. Uniformity in this respect is maintained all
around the three sides of the edifice.
f The peak, if an angle of 70°, as we haveassumed.
would be very nearly 'h cubits perpendicular height
above the tops of the planks, and the gable curtain
would rise 3 cubits high above them, so as nearly to fill
up the rest of the triangle, in the manner shown by the
annexed diagram (Fig. 12). The opening at the peak
was needed for light and ventilation, serving both aa
a window and a chimney; but a full current of air
would have put out the lights of the candelabrum. The
so
STRUGTUIiE OF THE TABERNACLE.
the word here translated " double.'*' * It suggests that the curtain in question was:
actually laid on " douhle thickness " (as we say) ; in other words, that the other part
of it M^as employed in repeating the same process, simply by reversing the operation
of folding. This additional security against the weather was doubtless extended to
the other roof-curtains, and that will effectually, readily and consistently dispose of
the remaining or smaller sheet of 5 breadths. The whole roof, in short, was of double
canvas, like the " fly " over the best modern tents.
The lower edge of each sheet \vas buttoned securely over the curtain-knobs by
means of loops f (doubtless likewise of goat's hair, probably twisted into cord) attached
to the selvedge (ver 10). ^ The fact that each sheet had 50 of these, while there-
gores at the top of tlie folds (occasioned by the slant of
the roof) would be tucked in between the two layers
of roof-canvas. The small gores at the corners of
tlie eaves (occasioned by the extra width of the
planks beyond tlie peak) may be covered by extend-
ing the skiu-blaukets a little above the tops of the
Fig. 12. — Rear Gable nearly closed by the sixth Eoof-
curtain.
The front gable was partly closed in like manner, but by a single
fold.
planks, where they would likewise be iield between
the layers of the roof-canvas. (See Fig. 1 3.) In the
same manner they probably lapped around the front
edges, so as to be buttoned to tlie liooks in the end-
posts of the door-way. If any further support were
needed for the front fold of canvas, it might also be
buttoned to an extra hook in the central post. It
should be observed that these immaterial points are
left to the discretion of the builders.
*Heb. kaphdl (noted above), which properly means
to " lorap around," but is frequently used in tlie sense
of duplication, and sometimes in that of continued
reiteration.
\ Heb. only in the plu. lulaoth (lit. " windings "),
nooses, used solely of this particular thing, and a kin-
dred word Mim, a spiral staircase (1 Kings vi, 8).
These loops were probably rove through eyelets in
the edges of tlic curtains ; those of the roof-canvas
apparently having the ends merely tied together in o
ring, and those of the side drapery knotted at the-
back. (Compare Fig. 16.)
X The language here used is peculiar, *' Thou shalt
make fifty loops on the edge [lit. "lip"] of the one-
[rather " first "] curtain [i. e. breadth], that is out-
most [lit. " extreme "] in the coupling [i. e. sheet, as
sewed together], and fifty loops in the edge of the
curtain that coupleth the second [rather, " (namely,)
the second coupling "]." This cannot well mean,
merely, as understood b}' most interpreters, that each;
sewed sheet had fifty loops on one of its edges;;
lor besides the circumlocution to express so simple-
an idea, thej' would then be exactlj'' alike in this re-
spect, whereas the phraseology expresses consider-
able difference between them. With Paine, we take
the statement to signify that each sheet, as ajijtUed
to the building, covered the space occupied by that
number of loops, reckoning the whole circuit of the-
roof, from one front corner round the sides and
back, to the opposite front corner; in other words,
the 50 loops of each sheet include the rear, as being
necessary in order to complete their circuit: and in-
asmuch as this was double, tlie inner fold is attributed
to the elongated inner sheet, of which it was actually
a part, and the outer fold to the outer sheet, of which
it was the complement. This mode of estimation is.
favored by the reference, in the passage itself, to the
extremities of the line of measurement. The uniform-
ity of proportion was thus maintained, although the
sheets themselves were unequal, and their attach-
ments varied accordingly.
For the s<ake of convenient comparison we place-
here, in parallel columns, an exact translation of this.
and the remarkably similar, yet characteristically dif-
ferent, account of the otlier set of hangings for the
same structure (ver. 4, 5), which we will presently
consider in detail. Tlip words in the parallel account
(xxxvi, 8-18) arc identical (in the original) except iis.
to tense.
ROOF CANVAS.
SI
were but 50 of the knobs in all to wliicli they were attached (ver. 11), confirms our
position that the curtains were double, one being fastened on directly over the otlier.
If all these 50 loops had been sewed on a single edge of 30 cubits' length, they
would not only have been greatly crowded (occurring about half-a-cubit apart), but
would also have been out of harmony with all the other associated spaces. The cubit in
the span of the canvas across the roof was carried down (as already noticed) over the
eaves, and served to close the joint perfectly, shedding the drip to the ram-skins
(ver. 12).*
Fig. 13. — Fold in the Roof-curtain at the Corner.
The cut exhibits the outer layer of the canvas at the north-west angle, tlie little pore at the left-hand top of the
rear wrap being brought out of the tuok under the sidi' (or roof) curtain's edpe, so as to show it. The inner layer
goes under this, coinciding with it, and the double blanket of skins between them.
Roof curtains (Exod. xxvi. 10.) Side ciirtai its (Exod. xxvi. 4, 5).
And thou shalt make fifty And thou sh.ilt make loops of
loops upon the lip (edge) of the violet on the lip (edge) of the
first curtain [as] the endmost first curtain from an end in the
in the joining, and fifty loops joining, and so shalt thou make
upon tine lip (edge) of the cur- in the lip (edge) of the curtain
tain [as] the second joining. [as] in tlie endmost in the sec-
ond joint. Fifty loops shalt
thou make in the first curtain,
and fifty loops shalt thou make
in the end of the curtain which
[is] in the second joint; the
loops receptive one toward the
other.
, The two Heb. terms carefully used in the above
passages for distinguishing the two kinds of margin
which every piece or sheet of cloth necessarily has,
must not be confounded, as they seem to be by every
interpreter whom we have consulted, namel}', saphah
(lit. lip, A. V. " edge "), which is tlie selvedge or lateral
(woven) margin ; and katseh (lit. end, A. V. " edge "),
or its equivalent kaisah (lit. end, A. V. " selvedge "),
with its derivative kitsyon (lit. endwise, or endmost,
A. "V. "uttermost," "utmost"), which denotes the
raxu edge or terminal (cut) margin. The lip is the
natural border of the mouth (which is not a gash in
the face), while the other term (from katsdh, to dip off)
is the abrupt end.
It is to be borne in mind that the rear laps of tlie
roof-curtains, although exactly one third the length
of those on the side of the building, require each 8
loops, instead of 7, in order to meet the correspond-
ing knobs, which are closer together at the corner
than elsewhere. (See Fig. 11.)
* This " superfluity " or overlap (different from that
of ver. 12) is said to be "in tlie length of the cur-
tains," because it showed vertically when hung.
32 STRUCTURE OF THE TABERNACLE.
(2.) The roof was obviously sustained by an extension upward of the central
door-post (soon to be considered) in front of the entire building, and no doubt by a
similar one in the rear, with probably a third in the middle of the whole edifice. These
served as tent-poles, and their heads were probably bevelled on a curv^e so as not to
perforate the canvas. They were of course stayed by extra ropes near the top, doubt-
less by means of a noose, kept from slipping down (as in the court-posts) by an ad-
ditional hook, which last would likewise serve to receive an eyelet in the edge of the
roof-canvas at the peak. There is no evidence, as there was no need, of any other
posts or cross-ropes (or cross-poles), nor of a ridge-pole (or ridge-rope), which is not
customary in Arab tents.*
Compare tlie converse expression in xxxviii, 18. The
length of the exterior or roof curtains is given accord-
ing to the inside dimensions of the building, as we
shall see is done with great exactness also in the case
of the interior or wall curtains. But as the outside
of the building was of course larger than its inside
(iiy the thickness of the walls), the extra length of
roof-canvas falls short considerably (namely, f [at the
front] + f [at the rear, where the corner-board is
doubled] = 1| cubits in all) in wrapping across the
gable three times. To meet this deficiency we must
suppose that a notch or slit (the raw end of course
bound or hemmed to prevent ravelling) was made in
tlie edge of this extension at the corner, running \ip
sufficiently to meet the slope of the roof (i. e. about
1^ cubits), and this break in the continuity of the
looped edge facilitates the attribution of the loops of
the dissevered selvedges to the under and the outer
layers of the roof canvas, which we have seen to be
required in order to maintain uniformity in the num-
ber of the loops; especial!}' as tlie layers were put
on separately, with the skin-blankets between tliem.
If it be asked. Why was not this sixth roof-curtain
made a little longer at once, so as to cover the
corners completely? we reply that this would not
only have deranged the uniformit}'- of dimensions
(a point which we shall see is important in the
symbolism— where no odd fractions are permitted),
but would also have caused a larger and thicker
gore at tlie corner than could have been neatly
tucked in between the layers of the roof-canvas,
especially as the extension must then liave been
made at, least two cubits longer, to wrap (four times)
over the bars and rings of the corner, and all this sur-
plus would be accumulated in the gore. The trian-
gular gap !it the corner may be covered by carrying up
tlie blanket of skins sufficiently above the tops of tlic
planks; and the fulness thus occasioned in their
short gore may be relieved by a slit of their fold like-
wise at that point (which could not be done in the
longer fold of the roof-canvas without dissevering it
entirely). (See Pig. 13.) The ridge remains precisely
30 cubits long, and this regulates the length of the
roof-canvas. The ends of the roof-sheets, it will be
observed, are maintained square, and the tent-poles
perfectly plumb, while the rear gable is a little wider
at the bottom, so as to cover the tops of the planks.
An extra hook or two may be inserted in the tent-pole
to support the upper edge of this front and rear lap,
and one also in the edge of each front plank, if neces-
sary ; for the number of liooks (and of their corres-
ponding eyelets) is nowhere stated.
Paine, to whom, as above acknowledged, we are
indebted for this segregation of the eleventh roof-
curtain and its loops, is imable to use it to advantage
because he makes the building twelve cubits wide in-
stead of ten. He has therefore not enough ma-
terial to wrap across the front gable, but too much
to wrap twice across the rear gable. The six surplus
cubits of curtain must therefore, on his sciieme, be
folded away between the side layers, and go unfur-
nished with loops, although they occur in the very
middle of the looped portion, without anything to
mark the break in the continuity of the loops.
* A ridge-pole would have been excessively heavy
if stout enough to prevent any sag, and a ridge-rope
would have been no stronger than the canvas itself.
Arab tents have ordinarily nine perpendicular poles,
arranged in three rows, of three each, which corre-
spond respectively to the ridge and the two caves.
The roof-canvas is merely thrown over their tops,
extending in a long slope on all the four sides to the
ground, to which it is stretched tight by cords and
pins. The entrance is simply by raising a flap of this
canvas, which in the day-time and fine weather is
kept open by an extra pole or two standing obliquely
outward like an awning. The interior is divided into
two apartments (the front usually for the men, and
the rear for the women) by a screen stretched
along the middle line of poles. All this is exactly
FRONT SCREEN.
33
3. The interior hangings of tlie building were of a far finer texture than the roof-
eurtains.
(1.) The entrance was closed by a screen precisely like that of the outer Court
(xxvi, 36), supported by 5 pillars in exactly the same manner, except that they were
overlaid entirely with gold (hence recpiiring no separate caps), and that the hooks
were of gold (ver. 37), the sockets (and of course the tenons) being of copper. We
presume that these pillars were of the same form and size also, both with each other
and with those of the Court, and w^e have already supposed the central one to be car-
ried up to the height requisite to support the peak.
Placing the first and the fifth pillar as close to the walls as the side-curtain will
iinalogous to the arrangement of the Tabernacle, ex-
cept tluit the walls supply the place of the side rows
of poles, and that the partition is thrown further
back.
onal form, with one central post, and the others dis-
posed circularly around it, the outer walls falling per-
pendicularly from them to the ground, and braced by
the usual cords and pins. This strikingly approaches
Fig. 14.— Probable Form of the First and Third " Tabernacles." (See pages 9 and 10.)
The Vail is seen across the middle of the tent, corresponding to the partition between the men's and the women's apartments.
The central tent-pole among the Bedawin is the I
general receptacle of loose utensils, which are hung
upon it, as was the practice among the ancient As- j
Syrians (Layard, Nineveh, ii, 214, Putnam's ed.). It j
would be a most convenient place for suspending the
sacerdotal wardrobe, when not in use (Lev. xvi,
2:5).
Occasionally, especially on the outskirts of civiliza- |
tiou, we meet with an Oriental tent that has an odwj- ;
3
the plan of the Tabernacle, and we have suggested
that the tents temporarilj' erected for sacred purposes
by Moses and David may liave been of this descrip-
tion. (See Fig. 14.) One such is exhibited in the
photograph from which Fig. 10 is copied, and anotlier
with a wing curtain also. This form has the advan-
tage of greater compactness of space for the head-
room afforded, and may serve to distinguish the
residence of a noted personage.
34
STRUCTURE OF THE TABERNACLE.
allow,* we have four openings left of about of 2 cubits each (or 3| feet) in the clear,
which is ample for a person to pass througli. The pillars of course were stayed fore
and aft by cords and pins, but needed no bracing laterally, as the rods lield the tops
equidistant, and tlie side walls kept the whole line from falling either way.
(2.) The wall drapery, already several times referred to, consisted of ten pieces
of cloth woven of the same materials as the door-way screens, but in this case only 4
cubits wide, and 28 long ; sewed together into two large sheets, and buttoned witli loops
(of violet [cord]) f to golden knobs in the walls, altogether analogously to the roof-
curtains (xxvi, 1-6 ; xxxvi, 8-13)4 These two slieets are explicitly said to be
exactly alike, and to be similarly furnished with loops ; hence, borrowing the hint
from the duplication of the roof-canvas, we presume they were intended to be hung
clouhle along the walls. § If so, they were sewed together eiidwise, like the fifth and
This completes the system of double house
sixth cloths of the
larger roof-sheet.
* The two copper sockets for these pillars (or posts)
may be set adjohiingthe silver sockets of the planks,
with a small interval between as a mortice to receive
the copper teuon. The rear tent-pole will exactly
fall between two silver sockets, and its copper socket
ma}' be sunk below them out of sight.
f In the case of the roof-curtains, as we saw, the
material of the loops was not specified, because it
would be taken for granted as being the same with
the simple material of the curtains themselves. But
in the present case there is need of stating which of
the two materials, linen and wool, that composed the
side-curtains, was selected, and, again, which of the
three colors used indyeing it was chosen. As they were
made of twisted (i. e. two-stranded) cord, and this again
of either single or double thread, the three colors could
not have been employed in equal proportions in their
composition (nor would such a mottled color have
been suitable in itself or consonant with the other
colored objects), and of the three the cerulean was
far the most appropriate on the overlaid background
(" blue and gold "). But there was another and more
imperative reason for tlie use of ''blue" (violet) as the
color of these loops : they were always attached (as
we shall eventually see) to (or near) the upper cor-
ners of the violet stripe in the cloth, the eyelets,
through wliich tlie}'' were rove, being set entirely
within that color. The only exception to this rule
(so obviously proper; for violet loops on a different-
colored edge would have been unseemly, when in
plain sight) is in the extreme corners, where there is
no violet stripe to be shown, and where the union is
concealed by the two folds coming together, as do the
ends of the loops also. Tlie stripes of different colors,
woven, are maintained of imiform width and succes-
sion in the same piece of cloth, as must have been
done in weaving tliem. (See Fig. 16.)
X See the comparison of the language used respect-
ing these two series of curtains, as given above and
below.
i5 This suggestion is countenanced by the special
Heb. word employed to denote their combination,.
makbil (xxvi, 5; xxxvi, 12, only; A. V. "held,""
" take hold "), lit. "causing to receive," being the par-
ticiple of a causative conjugation of the verb kahaly
usually rendered " to receive." The reader should!
note tliat the loops " take hold one of another " (as-
the A. A", in xxvi, 5), not " held one curtain to-
another" (as the A. V. in xxxvi, 12). They fall
directly upon each other, being duplicated like the
curtains themselves.
II This last named fact is the final justification of
the singular phraseology (as previously exhibited)i
designating the resemblances as well as the differ-
ences between the two sets of curtains. They alike-
had 50 selvedge loops in the entire course of each
layer as put on the building ; the " coupling " or com-
bination, meant in this connection not being that of
sewing together into one sheet (as in xxvi, 3, 9;
xxxvi, 10, 18), but that of bringing the corresponding
sheets over each other in the erection (as in xxvi, 6 ;
xxxvi, 13). Hence the use of the term "endmost"
curtain (i. e. the piece sewed at the end of its neighbor,
and not at the side or selvedge, like the rest) only in
speaking oH\\q first sheet of the roof -covering; where-
as it (or its equivalent "end") is applied to both side-
sheets. The terms " first " and " second " here, as
applied to the " curtains " or the " couplings," mean
not those previously described as five-breadth or six-
breadth sheets (for with regard to tlie roof -canvas the
smaller one is named first, whereas here it is the
larger that is thus designated), but those laid on first
or second, i. e. the under and the outer layer respect-
ively.
DOUBLE COVERINOS. 35
coverings for every closed part of the edifice— a twofold blanket of skins on the out-
side of the walls, like a weather-boarding ; a twofold drapery of linen-and-wool * on
their inside, like a wainscoting ; and a twofold canvas of camlet on the roof and rear
gable, like a shingling. All the front-coverings were single, as here the structure was
strictly a tent. We observe incidentally that both sets of " curtains," although sub-
stantially duplicated, as if sufficient for two such structures, are pointedly said (ver.
6, 11) to be so brought together by the knobs as to form " one tent " and one " taber-
Wenote, iunrtler to exemplify the exactitude char-
acteristic of tiiis whole text (although at first sight
almost uniutelligible), that the description of the side-
curtains is repeated (with some intentional variation)
in both accounts, although tlieir arrangement was
really very simple ; while that of the roof-curtains,
which were more complicated, both in themselves, and
especially in the numeration of the loops, is but once
given in each account. Tlie reason for this lies not
merely in the circumstance that the former are men-
tioned earlier in the sacred narrative, and therefore
more fully and explicitly, wliile the latter, coming in
immediately afterwards, are given more briefly and
vaguely, as if but a repetition of the other in all subor-
dinate points not clearly specified; but it is also be-
cause definiteness of meaning requires it. In the case
of the side-curtains, we have at large the color of the
loops and their selvedge position— two points, connect-
ed by the significant requirement that in both tiiese
respects the two sheets be exactly alike; and then
follows a more minute specification of two particu-
lars, namely, the number of the loops (the two sheets
again corresponding in this, but so obviously that the
addition of " likewise " is unnecessary), and their
sheet distribution (this latter of course also corres-
ponding with the same item previously stated in
another form) ; but to compensate for omitting " like-
wise " in this verse, the comprehensive remark is sub-
joined, that when superimposed on eacli other the
two sets absolutely isWy. In the case of the more
summarj' but equally accurate account of the roof-
curtains, on the other hand, we have the correspond-
ing elements of these two propositions relative to each
sheet blended, so that there are four facts of resemb-
lance brought out, as before, but not eight, for so many
do not here exist; and the account, unless prolix in
minutise to a degree and in a manner repugnant to this
document, must epitomize the account, leaving the
reader to make out the meaning by a careful adjustment
of all the details and the whole connection. Accord-
ingly we have a succinct statement of the number and
position of the loops on each sheet, as the)' appear
when the sheets are put together ; the color and ma-
terial — tlie only different elements — being here taken
for granted. Now had the arrangement of the curtains
and their loops been so similar as most interpreters
make them, the writer would Iiave simply repeated
the description of the side-curtains (varying of course
only the circumstances of material, size and number),
as he does in other instances of correspondence (for
example, the two altars); or he would have simply
abridged it, as he does in other instances (for example
the several door-screens and posts). But he could
truthfully do neither, because there were important
differences to which he must allude, however briefly ;
and these are accordingly implied, but not specifically
dwelt upon. It is inevitable that these almost oc-
cult distinctions should create ambiguity and puzzle
the student. For this very reason we have devoted
so much space to their elucidation, as they materially
affect the reconstruction ; and the conventional modes
of disposing of these curtains, especially the colored
ones, have led only to hopeless conjectures, false
exegesis and impracticable restorations. This part of
the structure has truly been the pons asinorum of in-
terpreters. We have faithfully tried to guide the r.n-
prejudiced reader safely over the quagmire, ourselves
thankful to have found so stable footing. We are
now prepared therefore to present the following as a
free version giving the correct meaning of the two
passages in parallel columns.
Side curtains (Exod. xxvi, 4, 5.) Boo/ curtains (Exod. xx vi, 10'.
Thou sh.nlt make loops of vio- Thou shalt make fifty loops
let [cord] on the selvpdge of the on the selvedse of the under
under curtain [-stuff ruining all curUiii [-stuff, incUiding the
along] past [each] end [-seam] corresponding portion of the
in the [combined] sheet; and piece sewed] endwise in the
thou shalt do the same on tlie [combined] sheet ; and fifty
selvedge of the curiain [-stufl", on the selvedge of the curtain
that runs similarly] endwise in [-stuff, which forms] the upper
the upper [combined] sheet; [combined] sheet [inchuling in
fifty loops in the under curtain like manner the corresponding
[-stuff], and fifty in the end portion of the endwise piece],
[-wise] curtain [-stuff] which is
in the upper [combined] cloth —
the loojis to coincide with each
other.
*Not linsey-woolsey (the shaatnez of Lev. xix, 19;
Dent, xxii, 11), in which the thread is composed of
the.se two materials carded and spun together.
36
STRUCTURE OF THE TABERNACLE.
nacle," respectively. This would surely have been an inappropriate remark, if botli
had been stretched single overhead, as has been done by interpreters from Josephus
to our own day.*
A notable dignity, however, is given to these side-curtains, beyond the l>eauty
of the door-way curtains so far mentioned, which they otherwise exactly resembled
in fabric, by their embroidery of " cherubim of cunning work " (xxvi, 1 ; xxxvi, 8),
instead of the simple tracery upon the other colored hangings. Leaving the dis-
cussion of the form and character of these figures till we meet them as statues over
the Ark, we have here to consider how the curtains themselves were adapted to so
bold a delineation, f As they were each twice as long as the entire circuit of
the three walls, they must in some way liave
been gathered in (for the straight lines character-
* Tlial the dark goat's-liKir curtains, and the partj'-colored
wool-and-linen ones were not applied to tlie entire edifice in
the same manner is certain from the distinction expressly
made everywhere in the sacred text as to their purpose and
use. The former constituted the sloping roof and tlie triangu-
lar gables of its "tent" part {ohel xxvi, 7, "for a tent [A. Y..
inexactly " covering "] upon the tabernacle ; " 11," couple tlie
tent togetlier; " 13, " curtains of the tent ; " yet carefully, vcr.
13, the eave breadth only of one cubit is to "hang over the
sides of the tabernacle: " and ver. 12, similarlj-^ the rear gable),
wliile the latter adorned the upright walls of the "taberna-
cle " part {mishkdn, vcr. 1, 6). No portion of either set was
spread horizontally ; for the building had no floor but the
ground, and no ceiling but tlie roof. Indeed, as even the Kii-
glish reader will see, a cloth stretched so as to form a liori-
zontal surface is never called a " curtain ; " nor in any otlier
position than a vertical one (partly so at least) can it appro-
priately be said to be " himg." Note, however, that each " cov-
ering" of skin began at tlie top, [viillemalah) on the "lent"'
part (ver. 14), i. e. between the two layers of the roof cur-
tains, although, as it continued downward, of course it was
mainly on the upright walls of the tabernacle. The same dis-
tinctions are nicely repeated in the subsequent statements
(xxxvi, 8, 13, 14, 18, 19; xl, 19).
f Imagine the depicting of such awfully mysterious objects
in all varieties of incongruous and impossible attitudes — some
aslant, some horizontal, some actually upside down, all over
the ceiling and walls of a sanctum like this! Yet that would
certainly result from the position ordinarily assigned these
tapestries, unless the figures were embroidered upon them so
displayed as to appear upright. If they had l)cen worked upon
the festooned port of the curtains they must have looked as
if decapitated. This .shows the necessity, when reproducing
the Tabernacle in a manner that could be operated, of takinjj
into account a multitude of considerations not usually thouglit
of.
Fig. 15.— Sootion of Wall-plank with Attach- Tlie special emphasis laid upon the injunction, "See that
nients. thou make all things according to the pattern shown tlice in
SIDE CURTAINS.
37
istic of the building and especially of all the other hangings, are not in accord with
festoons ; nor will the thick and firm material admit of these).* The problem is how
to arrange the folds in such a manner as to exhibit the cherubim perfectly and in a
becoming posture. They would naturally be embroidered crosswise of the cloth, like
First Curtain.
A
— 1-
— T» •!—
— ^-W •!_
1 1 ! 1
^^
Third Curtain.
.A=^
(■ ]. V c |i V c p V c \>
p V C p V C [)
p V c p V c p
Fifth Curtain.
•^ ■ i ' 1 ' ! ' i 1 ' ' I I ' ! ' ' 1 1 I ' ' ' I ' ' I I
g ; ; ' • . 1 ' ' I ; 1 ' I ' ' ' ' : ' ' I '
p V C ]> V C p V C J) V c p V c p V c p V C 1> V c p V c p V
Fig. 16. — Wall-curtains E.\tencleJ and Furnished with Loops.
Tliree of the curtains only, those at the beginning, the middle and the end of the series exposed to view, are here exhibited. The
intermediate ones (the second and the fourth) may easily be imagined, as they are of similar character. (See Plate IV, Z>.) The lettei-s
" V," " p," and " c " designate the violet, the purple, and the crimson stripes respectively, which read (after the Hebrew order) from
right to left.
the diiferent-colored bands, and would thus show standing, as the breadth of the stuff
(somewhat over 6 feet) would conveniently correspond to their height (supposing
them to have substantially a human form). Hence it is important that the folds of
the curtain should be disposed regularly, so that the " fulling in " would conceal
llie Mount," as well as its repetition on several
occasions (Exod. xxv, 9, 40; xxvi, 30; Num. viii,
4), shows that manj'- minor details were left out
of the oral description to be supplemented by
that ocular exhibit. Interpreters are therefore war-
ranted and even required to exercise their ingjenuity
in discovering the most natural, simple, consistent
and effectual mode of supplying these particulars. It
is not sufficient for them, any more than it was for the
original fabricators, to say that the thing was doubt-
less done in some suitable way; the precise manner
must be pointed out or else conjecturally adopted.
* The heavy and hard (" double-twisted ") thread
of the linen warp (which, it should be noted, took all
the straiu. and tliis was very considerable, especially
in the door-screens; certainly causing them to sng
greatl}' but for this fact) would partly bury itself in
the looser texture of the woollen woof (which is not
said to be " double-stranded," as it would in that case
have been too thick), but would at the same time
materially stiffen these threads also. We may furtlier-
more observe that the under course of the side cur-
tains would exactly follow the folds of the outer one,
and thus aid in maintaining them in a graceful shape.
38
STRUCTURE OF THE TABERNACLE.
and distort the figures as little as possible.* If the loops be made of pieces of cord
each 2|- cubits long (those in the corners proportionately less), with the ends fastened
on the selvedge the same distance apart for each cord (so as to open flat with the
cloth), and an interval of | of a cubit between the ends of adjoining cords, it will be
found f that 50 loops will exactly take up the entire 140 X cubits of each curtain-
FiG. 17. — AiTaugc'ijient of Side Curtain.
sheet, including 4 corner-loops each occupying ^^ of a cubit at the ends and middle ;
while the folds will (except at the corners) each be | of a cubit wide (when hung),
with a nearly smooth panel of the same width between them, sufficient for a cherub
Finally tlio embroidered figures would greatly stiffen
the panels. We may add that the droop at the bot-
tom of the fnlled-in part of the curtains would not
be sufficient to account for the difference between
their height and that of the Vail, even if the folds
Included the whole excess of length (i. e. without
any flat panels) ; so that long loops would in any
case be necessarj'.
* "We presume that the cherubim were embroidered
only on the outer curtain, as they could not bo seen
on the inner one. If, however, it be thought necessary
to have the two precisely alike, this may be effected by
simply reversing the order for the inner set of cur-
tains; the figures then appearing on the face next to
tlie wall, and beginning at the southern front, where
they will fall exactly in due place under those of tlic
outer curtain as above detailed. (See Fig. 16.)
f We have proved tliis estimate by actual experi-
ment, and we will (below) confirm it in a striking
niaiuior.
\ This number of itself, being exactlj'' twice the
circuit of three sides of the interior of the Sanctuary,
WALL CURTAINS.
39
with folded arms and wings, or for the body of one with the wings extended.* (The
annexed diagrams will illustrate these measurements, and the method of forming the
Fio. 18. — Corner-folds in Wiillcurtiiins.
plaits.) Hence the curtains were not so long as those intended for the roof, which,
if attached to each other in the same manner, would each yield 10 cubits more than
suggests that the curtains in question were intended
to be so applied. The degree of their fulness, how-
ever, remains to be accounted for.
* It will moreover be perceived that the loops, if
so adjusted, will of themselves hold the plaits in good
shape, wheu the curtains are hung on the knobs.
They will also show much better with their ends
parted into a triangle than if hanging straight down
from the knobs. The two folds adjoining each corner
will require less cloth for a proportionate degree of
fulling, on account of the narrow spaces there afforded,
as we shall see presently ; but they will project about
as much as their neighbors. The careful reader will
furthermore discover that the reduction of these
shorter plaits near the corners, togeth^ with tlie
lOmission of one entire plait (but not one loop) in the
40
STRUCTURE OF THE TABERNACLE.
can be thus disposed of.* The number of loops was determined by that of the knobs
on wliich they M'ere suspended ; namely, 50 of gold (ver. 6), and therefore smaller
than those of copper for the outside of the planks, and inserted lower down, but in
all other respects exactly corresponding to them. The number of the knobs again
was fixed by that of the planks, and is therefore 20 for each side, 6 for the rear, and
Fig. 19. — Leiigtli of Side-loops 1>y Triangulation.
The numbers indicate the proportion of the parts of the triangles.
2 for each corner, requiring the total of 50, the knobs (except at the corners) being
placed as near as convenient to the front edge of each side-plank, and in the middle
of each rear-plank.f The height of these knobs from the ground fixes the length
of the loops, and will be determined when we come to consider that of the inner Vail.
4. The only other articles mentioned as essential to be placed within the front
apartment or Holy Place were three, which we will here consider in detail.
very corner, precisely accounts for the fact that the
cubits in the lengtli of the curtains are less than
three times the number of loops (140 not 150),
although each plait (with the alternate panel) requires
three cubits of cloth. This is proved by a short cal-
culation. An irregular knob being set in the rear
edges of the last side-plank (in order to prevent the
curtain from passing the corner diagonally, without
penetrating to tlie angle itself), instead of the adjoin-
ing side-plank (there being none such), there is a loss
there (with respect to the space usually covered) of
^ of a cubit (i. e. twice the distance of the knob from
the edge, whicli we put down as ^^ of a cubit). In
like manner tlicre is a loss of half a cubit in the rear
part of tlie corner-plank (f — f'j), tlie lust item being
llie half cubit of the rear plank that shows inside,
minus the three spaces usuall}' allowed for the knobs
from the edge of these three consecutive planks,
which here are not saved. Hence we have the for-
mula: 3 X 2 (1 + J -f I = If) = 10. We are the
first to explain fully and satisfactorily the cause of
this exact length of these curtains, wliich is so singu-
lar among the other numbers and dimensions of tlie
edifice, and especially different from that of the roof-
ciutains. In Fig. 19 we submit another matheniutical
demonstration of its acenf.icy.
Finallj', we may call attention to the fact, under
this arrangement, that the edge of the curtains at the
entrance will fall back a little farther from the front
edge of the first plank than if the loops hung perpen-
dicularly, and this is desirable in order to keep it out
of the w'eather; and this again will allow a closer
ju.xtaposition of the door-post to the side-wall, as is
helpful in order to keep the former from swaying,
since thej' are not fastened together hy a hook (as
in the case of the Vail).
* The curtains were evidently meant to be "fulled
in " to exactly half their entire length. The folds on
the inside of the planks thus correspond, by their cor-
rugation, to the Heece on the outside ; and in both
instances, as already pointed out, they are duplicated.
■f- This calculation serves likewise for the copper
knobs on the outside, except that the loops will there
be shorter, and both ends of each fastened together,
so as to form simple button-holes (so to speak) closely
clasping the knobs, and stretching the curtain per-
fectly smooth. It must be borne in mind that in both
sets of knobs, two will be needed in each corner-
plank, one at the front edge, and another at the angle,
in order to keep the curtain uniform. This brings
the inside corner knobs nearer their neighbors, as
alrcad3- taken into account. (Sei Figs. 11, 16.)
TABLE OF SHOW-BREAD.
41
(1.) The first of these on the right or north side (probably about midway) was
tlie Table of Show-bread * (Exod. xl, 22). It was made of acacia-wood, 2 cubits long,
1 broad, and 1^ high,f overlaid (doubt-
less the entire surface when put together)
Mdth gold (xxv, 23, 24; xxxvii, 10, 11).
As a table it consisted, of course, of a top,
sides, and four legs ; the first of the given
length and breadth, exclusive of an orna-
ment to be considered immediately ; and
the last of the given dimensions, less the
thickness of the top. This last we may
estimate at somewhat less than what we
have assumed for the boards of the Large
Altar, let us say J^ of a cubit (about 1^
inch stuff). The top had a " crown ":{: or
moulding of gold (apparently wood, plated
with gold), evidently running all around
the edge (but outside of the latter), and
projecting above the top, to keep articles
placed upon the table from slipping otf :
Ave may estimate this piece as the same
thickness (at the base, narrowing to one
lialf at the top), and I- of a cubit (or about three inches) broad (i. e. projecting one
half its width above the table-top). The sides are called " a border " § or plain panel,
being a hand-breadth {\ of a cubit) wide, and ornamented by another " crown " or
moulding (this time hkewise projecting out like the other, and similarly placed, but
narrower, so as to be flush with the bottom of the side, and therefore included in its
breadth), both plated with gold (ver. 25). The legs or " feet " (which we would
make -^ of a cubit square, their whole length), Avere apparently morticed into the sides
(as usual now-a-days) ; for in the remaining directions concerning a carrying apparatus
(precisely like that of the Large Altar, except that gold was to be used instead of cop-
per), the rings, evidently stapled like those of the Tabernacle planks, are spoken of
as being fastened into the tops belonging to (A. V. incorrectly " on ") the legs, and
simply parallel with (" over against," i. e. longitudinally in a line with) the sides (ver.
Fig. 20.— Table of Sliow-bread on the Arch of Titus.
(From Eeland.)
* Lit. table of the Face (i. e. Jehovah's presence), or
tabh of the arrangement (of loaves); or the pure table
(in distinction from a domestic or common one).
f This proportion between the length and the
lieight is accurately maintained in the sculptured
form on the Arch of Titus. Oriental tables, it should
be remembered, are usually quite low, being adapted
to persons sitting on the floor, and not \ipon
clinirs.
X Heb. ze?-, lit. cincture, i. e. cornice; used only of
this ornament on the Table and the Ark, and the
Incensc-altar. The Great Altar had no occasion for
this additional rim, as it had no top or cover. The
" cove " (or hollowed bevel) of the moulding of course
was on the upper and outer side, making a neat
finish all around the edge.
§ Heb. mhgerelh, lit. inchsure; used onh' (as an
architectural term) of this thing, and of a similar
panel on the pedestals of the Temple lavers (1 Kings
vii, 28-36; 2 Kings xvi. 17).
42
STRUCTURE OF THE TABERNACLE.
c£jl 0^
26, 27). The whole table, like all the other pieces of furniture, was simple and plain
as possible, and strong for service.
The bread placed upon the table is called in the Heb. face hread (show-bread),
because set as before Jehovah's presence (ver, 30). Particulars concerning this are
given in Lev. xxiv, 5-9. It was made of fine (wheat)
Hour,* baked in twelve loaves,t containing each one fifth
of an ephah of flour (or about four quarts), which, if as
spongy as good raised bread, would yield an enormous
bulk, but probably, being more compact, was much less
in size, say 12 inches in diameter and 4 inches thick —
still a large family loaf. X They were arranged " (in)
two rows, six (to) the row," § which Jewish tradition, as
well as the dimensions of the table, indicates to mean in
two piles of six each, set of course lengthwise of the
table ; and thus if the piles were in immediate contact
with one another (as the necessity of mutual support in
so tall a column, and the close association of the 12 tribes
thereby symbolized, would indicate), they would leave a
free margin of 4^ inches at each side, and 9 inches at each end (exactly proportional
to the respective dimensions of the table-surface, and the Avhole a shapely mass 2 feet
long, 2 high, and 1 foot broad). It is generally conceded that the loaves were placed
upon the baref table, without any plate or cloth. They were removed every Sabbath
to bo eaten by the priests exclusively (and tliat in the Sanctuary only); and were then
i-eplaced by fresh loaves (1 Sam. xxi, 6), which had been prepared over night by the
Levites (1 Chron. ix, 32). (See Plate Y, F.)
No other substance 1" is mentioned as being set upon the table, except " pure " **
frankincense, which, as it is said to be placed " upon each [lit. " the "] row," ff but
only " to [or " for "] the bread " (ver. 7, where the A. Y. incorrectly renders the
!)
Pig. 21. — Transverse Section of the
Table of Show- bread.
* Doubtless unleavened, but beaten up light, like
*' Mar3'land biscuit."
f A. V. "cakes," Heb. sing, challdh, lit. perforated
(affording color to the idea that it was punctured, as
sacrificial cakes were among some ancient nations ; or
more likely, as is often done by modern bakers, who
prick biscuits, partly for ornament, and partly because
the steam is supposed to escape the more easily in
baking), used only of sacrificial cakes (or as in 2 Sam.
vi, 19, of something resembling them); tiierefore not
the ordinary thin wafer-like loaf of Oriental bread,
yet doubtless roimd and flat, but much thicker and
more daintily put up. The best idea of tiiese cakes
is perliaps afforded by similar sacred loaves repre-
sented on tlie Kgj'ptiau monuments (see Wilkinson,
Anc. Egyptiam, i, 266, where nearly ail tlie articles
and utensils enumerated in the Scriptiu-e list as be-
longing to the Table of show-bread arc depicted) ; we
must be on our guard, however, against supposing
that these are the models of those in the Taber-
nacle.
\ Five of them were sufficient for hungry David
and his companions, perhaps for several meals (1 Sam.
xxi, 1-6).
§ Heb. maareketh, lit. arrangement, used only of
this particular thing, and hence (as seen above) taken
at last to denote it teclinically.
II Hob. tahor, "pure," i. e. in this case naked.
Tf A dish of salt appears to have been added ui later
times, according to the Septuagint and Philo (comp.
Lev. ii, 13, which, however, refers to sacrifices on
the Altar of Burnt-offering).
** Heb. zak, unadulterated, like the transparent oil
used for the candelabrum (Lev. x.xiv, 2).
ff We observe incidentally that this confirms the
above arrangement of the loaves in piles.
VESSELS OF THE TABLE. 43
latter preposition " on "), appears to have been (as was most appropriate) deposited
not directly npon the loaves themselves, but in vessels for that purpose, where it C(jnld
be conveniently renewed as fast as it should be consumed by the daily ministrations at
the Altar of Incense (ver. 7). These vessels are doubtless the same as the censers *
(mentioned in the same connection, A. V. "spoons"), i. e. incense-cups, not employed
for burning the incense in (which was done in fire-pans, and moreover this was merely
frankincense), but smaller than the receptacles of the same name presented by the
phylarchs at the dedication (Num. vii, 14 and following) for keeping the incense in
l)ull?. A different set of utensils connected Math the Tal)le were jarsf (A. V.
*' dishes "), evidently for the oil used to replenish the candelabrum adjacent, similar
to the larger silver vessels of the same name (A. Y. " chargers ") presented by the
phylarchs on the above occasion, which also contained oil (Num. vii, 13, etc.). They
l)robably were tall vessels with a narrow mouth for emptying. Another kind of
utensil were jugs % (A. Y. " covers "), which, as they were used to make libations with
(A. Y. " to cover withal "), were doubtless for wine, § with a spout for pouring ; and
closely connected with them were still a different class of vessels, perhaps smaller
pitchers | (A. Y. " bowls "), for the immediate sacrificial act. None of these vessels
seem to have had either handle or cover, although most of them might be thought to
require closing in order to keep out flies, dust and other impurities ; and especially
the incense-cups, to prevent evaporation of the aromatic powder. It must l)e borne
in mind, however, that a cover would be inconvenient for the priest to remove, and
the vessels appear to have been intended to hold only a comparatively small quantity
at a time. The saucers for the frankincense would diffuse a pleasant odor during the
week, and what was left in them was burned (on the Great Altar) every Sabbath (ver.
7-9), together with what was not eaten of the stale loaves. Indeed there was not
room for large utensils on the Table, but as there would a;ppear to have been but two
(the plural is used of them all) of each kind (that number being stated with regard to
the incense cups, which, however, were set on the top of the piles of bread), we may
readily accommodate one of each of the three other kinds on either end of the Table.^^
All these vessels were of gold entirely pure, as was the overlaying of the Table itself,
and indeed all the gold employed in the Sanctuary and its apparatus.**
* Heb. sing, kaph, lit. the palm of the liand, a
saucer.
f Heb. sing, kedrdh, lit. deep vessels, spoken only
of this article, mentioned above and in the parallel
list, Num. iv, 7.
:{ Heb. sing, kasah, lit. a round vessel, spol<en only
of this article as mentioned in these passages and in
1 Chron. xxviii, 17 (A. V. "cups").
§'\Vine was poured out as a libation (Heb. nesek, a
pouring, A. V. "drink-offering," as unfortunate a ren-
dering as " meat-offering " for an oblation of flour)
in connection with many sacrifices on the Great
Altar. To drink wine within the sacred precincts
was a capital crime (Lev. x, 9).
II Heb. sing, menakkith, lit. libation cups, occurring
only of this article in this passage and in Jer. Hi,
19.
^ Tlie two bowl-sliaped utensils depicted as stand-
ing upon tlie table of show-bread on the Arch of
Titus at Rome are regarded by Edersheim ( 77(e Temple,
etc., p. 134) as tlic mortars used for compounding the
sacred incense. If intended to represent the vessels
for oil anil wine regularly set on the table, they are
of a much later pattern than those of the Tab-
ernacle.
** Some alloy (to harden the metal) might be neces-
sary in the plates of the Tabernacle walls, which wers
subject to great wear.
44
STRUCTURE OF THE TABERNACLE.
(2) Tlie next piece of furniture that we meet in glancing around the Holy Place
is the Altar of Incense, which stood in the middle line, immediately in front of the
Vail that separated the room from the Most Holy (Exod. xxx, 6 ; xl, 5 ; Lev. xvi,
18), a position which is further proved by the fact that incense was daily offered upon
it by an ordinary priest (Exod, xxx, 7-10), whereas the Holy of Holies was entered
but once a year by the high-priest alone. Yet it was popularly i-eckoned as belong-
ing to the Most Holy Place (1 Kings vi, 22 ; Heb. ix. 4), apparently on account of
its great sanctity. (See Plate Y, B.)
In construction (Exod. xxx, 1-5 ; xxxvii, 25-28) it was very similar to the Table
of Show-bread, being a simple box (probably of boards of the same thickness), two
cubits high, with a top (destitute of a grate, because no iire came directly in contact
with it), one cubit square, and horns (precisely like the Large Altar) ; and was en-
tirely overlaid with gold (doubtless inside and out). It had a moulding around the
edge (but none below this), and rings with staves to carry it, exactly like the Table of
Show-bread.* There were no ntensils specially belonging to it. The only use made
of it was to burn incense npon it every morning and evening (as above).
(3.) On the left or south side of the Holy Place, directly opposite the Table of
Show-bread (Exod. xl, 24),t stood the third piece of furniture; namely, the Candela-
brum (A. Y. "candlestick"), the construction of which is minutely described (xxv,
31-40; xxxvii, 17-24). It was hammered round,:}: out of sheets § of pure gold, and
weighed (inclusive of its ntensils) one talent (i. e. 136.4 pounds avoirdupois). The
mode of its manufacture indicates that it Avas hollow, and Josephus affirms that this
was the case {Antiq. Ill, vi, 7). || Its size is not given, but Jewish tradition assigns it
a height of about 5 feet, and a breadth of about 3|-. On the Arch of Titus it meas-
ures 2 feet and 9 inches high by 2 feet broad ; but the figures there dehneated are
not life size, and the proportion with the Table of Show-bread on the same sculpture,
as well as with the men there exhibited, yields a size about the same as the above
tradition. We may therefore fix the entire height (including the base) at about three
cubits, and the entire breadth (spread of arms) at about two cubits. This would be
* From the fact tliat the rings in this case are stated
to have been set '• beneatli the moulding-corners,"
which is not said of tlie other pieces of furni-
ture so equi^)ped, we conchidethat there was a slight
space between them in those cases, but none in this.
The reason for this difference was not simply because
the Altar of Incense was the smallest, but because
the Table of Show-bread had two such mouldings, and
the bar would be symmetricallj' placed half-way be-
tween them ; while the Great Altar had no moulding
at all ; and in the case of the Ark, although it liad
but one moulding, and that in the same place as the
others, j'ct the staples for the rings would have come
so near the upper edge of the side (not there
strengthened by a top fastened to them), as to l)c in
danger of tearing awa}' the wood, especially since the
honvj- stoue tables of the L;iw were to be carried inside.
f From this language, in the absence of any ex-
plicit statement, as well as from the congruit^v with
the dimensions of the room, and with convenience in
serving, we conclude that the position of both these
pieces of furniture was with their length running east
and west.
:j: Heb. mikshdh (A. V, " beaten work "), which
seems lit. to mean rounded, like a pillar (Jer. x, 5, A.
v. " upright ") ; applied also to the silver trumpet-*
(A.V. "of one" or a "whole piece") and to the cheru-
bim on the Merc}'-seat.
§ The parts might perhaps have been cast as plain
tubes, but they could then not have been wrought
into shape, for no anvil could have been introduced
into their sinuosities.
II This view is corroVwrated by the term (Heb.
kaneli, lit. a reed) used for the " branches."
GOLDEN CANDELABRUM.
43
suitable to its location and use. As to its general form, the principal question is,
whether the arms were in the same plane and of equal height ; and this may be re-
garded as settled in the affirmative by the repi-esentation on the Arch of Titus, which,
although copied from that of the llerodian Temple,* is doubtless a correct transcript
Fig. 22. — Candelabrum on tlie Arch of Titus. (From
Eeland.)
Fig. 23. — Concentric Arrangrement of
the Enlargements of the Candelabrum. t
* Tradition asserts that tliis candelabrum, after un-
dergoing various migrations from Rome to foreign
lands and back again, was finally lost in tlie Tiber
during an invasion of the Gauls. (See the original
authorities and their language in full, as cited by
Reland, De Spoliis TempU, chap. 13.) At all events it is
certain that the sculptor must have had the original
or a careful drawing of it before him. If it be thought
that Titus would scarcely have had time to remove
the candelabrum from the Holy Place (although he
seems to have done so with the Table of Show-bread)
during his hasty survey of the sacred apartments
while the rapid conHagration was in progress (Jo-
sephus, Wars of the Jeiv.s, VI, iv, 7), the one actually
rescued and represented on his arch may possibly be
one of those which tradition reports as the present of
the convert to Judaism, Helena, queen of Adiabene,
which were kept in an ante-room of the Temple
porch. This may perhaps account for its difference
from tlie Mosaic type. But in any case it must be
borne in mind that the postexilian candelabrum was
but a reproduction from memory of that in the Tab-
ernacle.
f It will bo perceived that each section of the sem-
icircles of whicli these lines are the radii (like a fel-
loe in a half-wheel of which the lines are the spokes)
is composed of two members: the shank (a plain
tube) and the bulb (or swell), and that each has a
third part or base (a circular double tiange, as a
means of connection, hence an actual joint) only
where it is united to a different kind of piece ; namely,
at the bottom and top of the central shaft and of the
six arms, including the intersections of the shaft with
the arms. There were tlierefore exactly 10 (screwed)
joints (covered by as many caps) in the entire piece
(exclusive of the seven movable insertions of the
46
STRUCTURE OF THE TABERNACLE.
of the Sinaitic one, except in its ornamental features (especially the octagonal base,
with figured panels). (See Plate V, E^
In detail the candelabrunt consisted of three parts, each of which was made of a
single piece of metal ; namely, a straight central stem, three pairs of semicircular
branches on either side, and seven burners ; each of the first seven components being
a round pipe with three kinds of ornamental enlargements at certain points, corres-
ponding to each other in a radiate manner ; all these elements being substantially
represented, in a more ornate style, on the Arch of Titus.* The main axis (Heb.
yarek, lit. thigh^ A. V. " shaft ") was no doubt spread out (like a trumpet) at the base,
in order to give a firm support. It had four swellings (Heb. sing, gebia^i lit. curva-
ture, A. V. " bowl "), which were almond-shaped (i. e. the nut [not the blossom,
for wliich this term is never used], or ovate, or tapering from a head, hke a goblet
or wine-cup, for which the former word is elsewhere used. Gen. xliv, 2-17 ; Jer.
XXXV, 5), and are named first as rising immediately from the base and from the three
intersections of the branches, and therefore are found (but only three of them) on
each branch also as springing from the intersection like a new base.f (See Fig. 24.)
Next in order on the main shaft at these intersections respectively are the same
number of coronets (Heb. sing, kaphtor, lit. chaplet, A. Y. " knop "), i. e. doubly-flar-
ing circlets, like the capital of a column (Amos ix, 1 ; Zeph. ii, 14), evidently below
the intersection of the branches, as they do not appear on the branches themselves
(except one at the summit, as a fresh departure), but corresponding to the expanded
base (a single flange as terminal in this direction).:}: Once more there was a like
number of finials (Heb. sing, perach, lit. blossom, A. Y. " flower "), like a bud just
ready to burst into bloom (Isa. v, 24 ; xviii, 5 ; Nah. i, 4 ; besides an architectural or-
nament of a like form in the Temple, 1 Kings vii, 20 ; 2 Chron. iv, 5), i. e. globes or
receptacles for the arms and burners ; and these (which of course belong to the
branches likewise) we have drawn in a bulb-like form with a corolla, aided by the
lamps in tlieir sockets), namely, the triple one at
each of the three intersections (where the ends of
the arms passed through the shaft on either side [as
the flange or " knop " permitted by widening the
neck of the shaft just at tliat point ; at the same time
bracing the end of the arm], and were screwed into
each other), and the four junctions of the almond-
shaped '• bowls " with the terminal " flowers." The
" knops " or joint-covers are accordingly an integral
part of the compound '" bowls" or whole pieces, that
support the entire segment. If (as we have sup-
posed) the pieces were made of sheets, there would
be a seam the whole length of each, which would of
course be on the back-side of the shaft, and on the inner
curve of tliearms. Tliese might be soldered togetlier
(and the screws at the joints likewise be thus dis-
pensed with), if the art of soldering gold were then
known.
♦Josephus explicitly stales {Wars, VII, v, 5) that
the candelabrum displayed by Titus at his triumph
differed considerably in some particulars, but never-
theless it must have been substantially of the nor-
mal type.
f This appears to be the meaning in xxv, 35 ; xxxvii,
21 ; for if the end of the branch were inserted simply
into the stem, it would have cut it entirely in two,
both being doubtless of the same diameter. We have
therefore inserted the arms into the " flower " (of
which, as well as the " knop," there are said to be
four [i. e. one at each intersection, and one at the top]
in the shaft, but only one in each arm [i. e. at the
top]), which affords a sufficient enlargement at the in-
tersection (i. e. not above it [for then there would have
been at least two on each arm], nor yet [like the
" knops "J below it).
J The same meaning attaches to the proper Tiame
Caphtiir, from the chaplet-like form of the island
Crete or (still belter) Cyprus.
ORNAMENTS OF THE CANDELABRUM.
47
splierical remains on tlie Arch of Titus. Finally come the lamps themselves (Helx
sing, ner, lit. a light, often used of a " lamp "), which of course were of the type uni-
versally prevalent in the East; a flat, round or oval dish (usually of terra-cotta, but here
of gold), with a handle (like that of a cup) at the blunt end, and a hole for the wick
at the pointed end, while in a depression between is a larger central hole for pouring
in the oil. In the present case we presume they were deepened into a cylindrical form
Fig. 24.— Comparison of each of the Enhirgements on tlie Candelabrum with its natural Type,
a. Almond (1) and " bowl " (2) ; b. Chaplet (1) and " knop " (2) ; c. Bud (1) and " flower " (2).
at the base, so as to fit in the lamp-holders at the tops of the Candelabrum, and not
easily fall off.* The wick was made of threads of linen (from the cast-off pontifical
garments, it is traditionally said), and tlie oil was from hand-crushed and cold-strained
olives (Exod. xxvii, 20). The lamps were lighted at the time of the evening sacrifice
(Exod. XXX, 8), and extinguished, filled and trimmed at the time of the morning sacri-
fice (Exod. XXX, 7 ; 1 Sam. iii, 3). They are traditionally believed to have held each
half a " log," i. e. a little more than half a pint. (See Fig. 25.)
The utensils mentioned for this last-named service, being those already referred
to as made out of the same gold as the candlestick itself, were shovels (Heb. sing.
machtdh, lit. coal-jyan, A. Y. " snuff-dish," being the same word used for the [copjier]
fire-pans of the Great Altar, Exod. xxvii, 3, etc.; the [gold] one of the yearly atone-
*Such seem to be represented on the monuments of Egypt (Wilkinson, Anc. E'jyptians, 2nd ser., ii, SVG).
48
STRUCTURE OF THE TABERNACLE.
ment, Lev. xvi, 12 ; and " censers " generally), i. e. vessels for Ijringing live coals
from the Great Altar with ; and tongs (Heb. always dual, iiudkachdyim, lit. double
takers), i. e. tweezers for pulling up the wick, and holding the coal while blowing it
to light the lamp. These utensils were carried by the officiating priest to the Court,
where the tongs would be cleansed, and the coal-pan refilled for further use.
(4.) The only remaining articles belonging to the Holy Place are the two Silver
Trumpets * used to announce a removal of the camp, special festivals, the Year of
Jubilee, M-ar, or any other other notable event (Num. x, 2-10, etc.), which M-ere to be
of a single piece (probably manufactured like the pipes of the Candelabrum). They
were straight (Josephus, Ant. Ill, xi, 6), as represented on the Arch of Titus, where
they are exhibited as about equal to each other in average diameter, but unequal in
length, one being (as compared witli the dimensions of the Tal)le of Show-bread, on
Fig. 25. --Lamp (a) and its Socket (6).
which they are represented as leaning diagonally, supported by a sort of bracket at-
tached for that purpose to the middle of the opposite legs on one side) f about 3 cu-
bits long, and the other only | as long or about 2 cubits (Reland's measurements and
view do not precisely agree with the photograph) ; while the minimum diameter of
both is about -^ of a cubit (or 1^ inches), and the maximum -jV of a cubit (or 7^
inches); the longer one tapering almost gradually to about the middle and then
slightly enlarging towards the mouth-end, while the shorter one contracts at first rap-
idly, and after the middle enlarges considerably. This difference in the size of the
trumpets is so unexpected (as there is no allusion to it in any record, and it would
have occasioned a difference in sound), that we must attribute it to foreshortening in
the perspective, which the sculptor introduced, and the camera has enhanced ; and we
therefore strike an average of ^ cubits (about four feet) for the length of each. They
would give a clear shrill note loud enough to be heard throughout the camp.
5. We have reserved for convenient consideration here together some additional
matters connected with all this sacred apparatus.
*Heb. sing, chatsotserdh. lit. a quivering reverberation,
used only for an iilarm, or public signal, sometimes of
joy. (See Plate V, C.)
f Evidently meant for the front; an additional con-
firmation of tlie position of the Table longitudinally
in the Sanctuar}'.
METAL r LATINO.
49
(1.) The metallic sheets, whether <^)f copper or gold, could most conveniently he
hiid on after the wooden work was put together, and would serve to liold the angles
firm. These laminae must have been beaten out with a hammer (in the absence of
rolling-mills), and therefore have been comparatively small, as well as somewhat
uneven in surface. Hence they w^ere probably fastened on with nails of the same
material (as soldering would have been inconvenient, and was perhaps unknown with
such metals) ; and if these were made with counter-sunk heads, like modern screws,
they might be driven home flush with the surface. The numerous joints or seams
thus formed would greatly strengthen the fabric, and as the boards themselves
(especially the planks of the Tabernacle walls, which were similarly " overlaid ") were
so wide as to require to be made of several pieces of wood (no doubt dowelled together),
their joints would thus be effectively covered and held together. The thickness of
these metallic plates is likewise left to the feasibility of the case ; fortunately both
copper and gold are the most malleable of the metals then known.
Another inference from the foregoing premises is that the staples for the rings
(to receive the cross-bars of the Tabernacle walls, and the bearing-poles of three of
the pieces of furniture), as well as the " taches " or knobs (in the former), were bolted
in and riveted before the " overlaying " sheets were applied, as they would otherwise
be likely to come in the way of nails, and moreover would be unsightly protuberances
on the surface, especially the copper ends of the " taches," showing inside the Sanctu-
ary on the face of the gold.*
(2.) As to convenience in packing for transportation, these rings and knobs
would not need to be removed, as the Tabernacle planks would be smooth on the
inner side, and thus could lie flat on the bottom of the vehicle ; or still better, if the
wagon were without a bottom, the planks might be laid, face downward, on the axle
or bolster ; and a second tier, face upward, over these.f The vehicles of the ancients,
and especially those of the Egyptians, were properly carts with two wheels only, and
even these must have had rough travelling in the trackless and often steep as well as
tortuous defiles of the Desert. A wagoii^X however, with four wheels and two axles.
* Paine infers (new ed., p. 92), from the special
mention of these knobs among the various articles
«s coinpldtd (Exod. xxxix, 33), that they were sepa-
rable, i. e. ke.yed on the back-side, and not riveted
fast. This, however, would be an inconvenient cir-
cumstance, exposing them to be lost in transporta-
tion, and requiring unnecessary waste of time in
taking them out and replacing them at each journey.
His conclusion that they permanently belonged to
the planks, from their constant and close mention
together, is forcible. In tlie personal inventory
("by name," Num. iv, 32) of the articles packed and
consigned for transportation (ili, 36), they are not
separately enumerated, as are the sockets, the bars,
the tent-pins and the cords.
f Strips of wood, perhaps covered with cloths or
skins, were probably placed between the planka so
as to prevent chafing. The tablets and other articles
within the Ark were no doubt kept wrapped in linen
cloths, which would ease tlie jolt in moving.
l Heb. agaldh, lit. '^ trolling thing "(Num. vii. 3-8),
an Egyptian curricle (Gen. xlv, 19-27), elsewhere
rendered "cart," as in fact it generally was. Since
the silver sockets alone (to say nothing of the copper
ones) weighed 6 gross tons (100X136.4 pounds), some
special mode of conveyance must have been provided
for them, beyond the six vehicles appropriated to the
wooden and tlie fibrous parts of the edifice and its
court. Perhaps the Kohathiles (who were the most
numerous of tiie Levites, and liad only the light bur-
den of the sacred vessels) aided their brethren the
Merarites (who were the smallest branch of the
Levitical tribe, and yet had the heaviest charge) in
transporting these weighty (but not bulky) articles.
so
STRUCTURE OF TUE TABERNACLE.
would have been much more suitable for tlie present purpose, as affording a stable
support, and being less liable to jostle and overturn, especially for the long planks
and poles. In either case the load would have to be bound together by cordage, and
for this the stay-ropes would be at liand. The furniture was equipped for the
porterage by hand, two men for tlie smaller pieces, four for the larger, and eight for
the Great Altar. The utensils might also be carried by hand — for there was no lack
of people to serve (who, however, had their own tents and baggage to carry), or they
might more reverently be packed in some of the curtains and hangings of the Tab-
ernacle or its court, when loaded for the march.*
or possibly ordinary Israelites were subsidized for
that purpose. A socket might conveniently be
carried by two men with a tent-pin thrust through
its mortice. The roof-posts and the wall-bars also,
which were too long to be placed upon the wagons,
were probably carried by men upon their shoulders.
There is no trace of the possession or employment of
camels by the Hebrews in this journey, although at
present they are the only " ships of the Desert "
possible by reason of the scarcity of water and the
absence of roads. In fact the four wagons assigned
for the transportation of the wooden portions of the
structure must have been supplemented hy extra
vehicles, or else have made several trips for the pur-
pose, as a little computation Avill show. A section
of an acacia (seyal) branch in our possession, 4^
inches in diameter and scarcely one inch in thickness,
weighs half a pound, although thoroughl}' seasoned
and free from knots. Each of the fence-posts of the
Tabernacle court therefore weighed at least 50 pounds
( -w^ ), to say nothing of their silver caps and copper
tenons ; and the 60 posts alone would weigh 3,000
pounds, or about a ton and a half. By a similar
calculation each of the wall-planks would weigh at
least 600 pounds, to say nothing of the gold plating,
silver tenons or other metallic attachments; and the
whole 48 would weigh 28,800 pounds, or about 14
tons. In order to accommodate the number of
wagons, the posts might safely be reduced to one-half
the diameter that we have supposed for them, wliich
would make their weight comparatively inconsider-
able; and in like manner perhaps the planks, so that
they would weigh colleclively (if only about an inch
thick, greatly stiffened by the metal plates) about
4 tons : but the difficulty of providing carriage,
where resources (and especially human and animal
force) seem to have been so abundant, is too slight
to require a disturbance of our estimates or a stinting
of the materials. Where six wagons were volun-
teered, twenty or more, if necessary, could easily be
procured.
We may remark that the desert itself supplied this
wood in abundance, and the copious store of metals,
gems a;id weaving materials were provided in ad-
vance by the divine direction (Exod. iii, 22; xi, 2) to
ask (Heb. shaal, the common word for a request, A. V.
most unfortunately "borrow," for they never ex-
pected or were expected to restore) these things of
the Egyptians (a just demand for their long and
severe and unrequited labor), and the latter were only
glad to bestow in hopes of hastening the departure
of their late serfs (Exod. xii, 33-36). These valuables
they afterwards freely contributed, as they were of
little use for commercial purposes in tlie Desert.
* In tiie cam]) the position of the several tribes was
as shown on the following diagram (Num. ii, iv, vii).
Aslier
EIast.
Judali
Zebulon Is
Moses
Aaron
Aarnnites
^achar
Simeon
gDan
a:
Q^
es
t^
Baggage ^
—
o
'B E Baggage
Gad
Reuben g
K
Gershouites
Naphtali
Baggage
Benjamin Manasseh
Ephraim
West.
The route pursued (See Plate I) was substantially
the same as the one usually followed by modern tour-
ists, and presents no insurmountable obstacles, but
has several difficult passes. It must be remembered
that Moses himself was familiar with the region, and
that he liad in addition the guidance of his wife's rel-
atives, and especial!}' the ever-present pillar of cloud
and fire. A special Providence is intimated at every
step and juncture.
On preparing for the march the priests (Aaronites,
INNER VAIL.
51
III. The inner room, called the Most Holy Place (" lioly of holies," a Hebra-
ism), which we may compare to a shrine, was but a continuation of the front room,
the walls, roof-canvas and side-curtains being the same. There are therefore but two
objects of special consideration here. (See Plate IV, C)
1. The only division between the rooms was anothei- screen, entirely similar to
that of the outer door-way, except in one particular, and therefore requiring discus-
sion only as to two points, in which it M'ill be found highly determinative, as its name
in the original implies (Heb. jyrtwXvM, lit. a separation^ i. e. partition; apphed only
to this one piece of drapery). It is particularly described in Exod. xxvi, 31-33;
xxxvi, 35, 36. (See Plate IV, B)
(1.) This differed from that of the door-way of the Holy Place in one respect
only ; it was an embroidery of cherubim instead of plain figures, resembling in this
feature the side-curtains, except that these were doubtless (as we will hereafter see)
depicted with extended wings touching each other (requiring but two figures to fill
i. e. sons of Aaron) first took down the Vail and
folded it over the Mercy-seat, then wrapped the whole
Ark in a blanket of fnr [kept for this purpose], and
covered this again with a sheet of all-wool violet,
drawing the side-bars into a proper position. Next
they covered the Table of Show-bread with a similar
woolen cloth, placed all the dishes close around the
piles of bread, wrapped the whole in a sheet of (all-
wool) crimson, and covered this again with a fur
blanket, putting in the side-bars for transportation.
Thirdly, they wrapped up the candelalirum and all
its apparatus in a sheet of (all-wool) violet, put the
whole in a sack of fur, and hung it on a pole, to be
carried in like manner. Fourthly, ihej' wrapped the
Altar of Incense in a similar violet sheet, and covered
it with a blanket of fur, putting in the bars for carry-
ing it. Fifthly, they wrapped up all the other ves-
sels of the Sanctuary (including the silver trumpets,
and the golden censers) in a similar violet sheet, and
put them in another fur bag for carrying upon a
pole. The Laver was doubtless prepared for trans-
portation in like manner. Lastly, they cleared out
all the (coals and) ashes from the Altar of Burnt-
offering, spread a purple (all-wool) cloth over it, set
all Hs (copper) utensils within (upon the grate), and
then threw over the whole a blanket of fur, putting in
the bars for carrying. Not until all this was done did
the Levites (of the family of Kohath) approach to
take up the pieces of furniture, place the bearing-
poles on their shoulders, and march away with them.
The other Levites then came, took down the court, tent
and walls, and packed them on the wagons. The
order in the line of march was according to the fol-
lowing diagram, all parties retaining as nearly as pos-
sible the relative position of the encampment.
Judah,
Issachar,
Zebulou.
Moses,
Aaron,
Priests.
Dan,
Reuben,
Asher,
Simeon,
Gad.
Kohathites
(with the Furniture
on their Shoulders),
Gershonites
(with the Tent-stuff and Cordage
vn 2 Wagons),
Naphtali. Merarites
(tvith the Wooden-work and
Fixtures on 4 Wagons).
Epiiraim,
Manasseh,
Benjamin.
It may be presimied that the stations enumerated
in Exod. xii-xix; Num. xxxiii, represent only the
principal encampments, where the Israelites stopped
for a considerable period ; and that the route indi-
cated was that of the headquarters only, consist-
ing of the leaders, tiie families and the ecclesiasti-
cal establishment, while the younger men were
scattered extensively over the peninsula in charge
of the flocks and herbs. The pasturage appears to
have been much more abundant then than now, owing
to the denudation of the region of its trees and
shrubs (for fuel, especially the manufacture of char-
coal for sale in Egypt), and the consequent drying up
of the streams.
52
STRUCTURE OF THE TABERNACLE.
the space *), for the cloth was (hke the other screens) stretched tight (and thereforo
its lengtli needed not to be mentioned, the space being otherwise given, namely, the
entire width of the room).
(2.) It was suspended, like the other door-way screens, upon pillars, in tliis ease
made and furnished exactly like those of the front room, except that their sockets (and
of course their tenons also) were of silver instead of copper, and that they do not
appear to have had any connecting rods. The reason for this last difference is that
the curtain was fastened, not only (as usual with the rest) by (gold) hooks in the pil-
lars, but also (as we will presently see) to the side-jplanks^ and thus the whole line was
kept from swaying transversely to the building. The pillars moreover were four
instead of live (as in the case of the front-door), because no central one was required
to sustain the peak here, and the end ones did not need to touch the wall for their
support. We therefore presume that they were placed with equal distances between
them and also between them and the walls ; thus making five spaces of two cubits each
(from centre to centre, less \ cubit for the spaces adjoining the walls). We prefer this
method of distribution to that which places them in contact with the walls, leaving three
spaces only ; because in that plan the passage-ways to the Holy of Holies, where a single
man passed but once a year, are made wider than those of the front door-way through
which many persons must have passed together often every day. The passage-ways
are thus found to contract at every successive inclosure from without inward, as pro-
priety demands.f
(3.) The position of this inner Vail becomes important, in the first place, for the ob-
vious reason that the dimensions of the two rooms as to length are indicated only by this
division-line, and yet its location in this respect is not expressly stated at all. We are left
to the presumption that the inner room was a square, and the outer one twice as long as
broad ; conclusions that are certified by the proportions of the corresponding apart-
ments in the Temple, as all agree. This will make the dividing line fall at f of the
w^idth of the Tth plank from the rear, and a hook must therefore be inserted at that
point in the side-walls for that purpose, the presumption being that the posts on
which the Vail hung were wholly within the Most Holy Place (i. e. the screen on their
outer face, as in both the other cases).
There is but one other intimation in the text concerning the position of the
Vail, and the value or necessity of giving it (which is done in the most explicit terms,
as if something important) does not appear until after close study. It is this : " And
thou shalt hang up [lit. " give," i. e. jplace\ the Vail under the taches [i. e. knobs of
the side-curtains] " (Exod. xxvi, 33).:}; It must be borne in mind that the side-
*From 1 Kings vi, 23, 24, it appears that the
spread of a cherub's wings was reckoned as equal to
the vvhoie height of the figure. Hence these two
cherubs touching each other with outstretched wings
would leave an exactly equal margin on tlie Vail at the
liottom and sides.aupposing them to be placed just as far
from thutop as on the sjde-curtains, where they would
seem to nave been set in the middle of the breadths.
f We will find another and more conclusive reason
for this arrangement, when we come to consider tlie
succession of colors on the wall drapery.
\ Since it is not said how much below the knobs the
Vail is to be set, the legitimate inference is that it is
to be put immediatdy beneath them, as in other in-
stances (Exod. XXV, .15 : xxvi, 19; xxx, 4), where.-i-i
an interval (if any) is always indicated b}' a different
POSITION} OF THE VAIL.
53
curtains are only 4 cubits wide (i. e. liigh, when bung), wbile the Vail is 5 cubits ;
tlie knobs therefore nnist have been set in the planks one cubit above the upper edge
of the curtains. The direction in question reveals to us two interesting facts : iirst
that the Vail was directly attached to the walls, but not to the knobs (for, as we have
seen, a knob does not fall at the right spot ; nor could the Vail be buttoned conven-
iently or securely upon one, had it been at the place, for it would not project in the
proper direction), and secondly, that the loops were of such a length that the top of
the curtains came one cubit lower than the knobs. The diagram (Fig. 19) on p. 40
shows how mathematically true this would be in the mode of hanging the curtains
which we have devised.*
expression (e. g. Exod. xxvi, 12, 25; xxvii, 5). Ob-
serve also that the langiiage is, " under the icnobs,"
i. e. their line in general, not under any particular
knob. It should further be noted that this special
command concerning the Vail could not have been
given for the purpose of fixing its location or dimen-
sions, since it really does not accomplish this in any
direction ; nor yet for the purpose mainly and simply
of indicating the height of the knobs from the
ground (however usefully it may incidentally serve
this end), for that might have been more directly
and briefly stated. It was intended rather, as the
language itself without any circumlocution implies,
to point out some peculiarity in the mode of suspend-
ing tlie Vail, different from that of the other screens,
at the two ends at least (the most important points),
namely, by a hook in the planks themselves, and
not in the posts as elsewliere.
We liave assumed that the hangings of the in-
terior door-ways, namelj', of the Holy and the Most
Holy places, were uniform in height with those of
the outer court, i. e. 5 cubits (Exod. xxxviii, 18), in-
asmucli as they were all for a Hko purpose of screen-
ing from ordinary view. In the case of the Vail tliis
is specially confirmed by tlie parallel height of the
golden knobs, which could not well iiave been lower,
if tliey were to furnish an adequate point of attach-
ment for the interior stay-ropes, nor higher, if these
last were not to encroach inconveniently upon the
margin required about the furniture. The triangula-
tion of the colored loops (Fig. 19) also corroborates
the same conclusion.
* There yet remains a still more crucial test of the
accuracy and consistency of our method of disposing
of these colored curtains. As the full planks are
each 1^ cubits wide, with a knob and a loop to each,
and as the joined sheets are eacli twice as long as
the entire circuit of the planks, it follows that every
looped jwrtion assigned to a plank must be 3 cubits
long, whicli allows exactly one cubit for each of the
component stripes of color. Now since the flat panels
of violet, containing the figure of the cherubim, are
each to be f of a cubit wide between the ends of the
loops that stretch them out, or a full cubit including
the loops and their eyelets, there are left two cubits
for the other two colors, one on each slope of the
intervening fold of cloth.
Again, as the entire length of each of the com-
bined sheets is 140 cubits, a number not divisible by
3 without a remainder, it follows that, if the stripes
were woven uniformly in each separate (or uncom-
bined) curtain-breadth (as we cannot dcjubt they
were), some one at least of the colors must have
fallen short or been redundant at one end or the
other; and the same conclusion results from tlie
fact that each of these original or separate curtain-
pieces of stuff was 28 cubits long, giving 9 full series
of colors (9X3 = 27), and a surplus cubit for an en-
tire stripe. Let us now suppose that the stripes be-
gin at the front edge of the north planks, and proceed
regularly along the walls (after the Heb. order of
reading, as elsewhere observed), in the invariable
succession of colors as enunciated in the sacred
text, until they terminate at the front edge of the
south wall. In order to bring tlie violet about the
middle of the first plank (a position required as that
of the embroidered panel, with its connected violet
loops), let us commence with the color immediately
preceding, i. e. the crimson ; and we will do this
with a half stripe, instead of a whole one, in accord-
ance with our uniform custom in the case of the
door-screens. (This half-stripe of crimson, be it
noted, will be hidden by the door-pillar at that point,
so that the series will appear to begin in fact with
the violet stripe, the one always mentioned first in
the textual order of enumeration.) Tlie succeeding
purple stripe, together with half the following crim-
son one, will complete the drapery for the fiist plank,
the whole being in entire symmetry, panel and loops
properly adjusted to the knob, and commencing as
well as ending with a half stripe of the same color.
The series will go on regularly, until we reach tlie
S4
STRUCTURE OF THE TABERNACLE.
2. At length we have readied the most sacred of all the penetralia of the Taber-
nacle, which doubtless occupied the exact centre of the Holy of Holies (but a different
end of tlie first piece of cloth, which will terminate
with a half stripe of violet at tlie middle of tlie 10th
plank; and the second piece of stuff, resuming tlie
same series with another half stripe of violet will
carrj"- on the order regularly again to the end of this
piece, terminating witli a half stripe of purple at the
last third of the 19th plank. The third piece of cloth
will there take up the same order with another half
stripe of purple, which, together with half the ad-
joining stripe of crimson will complete that plank,
and the corner will be reached in like manner by the
first half of the next crimson stripe, the middle of
each plank thus far being in every instance covered
by the violet panel. Here the half-cubit of the rear
corner-plank will change the adjustment, the remain-
ing half stripe of crimson making the short fold at
the corner (without any intervening fiat panel), and
the succeeding violet stripe carrying on the series
across the joint of the planks to the next fold, which
will consist of the purple and the crimson stripes
falling under the knob in the middle of the first full
rear-plank, as it should. This last arrangement will
continue regularly till the other corner-plank is
reached in like manner by the last half of the 8th
violet stripe of the third curtain-piece; and half the
adjoining purple one will make the short fold for that
plank, precisely as has been done in the opposite
corner; while the remainder of the purple stripe,
together with the whole of the succeeding crimson
will make up the (somewhat short) fold on the first
(i. e. rear) tliird of tlie 20th south plank (reckoned
from the front of the building). Here the violet
stripe next following will once more fall in the
middle of a side-plank, exactly corresponding to its
fellow on the opposite side of the room, and the
same arrangement will regularly continue for every
other side-plank to the front corner, the third cur-
tain-piece terminating with a crimson half-stripe at the
rear third of the 19th plank, the fourth piece with a
violet half-stripe at the front third of the 10th plank,
and tiie fifth piece with a purple half-stripe at the
extremity of the line (hidden by the other door-pillar).
Thus, tlie reversal of tlie order of the stripes on the
opposite sides of tiie rooms is so compensated by the
change in the panels at the corners that strict regu-
larity is maintained throughout the entire series, and
yet complete correspondence in the position of the
20 violet cherubim-panels on each side, and the 7 at
the end.
Once more, tlie Vail, being 20 cubits from the
front, and 10 cubits from the rear of the interior, will
fall at the end of tlie first third of the 14th plank
from the entrance ( 13^ Xl^^ 20), or (what is the same
thing) at the end of the second third of the 7th plank
from the end (6|Xli=10): and this point will be at
the junction of a crimson with a violet stripe on the
north side, and of a purple with a violet one on the
south side, in both cases immediately in front of the
14th violet (or cherub) panel from the entrance
(where, be it noted, we have placed no pillar to hide
it). This will give exactly 7 cherubim to each side,
and the same number to the' rear of the Most Holy
Place, and 14 to each side and adjoining half of the
Vail in the Hoi}' Place, while the two on the Mercy-
seat will correspond to the two on the Vail ; in no
instance a cherub on two colors at once. Moreover,
if the Vail itself be made to consist of two broad
stripes (purple and crimson) for its two cherubim, re-
spectively, with a half stripe of violet on either
edge (like all the other door-screens), this will com-
plete the circuit of the colors continuously in their
uniform order around the three sides of the Holy
Place, as well as those of the Most Holy.
We are entitled to regard this marvellous series of
perfect coincidences in the symmetry and congruity of
the scheme which we have propounded for the adjust-
ment of this set of variegated wall-curtains, no less
than that of the plain roof- curtains, as a demonstra-
tion of its truth. Novel as it really is, and compli-
cated as it may at first sight appear, it must in the
end carry conviction with all who will take the pains
to trace it out. When the great Kepler published
the volume in which he promulgated his famous
'•laws" of the mathematical proportions existing be-
tween the motions and distances of the planetary
bodies, that have since become the basis of all exact
calculations in astronomy, not anticipating their im-
mediate triumph in public acceptance, he is said to
have uttered the memorable words, " I can well
afford to wait even centuries, if need be, for an ap-
preciative reader of my theories, — since God has
waited 6,000 j-ears for an intelligent observer of his
universe." In the same spirit of reverent confidence,
albeil on a much humbler scale, we may be allowed
to claim for our discoveries in regard to this piece of
the divine handicraft, that we can equally well afford
to wait a few years, if we must, for an adoptive
student of our theory, — since Moses has waited more
than three millennia for a consistent expositor of his
inspired account of the sacred Tabernacle.
THE SACRED ARK.
33
spot in tlie Temple, 1 Kings viii, 8). This sole piece of furniture was the Ark,*
J irobably standing transversely in the apartment so as to exhibit to the best advantage
its several parts, which are described in Exod. xxv, 10-22 ; xxxvii, 1-9,
(1.) In construction it was altogether similar to the other acacia- wood boxes
which we have already considered, being 2^ cubits long, 1^ broad, and 1^ high (ex-
ternal dimensions), plated with gold inside and out, including the bottom and the top.
This last, called the "" Mercy-seat " (Heb. ka/)p6/'eih, lit. a covering, but not in the figura-
tive sense of expiation ; hence used only of this article), was in fact a movable lid, of
the same size as the Ark itself, and thus proved to have shut inside of the moulding-cor-
nice (" crown "), which it had, like the other boxes, and of course flush with it, on the
upper surface. It was likewise furnished with the usual apparatus for transportation,
in the form of gold rings and gold-cased bars ; but in this case they fitted together
tightly, so as never to be removed, which convenience for daily use required in the
other cases.f The golden censer, mth which the High-priest once a year only entered
the Most Holy Place, was doubtless set upon this lid.
(2.) Upon tliis lid also, near either end, were placed those most remarkable
objects, the Cherubim, which are occasionally referred to in Scripture,:}: but of which
the most various and often grotesque representations have been made by later writers
and artists. We have, in this part of our work, to consider only their material form
and their posture, leaving their symbolical significance to a later chapter.
The statues (for they were such in the present case) were hammered out (the same
* Heb. arm, lit. a rtce^tadt i. e. a chest; as a coffer
for money (2 Kings xii, 9, 10), or a mummy-case
(Gen. 1, 26).
f The bars were not to be removed from the rings
of tlie Ark because of its superior sanctity, wliich
forbade all unnecessary handling (see 2 Sam. vi, 6, 7);
and lliere was not the same occasion for ready pas-
sage about it when at rest as in the case of the other
pieces of furniture similarly equipped.
\ They are first mentioned in the account of the
expulsion from Eden (Grcn. iii, 24), where they have
the emphatic prefix of the article {the cherubs, un-
fortunately neglected in the A. V.), as if already
well known ; and so in fact they must have been,
especially to the Israelites, who were fixmiliar with
the representation of such figures on the Egyptian
monuments. The winged animals of the Assyrian
sculptures are also imaginarj^ creatures of a like sym-
bolical character, no doubt, but more gross in their
conception. Our chief information concerning Script-
ural cherubim (besides the passages here discussed)
is drawn from the visions of Ezekiel (x, xl), in which
they figure conspicuously; together with a few hints
in Isaiah (vi). The forms in the account of Solomon's
Temple (I Kings vi, 23-29; 2 Ciiron. iii, 10-13) and
Kzekiel's (xli, 18-20), although of colossal size, are
doubtless consistent with those in Exodus ; and the
living creatures of the Apocalypse (Rev. iv, 6-9) are
but reproductions of them. It is noteworthy tliat
the large cherubim of the Temple above spoken of
are two in number, apparently corresponding to those
on the Vail, and not to those on the Ark, which
were there also. Those on the Temple walls were in
like manner the representatives of the former em-
broideries on the side-curtains ; and it is a curious
corroboration of our disposal of them in panels with
a fold between, that the Temple wainscot was carved
with alternate clierubim and palm-trees (Ezek. xh, 18),
the palm-trees taking tlie place of the fold, which
could not well be imitated in wood-carving. For
artistic effect, tlie head is there somewhat turned, so
as to fairly show two adjoining faces onlj'; and of
course the nobler ones are selected. The identity of
the " living creatures " of Ezekiel with the cherubim
is evinced by the fact tliat under both names they
are represented as supporting the triumphal car of
the Almighty (2 Sam. xxii, 11; Ezek. i, 26; ix. 3;
X. 1, 4); they both had wheels connected with them
(Ezek. i, 15 ; x, 9); were entirely similar in form
(Ezek. i. 10; x, 14, where the ox-face is called a
cherub-face, because the figure had a bovine leg and
foot) ; and in Ezek. x, 20, they are expressly identified.
66
STMUCTUME OF THE TABERNACLE.
word is used as in prescribing tlie Candelabrum) of (sheets of) pure gold ; there-
fore hollow, and not a plating over carved ligures, as were Solomon's (1 Kings \\,
35). They were doubtless in several pieces, put together like those of the Candel-
abrum. The figures themselves were fastened to the hd in hke manner (Exod. xxv,
19, " of the Mercy-seat," lit. out from it, i. e. permanently a part of it).*
In shape the cherubim were substantially human, but had the split foot of an ox ; f
and in addition to the man's face (the proper front) they had three others, namely.
Fig. 26.— Cherubim of an Egyptian Shrine carried in a Boat by Priests.
those of a lion and an ox (on the right and left sides, respectively), and that of an
eagle (behind). Again, in addition to Imnian hands, they had two sets of wings, one
pair always folded (for the sake of modesty) obliquely downward and forward about
the person, and the other used for flight or for various expressi\'e motions or con-
ditions.:}: (See Plate V, G.)
*None of tlie Heb. etymologies proposed for tlie
word chenih is at all satisfactory. The surmise tliat
it may be a transposition for rekeb, (a vehicle, namel}-,
for Jeliovah), is tlie only one in the least degree plaus-
ible. Xor do the cognate Shemilic languages throw
any light upon tlie derivation. Probably it is of for-
eign origin, perhaps Egyptian.
fThe "straight foot" of Ezek. i, 7, means the
straight (or fore) leg. The same verse informs us
that their color (not of the legs onl}') was that of
polished copper.
X The description in Ezek. i, 5-14, where they are
called animals {chayoth, A. V. " living creatures," like
the zod of the Apocalypse, A. V. unfortunately
"beasts," totally different from the cherdh, of Dan.
vii, tlie theria of Rev. xiii, which are wild beasts, a
symbol of lieathen political power, like those of tlie
Assyrian monuments), is very particular, especiall}'
CONTENTS OF THE ARK.
57
They were no doubt the normal or full height of a man (i. e. 6 feet, somewhat
less than 4 cubits), and are always spoken of as maintaining an upright position (2
Chron. iii, 13).* In the specimens embroidered upon the side-curtains we have sup-
posed the upper or posterior pair of wings to be folded at the back and at the sides, in a
quiescent state, while those figured upon the Vail were with these wings expanded hori-
zontally, and those upon the Ark had the same pair of wings spread obliquely upward
and forward in a hovering or brooding attitude (Exod. xxv, 20, lit. " And the cherubs
shall be [permanently] expanding [Hke a bird fluttering over its nest, Deut. xxxii, 11]
their wings as to upward, surrounding with their wings over the cover ").f They
stood facing each other, and looking down upon the Ark. The symbolism of these
postures M^e leave for the present, pausing here only to note that these last were on a
level (one cubit from the ground) with those on the Vail, both being in a flying state,
and at the same time they agreed with those on the curtains as resting upon something.
(3.) The sacred Ark contained four articles, the first and most important of which
was that from which it derived its distinctive epithet, " Ark of the Covenant " (or
" Ark of the Law "), namely, of God with his people ; in other words the two tables
of stone, on which Jehovah \\nX\\ his own finger wrote the Decalogue, after they had
been prepared by Moses to replace the original two prepared by God himself, but
broken by Moses in consequence of the idolatry of the " golden calf " (Exod. xxxi,
18— xxxiv, 29, Deut. ix, 10— x, b).X
The second article contained in the Ark was the autograph copy of the Law,
M'ritten out by Moses and deposited there (Deut. xxxi, 26) ; presumed to be the Pen-
ver. 11, 12, which run literally, "And their faces and
tlieir wings [were] parted from as to upward; two
[of the latter (as appears from ver. 9)] joining, each
to each, and two covering their bodies. And each
toward the surface of his face they went; toward
witliersoever the [i. e. their] spirit tniglit be to go
they went; they would not turn themselves about in
going." In other words, these singular creatures had
four faces and four wings apiece (but not four heads
nor four bodies), both the faces and the wings being
separated at the top of the compound person into two
sets of two each ; tlie upper two of the wings ex-
tending horizontally so as to touch those of tlie ad-
joining creatures (in the form of a hollow square),
and the lower two bent diagonally toward each other
over the middle of the person: as they had four
fronts facing in ever}' direction, and all actuated by
a common impulse, they did not need to turn round
in walking or flying ; but moved immediately in the
direction of the face fronting the desired way. In
Isaiah (vi, 2-7), similar figures are called seraphim
(i. e. burning ones, from their flame-colored bodies),
having six wings (as in Rev. iv, 7, 8), four appro-
priated to purposes of modesty, the upper ones for
veiling the face, and the lower the secret parts. We
will have occasion to recur to this passage of Ezekiel
more minutelj' hereafter.
* Differing in this respect from those of the Egypt-
ian monuments (where tliey are sometimes kneeling)
and the Revelation (where they are often liorizontal
in worship).
f This whole scene is aptly illustrated by the de-
lineations of similar figures on the monuments of
Egypt (see Wilkinson's Anc. Egyptians, i, 267-271),
as well as of Assyria (Laj-ard, Babylon and Nineveh,
p. 643). Any objection to such representations, as
conflicting witli the second commandment, is obviated
by the reflection that these were not figures of any
actual being or creature, but only of imaginary
objects.
^ The only accessible stone in the immediate vicin-
it}"- of Mt. Sinai is the bright red granite of Jebel
Mfisa itself, which is cracked into layers and checks
as if by fire, or the dark porphyr}' of the adjoining
mountains. On the summit of Jebel Miisa there is a
thin layer of compact gray granite, which might have
been used. In any case two slabs of this size, one
under each arm, would have been a sufficient load for
a vigorous man to carry even down hill. We ofTer
below some estimates on this point.
S8
STRUCTURE OF THE TABERNACLE.
tateuchin full, and thought to be the same afterwards discovered in the time of Josiali
(2 Kings xxii, 8) ; but which must in the meanwhile have Ijeen removed, together
with all the contents presently to be considered, for in the days of Solomon the
Ark contained the two tables of the Law only (IKings viii, 9).* The other articles
■deposited there were (as we learn also from Heb. ix, 4) a golden pot of the prov-
idential manna (Exod. xvi, 33, 34), and the miraculously fruitful rod of Aaron (Num.
xvii, 10).t
*Tliis difficulty is discussed with great erudition
and at large by A. Sennert in his essay on the con-
tents of the sacred Ark {De vis quae, fuerunt in Area
Foederis, Wittenberg, 1680, 4to), who reaches the
conclusion that all the articles enumerated were orig-
inally placed either in or near the holy receptacle, and
rejects the rabbinnic opinion that a different ark is
also spoken of, in which the broken tables of the
original copy of the Law were deposited together with
these additional relics; but he is unable to determine
where or by whom the latter were eventually ab-
stracted.
f Some curious calculations may be indulged in re-
specting the suitableness of the dimensions of the
Ark for these purposes. As it was originally con-
structed mainly or wholly for their reception and
preservation, it may be presumed to have been just
large enough in length and breadth to hold them
conveniently ; but as they were comparatively thin
the box was made of shapely height, and thus there
would be ample room above them for the other de-
posits.
But we will descend to a more minute comparison.
These stone slabs were inscribed on both sides ; and
one contained, it is generally believed, the first five
commandments (all of which relate to duties towards
superiors [whether God, 1-4 ; or parents, 5] ; while
the other slab contained the remaining five (all of
which relate to duties towards equals) ; thus corre-
sponding very closely to our Lord's epitome of them
into two precepts. The Ark had an interior capacity
(if we have rightly estimated the thickness of its bot-
tom and sides as being the same as in the case of the
Table of Show-bread and the Altar of incense, namely
^ of a cubit) of 2| cubits long, \^ wide, and ly\^
deep. This would allow the " Tables of the Law " to
be each 2^ cubits long, li wide, allowing ^ of a cubit
at the side for introducing the fingers in order to
handle them, but giving no otiier play for sliding in
transportation. These proportions, exactly 2 to 1,
suggest a transverse, rather than (the conventional
one of) a longitudinal, division of each face of either
slab, yielding two columns, both exact squares, for
inscription. Deducting J of a cubit for margin, we
have left (in all) 8 spaces, each precisely one cubit
square, for engraving the only words ever known to
have been directly written by the Almighty in human
characters. Presuming these to have been identical
with those preserved to us in the two copies of tlie
Ten Commandments (although the passages recording
them, Exod. xx, 2-17 ; Deut. v, 6-21, have some ver-
bal variations, with regard to which we may presume
that the former is the more exact transcript), we may
proceed to distribute them according to the above
scheme. With Masoretic nicety we have counted
the whole number of Heb. letters in each edition (so
to speak) of the Decalogue in the original, and find
them to be as in the subjoined table (including the re-
markable variation in the reason assigned for observ-
ing ihe Sabbath, and giving the notation of verses as in
the English Bible, also the several commandments).
Exod. JX.
Deut. V.
Comm.
Verse.
.2
Letters.
41
Comm.
Verse.
6
Lettera
40
I
3
23
I
7
24
II
4
59
II
8
58
5
74
9
74
6
29
10
29
III
7
51
III
11
51
IV
8
18
IV
12
34
9
24
13
24
10
74
14
108
11
87
15
87
V
12
53
V
16
73
VI
13
6
VI
17
6
vir
14
6
VII
18
7
VIII
15
6
VIII
19
7
IX
16
15
IX
20
16
X
17
54
X
21
60
From this it appears tliat the first tabic (including
the prefatory verse) would contain 593 (or 608) let-
ters, and the second only 87 (or 96) letters: which is
so enormous a disparity as to overthrow this logical
division altogether, so far as any recognition in the
original form of the Decalogue is concerned. (Judging
from the most ancient MSS. and still older inscrip-
tions, scholars are generally agreed that words were
THE 8 A CUED PERFUMERY.
3. As accessories to tlie sacred apparatus, we may appropriately mention in this
connection the perfumery used for this purpose exclusively, minute directions for pre-
paring which are given. This was of two kinds, one a solid, the other a liquid.
(1.) The incense,* burned as we have seen above, was made of equal parts of four
kinds of powerful spices, all of them except one being vegetable gums, namely (as is
probable), storax, f onycha, X galbanum, | and unadulterated frankincense, ^ trit-
uiiiversally written wiihout any spaces between them
until comparatively recent times.) The only equable
division (unless extensive gaps or vacant spaces are
admitted — a very unlikely supposition) would seem
to be to put the commandments concerning the Sab-
bath and parents (which are quite as much a civil
and human as a divine and religious statute) into the
second table ; thus making one to contain 337 (or
277) letters, and the other 343 (or 427). By a similar
equalization the subdivision on the two sides of each
table would fall, in the first table at the middle of the
second commandment, leaving three verses for each
side (123 or 122 words to 144); and in the second
table at the end of the fourth commandment, giving
four verses for the first side (203 or 333 words), to
six (mostly very short) verses for the second side
(140 or 174 words, the disparity in the last possibly
indicating a blank at the end.
We have waded through the special dissertations
of the following authors on this subject, and received
but little aid or comfort in archaeological respects:
y. Schmuck {De Prceceptorum Decalogi Justa Distri-
butione, Leipsic, 1606, 4to; — by review of opinions),
V. W. Wolfrum {De DUtrihutione Decalogi, Witten-
berg, 1606, 4to; — by logical propositions), S. Bohl
(De Vera Divisione Decalogi, Rostock, 1637, 4to; — by
the Heb. accents), C. Walther {De Dualms Tabulis
Lapideis, Konigsburg, 1679, 4to; — by citations of
Jewish authorities), J. J. Stromeyer {Harmonia Deca-
logi, Jena, 1712, 4to ; — by parallel passages), G. F.
Gernhard {De Differentia Noni et Decimi in Decalogo
Prcecepti, Coburg, 1748, 4to; — by logic and review of
autliorities), J. F. Hirt {Primum. Decalogi Prceceptum
non esse Negativum, Jena, 1755, 4to; — by authority,
the accents and logic). Nor have we found later dis-
cussions on the same subject more luminous for
our purpose. Thelogical and ecclesiastical polemics
seem to have been the mainspring of inquiry through-
out. Keil, in his Commentary on the Pentateuch
(Clark's translation, ii, 108-113), gives a clear and
judicious review of the discussion, and settles upon a
distribution substantially agreeing with ours.
Now a single slab of ordinary marble, of the size
indicated above (let us say, for convenience of com-
parison and calculation, 4 feet long by 2 wide), if
merely one inch thick, would weigh about 118 pounds.
as we have computed from actually weighing a smaller
piece. The tables of the law certainly could not
have been thinner than this, for they would Iiave
broken by their own weight in transportation ; and
the stone was probably not of less specific gravity
than marble. At this minimum estimate, it would
have been quite impossible for one person to carry
two such up a steep and lofty lull (as Moses did the
second pair of tablets), nor could he have clasped
one of such dimensions under cither arm. It is evi-
dent, tlierefore, that they were of but half that size,
and thus intended to fit into tlie Ark side by side, or
rather end to end. This will reduce each to a square
of about 1|^ cubits, after deducting sufficient spaoe
along the sides for inserting the lingers to lift the
tables wiien necessary, and will leave a clear centre
or page for the inscription exactly one cubit square,
besides a suitalile margin.
Finally, it may be interesting to note that if this
interior square were covered evenly by the lettering,
there would be an average room of more tlian a
square inch tor each letter, or (as most letters are
more or less narrower than a square) it would accom-
modate characters about an inch long, and leave an
ample blank or interval between the lines. We
may therefore suppose that the words were arranged
in 10 Hues with about 15 to 20 letters to the line;
distributed probably in paragraphs corresponding to
the several commandments, and perhaps leaving some
of the lines short, where the letters in a clause were
fewer or smaller than the average.
* Heb. ketoreth has-sammim, lit. intense of the
aromas {A. Y. "sweet incense"), i. e. perfumed, in
order to distinguish it from ordinary fumigation.
f Heb. natdph (A. V. " stacte"), lit. ooze, i. c. distill-
ing like drops, a resin ; in this case the product of
the styrax officinale, a small tree of S}'Tia.
\ Heb. shecheleth, lit. a scale (like a fingernail); the
shell of the perfumed mollusk, hlatta byzantina, found
in the Mediterranean, and yielding a musky odor when
burned.
I 'Heh.chellendh,\\t. something/a<, an exudation from
several Oriental plants.
^Heb. lehondh, lit. something ivhite: the produce of
some species of hosivellia, grown in Arabia and Judaea.
eo
STRUCTURE OF THE TABERNACLE.
urated together to a powder (Exod. xxx, 34-36). Late Jewish writers add to these
ingredients certain proportions of myrrh, cassia, spikenard, saffron and salt, and also
state that it was manufactured in quantities of 368 manehs (about 825 pounds) in a
particular room of the Temple by a family of the Levites delegated for that purpose.
The incense was burned twice a day (i. e. at the time of morning and evening sacri-
fice) on the Altar of Incense by three priests (in a later age, as we learn from Talmud-
ical writers ; but doubtless in a similar manner to the same act performed once a year
by the high-priest alone upon the Mercy-seat, Lev. xvi, 11, 12), one of whom took
away the golden fire-pan and ashes of the preceding offering, another brought in a
fresh pan of live coals from the Great Altar, while the third performed the fuming
by throwing upon the coals successive pinches of the incense, of which he carried a
double fistful in the hollow of his left hand. (See the whole process illustrated very
analogously from the monuments in Wilkinson's Ancient Egyptians, i, 125, Am. ed.)
The dense mass of smoke, which so highly volatile a substance as the incense was
would immediately create, was readily carried off by the open gables of the front
room and the vent at the top of the gable of the rear room. '
(2.) The ointment,* employed in the consecration of the Tabernacle and its priests
(and eventually in the inauguration of kings also), was composed of spontaneously-
flowing myrrh and cassia, 500 shekels (about 680 pounds) each, and of cinnamon and
calamus, half as much each, w^ith one hin (about 4 quarts) of ohve oil, carefully com-
pounded into a paste (Exod. xxx, 23-25).
IV. The dress of the sacerdotal order, when on duty in the sacred precincts, was
minutely prescribed (Exod. xxviii);f but as no shoes or sandals are mentioned, it
may be inferred that the ministrants all went barefoot, notwithstanding the exposure
in inclement weather ; and this is confirmed by the command of Jehovah to Moses on
the first interview in this region, to divest himself of foot-covering in the Divine
Presence (Exod. iii, 5). (See Plate VI.)
1. The Levites, as being unconsecrated individually, had no canonical robes
specifically appointed for them ; and therefore wore the dress usual with male Ori-
entals to the present day. This substantially consists of the following pieces, omitting
the sandals for the feet, for the reason assigned above. First there is a nether gar-
ment or shirt, usually without sleeves, loose and flowing nearly to the knees ; in
general of white linen (now-a-days cotton, often colored), and this is commonly the
only clothing, when the wearer is at hard work ; but to appear elsewhere in such disha-
bille was accounted as virtually being naked. (See Fig. 30.) In the case of the Levites
we may suppose that it was somewhat improved beyond the lowest type, but still it
doubtless consisted (substantially like the drawers below described, but folded ver-
tically) of a simple piece of cloth about one yard wide and two yards long, doubled
at the top (where a slit is made for the neck), and stitched together at the sides,
*Lit. (Exod. xxx. 25), "And tliou shall make it an
oil of anointing of sanctity, a perfuming perfume, tlie
work of a perfumer: an oil of anointing of sanctity
it shall be."
f The directions, as usual in the sacred narrative,
begin with the central object, which is here the in-
spired ephod; but convenience with us requires the
opposite order.
MODERN ORIENTAL DRESS.
61
except an aperture at their top for the arms, the latter being covered haK-way to
(the elbows by the loose folds at the corners. This garment is held close to the
body in the middle by a (j'lnUe., an essential article of apparel, which served to form
a pocket in the bosom and for tucking in the ends of the skirts when running, etc.
(See Fig. 31.) Next comes, with all well-dressed people, an upper garment or
mantle,, frequently (among the poor) consisting only of a simple piece of cloth (linen
or wool, colored or plain, according to circumstances), thrown loosely around the
shoulders like a shawl, and hanging down nearly to the feet ; but in more respectable
society frequently assuming the form of a gown, with sleeves, especially when in public
with no other garment. Besides these is a turhan, or square piece of thin cloth (linen
in those days of course), folded diagonally, and wound skilfully about the head, the
Fig. 27.— a Fvlhih l\-;isant.
Fig. 28. — a Bedawin Sheik.
ends being tucked in (see Fig. 33) ; and lastly, a cloak (Arab, abba) for rough weather,
consisting of a long, thick woollen shawl, with a hole for the neck, and wrapped close
about the entire body. On holiday or particular occasions, these would be exchanged
for new, clean and bright garments of the same kind, or (among the upper classes) for
other more elaborate ones, accompanied by ornaments, chiefly in the form of jewelry,
such as anklets, bracelets, etc. ; for even men in the East do not disdain such finery.
We may presume that the Levites, like other la^Tnen, were decked vrith something of
this higher style while ministering (" in the beauty of holiness," lit. in the ornament
of sanctity, i. e. in festive attire, 1 Chron. ^\\. 29; 2 Chron. xx, 21; Psa. xxix, 2;
9). The annexed drawings, from photographs of modern natives of the Desert
xcvi.
(Figs. 27, 28), are probably fair representations of the common out-door garb of secu-
lar Hebrews, of the upper and lower classes respectively, at the period of the Exode.
2. For all priests, however, a peculiar costume or " uniform " was imperatively
62
STRUCTURE OF THE TABERNACLE.
ordered, while they were officially serving at the Sanctuary, although of course on
other occasions and elsewhere they wore the ordinary dress of plain citizens. It is
described in Exod. xxviii, 40-43 ; xxix, 8, 9, as consisting substantially of four
articles, in which we may easily recognise the most essential of the above Oriental
elements of apparel, with one additional ; and those appear to be all that ordinary
priests were to wear, while the High-priest was to have the same with certain peculi-
arities and additions. In the case of common priests it served as a distinction from
laical apparel and also from the Levitical, by being of a more ornamental style (A. V.
lit. " for glory and for beauty," the latter word being the same which we have above
translated " ornament," but here enhanced by a stronger term prefixed as an adj., i. e.
" an honorary ornament " or official badge).
(1.) First was a pair of linen drawers * worn for the sake of decency (as is ex-
pressly stated) ; which, we apprehend, were not in the Occidental form of trowsers,
r ^ »
Fig. 29 — Moilern Oriental Drawers for a Gentleman.
Fig. 30.— Modem Oriental Shirt.
but the nether integument (Arabic I'lhas) of a modern Oriental dragoman or other
genteel person, consisting merely of a single piece of linen cloth, but thin and of
natural color, in the case of ordinary priests, about a yard wide and two yards long,
doubled transversely into a square bag, and stitched together at one side and at the
bottom ; with the (selvedge) top open so as to be drawn together by a cord around
the waist, and a hole left in each bottom corner for the legs, being fulled up so as to
be gathered by a similar cord at the upper part of the calf like a garter. (See Fig. 29.)
It is loose and cool, and though somewhat clumsy (as the width hangs in folds between
the legs, and stretches out in walking), yet not ungraceful, presenting a decent
medium between frock-skirts and pantaloons. Vulgar people, who otherwise go
* Heb. only in the dual miknesdyim, lit. douhh
wrappers (A. V. " breeches "), used only of this
article, whicli, appears to have been devised for the
purpose; for Oriental nomads as well as peasants
are proverbially sans-culottes. Tliey reached " from
the loins and as far as the thighs," which must mean
that they entirely covered botli these parts, i. e. they
went to the knee and necessarily enough below this
to fasten securely and comfortably. The legs, like
tiie feet, were doubtless bare.
THE SACEBDOTAL GARMENTS.
63
entirely naked wliile at work in the open fields, especially in the sultry climate of
Egypt, wear, in lieu of this, a simple loin-cloth.*
(2.) Next came the tunic f either of unbleached linen or of wool, according to
weather (plain for the ordinary priest), not long (for it was no doubt tucked into the
drawers, like a shirt), and (it is generally thought) with sleeves (although none are
alluded to in Scripture, and the statements of Josephus and the Rabbins are too late
for this period), being evidently the common Oriental undress of the present day as
above. (See Fig. 30.)
(3.) At the middle, where these two articles met, and covering their union, was
the sash,:]: indispensable (as seen above) at the present day in the East ; consisting of
a broad band of woollen cloth, usually of bright color (here, in the case of an ordinary
priest, merely variegated, it is most likely), at least two yards long, wound into a
girdle about the waist, and tied together in front, the ends hanging do\ATi like tassels.
(See Fig. 31.) The high-priest's sash was quite different. (See Plate VI, Z*, iii.)
Fig. 31. — Modern Oriental Girdle (e.xtendedj.
(4.) Surmounting the figure, and completing the sacerdotal apparel, was the cap
(the material again not prescribed), for which a different term § is emploj^ed respect-
ing ordinary priests from that used in the case of the high-priest. In the absence of
all distinctive details, we are left to the mere etymological force of the word, aided
somewhat by the customs of ancient and modern Orientals ; and therefore we
hazard the conjecture that the common priestly head-covering was simply the skull-
cap (Arabic arakiyeh)^ which is now worn by Syrian Mohammedans night and day
(being frequently changed of course), as they generally shave the head ; whereas th&
* The description of Oriental dress in Lane's
Modern Egyptians, i, 39, is minute, but too elaborate
to suit the Israelites, being largely affected b}' Turk-
ish and P]uropean associations. The same is true
likewise of most modern descriptions of tlie costumes
of Syria and Asia Minor. Tlie ancient Hebrew dress,
especially of the period of the Exode, more nearly
approached the present Bedawin type, which has
never materially changed. The specimen in Cant.
V, 11-15, is of course an unusual or wedding suit.
The extreme simplicity of the principal Oriental gar-
ments makes them fit almost any person indifferently
(.Tudg. xiv, 19; Matt, xxii, 11).
f Heb. kethonetfi, lit. a coverer, A. V. " coat," always
the garment next to the skin: as in Gen. iii, 21.
Wlieri it readied to the ankles, like a gown, it was
properly distinguished by the epithet passim (lit. of
the steps, i. e. feet, A V. " of many [divers] col-
ours," Gen. xxxvii, 3 ; 2 Sam. xiii, 18). The male
dress of Orientals is much shorter than that of Occi-
dentals. "We must be constantly on our guard
against copying European fashions in our represent*
ations of this subject. Facility of motion was
the main requisite with the ancients in this matter,
and even partial nudity was of little account, espe-
ciallv in ordinary avocations.
^ Heb. abnet, lit. a hand (A. T. " girdle "), a foreign
word, used only of this priestly article, and thence
transferred to the girdle of a man of rank (Isa. xxii,
21). It was therefore not the common belt (Heb.
cliagor. a hinder, fern, chagordh, which is the term
usu;illy rendered "girdle" in the A. V.).
g ITeb. miliijmh, lit. something arched, A. V. "bon-
net."
64
STRUCT UME OF THE TABERNACLE.
Hebrews appear to liave kept their full hair, and to liave dispensed with any head-
dress in ordinary avocations.* (See Fig. 32.) If we are correct, this priestly cap was
made up to fit tlie liead, and of this we shall find some confirmation when we come
to consider tlie high-priest's head-dress. (See Plate VI, D.)
3. The pontifical regalia we will accordingly discuss in the same order, noting
first the fact that all the articles above elucidated are present in some form or other
in the higli-priest's attire likewise,
the drawers, shirt and cap remain-
ing unchanged, except as to color
and thickness of fabric.f Tlie
tunic is now said to be check-
ered,:}: i. e. laid oft' in regular
blocks by stripes of threads of
thicker (double - stranded) and
bleached linen both in tlie Avarp
and the woof at regular intervals
among the thinner (single-strand-
ed) threads of the bleached linen
foundation (for it was all still
one color and material), like the
" plaid muslin " of the present day. The sash was embroidered with needle-work,
of fancy pattern, we presume, probably uniform, because no figure is mentioned, and
(if a regular one) it would be distorted by the folds and the knot. The cap is ex-
changed for (or perhaps, as in the modei-n East, inclosed in) a regular turban ^ whicli,
Fig. 32 — Modern Oriental Skull-cap. (From a Syrian Specimen.)
* We presume, however, that when greatly ex-
posed out-of-doors, they wore something correspond-
ing to the Bedawin kefiyeh for men, and the vail for
women; both of which are nothing but a square
piece of cloth cast over the head and hanging down
over the shoulders, the men usually fancying gay
colors, and holding theirs on b}' a cord around the
head. (See Fig. 28.)
f In E-xod. x.xxi.x, 27-29, the shirts and caps are
said to be of bleached linen, and the drawers of
double-twisted material of the same sort, " for Aaron
and his sons;" but from the fact that in the same
list several articles are enumerated wliich were as-
signed to the high-priest alone, it would appear that
the addition "and his sons" there desiguates only
the prospective iiigh-priests (as in xxviii, 4). and not
ordinary priests, for whom accordingly these pieces
of clothing are elsewhere (xxviii, 40-43) specified as
being of " linen " simply, i. e. thin unbleached stuff.
X Heb. in tlie nitensive conjugation, shibhets, to
interweave {k. V. "embroider"), which is used only
here and of the square reticulated setting of a gem
(Kxod, xxviii, 20), besides the derivative noun task-
bets (A. V. " broiderod "), applied likewise to this
tunic only (Exod xxviii, 4). The material is explicitly
represented as to consist wholly o(bleoched stufl{sbesh,
" fine linen," ver. 39), in distinction from tlie natural
color of the unbleached flax {bad, simple " linen," ver.
42) of the drawers. The art of weaving in " diaper
pattern," which is a square checker, or in " damask
pattern," which is figured, but both without a change
of material or color, the former being white, and the
latter crimson, can hardly have been known at this
earl}' date or employed under the circumstances, as
it requires an extra or twilled process running diag-
onall}'. The crossing of bands or stripes wider than
one or two of the heavy corded threads of the
" twined " or double-stranded linen would have made
an uncomfortable ridge. (See Plate VI, Z>, i.)
§ Heb. mitsnepheth, a coiling (A. V. "mitre"), used
only for this pontifical article, and once (Kzek. xxi,
26) for the '• diadem " of a prince; the simpler form
tsaniph being employed indiscriminately ("mitre,"
Zech. iii, 5; "diadem," Job. xxix, 14; Isa. Ixii. 3;
"hood," Isa. iii, 23), and the corresponding verb
tiandph, applied to convolutions (Isa. xxii. 18), as
well as to this piece of attire (Lev. xvi, 4). We have
avoided all unnecessary complications.
THE HIGH-PRIESTS APPAREL.
63
although hkewise of plain white linen, was thus distinguished from the simpler head-
dress of the ordinary priest, * (See Fig. 33.)
A notable addition to this pontilical head-gear was a gold tablet f tied with a
violet (and therefore woollen) string X (doubtless by passing it through a hole at eacli
end) around the head, displaying on the front the engraved motto (in the old Ileb
characters), SANCxriY to Jehovah, i. e. consecrated to his exclusive service. §
(1.) Proceeding now to the vestments altogether peculiar to the pontiff, as com
pared with his subalterns, we have a robe, I| which was but another tunic, of simple;
pattern and without sleeves, being in fact of the form which we have above describee
as that of an ordinary Oriental shirt, the selvedge merely stitched together for sides.
Avith openings for the arms, and the hole in the fold at the top bound (like a coat oi
Fig. 33.— Modern Oriental Turban (folded).
mail, A. V. " habergeon ") with an edge woven on in making, to prevent its ravelling
or tearing.!" It was to be wholly of violet, hence wool both warp and woof. It was
probably long enough to reach about to the knee. The bottom hem was decorated
with a fringe consisting of alternate little bells of gold (probably a globe with a ball
within it, like modern sleigh-bells) and artificial pomegranates (i. e. globular tassels)
of M'oollen threads (tufted, as we presume,) of the three sacred colors, violet, purple
and crimson (not mixed, we opine, but one of each in regular succession, like the
bands on the curtains) ; the bells (as is intimated) being designed for giving notice of
* Josephus's account of the high-priest's dress ma}''
possibly represent witli some degree of accuracy tlie
fantastic fashions of his own age. The tiara is es-
pecially ornamental ; yet it does not wholly disguise
the simpler form of earlier times as we have eluci-
dated it. Its triple form is probably due to the
addition of the diadem by the Asinona^ans as princes,
like the papal crown.
f Heb. tsits, lit. a glitter, i. e. a " plate," or narrow-
thin strip.
\ Heb. pefhil, lit. huist, a thread (A. V. "lace ").
§ As the early Jewish writers are not agreed upon
the width of this golden plate, nor whether the in-
scription was in one line or two, we have consulted
the proprieties of the case, and the good taste of the
majority of archseologists, in the matter. Josephus
states that the pontifical frontlet made by Solomon
was in existence in his own day {Antiquities of the
■Jeivs, VIII, iii, 6). In that case it was probably
among the spoils of Jerusalem exhibited at the tri-
umph of Titus, and fin;dly deposited in the temple of
Peace at Rome ( Wa7-s of the Jews, VII, v, 7). Origen,
liowever, asserts tliatit was the original one of Aaron,
«vnd that it remained till his time ; as also that it was
inscribed with Samaritan characters, by which of
course he means the antique Hebrew (Whiston's note
on Josephus, Antiquities of the Jews, III, vii, 6).
II Heb. meil, lit. an upper (i. e. outer) garment,
spoken of any such piece of clotliing in general use,
sometimes "mantle " in the A. X.
Tf The. text is very explicit (ver. 31, 32), lit. : " And
thou slialt make a robe of the ephod, wholly violet;
and there shall be a mouth [i. e. hole] of its head
[i. e. top] in its middle: a lip [i. e. selvedge or woven
edge] there shall be to its mouth around : the work
of a weaver, like the mouth of a corslet, there shall
be to it: it shall not be torn." In other words, it
was to be a single piece of cloth, with an opening
for the neck made in the weaving. This could only
be effected, in the simple loom of those daj's, by
parting the threads, both of the warp and the woof,
around a cylinder inserted for that purpose, and
holding them in place by double overcast stitches
crossing each other in opposite directions. It wa«
not to be cut, but of course had a hemmed bottom
(ver 33), and a seam at the side, with a space left
open as an arm-hole. The seamless " coat " of later
times (John xix, 23) was a tmdc.
66
STRUCTURE OF THE TABERNACLE.
the functionary's approach (so that no impure person or thing might meet him, and
thus, however inadvertently or unconsciously to him, expose him to divine visitation
for entering upon his duties in that condition), and
the woollen balls to aiiord variety. As their num-
ber is not given, we may conjecturally hang them
(by a golden wire or yelloM-^ silk cord) ^ of a cubit
apart, making perhaps 12 bells and as many tassels,.
four of each color.* (See Plate YI, i>, ii.)
(2.) Immediately over this article of dress
(hence called " the robe of the ephod ") was placed
the principal token of the high-priest's rank, called
the ephod (its Heb. name, signifying a girdle, but
not the common word for that piece of apparel) ;
which was made of the same stuff as the Vail,
tricolor woollen bands on a white double-stranded
linen ground, embroidered ^\\t\\ figures (we pre-
sume vine-form tracery) in gold (thin plates cut
into narrow strips and used as thread, Exod. xxxix,
13). It consisted of two shoulder-pieces, f sewed
together by the raw edges in a seam ; ^ hence each
about 1 cubit wide by 1|- long, hanging by the neck
(where a hole of course was made and bound), one
over the bosom, and the other over the back, dow^n
to the waist (very much like the chasid)le of a Roman
Catholic priest). These were fastened (doubtless at the bottom) by a belting-strap §
(one of course on each side), made of the same materials as the ephod itself (the
ends tied together in a bow-knot at the hip). At the top seam, in the middle (as
we presume) of the shoulder slope, M^ere (sewed on) two studs (one on each side), con-
sisting each of onyx, | large enough (perhaps -^^ of a cubit square) to contain the
Fio. 34. — Ancient Egyptian Chief-priest
(with apron-like drawers, leopard -skin
ephod, tankard for libation, and censer).
*The Rabbinical statements concerning the 72
bells on the high-priest's robe, and that it was woven
seamless (Ederslieim, The Temple and its Services,
pp. 72, 73), relate to customs introduced at a later age
tlian that of which we treat. It does not follow
from the allusions in Rev. i, 13: xv, 6, that the pon-
tifical girdle was but a little below the arm-pit-;, for
in that case the bottom of the breastplate could not
have been fastened to it; anymore tlian that the
robe reached to the feet, as it clearly did not (Ibid,
p. 72). Tliese last two features, in the case of an
active finictionary, would have been effeminate, dis-
proportioned and inconvenient. They are borrowed
from the description of Josephiis (Antiquities of the
Jews, III, vii, 2), but are not countenanced by the
language of the sacred text, as belonging to the
original attire of the liigh-priest.
f Heb. sing, katheph, lit. a lateral projection, desig-
nating the top or ridge of the shoulder, in distinction
from the back part or shoulder-blade, for which a
different word is employed.
I The Heb. terms are the same as those whicli we
have shown, in discussing the Tabernacle curtains,
to be carefully used in these senses. The ephod was
not a single piece, like the robe over which it was
worn, but made to be joined togetlier at the top (the
open sides were of course the straight selvedge), be-
cause that part had to be nicely fitted to the slope of
the shoulders, as it was to sustain several appendages.
§ Heb, chesed appudatho, lit. "strap of its belting,"
the latter term being from the same root as ephod.
II Heb. shoham, of obscure derivation, and designat-
ing some kind of gem. but certainly not the diamond,
for that cannot be engraved, and is too small and
THE BREASTPLATE.
67
engraved letters of 6 of the names of the twelve sons of Israel (beginning probably
with that on the right shoulder, and arranged, we may suppose, from analogy of the
loaves of show-bread, in a single column). * The stone was set in a reticulated gold
plate t (sewed by the interstices on
the garment), to which was attached
a twisted gold chain (ht. links . . .
wreathed . . . cords, A. V. " chains
... at the ends . . . wreathen "), for
fastening it to the pectoral, as present-
ly explained. (See Plate YI, Z>, iv.)
(3.) This last named, which was
the crowning glory of the high-
priest's regalia, and the most sacred
talisman of his office, is styled a
spangle (from its sparkling gold and
flasliing gems),:}: and was substantially
a bag of the same materials as the
ephod itself, one span (or half a cubit,
i. e. about 10 inches) square, when
folded (at the bottom, and sewed to-
gether at the sides) ; the face (or outer
layer) having on it (apparently
stitched on like studs, at regular in-
tervals, but probably very close to-
gether, so as to bend to fit the person) gold plates (doubtless of the same general style
as those on the shoulders), in which were set precious stones, in four rows, engraved
respectively with the names of the twelve tribes of Israel. § The entire " breastplate "
Fig. 35.— The Ephod (extended).
costly. It was the same as the eleventh stone in
the breastplate.
* The longest of these names (we suppose them
here to be set down in the actual order of birth,
namely, Reuben, Simeon, Levi, Judah, Dan, Naphtali,
Gad, Issachar, Asher, Zebulon, Joseph, Benjamin),
is in the Heb. Benjamin, which has 6 letters (siiow-
ing that our arrangement would produce a square) ;
and if the names were displayed separately (not run
together, as often in old MSS. and inscriptions), our
estimate would allow each letter a space of y^ of a
cubit (about ^ of an inch, wliich is considerably larger
than '-great primer," the largest type used in modern
book-printing). (See Plate VI, D, vi).
f Heb. minhietseih, a texture by embroidery (Psa.
xlv, 13, " wrought "), hence a netted socket for a
gem (" ouch "). The Heb. term here used for the
mode of in.sertion rmu^abboth (A. V. "set in," "in-
closed in"), although originally the fem. plur. of a
pass, participle meaning turned about, is constantly
used as a noun, in the sense of reversal, and therefore
always stands before the word which it qualifies (in the
construct), and not after it (as an adjective would).
Accordingly we must here render, " Reverses of net-
tings of gold slialt thou make them ; and in xxxix,
6, "reverses of nettings of gold," and in xxxix, l^,
"reverses of nettings of gold in their bezels." In
like manner, at Ezek. xli, 24 (A. Y., "two turning
leaves"), we must render "two folds of leaves;"
and in the sole remaining occurrence of the word
(Num. xxxii, 38, A. V., " their names being changed "'),
no other rendering is grammatically possible than
parenthetically " transmutations of names."
I Heb. chrjshen, lit. (it would seem, for the root is
found in no otiier word) a glistening (A. V. "breast-
plate "), used only of this particular ornament ; often
with the additional epithet, "of judgment." because
oracular decisions were obtained by its means.
§ In this case we presume the names were in the
conventional order of encampment (in which the
68
STRUCTURE OF TUB TABERNACLE.
was held upon the ephod by fastenings that are minutely and somewhat intricately
described.* "We epitomize by saying that the pectoral had a gold ring in each of
same division of 4X3 occurs), as in the annexed dia-
gram, doubtless three columns of four names eacli.
room for letters mucli larger than those on the
shoulder-studs. The modern equivalents of few if
3. Zebulon
2. Issachar
1. Judah
6. Gad
5. Simeon
4. Reuben
9. Benjamin
8. Mana.s>eh
7. Epln'aiin
12. Naphtali
11. Aslier
10. Dan
as symmetry of space requires, and as a " row" in I any of the gems are known with certainty (compare
reading would mean (but not elsewhere). As there the similar list in Rev. xxi, 19, 20). The following
was but one name on each stone, tiiere would be I table identifies them as nearl)' as may be:
Row. Order.
"•]
III.
IV,
10.
11.
12.
A. V. RENDERING.
Heb. name.
■ Sardius "
•Topaz" ,
' Carbuncle"
' Emerald" ....
' Sapphire "
■ Diamond" ....
' Ligure "
•Ajfate"
■ Amethyst "
•Beryl"
• Ouy.x " j shiihatn . . .
• Jasper " | yashephelh
(idem
pitddh . . . .
bariketh . .
iihphek
mppir
ynhnlom . .
teshem. . . .
sheho
achlamdh.
tarshish . .
Mod.
carneliMU . .
chrysolite .
emerald
garnet
lapis-lazuli.
chalcedony.
jacinth
agate
amethyst . .
topaz
beryl
.jrt'^'per
1'rob. color.
litrlit red.
bright yellow.
gras.s green,
dark red.
deep blue,
pink,
buff.
red streaks,
purplish,
dull yellow,
pale irnen.
clouded graj'.
* In this passage (Exod. xxviii, 22-28) it will be ob-
served by the critical reader, that we have three
terms carefully applied to the different aspects of a
piece of cloth, precisely in accordance with the sig-
nification that we have previously pointed out ;
although they are confused in the A. V.: eber is the
surface (as of the tables of the Law), saphdh is the
free selvedge, and katsdh is a hemmed (or at least
seamed) end. The other expressions in this descrip-
tion are also as before explained. For the sake of
clearness we literally translate the whole of the
last paragraph, with explanatory interpolations in
brackets.
Ver. 22. " And thou shalt make upon the breastplate
wreathed chains [i. e. links twisted or bent so as to
lie all flat], the work of cords [i. e. links of round
wire], pure gold."
Ver. 23. " And thou shalt make upon the breast-
plate two rings of gold; and thou shalt put the two
rings upon the two ends [katsdh (i. e. upper or hemmed
edge) ] of the breastplate."
Ver. 24. "And thou shalt put the two cords [i. e.
chains] of gold upon the two rings towards the ends
[katsdh] of the breastplate."
Ver. 25. " And the two [other] ends [katidh (i. e.
the end-links destitute of a hook) ] of the two cords
[i. e. gold chains (namclj-, those previously mentioned,
ver. 14)] thou shalt put upon the two intertextures
[i. e. reticulated settings], and [thus] thou shalt put
[them] upon the shoulders [i. e. sides] of the ephod,
towards the front of its face [(the same expression
as used concerning the gable overlap of the roof-
canvas), i. e. across its very face]."
Ver. 26. "And thou shalt make two [other] rings
of gold, and thou shalt put them upon the two ends
[katsdh (i. e. lower, but still seamed edges, because
the two selvedges are there sewed together)] of the
breastplate, upon its selvedges [saphdh, i. e. still
such, although double], which [are] towards the
surface [ebei-] of the ephod inward [i. e. lie close upon
the ephod beneath, and never rise from it, as do the
upper corners, when the mouth of the sack is
opened]."
Ver. 27. " And thou shalt [also] make two [corre-
URIM AND THUMMIM.
69
its four corners ; the two at the top were joined to the ephod bj a continuation of the
twisted chains ah-eadj attached to the shoulder-studs (the hook being apparently [as
usual in such cases] on the end of the upper chain for entering any convenient link
in the lower chain) ; the bottom rings were tied by a violet cord to rings inserted in
the ephod at the point where the straps branched off. These four fastenings (the
upper ones stronger, as bearing the weight) would stretch diagonally and keep the
pectoral extended and yet closed, at the middle of the breast. (See Plate YI, D, v.)
(4.) Finally, the sacred pocket thus suspended over the very heart of the high-
priest, where it would be inviolably safe, and at the same time accessible at a moment's
Fig. 36.— Twisted Chain.
notice, was designed — in a manner analogous (as we shall presently see more fully) to
the inmost Ark of the Sanctuary — as a place of deposit for the most priceless boon of
God to his fallen, erring children, a mode of ascertaining his will. The physical in-
strument of this form of divine communication was the famous Uriin and Thunimirn,
Hebrew terms that have greatly vexed the learning and ingenuity of interpreters, with
less satisfactory results, perhaps, than any other part of the whole Tabernacle appa-
ratus.* Without entering in detail into the hopeless discussion on this mysterious sub-
sponding] rings of gold, and thoushalt put them upon
the two shoulders [i. e. sides] of the ephod, from as to
downward [i. e. near the bottom], from the frontof its
face [i. e. on its very face], to the conjunctions of [i. e.
opposite] its joining [by stitches to the strap], from
above as to [i. e. near the top of] the strap of the
ephod."
Ver. 28. " And they [i. e. the makers or weavers]
shall tie the breastplate from [i. e. by] its [lower]
rings towards [i. e. to] the rings of the ephod witli a
thread of violet [wool], [so as] to be upon the strap
of the ephod: and the breastplate shall not be shoved
from upon the epliod."
*Tlie following is a condensed summary of all the
positive information that philology and Scripture
afford on this difficult but interesting topic; and
neither Josephus nor the Rabbins seem to have had
access to anything further, while the conjectures of
modern writers are mostly worse than worthless.
The words " the Urim and the Thummim " are
not proper names, the former being simply the plural
of ur, which is occasionally used in the sing, for light
(as is its congener or constantly) in the sense oi flame
(Isa. xxxi, 9; xliv, 16. xlvii, 14; 1, 11; Ezek. v, 2; for
it is merely the infinitive of the common verb mean-
ing to shine), and for Ur, the birthplace of Abraham ;
while the plural (besides the distinctive use here con-
sidered, occurring singly in Num. xx%-ii, 21; 1 Sam.
xxviii, 6 ; and elsewhere in the compound phrase,
Exod. xxviii, 30 ; Lev. viii, 8 ; Dent, xxxiii, 8 ; Ezra
ii, 63 : Nell, vii, 65) is used for the region of lights,
i. e. the East (Isa. xxiv, 15, A. V. "fires"). "Thum-
mim " hkewise is only tlie plur. form of torn (which is
itself but a participial noun from the verb tatndm,
frequently used to denote completeness or sincerity),
me&n'm'i perfection, and usually rendered (in the sing.)
" integrity " (Gen. xx, 5, 6 ; 1 Kings, ix, 4 ; Psa. vii, 8 ;
XXV, 21; xxvi, 1, 11; xli, 12; Ixxviii, 72; Prov.
xix, 1; XX, 7), "uprightness," "upright," or "up-
rightly " (Job. iv. 6 ; Prov. ii, 7 ; x, 9, 29 ; xiii, 6 ;
xxviii, 6), " perfect " or " perfection " (Psa. ci, 2 ; Isa.
xlvii, 9), "simplicity" (2 Sam. xv, 11), " full " (Job.
xxi, 23), " at a venture " (1 Kings xxii, 34 ; 2 Chron.
xviii, 33), but in the plur. only in connection with
Urim (as above). The plural form of both words
does not necessarily imply that there were many of
each kind of object, nor even that the two were dis-
tinct articles; but rather according to a frequent Heb.
70
STRUCTURE OF THE TABERNACLE.
ject, we may safely say, in ])rief, that these terms designate some means of oracular
response, on questions of public importance, by Jehovah through the high-priest.
The manner in which they are introduced ("^Ae Urim and the Thummim," like "^Ae
Cherubim," on their first mention), yet without any explanation, shows that they
were well kno%vn already to the Israelites ; and this adds force to the presumption,
confii*med by an inspection of the monuments, that they were the originals of which
the symbolical images known to Egyptologists as those of the double goddess of Truth
and Justice,* and probably also the idolatrous Teraphim of the early Mesopotamians
and later Syrians, were the counterfeits. f However that may be, we find this mode
of divination, if so we may respectfully designate it, in use among the Hebrews from
this time forward, as it appears to have been in the patriarchal days (Gen. xxv, 22, 23),
down to a late period of the Jewish commonwealth, when it suddenly and silently
disappears altogether from history ; doubtless because superseded by the clearer and
fuller Lights and Perfections of personally inspired prophets, whose oral deliver-
ances, afterwards compiled by themselves in permanent documents, have survived the
vicissitudes of transcription and denationalization, and still guide and cheer the saints
on their march to the heavenly home.
idiom, these peculiarities of the phrase express as fol-
lows : the plur., emphasis or quantity ; and the duplica-
tion, attribution or quality ; so that a free translation
would he full light as to amount and perfect as to kind,
i. e. complete illumination ; in modern terminology, a
definite oracle, in distinction from the vague and am-
biguous intimations from other sources, whether
heathen shrines, providential auguries, or even in-
spired vaticinations, such as had been the only re-
source of previous ages and other nations.
As to the actual application of this instrumentality
for predicting events, we find various significant facts.
The object in question was small, light and non-fragile
(so as to be easily carried in tlie pouch of the breast-
plate). It (or its equivalent) was duplicated freely
in the pontifical family (1 Sam. xxii, 18), but the act-
ing high-priest alone had the prerogative of consulting
it (1 Sam xxiii, 2, 4, 6), and the secret of using it
was at length lost even to the hierarchy (Ezra ii, 63).
Tiie questions put by its means were categorical, and
the answers were equally explicit, although not
always a simple affirmative or negative (I Sam. xxiii,
9-12; 2 Sam. v, 23, 24); and sometimes refused
altogether (1 S.im. xxviii, 6). All tliis implies a material
apparatus, a puljlic constiltation, and a palpable re-
ply, either bj* visible or audible signs ; and excludes
all theories of priestcraft, fortune-telling or legerde-
main, making the whole a'hona-fide supernatural in-
dication of what no mortal could of himself discover
or predict. Beyond this everything concerning it is
uncertain, and the speculations of scholars are
scarcely worth recounting.
* See Wilkinson, Anc. Egyptians, ii, 27; v. 23
large edition.
\ We hazard the opinion that this species of augury
was by means of an image (probably of clay rudely
modelled) representing truth as the essential attribute
of deity. It was worn in the bosom, whicli is the Ori-
ental pocket, so as to be always at hand and familiar
Like the cherubim, its purely ideal character relieved it-
of the charge of idolatry. The only clue to its mode of
manipulation for otaining an oracular response is
afforded by 1 Sam. xiv, 19 (for the ephod and not the
ark must be there referred to ; comp. ver. 3, and see
Keil on the passage), where the expression " with-
draw [literally '■^ gather up "] thy hand" shows that it
was held in the open hand during consultation. It does
not seem, however, to have been absolutely necessary
in the process at all, for on several occasions no men-
tion of it whatever is made (1 Sam. xxiii, 2, 4 ; 2 Sam.
V. 19, 23; xxi, 1), and in one instance at least it was
impliedly absent, the priestly vestment itself being only
an ordinary one of simple linen, such as appears to have
been worn by tlie whole lineage of the high-priest (1
Sam. xxiii, 6; comp. xxii, 18). This lends color to the
suspicion that the response was not given by any pecul-
iarity of the object in question itself; but was merely di-
vined through some professional skill acquired by (per-
haps rather was a specially inspired intimation vouch-
s-ifed to) the officiator (comp. John xi, 51). Finally,
inasmuch as in several of tlie above cases even the
priestly intervention is not positively stated, it may be
that the king or any other public functionary was
qualified to ascertain the divine will by tliis ineaas.
CHAPTER V.
SYMBOLISM OF THE TABERNACLE.
"We approach this enticing brancli of our treatise with iimcli caution, and only
after we have prepared the way for it by a careful analysis of the facts and elements
upon which a figurative application of the whole or any of its correlated parts should
rest. We are moreover warned, by the extravagant and unseemly mystifications of
most predecessors in this attempt, how liable a fertile fancy is to mislead even a well-
stored head and a well-disposed heart in a field where so little is fixed by determi-
native bounds, whether historical, logical, philosophical or artistic* Tlie only safe
* Much that has been given by former writers as
symbol on this subject is merely metaphor or figure of
speech instead of representation by object. The sym-
bolism of the Tabernacle, as developed briefly by
Josephus and Philo, is purely cosmical; and in this
tltey are followed more at length by Bahr. The
jcjurieness and frigidity of such an exposition are
sufficiently obvious. Later expositors have usually
vibrated between this and the merely clerical idea of
the Tabernacle symbolism, or else they have gone off
on some tangential line suggested by their own subject-
ive proclivities. Such whims can neither be proved
nor disproved; the competent objection to them is
their inadequacy and their triviality. They mistake
accidental and partial coincidence for designed and
sustained correspondence. Scriptural typology must
be deduced by rigid exegesis and a broad view of the
divine economy, especially in its soteriological rela-
tions. This is the core of revelation. The legitimate
tests of the symbolism of the Tabernacle, as of that of
any Jewish or Christian institution, are natural congru-
ity, spiritual suggestiveness, and biblical sanction. It
is not enough to cover the requirements of a per-
functory ritualism, a stolid ecclesiasticism, or a con-
ventional nationalism, much less to satisfy the most
obvious demands of an outward naturalism ; the deep
value of a universal, sempiternal and soul-saving im-
port must be reached. The Tabernacle was the vis-
ible hearth-stone of the invisible Church, then first
laid in a fixed though still (as ever on earth) migratory
habitation; it was the type of that "house of God"
which was designed to embrace the globe, to be the
germ of heaven, and yet to domicile in the humblest
heart. Its archetype, modelled in the conclave of
the eternal Trinity, and for a brief season disclosed to
Moses, still remains in the celestial sphere, to bo un-
vailed at length to the full satisfaction of all tiie
saints. There we shall forever admire the perfection
of the symbol.
We here rehearse, somewhat in detail, a few of the
most plausible of these schemes of symbolism, in order
that the reader may see for himself how arbitrary, in-
coherent and futile they really are. The oldest ex-
positions of this branch of our subject are by the two
learned Jews so often alluded to already by us. As
interpreted by Flavius Josephus {Antiquities, III, vii,
7), the holy of holies represents heaven, the holy place
and the outer court the sea and the land; the twelve
loaves on the table of show-bread denote the montiis
of the year; the seventy parts of llie candelabrum are
tl;e divisions of the planets, and the seven burners
the planets themselves; the four components of tlie
vail signify the natural elements, the linen being the
earth, the purple the sea, the blue the air, and llie
scarlet the fire; the pomegranates on the high-priest's
robe mean lightning, and the bells thunder (!) ; the
breastplate is the earth, because central in the uni-
verse ; the girdle is the ocean, because encircling the
world ; the shoulder studs are the sun and the moon ;
the twelve gems are tlie signs of the zodiac. The no-
tions of Philo Judseus {Life of Moses, iii, 4-15) arc
very similar, but more elaborate and sometimes intri-
cate or even confused and erroneous: the five front
pillars are the number of the external senses, and the
gold [inside] is the mind itself; the numbers 4 and 28
of tlie colored curtains are peifect parts of the
decade (V), and 40, as a prolific number (?), symbolizes
man as fasiiioned in the workmanship of nature; the
72
SYMBOLISM OF THE TABEliNACLE.
guide, in our judgment, is direct Scriptural warrant for the aesthetic analogies and
spiritual adumbrations which this elaborate and (for the times) elegant structure must
materials of llie curtaias represent the elements, linen
coming; from the earth, purple from the water, hya-
cinth being the color of the air, and scarlet that of
fire ; the ark is an emblem of the merciful power of
God, the two cherubim representing respectively his
kingly and his creative cliaracter; the altar of incense
is a symbol of gratitude (without which even tlie
sacrifices on the outer altar are unavailing — a beauti-
ful idea); the candelabrum is placed on the south side
like the celestial luminaries, and the lamps are the
seven planets; the table of show- bread, on the north
side, like the most productive winds from that quar-
ter (?). represents the fruits of the earth ; the four-
lettered name on the high-priest's frontlet conveys
various meanings depending upon that number; and
so on at a considerable length. The ejirly Church
fathers largely adopted the sanoe cosmical explanation
of the Tabernacle. Among medijieval writers, when
orthodox and even pietistic, the symbolism of the
subject is exceedingly vague. The venerable Bfde,
in his treatise De Tabernaculo, etc. (inserted at the end
of his commentary on the Pentateuch, in Migne's
Patrologia Latina, xci, 394-498), makes every thing
emblematical of Christ, his Church and his saints:
the Ark is his Incarnation, its wood a type of his im-
maculate body, its length of his patience, its breadth
of his charity, its height of the future glorification,
the whole cubit being that of himself, and the half
that of his followers, etc. (i, 4) ; the cherubim are a
name for the angelic virtues, their wings denoting the
velocity of the resurrection body, stretching in pro-
tection over the mercy-seat, their number correspond-
ing to the two Testaments, etc. (i, 5); the curtains of
dififereut colors represent the various gifts of the
Spirit, the white linen corresponding to the beauty of
justification, the blue to the celestial temper of the
saints, the purple to the blood of entire devotion, and
the scarlet to the fire of perfect love, etc. (ii, 2); and
so on .through a prolix series of mystical interpreta-
tions, generally fortified by fanciful quotations from
the Latin Vulgate. Herman Witsius devoted a learned
and acute treatise {De Tabernaculi Levitici Mysteriis, in
Vol. I of \\\s Miscellanea Sacra, Leyden, 1736, pp. 318-
3ti3) to the consideration of the structure and import
of the Tabernacle, but he has advanced little on the
latter point beyond the obvious practical and religious
lessons of the subject, and the general Messianic bear-
ing of the component parts of the edifice and its ap-
purtenances, expressly declining (§ ii ) to enter further
into the symbolism, Bahr (in his Syvibolik des Mus.
CuUus, noticed in chap, ii above) discusses at large
the cosmical significance of the numbers that enter
into the dimensions and divisions of the building, and
briefiy the ethical and liturgical relations of the vari-
ous elements and pieces of apparatus; but he verj-
scantily shows their harmonious adaptation to eacli
other in a moral point of view, and he scarcely alludes
to their interior Christian significance. (In his later
work on the Temple he retracted much of this cos-
mical idea, and made the Tabernacle the centre of the
national scheme of Judaism.) The volume of Fried-
erich (Symbolik der Mos. Stiftshiitte, likewise noticed
above) goes to the other extreme, and in the effort to
apply the similitude to the human body as a residence
of the divine Spirit, runs into disgusting particulars.
One of the most recent works that venture in detail
into this part of the field (Atwater's, noticed in chap,
ii above), while justly criticising (pp. 156-161) the
excessive Christology of one of the early Protestant
discussions of the Tabernacle in its minutiae (J.
Lund, Jiidische Heiligthiiiner, ed. by his son, Ham
burg, 1695, Svo ; and later), and afterwards consun>
ing five chapters in a general survey of the symbol-
ism of numbers, forms, colors, substances and
animals, chiefiy in heathen usages (which are little to
the point here), yet at last itself, beyond some of the
most obvious needs and bearings of the edifice, its
furniture and its vestments, points out only certain
sporadic and superficial resemblances and analogies,
some of which are based upon merely metaphorical
expressions, while others, however ingenious, are of
doubtful pertinence or authority: for example, to
take the specifications first in order (p. 270 and
following), under the heads of form and number;
that the Outer Court symbolizes the Old Covenant,
the Holy Place the New Covenant, and the Most
Holy the beatified state, the last alone being a per-
fect cube; that tlie 48 planks of the walls arc an
emblem of the product of the 12 tribes or apostles
and " that number [4] which stands for the kingdom
of God " [?], whereas "the dimensions of the cur-
tains were not significant" (the next illustrations [p.
280-285], as we have shown, are based upon an
erroneous or defective interpretation); and so through
the subsequent heads. The very latest publication
on the subject (Randall's, noticed above in chap, ii),
after reviewing at some length the conflicting views
of writers on the symbolism especially of the cher-
ubim (ch. XXV, xxvi), adopts (p. :>24) the explanation,
that they " are to be regarded as symbols ot, tiie
THE DIVINE ABODE.
73
have been intended to body forth ; and this exposition of the true aim and inner
moral of such a picture-lesson to the comparatively infantile mind of the Israelites
must be sought either in the explicit statements of the sacred text (whether of the Old
or the New Testament), or else in the inferences naturally groM'ing out of them, and
requisite in order to maintain their coherence and symmetry. We therefore propose,
not summarily to reject, nor yet polemically to dissect the occult and often micro-
scoi3ic resemblances which most M'riters on the subject have debated or fancied in
these gorgeous emblems, ranging through earth, air, sea and sky ; but to compare,
combine and deduce, almost ds fiovo, what strikes us as a self-disclosed and tangible
system of religious truth modelled into the coincidences and varieties of this remark-
able piece of handicraft. We shall find that its doctrine, no less than its composition,
is organic and harmonic, especially in its most peculiar features.
In a general way, we may remark, as a preliminary thought, that the Taber-
nacle, as a whole, being in fact but a tefit, is occasionally referred to in Scripture as a
type of a transient sojourn. Such it was among the nomadic Israelites in the Desert,
while on their journey to Canaan, -which was a symbol of the passage of saints through
the stage of mortal probation to their heavenly home ; and such it was to Jehovah,
prior to his more permanent residence in the stone structure of the Temple on the
permanent site of Jerusalem. In a more special sense it may perhaps have prefigured
the occupancy of a human body by the Messiah during his stay on earth (John i, 14,
render " tabernacled " instead of " dwelt ; " and compare Peter's language, Matt,
xvii, 4) ; and it is an apt figure of the frail abode of every one of his followers on
earth (2 Pet. i, 13, 14).
I. The first thing that occurs at the very threshold of our attempts at recon-
glorious qualities or attributes of the Saviour in
carrying on the great work of our redemption, and of
the attributes or qualities [which] his ransomed peo-
ple will share with him in the glory of liis heavenly
kingdom." This compound statement lie professes to
derive from Atwater, whose language, however, is
more simple (p. 262), that tliey " represented human-
ity raised from its death in Adam to fulness of life
in Christ:" — a lame and impotent conclusion, as it
seems to us, for the mystical import of a pure ideal-
ism so centrally enthroned in the penetralia of the
sacred building ; and all deduced from the bare use
of the term " living creatures " applied to these
impersonations in Ezekiel and the Revelation.
Think of Jesus and his saints finally embodied in these
weird forms! Among recent commentators of note,
Zaliseh (On Exodics, p. 491-499) rehearses and criti-
cises very fairly the various schemes of symbolism,
ancient and modern, especially tliat of Bahr, and him-
self proposes (p. 494) a few points on the principal
features of the Tabernacle which might apply with
nearly equal propriety to any ethnic .system contain-
ing the same elements. Keil {On the Pentateuch, ii,
182-185, Clark's translation) gives in the main a sen-
sible scheme, but very general and defective on sev-
eral items: the building embodies the kingdom of
God, as then confined within lime and space; facing
the four points of the compass, its quadrangular form
was a type of the world as the scene of divine revela-
tion, the square, and especially the cube, being reserved
for the most interior perfection; the gold denoted
god-like splendor, the silver moral puritj^, the white
(" invariably named first [?] among the colors ") repre-
sented holiness, the hyacinth heavenly origin and
character, the purple royal glory, the crimson imper-
ishable life, and the cherubim the kingdom of glory (!).
Very much in like style are the schemes of Lange
(On Ezod., p. 11.3-128. Schaflf's ed.), briefly the Bible
Commentary (i, 357-393, Am. ed.). more copiously
the Pulpit Commentary (Exod. vol. ii). The great
fault of even the best of these schemes is their in-
definiteness and lack of application to particulars, as
well as their leaning too exclusively upon later adnp-
tations (rather than interpretations) of similar emblems
in the N.-T. writings, thus arriving at a superficial
explanation.
74
SYMBOLISM OB' THE TABERNACLE.
struction or survey is the principle of thorough proportion tliat reigns throngliout tlie
mechanical execution of the Tabernacle, extending to the smallest and most secret
parts.* This appears on the face of the plan and its accompaniments in the numbers
and sizes given by the architects. We will take these in their arithmetical order,
gradually contracting to the central identity. They all have a natural, rather than a
metaphysical basis.
1. The simplest and earliest, as well as the most scientific and perfect mode of
enumeration is the decimal one, which in modern metrology threatens to supersede all
others in exact or even popular specification. The ten fingers evidently suggested
the digits (their namesake), and men spontaneously count by their means. In the
Tabernacle all the ground-plans and elevations proceed by tens (or a multiple or in-
tegral part of ten) ; and wherever this is practicable, it is maintained in the subdivis-
ions of space and material. This is too obvious to need illustration.
The practical lesson from this basal distribution seems to us to be, that the entire
edifice, with its court, its rooms, its walls, its pillars, its curtains and its fastenings,
was meant to be a thing of convenience as well as of regularity ; and that its economy,
both in construction and in use, was to be a mathematical teacher to the unschooled
but acute genius of the chosen people. Even to our own day, the lesson, that "order
is heaven's first law," and that the most perfect conventional exponent in numerical
proportion is essential for the purpose of expressing and maintaining this order, is by
no means superfluous ; indeed it is growingly appreciated and inculcated.
It is true, the duodecimal system, as in the multiplication table, is occasionally
employed in the Tabernacle, suggested perhaps at first by the months of the year
(although this is not strictly true of the Jewish calendar, and is itself but an artificial
basis for calculation), and in the present case emphasized by the number of the sons
and tribes of Israel ; but this is carried no further than those few particulars that di-
rectly memorialize the ancestral and territorial sections of the nation, and have no
essential root in the great features of the Tabernacle and its cultus.
2. The next primary f number, namely, the septenary, that runs throughout the
dimensions, but less conspicuously, was obviously drawn from the days of the week, an
Edenic distribution, for reasons which the most exact experience of modern times has
♦Proportion is the p:rand principle that combines
unity with variety, holding the universe together,
and rendering man a miniature of Deity. It is the
liarmony of the spheres and the symmetry of tile
atom. It is the algebra of beauty and the mechanics
of morals. It is the prime quality of object-teaching,
from the horn-book to the calculus ; and very prop-
erly does it stand prominent in the frontispiece of
the picture-lessons of the Tabernacle. It is the
grovuid idea of the whole structure. For the Archi-
tect of Nature works always by rule, and the pro-
ducts of his recreation are destined eventually to
e.xhibit no less perfection. They are to be copies on
a smaller scale of his infinite proportions.
f We observe here incidentally but significantly,
that tiie three primary (and in Heb. nomenclature
the "sacred ") numbers 7, 3 and 1, which (like the
prismatic colors, blue, red and yellow,) make up the
others, are all odd, nnd hence indivisible without
fractions. The first two yield by addition the roiuid
10, the second by successive self-multiplications that
most peculiar of all squares 9 (the magic sum of all
the other digits ranged around the central 5, and the
instant dissolvent of all other products), while the
unit, perfect in itself, neither increases nor dimiiiislies
the others by proportion. Tlie complicated relations
of involution and evolution of course are foreign to so
primitive an arithmetic.
NUMERICAL SIGNIFICANCE.
75
vindicated as necessary for the liunian economy, both in the individual and in sociuty.
It comes in most opportunely to resolve the singular variation in the length of tlie in-
side curtains as compared with the roof-canvas (7x4= 28), and especially as a basis
of the two factors 4 and 3, wliich enter so largely into the other dimensions ; and may
have been intended to serve as a reminder of the Sabbath as well as of the sacredness
of an oath (Ileb. a sevening).
3. The quadruple distribution, as just observed, prevails in the square hori-
zontal forms generally adopted in the Tabernacle, as well as in many of the
upright ones (the number of the door-way posts for example, and the rings at the
corners of the pieces of furniture) ; and has its own distinctive lesson (as we will
presently see).
4. The triple arrangement, as the remainder of seven, has a very marked position
as a factor in the Tabernacle economy (as already noticed), and although we think the
allusion to the persons of the Deity here as premature as would be a reference to the
mathematical proportions of the triangle, yet the tripartite division of the terrestrial
universe (earth, air and sky ; or more accurately land, sea and atmosphere), as well as
of its associated elements (water, fire and air), or even of its great kingdoms (animal,
vegetable and mineral), and the forms of life (beasts, birds and fishes), including the
constituents of man himself (popularly called body, soul and spirit), cannot have been
altogether accidental correspondences to this architectural fact, any more than they
are to the aphorism that almost everything may be as readily (and, usually, more log-
ically) divided into threes as into halves,
5. The duplicate division, too obvious in the Tabernacle to need specification, is
based upon the sexual distinction, no less than the grand distribution of " the earth
and the heavens," the former again being divisible in the land and water. Its
great lesson is the dualism that pervades not only nature (chiefly as opposites,
e. g. heat and cold, liglit and darkness, but sometimes as allies, e. g. food and drink,
light and heat), but still more significantly the moral realm (virtue and vice, God and
Satan).
6. Finally the single object, as the germ of all, most strikingly suggests the unity
of all things, especially in God the universal Maker, Preserver and Judge, and (most
relevantly to this connection) the only being entitled to adoration in any realm of
existence (lieaven, earth or hell).
The cubit itself, which, as M-e have seen, is constantly the unit of measure
throughout tlie Tabernacle and its appurtenances, is a natural standard, being the nor-
mal length of the fore-arm, or the distance from the elbow' to the wrist in a full-sized
man (Dent, iii, 11) ; and in the figurative idiom of the Hebrew its name is character-
istically ammdh, which is merely a variation * of the word an, a mother, not so much
(as the lexicons explain f) " because the fore-arm is the mother of tlie (entire) arm "
* It is in fact the fcra. form, for em (a "mother"
in tlie lit. sense), being a primitive word, actually has
the masc. or root form.
f Gesenius expressly says, "mother of the arm,"
citing Deut. iii, 11, as authority; and Fiirst sub-
stantially does the same, giving the word the original
sense of " elbow-joint, then an)!, and lastly more
spocially the /ore or lotuer arm."
76
SYMBOLISM OF THE TABEBNACLE.
(a metaphor not very obvious surely), but because the cubit (or ulna) is the " mother '*
(as it were) of all dimensions (whether in the human body* or elsewhere).
It deserves notice that no irregular multiples or fractions are employed in the
measurements of the Tabernacle, nor (with the exception of the dimensions of the
Table of Show-bread and of the Ark, which are a regular aliquot part, namely the
half, of 5 and 3 respectively), is any mixed number, consisting of a whole number
and a fraction, either expressed or implied. f
II, As the next element of symbolism we place color, for that is truly the basis
of form, since the shape of objects is really determined (ocularly) by the variations of
color or the degrees of shading at the edges ; and the outlines differ according to the
point of view or the aspect, while the color, at however great distances (if the object
be distinctively visible), remains constantly the same. Indeed without color, which
is but a variation of light, any object is altogether invisible. We should note that all
the colors of the Tabernacle were what are called "fast," i. e. permanent, or not liable
to fade ; hence none of them are drawn from the vegetable kingdom, nor used in
dyeing vegetable materials.:}:
* 111 like manner tailors and mantua-makers fre-
quently reckon the proportions of a garment by the
length of a finger, or the size of the chest; and glove-
fitters by the diameter of the hand or even of tlie
wrist. In fine we may compare the kindred standards
of a palm, a finger-breadlh, etc.
fin the number 12 the essential symbolism is to be
sought, not in the months of the year (which among
the Hebrews, being lunar, were often 13), much less
in the signs of the zodiac (which are an astronomical
refinement), but in the product of the only two sub-
divisions possible of the number 7 ; for the " dozen "
is a modern unit aritlimetically, and even in the mul-
tiplication table the decimal limit would have been
more natural, and probably more convenient. This
number accordingly is only employed in Scripture
conventionally, and derives its whole significance from
that of the tribes of Israel, whence it was transferred
to the apostles as representatives of the Christian
Church. It is therefore purely national and ecclesias-
tical.
In like manner the number 7, while having no
strictly natural type, was formally adopted as the
sacred number from the institution of the Sabbath as
a holy season, and accordingly it enters conspicuously
into the symbolism of the Tabernacle as an element of
dimension in the enigmatic curtains only, and in tlie
deeply significant lamps of the candelabrum.
So again the numbers 3 and 4, components of 7 and
12 by addition and multiplication respectively, are
not derived from any such abstract notions as (for the
former) tlie three divisions of the universe (air, earth
and sea), dimensions of space (length, breadth and
thickness), or the Trinity, nor (for the latter) the four
points of the compass, etc. ; but are rather the basis
of the onlj' two perfect forms (besides the circle,
which is the type of unity), namely the square and
the triangle, of which we treat elsewhere. Accord-
ingly, they also appear only in the utilitarian details
of the Tabernacle, unless we except the tripartite or
quadruple colors (strictly quintuple) of the sacred
textures.
I If it be true that "order is Heaven's first law," it
is equally true that proportion is Order's first law, and
that number is the basis of proportion. Form or fig-
ure is ultimately resolvable into the three consliiuenls
of the number, relative dimensions and proportion of
the parts, the latter two of which are also expressible
only in numbers; and all these are in the department
of mathematics, which applies two of the senses,
touch and sight, to the mutual corroboration of abso-
lute truth. Color, on the other hand, is an indepen-
dent quality, recognisable only by the latter of these
senses, and residing wholly in the surface of objects,
which likewise is the field of the former sense, while
their substance is comprehended under form and
number. It is certain, however, that color itself is
produced by the shape of the exterior particles of the
matter of bodies, for it is refracted, ditfracted and
reflected according to this, and the hue of substances
ma}' be changed by merely polisliing or powdering
them, the superficial atoms acting as minute prisms
in resolving the rays. Color, therefore, is a purely
accidental or artificial quality of the outside, while
those attributes that have been hitherto considered
are native and inherent to the essence of the matter.
BLACK AND WHITE.
77
1. We begin therefore with black, which is, strictly speaking, the absence of
jmU color, and therefore the emblem of secrecy, mourning, etc., as darkness
"is of death, sin, etc. In the Tabernacle, accordingly, where cheerfulness
is the prevailing idea (for the worship of Jehovah, however awful, is not
to be regarded in a forbidding aspect), there is but little occasion for using
this color (popularly so called); and even then it is in a softened phase, namely,
the dusky goats'-hair canvas. Here it is taken in the amiable or benign symbolism
of protection or privacy, as the roof covers and screens the dwellers from exposure to
the sun and the rain, and also from the public gaze or intrusion. For a similar reason
there was no artificial light in the Most Holy Place, as this was the secret chamber of
Jehovah, illuminated regularly by his own sun alone, and occasionally by his specially
revealed Shekinah. Thus he " in whom (intrinsically) there is no darkness at all "
(1 John i, 5), nevertheless, under the preparatory dispensation of Judaism, " would
dwell in the thick darkness" (1 Kings viii, 12), until the Light of Life, "the effulgence
of his glory " (Heb. i, 3), came forth from " the light that no man can approach
unto " (1 Tim. vi, 16), to open the secrets of his nature to man (John i, 18), and to
dissipate the gloom of sinfulness and the grave (2 Tim. i, 10).
2. As the harmonious blending of all the prismatic colors, although itself not
reckoned as a (peculiar) color at all, white continually reappears in the Tabernacle,
the opposite of black and the emblem of innocence in the Scriptural sense of justifi-
cution, including pardon, purity and peace. It gleams in the silvery sockets, hooks,
rods, etc., emblems of the attractive points of connection between the various stages
in divine worship. It is untinged in the inviting exterior of the Court, and in the
cleanly inner garments of the pontificate ; * and it is tinted with softer hues in the
For this reason we are prepared to expect that its
symbolism will be conventional in tlie highest degree,
and we shall accordingly find that it enters into the
sensuons imagery of the Tabernacle to express cove-
nant relations only, addressed solely to the eye of
faith, and not belonging to the natural properties of
things. The three remaining senses are in their turn
presented each with their appropriate fields of sym-
bolism in the concomitant of worship, the silver
trumpets for the ear, the incense for the nose, the
tithes for the palate. Modern science, however, has
demonstrated that all the senses are affected by un-
dulations or pulsations upon the nervous extremities
of the appropriate organ, and that colors no less than
sounds, and doubtless also smells, tastes and tactual
perceptions, are differentiated by arithmetical ratios
in the waves and strokes through the medium. The
proportions of numbers therefore are constantly the
index of order in nature, and this is at least a hint of
the method of "grace upon grace " graduated after
the lesson of the parable of the pounds or the tal-
ents.
* On one occasion only, namely, the great day of
annual atonement (Lev. xvi, 4, 23, if we are correct
in understanding the " holy garments " of simple
" linen," there mentioned, to have been a special suit
of unbleached stuff), was this rule departed from, in
order to symbolize the general sinfulness of the priest-
hood as well as laity, whom the high-priest then im-
personated, as if in weeds of half-mourning. The
earthly representative was not allowed to enter
Jehovah's immediate presence without a badge of his
imperfect purity, but the ever sinless High-priest
ascended within the heavenly vail in his original
vesture of perfect glory.
There was also a utilitarian purpose in this change
of clothing, in order not to soil the pontifical regalia
with the blood which the high-priest was re-
quired to sprinkle so freely during this ceremony
about the entire premises (ver. 14, 15, " upon the
mercy-seat eastward" is immediately explained by
" before" the mercy-seat, i. e. on the ground in front
or on the east side, not on the lid of the Ark itself:
so in ver. 18, the "altar that is before the Lord " is
the copper altar of burnt-ofifering, not the golden altar
of incense).
78
SYMBOLISM OF THE TABERNACLE.
entrance and side screens and in the more ornamental parts of the high-priest's ap-
parel. If, as we have conjectured, the fur of the inner skin-blanket of the walls were
that of a grayish goat or antelope,* it will correspond well with the unbleached
material of the sacerdotal drawers (of flax), cap and shirt (either of flax or wool),
worn next the person ; not so dazzling wliite as to show the slight discoloration of
necessary wear, but yet white enough to betray any real soil or foreign substance.
This may have hinted at the every-day hue of practical piety in this work-a-day
world, not too nice for mortal touch, and yet not stained by actual sin ; while the
unsullied lustre of the bleached linen on the outmost inclosure, and on the body and
head of the high-priest, was a type of the immaculate pale of the true church of God,
and of the spotless character of its true ministry — above all, of its sinless Head.
3. Foremost among the true colors of the Tabernacle was what in common par-
lance may be called " blue," but was in reality a mixture of indigo-blue with deep-
red. So also was the next color (they are always named in the same order),f the dif-
* The tachash was of course a ceremonially " clean "
animal, and this at once excludes all the conjectures
of a marine creature, whether of the seal or por-
poise tribe ; for although these may possess fins, they
certainly have no scales (see Lev. xi, 9-12; Dent,
xiv, 9, 10). It was probably of the goat or antelope
genus, several specimens of whicli of a suitable char-
acter are found in the adjacent regions, and (me of
tiiem especially {antilope harbatus) is said to bear the
closely similar name of tachasse in the native dialect
of the interior of Asia. The use of tachash-skin for
shoes (Kzek. xvi, 10) is not in reference to coarse
sandals, but to a soft material for ladies' wear. In
the absence of a definite identification, we cannot
securel}' seek for the symbolical import further than
to presume that the fur was fine and beautiful. The
rougher and stronger external skin was colored for
artistic effect, and afforded a rich contrast to the dark
roof and the yellow planks. Beyond this it is not
worth while to pursue the symbolism.
f Atwater observes {The Sacred Tabernacle, p. 284,
note): "The colors of the [wall] curtain called the
tabernacle are always mentioned in the order which
follows, namel}', fine-twined linen, blue, purple, and
crimson ; but in all otiier cases, including the three
veils and the sacerdotal garments, the colors are
enumerated as blue, purple, crimson, and fine-twined
linen. No one has suggested a reason for the differ-
ence of arrangement." One of these statements is
not strictly correct, for in Kxod. xxxix, 29, the colors
of the high-priest's girdle are enumerated in the same
order as those of the wall-curtains, namely, "fine-
twined linen, and blue, and purple, and scarlet."
This shows that no special significance attaches to
the position of the wliite, except in its relation to the
gold, and so long as the otlier three colors are in
their proper order, as they invariably are. Indeed
it proves that the white was not a stripe at all, lor
in the description of the girdle of the ephod (which
we can hardly suppose to have been different in this
respect from tlie principle girdle) the white occupies
again the last place (xxviii, 8; xxxix, 5). This is
also corroborated by the fact that a similar variation
occurs as to the relative order of the gold embroidery
in the two accounts of the curtain for the court en-
trance (xxvii, 16; xxxviii, 18). The reason why the
linen is named first in these two instances only
(namely, the curtains twice, xxvi, 1 ; xxxvi, 8 ; and
the principle girdle once, xxxix, 29) s^ems to be tiie
great length of these pieces of clotli (ilic longitudinal
threads being of that material) as compared witli the
others. In the account of the same colors used in
Solomon's Temple (2 Chron. ii. 7, 14), the order is not at
all observed, except as to the inner vail (iii, 14'; because
in that piece of cloth alone was it then employed, as
there were no side curtains. We may further remark
that the regular order, by which tlie gold (or its
equivalent, the embroidery) is mentioned first, and
the linen last (whenever these occur at all), is never
varied except when (as in tiie oases of tiie linen
noticed, and that of the gold already cited), the
ground and figured colors are enumerated in the
aspect of materials in bulk or in process of manufac-
ture, rather tlian as made up articles (so the gold
last, in the account of the contributions, -xxv, 4;
xxviii, 5; xx.xv, 6, 23; of tiie men's work, xxxv, 35;
x.xxviii, 23; of the ephod, xxxix, 2, 3; of the breast-
plate, xxviii, 15; xxxix, 8). Tiie addition of "linen "
to the list of pomegranates in xxxi.x, 24 (wliere
" twined " refers to the colored threads), is a mistake
THE BRIGHT COLORS.
79
ferenee being that in the former the bhie predominated, in tlie latter the red. These
two are the only instances of a compound color occurring in the whole description
(except the implied brown and gray noticed above), and they serve to show that no
scientific analysis of rays is regarded. Green, it will be noticed, is altogether excluded,
notwithstanding its abundance in nature, and its pleasant effect upon the eye,
especially in a verdureless desert ; perhaps because it is suggestive of the earth, and
hence too worldly, and also because it is almost exclusively vegetable. Blue, how-
ever, especially of the warm violet shade, is eminently characteristic of heaven (the
cerulean sky, with a reddish tinge prevalent in the Orient), and hence interpreters,
as by common consent, have not failed to recognise the symbolism here. "Blue"
was used alone, to indicate the unalloyed serenity of the celestial M'orld, the topmost
goal of human aspiration ; or in alternate stripes (never commingled, except with the
white hght that underlies and transfigures it) of more gorgeous hues, to intimate the
successive stages of terrestrial life and station, through which mortals must pass in
order to attain it,
4. The Tyrian purple of antiquity was universally accepted as the emblem of
royalty, which in some countries had the legal monopoly of it, as among the Moham-
medans green is the exclusive badge of a lineal descendant of the prophet. It is
therefore so appropriate to the mansion and servitors of the supreme King that we
need not dwell upon it. It stands between the blue-red and the deep-red, as its gra-
dation naturally requires, and suggests that royalty, as yet unknown to the Hebrew
polity, should eventually come as a mediator between God (in the azure heavens) and
man (of the copper-colored flesh) ; * — a human vicegerent of divine authority, and a
Victim with a two-fold nature and dignity.
5. The remaining shade of red therefore, crimson (not " scarlet," wdiich is too
bright and flame-color to suit the gradation and symbolism), or cochineal-red,t can
only point to blood, shading off from its arterial hue (that here especially denoted as
freshly shed), through the purplish color of raw flesh, into the bluish cast of the
veins, but everywhere in Scripture designating the life-principle of man and beast
(Gen. ix, 4-6), and the essential element of atonement (Heb. ix, 22). Here is a wide
field for scientific and religious investigation, to which we forbear to do more than in-
troduce the reader, leaving him to explore it with the copious aids easily accessible
to him.:j;
6. The gold so lavishly bestowed upon the Tabernacle, both solid and laminated
as well as in threads, and perhaps likewise (as we have surmised) in the silken stitches
of the embroidery, yields the remaining color, yellow, which is obviously symbolical
of the A. V. (comp. xxviii, 33). The order of the
words in question therefore, while everywhere true
to the sj'^mbolism, is nowhere mystical or cabalistic.
* It is noteworthy that adam {" man ") and adamdh
('•ground") both mean red, i. e. deep flesh-color,
which is also that of unburnished and 3'et untarnished
copper.
f The Heb. explicitly identifies it with a worm.
X Dr. H. Clay Trumbull, editor of the Sunday-School
Times, has collected, with great learning and research,
a mass of information on the wide-spread and deep
relations of blood in the religious beliefs and customs
of ancient and modern nations, in his interesting and
valuable work, entitled. The Blood Covenant (S. Y.,
1885, 8vo), which is in entire harmony with the
pertinence of the symbol in this connection.
80
SYMBOLISM OF THE TABERNACLE.
of the sun, as tlie great source of Hglit (white) and lieat (briglit red as in flame).* Tlirough
tlie metal, iiowever, as the standard of coinage, it becomes the emblem of valuation.f
* It may be observed that fire (whicli is a sort of
orange, or mixture of red and yellow) is not repre-
sented here, perhaps on account of the dangerous
tendency to its worsliip in the East.
f We have seen that tlie three wool-colors, violet,
purple and crimson, are always in tlie same order,
and we have presumed that they were invariably
thus placed on the door-screens and elsewhere, read-
ing no doubt (after the Heb. style) from right to left.
Is it too great a stretch of fancy to suppose tiiat this
too is significant? Perhaps it symbolizes, first, tlie
all-embracing and all-covering sky, for the lioiizon
bounds every view laterallj', and the zenith every
one vertically (hence we have begun and ended each
screen with a half-stripe of violet) ; second, that
royalty is the next form of supremacy, the celestial
Sovereign being above all ; third, that blood is the
basis of unity in race and sympathy ; and hence the
universal Lord became incarnate for man. The back-
ground and overlay of gold intimates the price of hu-
man redemption, both as originally provided, and as
eventually paid; and the ground-color, white, points
to the spiritual purity which is the origin and aim of
the wliole scheme of the Atonement. We may then
translate the entire hieroglyph thus: Heaven's
Royal Blood Purchases Purity. In the Hebrew
idiomatic arrangement of words the significance
would be equally apt and emphatic, and the form as
precisely tallying in epigrammatic conciseness, for the
five substances (or rather colors) are invariably named
(when mentioned together in this connection) in the
same order (" gold, and-violet-[wool], and-purple-
[wool], and-crimson-[wool], and-bleached-[linen] "),
so as to compose symbolically the ideogram, which
we will endeavor to represent in English equivalents
thus, Yiqnii haf<h-shamayiin mim-malke-hem he-dam-6
eth-tohorath-enu, literally. Will-buy the-heavem from-
their-King hy-his-hlood ow-cleansing, i. e. Heaven will
procure of its King our jmrification with his own blood.
The sacrifice of the God-man upon the cross is the
only ransom of the liuman race from sin and its
divinely pronounced penalty.
Expressed Hebraistically as a rebus, the elements
will stand as in the following table. It may be ob-
served that the three great realms of nature are all
represented ; the mineral (as basal) by the first sub-
stance, the animal (as most important) by the next
and principal three (the sea, as being most populous,
by two; and the air by one), and tlie vegetalile by
the last: the hues begin with a faint one, and end
with the mildest; while the intermediate ones are
brilliant, in the order of the intensity of this strong-
Order.
1
2
3 4 5
Heb.
name.
Zabdb.
Tekeleth.
Argaman. Shaui. Shesh.
Object.
Gold.
Cerulean
Mussel.
Tyrian \ „ ,. „,
Conch. "^'^ "'y-
Linen.
Color.
Yellow.
Violet.
Purple.
Crimson.
White.
Idea.
Price.
Heaven.
Royalty.
Blood.
Purity.
est tint (red) ; the earth, with its (mixed but predom-
inant) color (green), as elsewhere noted, is studiously
ignored in expression ; but with its living tribes is
every-where supposed in fact. The first, the middle
and the last thought are abstract, the other two con-
crete (the second divine, the fourth human); each
thus linked together : the initial purpose is redemp-
tion, the central one supremacy (of the God-man), the
final one holiness. This central legend, emblazoned
on every avenue to the divine Majesty, and also on
the person of the pontifical mediator, silently pro-
claimed with celestial rays (Psa. xix, 1-4). the grand
secret of the one true faith, devised in the eternal
counsels of the Almighty (Col. i, 26, 27). It is the
gospel of the Tabernacle, and a fit culmination of the
symbolism of the entire edifice and its paraphernalia.
It is the germinal idea at the core of this architec-
tonic embodiment of the Levitical cultus, the perpet-
ual countersign of all real members of the universal
Church, and the key-note in the everlasting song of
the redeemed (Rev. v, 9, 10). It is the one essential
doctrine both of Judaism and of Christianity, the
cardinal fact foreshadowed in the former and realized
in the latter. Like the prismatic bow of the first
covenant with the second progenitor of our race (Gen.
ix, 13), and like the mystic ladder of Israel's dream
(Gen. xxviii, 12), it bridges the void between heaven
and earth. It may be reserved for modern science to
descry in its variegated bands the spectrum that shall
disclose something of the inner nature of that far-off
world where in his glorified humanity the divine Son
is fitting up tlie home of his saints.
As the width of the successive colored stripes is not
given (tliey were doubtless co-equal in each piece of
stuff), we iiMve taken the liberty of varying them in
GEOMETRICAL FORMS. 81
III. The remaining element of objects in and aljont the Tabernacle, that strikes
the sense of sight as well as that of touch, is figure, and this we will consider both as
relates to mathematical form and to general shape, — the one a conventional or utili-
tarian sort of distinction, and the other a po^jular and ?esthetical one, yet both blended
in actual occurrence.
1. Angular figures are mostly artificial, and therefore predominate in the
mechanism of the Tabernacle, especially the rectangle, and this chiefly as a square ;
for the triangle appears but occasionally, as the bisection or diagonal of the quadri-
lateral. This figure is evidently the symbol of regularity, and leads us back to the
idea of perfect proportion, with which we set out in this branch of our discussion.
The cube or third multiple of the same dimension, however, is rarely if at all found,
(except in the " tabernacle " part of the Most Holy Place), perhaps because it is mo-
notonous. The oblique parallelogram is altogether avoided, as being unshapely.
2. More difficult of construction (without the contrivance of the lathe), and yet
more abundant in nature, is the round figure, whether plane or spherical ; and this is
fairly frequent in the Tabernacle apparatus, although never explicitly stated. It is.
the type of symmetry, every point of the periphery being equidistant from the centre.
To make it symbolical of the planetary bodies would be to anticipate the Copernican
svstem.*
this respect so as to suit the panels or spaces which
they were intended to fill ; and it is a verj'' remarkable
coincidence tliat the violet falls exactly in the plain
panel for the cherubim on the interior wall cunains.
It is interesting to find moreover that in our arrange-
ment of the folds the violet loops are always attached
to the corners of the violet panels, as congruitj' re-
quires. Moreover every hanging begins and ends
with violet — heaven being the source and aim of tlie
Atonement. The white linen foundation speaks of
the purity and strength that underlie the whole
scheme of redemption.
p]ven the color of the superimposed embroidery is
in harmony with the above symbolism, for as yellow
is the emblem of the sun, this orb, the fourth element
in the cosmical system, fitly wanders over the face
of the others, especially of the blue sky, not only call-
ing into being the (vegetable) forms of beauty (vines,
etc.) but also personifying the (animal) powers of
nature (the cherubim).
It is noteworthy that as the temples and persons
of the Egyptian and Assyrian monuments are figured
all over with significant inscriptions, so the drapery
of the Tabernacle and its high-priest is thoroughly
pictured with this central lesson of the redemptive
scheme.
* Of the three simplest figures, namely, the circle,
the triangle, and the quadrangle, representing respect-
ively the unit as an emblem of eternit}-, the triad as
6
an emblem of strength, and the paralellogram as an
emblem of convenience, the first and the last appear
in the symbolism of the Tabernacle as representatives
of perfect form from opposite points of view suitable
to their nature: namely, the one subjectively from
within, as a type of self-poised independent complete-
ness, in the pillars, the laver, and certain details of
the apparatus; the other objectively from without, in
the superficial arrangement of the apartments, and
the shape of certain pieces of manufacture. Their re-
spective solid forms, the sphere and the cube, are of
rare occurrence; the former, which is the proper sym-
bol of Deity, and therefore not to be graphically
represented (according to the second commandment),
scarcely appearing at all (for even the pomegranates
and the bells are imperfect models) ; the latter only
in the inmost shrine, the very abode of Deity, and
thus the appropriate type, not onl}' of heaven itself
(into which Christ has finally entered, and whither
his redeemed shall follow him), but also of the (as
yet) invisible Church (whither under Christianit}' all
the saints are even now admitted as priests each
for himself). The two altars are squares, but not
cubes, as if denoting a minor degree of perfection,
the offerings, whether external and physical (like
animal victims) or internal and spiritual (like clouds
of incense) being limited (at least on earth) by the
natural infirmities of the saints. The individual
planks of the walls, which may symbolize the '-living
82
SYMBOLISM OF THE TABERNACLE.
3. Tlie most unique of the forms introduced among the accessories of the Taber-
nacle is that of tlie cherubim, and, although purely symbolical, they have accordingly
been the greatest puzzle to interpreters, who, being thrown upon their wits alone,
have often taken the most unwarrantable liberties in divining their significance. "We
venture to expound them as cosmical emblems of the divine attributes, or as modern
science (somewliat atheistically, we fear) styles them, " the laws of nature." They
are the creative and providential functions of God, exercised in behalf of his human
subjects through the agency — not of angels (who are actual persons, i. e. free moral
beings), as Scripture represents to be done in the supernatural relations of the world,
but of special imaginary beings, invented for this sole purpose, in the national and
ecclesiastical spheres. Accordingly they are depicted as having a material form, and
an animated existence ; as invested with a (human) body, yet ruddy as polished cop-
per (not feathered, except probably on the wings ; nor hairy, except of course on the
head, and possibly about the feet) ; as standing on the cloven feet and upright (pliable)
legs of a ceremonially " clean " creature, to which free locomotion is secured if needed,
or a firm position when at rest ; as possessing arms for convenient and efiicient service,
and likewise wings for independent transportation, the latter double for the purpose of
a garment. (The consentaneous " wheels " of Ezekiel, to denote a support to the-
divine throne, with their felloes of eyes [in Rev. iv, 6, 8, the eyes are many, and on
the person], denoting vigilance in every direction, are a later device of the theo-
phantic machinery.) The four faces (the countenance being the distinctive feature
by which to recognise individuals) are the main index of their typical significance ;
the human denotes intelligence, the leonine strength, the bovine perseverance, and
the aquiline rapidity ;* so that we have the complete picture of an omniscient, omnipo-
stones " of the true Temple, are accordingly rectan-
gular merely, as being finite components of the di-
vine abode ; and the outer apartments (holy place,
sanctuary as a whole, and entire court) are for the
same reason emblematic of this earthly state of ex-
istence and worship, which will be dispensed with in
the celestial Temple by the occupants of " houses not
made witii hands, eternal in the heavens." Yet even
the earthly fane was not absolutely perfect either for
divine residence or worship, for it was surmounted b}'
the prismatic peak, which pointed skyward to the
superincumbent cloud as the place of the continual
immanence of deity, rather than to tlie occasional
Shekinah below. The outer room of course denoted
a less degree of the divine presence, as to the uncon-
secrated or nominal worsliipper, and the outer court
even less, as to the lay or Gentile world ; the former
still under the shade of the sacred vocation, and the
latter only under the broad canopy of heaven's gen-
eral covenant. The triangle is of infrequent occur-
rence, and its solid, the pyramid, seems to have been
avoided as an Egyptian tj'pe of stability, both hybrid
(for the base is not triangular) and inapposite (for the
Tabernacle was neither stationarj^ nor perpetual).
* Even the relative position of the four fiices of thc-
cherubim appears to be significant: the human, as is.
befitting the lord of creation, occupying the front;
the leonine, as king of the lower orders, ranking next
on the right; the bovine, as chief oC the domestic-
animals, supporting on the left; and the aquiline, as
prince of the air, bringing up the rear. As symbolical
of the laws of nature the fourfold aspect of the
cherubim is neither arbitrary nor accidental, but
points to ever)'^ quarter of the earth (comp. Job xxiii,
8, 9; Zech. vi. 1-8), whither they are the vehicles of
sovereign Providence, acting with the far-reaching
aim of sagacity, the right hand of efficiency, the left
of persistency, and the pinions of celerity; and with
these essential attributes all their members corre-
spond. Ever since the fall of man they forefend liis-.
access to the elixir of life by the sword of mortality
brandished outward in the three directions of disease,
accident and old age; they garrison the Church im-
pregnabiy against all assaults (comp. Matt, xvi, 18)^
ANIMAL FORMS.
83
tent, uniform and ubiquitous maintenance and superintendence of the external fortunes
and affairs of the body of true worshippers, i. e. tlie Church in all time. * It was for
standing on guard at the portal of the King of kings,
and presiding over the depositary of his statutes ;
they are specially subsidized in every ecclesiastical
crisis (as in the book of Ezekiel), although they only
appear to the inspired eye (comp. 2 Kings vi, 17). and
tliey will not cease their ministry till tlie close of
time (Rev. iv, 6-9, etc.).
* It need occasion neither alarm nor surprise, if
the early preconceptions of these singular forms,
wliich have been idealized by the fancy of poets and
painters and even of sober theologians into "cherubs"
of infantile and charming guise, have to be brushed
aside by tlie rigid facts of prosaic analysis and cool
exegesis ; but the love of truth compels us to dismiss
all such vague and chimerical ideas. We shall be con-
tent if we reproduce them in a shape not positively
repugnant to native delicacy. (In our picture the
portrait of the lion, which is the most difficult to
harmonize with the others, is copied from a photo-
graph of a specimen, particularly mild at the moment,
in the Zoological Gardens of London.) We must
ever bear in mind that they were intended not to
amuse but to symbolize, to delight the spiritual ap-
prehension rather than to fascinate the eye. All
sensuous imagery would have savored of idolatry ;
and this the sacredness of the shrine most intensely
abhorred. Furthermore, modern notions have largely
confounded clierubim with angels, although in Script-
ure the two are widely different in character, func-
tion, and representation. The latter are properly
embodiments of personal and moral agents, real beings ;
the former are merely exponents of ideal and natural
qualities, configurations not only nonexistent but im-
possible in fact. The cherubim are undraped save by
wings, in order to denote their original simplicity of sen-
timent {inpuris naturalibus) and their nonconformity to
artificial fashions. Angels on the contrarj^ always seem
in Scripture to have appeared in the ordinary costume
of men, even if with a halo. In the passage usually cited
in support of the winged form of angels (Dan. ix, 21), Ga-
briel is explicitly called a " man," nor is there the sliglit-
est intimation of his otherwise than perfect human
form. The phrase " being caused to fly swiftly," is a cu-
rious instance of alliteration, mudph hldph, which may
be rendered literally "made to fly with weariness,"
i. e., having suddenly arrived with the fatigue of a long
journey ; for the former word is frequently used in the
metaphorical sense of rapid motion, irrespective of
wings, and the latter word has no connection with
flying. Both words are evidently taken somewhat
out of their ordinary meaning, for the sake of agree-
ment in sound. Indeed the best modern Hebraists
derive them both from the same word — and that the
latter one, which is grammatically the more probable
(both from its form and the idiom) — and render the
clause " utterly weary." Thus all trace of winged
angels disappears from Scripture ; for the locomotion
in Rev. viii, 13; xiv, 6, was a special adaptation, as in
xii, 14 ; and other instances adduced (Judg. xiii, 20; Psa.
civ, 4 ; Isa. vi, 2 ; Matt, xxviii, 3) are not to the point.
As to the seemingly uncouth combination of animal
and human elements in the cherubic figures, our
prejudices mustgive way before the plain descriptions
of the Bible, and the delineations of contemporary re-
ligions. The monuments of Egypt and Assyria fre-
quently represent similar custodians of palaces,
temples and sacred rites as having feathered wings
and a bird's beak, and in other emblematic carvings
in like cases a human face surmounts the body of a
bull or a lion. Sometimes a more ignoble beast, or
even a fish or a serpent is pressed into service. Pa-
gan mythology is full of such hybrid forms. The
sphinx is oneof the most notable riddles of antiquity.
Nobody imagines that such creatures actually existed.
The Scriptural cherubim are a great improvement
upon even the classical models, and their very odditj'
renders their significance the more striking.
The substantially human form likewise of those
occult figures the Urim and Thummim, can scarcely
be doubted after an examination of the passages
where they are referred to, and especially upon a
comparison with the teraphim of the Hebrews and
the images of the Eg3'ptian shrines. The reader,
however, will observe that the genuine ones are never
mentioned in the Mosaic account as objects of wor-
ship, but only as a sort of talisman for divination, ^t
this focal point of the sacerdotal apparatus, tliere-
fore, we again meet with a most striking premonition
of the atonement, whicli links earth to heaven, and
allies God with man ; not now, as in the sacred colors,
which are an aspect of tlie vicarious sacrifice for man
before God, but in the theanthropic shape, which
bodies forth the Deity before man, as the other great
design of the assumption of flesh by the Son of God.
Jesus is not only the light {Hr) of the world (John i,
5,9; viii, 12), but the sole perfect (thum) human
being, who reveals the divine nature and purposes
(.lohn i, 18), not alone by his person, whicli is the
express image of the Father, but also in his life,
which is the effulgence of His glory, — not simply hy
84
SYMBOLISM OF THE TABERNACLE.
this cnltus that tlie Tabernacle itself was erected, in place of the casual, isolated and
impromptu devotion of persons or families previously, with whatever rites orin w^hat-
ever order each might see tit, M^hether borrowed from traditions or profane sources,
or dictated by caprice or fashion. So essential is a meeting-house that it has at length
taken the name of a " church ; " and so useful is a ritual that even non-liturgical com-
munions have adopted some conventional order of service. If they shall succeed in
retaining the divine supervision symbolized in the cherubic guards, they may promise
themselves permanence and success in the earth ; but it is only by preserving the
spiritual baptism prefigured in the fire of the Cloud, the Altar and the Shekinah, that
they can hope to fit the souls of their membership for the inward communion either
here or hereafter.
The varied postures of the upper set of cherubic wings, to which we have pre-
viously called attention, remain to be expounded. On the wall drapery, where the
figures are entirely stationary, we have conceived the wings as being folded nearly
vertically * (as described in Ezek. i, 24, 25, " When they stood, they [not " and had "]
let down their wings ") ; and this seems to us fitly to denote the quiescent attitude of
the cherubim there as the fixed custodians of the holy apartments. On the Yail,
however, where they are raised a cubit from the ground, in mid-air (so to speak), of
course they would be represented as flying ; their wings being extended horizontally,
so as to touch those of the adjoining cherub (as described again in Ezek. i, 9, 11
[render " parted from as to upward," instead of " stretched upward," i. e. separated at
the top outwardly from the body], 23, 24]), like active sentinels, barring the passage-
way.f Finally over the Ark, on the lid of which they stand,:}: and yet are raised as
his precepts, wliicli ai-e the norm of infallible truth,
but likewise by his example, which is the complete
pattern for all saints. It we are correct in supposing
that tlie object in the pectoral pocket of the liigh-priest
was in fact single, altliough in name, for tlie sake of
superlative emphasis, botli double and plural, tlien
this sole and peerless God-man, who once disclosed
liis innate splendor to the privileged three on the
mount of transfiguration, and occasionally gave
glimpses of his beatified glory, as to the protomartjT
and to the pre-eminent apostle, is tlie real and apt
antitype of this divining symbol as well as of the
Shekinah between tlie clierubim ; and the same wlio
will be finally gazed upon, as the cynosure of tlie'
true fane, and the nnsetting sun of the new heavens,
by all the devout tliere forever recognised as "kings
and priests unto God."
* Probablj' over tlie other pair, so tliat, as on tlie
Egyptian moniunents, they appear as if having but
two.
f Xot now armed, as in Gen. iii, 24, but allowing
the high-priest to enter, yet not without his raising
the Vail, and thus for tiie moment disjilacing them.
J The Ark was closed by a lid, not as a sign of
secrecy (for the Law was proclaimed with the most
portentous pwblicitj'), but in token of inviolate safety
and perpetuity ; and the cordon of cherubs was sig-
nificant of the same guaranty. The Shekinah glow
occasionally vouchsafed upon it, as a mark of the
divine acceptance of the "blood of sprinkling, that
speaketh better things than that of Abel " (Heb. xii,
24, the one calling for vengeance against the fratri-
cide, the other for pardon; see Luke xxiii, 34), when
offered b)' tlie devout high-priest as a representative
of his people, was a message of "mercy glorying over
justice" (as we may properly render James ii, 13;
conip. Psa. Ixxxv, 10) symbolized by the Decalogue
lying below it; and this justification, which takes
place in the arcana of heaven, is testified to the wor-
shipper without by the spirit of adoption (Rom. viii,
15, 16; Gal. iv, 6), whicli tlie ascended Advocate has
sent into the hearts of believers (Jolin xvi, 7) as a
notice of his own triumphant reception within the
Vail (Acts ii, 33 ; Heb. x, 1 2).
Tlie material on which the Decalogue was inscribed
was an emblem of its formal rigidity (sec 2 Cor. iii,
3, 7), the number of its tables indicated the trust-
worthiness of its testimony (see Dout. xvii, 6), their
CHERUBIC ATTITUDES.
85
liigli fi'oni the ground as on the Vail, they are in the act of ahghting ; and therefore
lift their wings somewhat higher, face one another, and bend their arms embracingly
towards the Mercy-seat (Exod. xxv, 20), as if it were tlieir nest.*
Their interest gradu-
eiigraving on both sides was expressive of its full
significance (comp. Rev. v, 1), and its square form de-
noted its perfection (comp. Rev. xxi, IG). The divine
autograph was a seal of its direct authority, which
even the Son has never abrogated (see Matt, v, 17, 18).
The disappearance of the autograph tables of the
Decalogue after the destruction of the Temple by the
Babylonians was the signal for a more earnest study
of the Law by tlie Jews, wliich ensured its transferral
to their minds so as never to be again forgotten, in
letter at least (Jer. xxxi, 33).
* This central object of the whole economy of the
Tabernacle affords a most signal example of tiie
casual and inaccurate style current in the interpreta-
tion of the symbolism of the entire subject from the
earliest times to the present day. The lid of the Ark
has been made an emblem of divine reconciliation
without the slightest foundation for the conceit.
The prominence and universality of this error deserve
a detailed refutation.
(1.) Philologically considered the Heb. word Tcappor-
etli is a fern, participial noun from kaphdr, which
means to cover, and therefore signifies merely a cover-
ing or "lid" to the box. It is used of this article
only, because none of the other pieces of furniture
or utensils had a movable cover. The Septuagint
version translated it by the Greek term Mlasterion,
which means propitiatory; the Latin Vulgate imi-
tated the rendering by propitiatoriutn, and the later
versions have heedlessly adopted the same idea, as in
the Authorized English " mercy-seat," which the
Revised Version has retained. Hence a world of
mistaken sentiment nnd false poetry has been freely
constructed throughout Christendom by allusions to
this supposed symbol, based upon a sheer blunder of
translation. It is true, the verb, especiall}' in the
Fiel or intensive conjugation, from whicli this word
is immediately derived, often has the figurative sense
of covering up or pardoning sin ; but this very rarelj'
occurs without express mention of guilt and a prepo-
sition to connect the object with the verb, and thus
point out the figurative relation. The Most Holy
Place is once (1 Chron. xxviii, 11) stj^ed " the house
of the kapporeth,^^ but this was never a distinctive or
prominent title of the building or the apartment;
though in David's time it may naturally have been
used for the home about to be prepared for the long
houseless Ark itself, of wliich the knpporftli was so
conspicuous a part. There is no sufficient linguistic
reason for departing from the obvious literal mean-
ing of the word here, as denoting a cover to the
chest.
(2.) Exegetically regarded, nothing could be more
inappropriate than the notion of any piacular or
atoning- quality or reference in the lid of the Ark or
anj'tiiing connected with it. True, it was the seat
of the divine Shekinah, when present; but this was
occasional onlj-, accessible to the high-priest solelj-,
but once a year at thai, and deterrent when it did
occur (see 1 Kings viii, 11). The cherubim that
stood upon it were in like manner forbidding rather
than inviting ; for, as at the gate of Parad'se, they
were designed to warn off all intruders; and with a
like intent the Ark itself was closed from all inspec-
tion b\' the cover in question. Privacy and severity
were the regnant principles in the entire arrange-
ment of this article most especially. There is not
the slightest hint that clemency or pardon was signi-
fied, but, on the contrary, tlie most rigid seclusion and
inexorable justice. The high-priest himself was not
allowed to approach it in his robes of office, but as a
culprit doomed to degradation and death. Inaccessi-
bility and sternness were its chief or only lessons-
Such passages as Exod. xxv, 22, which speak of
communication from that spot, have reference to
Moses exclusively.
(3.) Autlioritaiiveltj expounded, we are not at lib-
erty to appeal to the apostle's allusion in tlic Epistle
to the Hebrews (ix, 5, where the popular term hilas-
terion is of course employed, but without any special
stress or interpretation); for the context shows that
the main purpose of the reference is to bring out a
contrast in this respect between the Jewish " mercy-
seat" and the Christian, rather than to make the
former symbolical of the latter. Thus, whether we
consider the rent vail as the separation between this
world and the other as regards the glorified Redeem-
er in heaven, or his justified believers on earth, it is
emphatically true that Christians only are privileged
to enter the sacred presence with assurance of wel-
come (Heb. X, 19-22). The true and only propitiatw-
ium is the person of Jestis Christ (Rom. iii, 25;
comp. Heb. ii, 17 ; 1 John ii, 2; iv, 10); and this
cannot with any propriety be symbolized by the Ark,
for although the sprinkling with blood occurred in
connection with both, yet in the case of Jesus it was
his own blood poured forth upon his own body, while
the Ark had no blood of its own, and the victim's
86
SYMBOLISM OF THE TABERNACLE.
ally deepens and intensifies in the sacred deposit intrusted to tlieir care amid the dark-
ness, tlie silence and the loneliness of the Holy of Holies, and at length they hover
over it with the affection of foster-parents. Tlironed within this triple line of mysti-
cal guards, the blazing symbol of the King of kings occasionally deigned to manifest
itself to the favored but representative worshipper, in all that mortal eyes could bear
of the divine glory (Exod. xxxiii, 18-23 ; xxxiv, 5-8), while overhead perpetually hung
the milder token of Jehovah's presence before the public gaze, in the nimbus * alter-
nately white and glo^ang.
4. In the sacred Ark, although designated by a different term from that of
I^oah, f we may still recognise the common idea of preservation ; in the present case
did not actually come in contact with it all (as we
have shown on p. 77, note). The arguments adduced in
favor of the popular view by the writer of tlie Bibk
Commentary (i, 368, Am. ed.) are insufficient to coun-
tervail these objections. The only sense in which
the idea of a projntiatory could be entertained, con-
sistently with sound Christian typology, would be
the local one of a favored spot where Jehovah
deigned to show himself in token of special approba-
tion of the worship rendered him ; but for this
tlionght the term " throne " would have been more
appropriate, a meaning which cannot be extracted
from kapporeth, although it is implied in the word
yosJieb, sometimes used by the sacred writers in poet-
ical passages alluding to the sanctuary (iit. "the
[OneJ sitting between the cherubim," etc.). Among
eminent modern Jewish and Christian sciiolars, some
are still in favor of tlie rendering " mercy-seat" (so
Kalisch, Lange, Keil, Michaelis, Tholuck, and a few
others); but the great majority of the best linguists
and interpreters favor the simpler version "lid" (so
De Wette, Geseniu?, Fiirst. Schott, Zunz, Knobel,
Herxheimer, Leeser, Benisch, Sliarpe, Deliizsch,
Kuiuol, Winer, and many others); some are unde-
cided (Roseumiiller, Ewald, Hengstenberg, etc.).
* Hcb. andn, the dense thunder-cloud, loaded with
the refreshing shower, yet charged with the electric
flashes. Sir Walter Scott, in the song which he puts
into the mouth of the captive Jewess Rebecca at her
evening devotions, while awaiting death by fire as a
sorceress for her benevolent cures {Ivanhoe, chap,
xxxi.x), has so beautiful!}' expressed some of the sym-
bolical features of the pillar of cloud and fire, that we
transcribe it lierc, taking the liberty of making a few
verbal cliangcs (especially to avoid anachronisms and
the speaking of " Israel " in tlie feminine):
When Israel, of the Lord beloved.
Out of the land of bondaRe came,
Tht'ir fnther-f' God before them moved,
An awful guide, in smoUe and flame.
By day, along th' astonished lands
The cloudy pillar elided slow ;
By night, Arabia's crimsoned sands
Returned the flery column's glow.
Then rose the choral hymn of praise.
And trump and timbrel answered keen ;
While Miriam's music poured its lays,
With maid's and warrior's voice between.
No portents now our foes amaze,
Forsaken Israel wanders lone ;
Our fathers left Jehovah's ways,
And He has left us to our own.
But present still, though now unseen.
When brightly shines the prosperous day.
Be thoughts of Him a cloudy screen
To temper the deceitful ray.
And oh, when droops on Israel's path
In shade and storm the frequent night.
Thou God long-suffering, slow to wrath.
Be still a guiding, cheering light !
Our harps we left by Babel's streams.
The tyrant's ]est, the Gentile's scorn ;
No censer round our altar beams,
And mute our timbrel, trump, and horn.
Yet God has said, " The blood of goats.
The flesh of rams I will not prize ;
A contrite heart, with humble thoughts,
Is my accepted sacrifice."
The allusion to a screen against prosperity, how-
ever, seems to us, altiiough delicate, yet rather equivo-
cal. The smoke by day and the flame b}' night
rendered the cloud conspicuous at all hours, and at
the same time formidable to foes and friendly to
allies as a sign of the lambent fire within, a token of
power and warmth no less than of light. During
the nocturnal passage of the Rod Sea (Exod. xiv, 20),
the pillar showed a bright side toward the Israelites,
but a dark one toward the Egyptians ; aiding and
comforting the former, but impeding and threatening
the latter. (See Psa. Ixviii, 8; Ixxvii. 17; 1 Cor. x. 2.)
f Heb. tehdh, a foreign word, prob. signifying a
c?i€st, and used only of this vessel and ol the basket
THE THBEE ARKS. 87
as a depository of tlie divinely-given tables of the moral law,'^ in the other as a tem-
porary receptacle for such of the animal tribes of the vicinity as could not otherwise be
readily reproduced. The significant manner in which an apostle alludes to the flood
(2 Pet. ii, 5 ; iii, 6) seems to have led the framers of the bai)tismal service in the
English Prayer-Book to regard Noah's Ark as typical (for it is there associated with
the passage of the Red Sea, as if likewise " prefiguring Holy Baj)tism "). Be that as
it may, Noah's ark, as being the very first inhabited structure knowm to have been
planned by the Almighty Architect, it might be presumed, however different its de-
sign, to offer some points of analogy to the Tabernacle at least, and possibly to the
Ark under consideration. It is therefore worth our wkile to make a brief comparison.
(1.) The dimensions of the Noachian edifice (for such it was before l)eing
launched by the Deluge) are given likewise in cubits ; namely, 300 long, 50 wide and
30 high (about the proportions of a large merchantman or steamer of the present day),
which (with the exception of the length, which in a sea-vessel must always be rela-
tively greater than that of a house — for the latter would not stand securely if so nar-
row) are not greatly out of ratio with those of the Tabernacle walls (30 x 10 x 10),
nor with those of the Tabernacle Ark (2|- x 1| x 1|). The ark of Noah had three
stories, the Tabernacle one and a half, and its Ark properly but one ; showing a
gradual reduction in this regard. As we are not informed what partitions, if any,
were made in the successive fioors of Noah's ark, we can not compare it in this re-
spect with the Tabernacle or its Ark ; but we may presume that there was a corre-
sponding decrease in their number. Internal decorations of course are out of the
question in the case of both the other arks. The contents, however, were in a cer-
tain sense germinal in all three ; the first contained the vital seeds of a new popula-
tion for the globe, the second the hero-nucleus of a fresh nation, and the third the
essential principles of all morality.
(2.) It is in the architectural style of the three structures that we would naturally
expect to find the greatest degree of conformity, as emanating from the same Mind ;
and here we are not disappointed. All three were essentially a rectangular box
(neglecting the tent-roof of the Tabernacle, which was properly no part of the w^ooden
mishkdn or " dwelhng "). Plain, indeed, was this form for a ship, and not very
artistic perhaps for a house or even for a chest ; yet it was admirably adapted in fact
to all of these uses, the first to be floated, the second to be " pitched," and the tliird
to be simply set down. The roof, which we have just laid out of the account, pre-
sents nevertheless some very curious points of resemblance ; for although flat of course
in the case of the Mercy-seat, it must have been more or less sloping in the Noachian
ark, as in the Tabernacle, to carry off the rain. At the eaves especially we find recur-
ring an arrangement remarkably similar, and yet characteristically different, for the
purpose of shedding the drip ; the bottom cubit of the roof -material all around, which
in which Moses was inclosed (Exod. ii, 3, 5), both in-
tended to float on the water. It is not a httle singu-
lar that on the Egyptian monuments (as we have seen)
* Tliat this was the simple purpose of the Ark is
evident from Deut. x, 1, 2 ; indeed from ver. 3 it soems
that the Ark was prepared in advance. This was the
the shrine and ;i Jjoat are so often associated together. I peerless jewel of the entire casket and treasure-house.
88
SYMBOLISM OF THE TABERNACLE.
in the Tabernacle was turned down over the top of tlie walls, was here carried out as
a cornice or projection, and left an opening of that width in the top of the side walls,
for light and v-entilation, (Gen. vi, 16).* In this opening was set the lattice,t which
Noah Urst opened to let the raven and the dove out and in (Gen. viii, 6), and through
which, as it was situated at the ceiling of the upper story,:}: he could see the towering
tops of the surrounding mountains (ver. 5). It was only after the return of the dove
with a fresh olive-leaf in her mouth, which assured him that the ground was sufficiently
dry to warrant him in doing so (ver. 11), without danger of sw^amping his vessel in
some valley, that he ventured to take off part of the side boarding itself,§ and then
for the first time actually saio that the ground was thoroughly dry (ver. 13). This
explanation so fairly clears up this difficult passage, and at the same time so
corroborates our view of the Tabernacle, that we trust the reader will pardon ^vhat
otherwise might seem to be unnecessary digression. (See Fig. 37.)
(3.) The ark of bulrushes (i. e. papyrus reeds), in which the infant Moses was
placed by his mother (designated as we have seen g.bove by the same word as the ark
of Noah), is significant likewise of preservation, and has many other features of simi-
larity. It was a wicker box of about the same proportions as the average noticed
above, being shaped like a sarcophagus or mummy-case, coated too with l)itumen
inside and out (corresponding to the plating on the boards of the Tabernacle and the
Ark of the Covenant), draped with the babe's clothing, and requiring for his breath-
ing an opening around the top of the floating cradle of the future law-giver similar t )
that of the Noachian ark, effected doubtless by the omission of some of the longitud-
inal courses of wattles. (See Fig. 38.)
5. In the tables of the Decalogue deposited within the sacred Ark we at once
recognise the symbols of moral law, not now for the first time promulgated — for the
sins against God and the crimes against man there prohibited have always been out-
lawed by the universal conscience ; but yet it was needful that these fundamental
principles of ethics should be formally re-established and authoritatively published to
the newly formed commonwealth of Israel. We perceive therefore that, while the
ten commandments are specifically Jewish enactments, they are also cosmopolitan and
perpetual statutes — " common law " as we now say ; yet in the theological sense no
* '• A window [Heb. tsohar, a "light,'' used only of
this object, and in the dual of noon; a different word
is employed in viii, 6] shalt thou make to the ark,
and in [rather " to," lit. '' toward "] a cubit shalt thou
finish it [the ark, not the window, as the gender
shows] above [rather "from the top downward," lit.
" from as to upward," the identical expression ap-
plied to the same space in the Tabernacle (Kxod.
xxvi, 14)]." This space, where tlie boarding-up of
the sides was omitted, was protected from the rain
by the over-jutting caves.
f Heb. chalon (lit. a perforation, A. V. " window"),
constantly used of latticed openings in the side of
Oriental building.s.
:}: We conceive that the middle story of the ark, be-
ing dark and chilly, was occupied with provender
for the animals, while the hold would make an ex-
cellent cistern for fresh water (filled b}' the 40 days'
rain) necessary not only for use during the whole
year's confinement, but also for ballast.
§ Heb. mikseh, "covering," the very word exclu-
sively applied elsewhere to the outside blanket of
fur on the Tabernacle walls. Perhaps the exact part
here referred to was the door in the side of tl;c ark
(of course in the bottom story), which was fastened
on the outside (vi, 16; vii, 16), as was necessary in
order to resist the pressure of water, which during
the Flood would be very great.
NOAWS ARK.
89
90
SYMBOLISM OF THE TABERNACLE.
more a ground of salvation for fallen man — who has already broken, and unaided can
never keep them — than the ceremonial code of the Pentateuch is. They emphasize
indeed certain principles of legislation, notably monotheism and the Sabbath, because
these had been — and alas still are — sadly neglected ; but in the main they simply reit-
erate the cardinal rules of civihzed society. They are all negative in substance — as
was the first command in Eden, and as criminal behests usually are ; and yet they at-
tach no specific penalty, implying the extreme one of ecclesiastical excision and phys-
ical death. They are personal in aj)phcation (" thou shalt "), and unmistakable in im-
port. Finally, as our Lord expounded them (Matt, v, 21, 22, 28), and as the enhghtened
Jew easily discovered (Rom. vii, 7-13), the meaning goes far deeper than the letter,
and reaches to the spirit and intention of the soul (Heb. iv, 12).
Fig. 38.— Probable Form of the Ark of Bulrushes.
The typical character of the stone tablets is finely brought out even by Old-Testa-
ment vt^riters (Prov. iii, 3 ; vii, 3 ; Jer, xvii, 1 ; xxxi, 33), but still more clearly by those
of the New Testament (2 Cor. iii, 3, 7 ; Heb. viii, 10 ; x, 16), as contrasting with the
tender receptivity of the heart ; and the breaking of those prepared by Jehovah him-
self, as ominous of a covenant never fully renewed, is intimated in Moses's own pre-
monitions of the frequent and final apostasy of his people (Deut. ix, 7-24 ; xxxi, 16-
27).
6. The remaining features of the structure of the Tabernacle and its parapherna-
lia, such as the variety in the colors and arrangement of the drapery, the swellings in
the stem and arms of the Candelabrum, the jewels and additions to the pontifical
robes, etc., although in a degree useful, were chiefly ornamental ; and in that light
they symbolize the element of beauty as one of the important constituents in this les-
son-picture of Jehovah to his infant people. The aesthetic is never neglected by the
divine Architect, nor was it sacrificed to utility in the somewhat severe style * of the
* It is proper to observe that while the Tabernacle,
both as a whole and in its details, can hardly be
called elegant, as compared with the Temple and
other gorgeous specimens of architecture, yet it was
far from rude or out of taste. Indeed not only emi-
nent skill, but also great magnificence was displayed
in its design and decorations, and the materials were
often of the most costly character. Tlic ricii sluffs,
precious metals and valuable gems lavished upon it
were part of the "spoil" demanded by the Israelites as
a just return from the Egyptians for long years of
hard servitude (Exod. xii, 35, 36). The means of
keeping up the sacred services, such as flour, oil, etc.,
argue some communication with their settled ncigli-
bors during the long sojourn in the Desert. Egypt
is to tliis da}' the source of merchandise for the Arabs
Fio. '6'J. — TJic Acacia ,Sci/al (Ircu, UraiU'li, Howct, iiikI poili. iFrmu a iiliuluyriipli dl' ;i vuiy tine spi'cinioii in
Wild}' Fuiniii, near Mount Sinai.) Tofnce p, 91.
ACACIA WOOD.
91
Tabernacle, anv more tlian it is in natnre, where birds and flowers and graceful forms
mingle in delightful harmony with the athletic forces and the rngged aspects of
earnest existence. True science and chaste art are the legitimate twin offspring of
genuine piety.
TV. Having thus nearly exhausted the external aspects of the Tabernacle equip-
ments, we may properly inquire whether the various materials used in its constitution
and operation may not likewise have some symbolical meaning. They are, as \ye have
seen, drawn from all three kingdoms of nature, the mineral, the vegetable and the
animal. We will take them up as nearly as may be in the order of tlieir occurrence.
1. The largest in quantity of these materials, and that most used in dwellings,
especially those intended for transportation like this, because furnishing the greatest
strength for the least weight, is wood, which in this instance was taken from the
acacia-tree, not merely because this was the most — almost the only one — accessible in
sufiicient quantities, nor yet simply because it was firm and durable, but — as we ap-
prehend — also because by reason of its terrific " touch-me-not " thorns that tree was a
fit emblem of the unapproachable majesty of Jehovah, and of all that pertained to
him.* This was the symbolism likewise in the case of the burning bush that Moses
there. The mines of the Sinaitic peninsula were a
noted penal station of the ancient Egyptians, and
regular trains of supplies were kept up for the mili-
tary guards and convicts sent thither. These men
were readily accessible to the Israelites, without dan-
ger of interference from the home government, now
thoroughly reconciled to their emigration. Moses
himself had the benefit of a forty years' experience
as a refugee in this very region. The beaten caravan
route from Damascus (Gen. xxxvii, 25) ran along the
Philistine shore (Exod. xiii, 17). The cross-line of
pilgrimage to Mecca is comparatively modern, and
does not touch Mt. Sinai, which, however, appears to
have been an ancient shrine of religious resort (Kxod.
iii, 1), as the inscribed rocks of its neighborhood
seem to show. Its native population must always
have been sparse and nomadic.
*TIie tree is well described by Tristram {Natural
History of the Bible, p. 391-2): "There can be no
question as to the identity of the shitidh with the
acacia, tiie only timber tree of any size in the Arabian
desert. The species of acacia there found is the
acacia seyal. a gnarled and thorny tree, somewhat
like a solitary hawthorn in its habit and manner of
growth, but much larger. It flourishes in the driest
situations, and is scattered more or less numerously
over the whole of the Sinaitic peninsula. The timber
is very liardand close grained, of a fine orange brown
color, with a darker heart, and admirably adapted for
fine cabinet work. Its leaves are small and pinnate, and
in spring it is covered with its round tufts of yellow
blossom, which grow iu clusters round the branches,
like little balls of fibre, and have gained for it its po-
etical epithet of the 'yellow-haired acacia.' It be-
longs to the natural order leguminosa, and its seed
is a pod like that of the laburnum.
" But it is best known for its commercial value as
yielding the gum arable of trade and medicine, which
is exported in great quantities from the Red Sea.
The gum exudes from the tree spontaneously, as I
have oflen observed in hot weather, but is also ob-
tained more systematically by making incisions in the
bark; and the Arabs not only collect it for sale, but
for food in times of scarcity. They also say that it
allays thirst. The bark, which is a powerful astringent,
is used by the Bedawin for tanning yellow leather,
and the camels are fed on its thorny foliage.
"Tlie burning bush of Moses (Exod. iii, 2), called
seneh in Hebrew, was no doubt an acacia, the
Egyptian name of which is the equivalent, swn?, while
the Arabic is set/al. The species is the acacia nil-
otica, found also in the desert, and rather smaller
than the true seyal.
" There are several other species of acacia found
in Palestine, but all similar in habit and appearance ;
as the acacia farnesiana on the coast, the a. serissa
in some of the wadies, and a. lortilii in some of the
southern wadies. These must not be confounded
with the tree commonly called acacia in England,
which is an American plant of a different genus, witli
white papilionaceous blossoms — the robinta pseudo-
acacia." The Heb. name for the tree is shittah (fern,
sing.), while for the wood it is shittim (masc. plur.,
i. e. the sticks). (See Fig. 39.)
92 SYMBOLISM OF THE TABERNACLE.
saw in tlie same vicinity, wliicli be was forbidden to approacli (Exod. iii, 5). May
not tbe tnanna — tbat article of food so strange to tbe Hebrews tliat tbey bad no name
for it (Exod. xvi, 15), * but wbicb we know was a type of Cbrist as tbe Bread of
Life (Jobn vi, 31-35), may not tbis dew-bke substance bave been a preternatural
exudation from tbis very tree ? — as tbe strikingly similar and bigbly nutritive " gum
arabic " of commerce is tbe natural one from at least one species of tbe same genus
(witb wbicb tbey must bave been well acquainted in Egypt).
Tbe wood was employed in tbe Tabernacle cbiefly for overlaying witb metal, and
was tbus in a double sense a symbol of support, as it lield up — wbetber naked or so
covered — tbe textile portions of tbe tent-like structure. So tbe Israelites tbemselves
— and all tbeir fellow-creatures, but more especially saints — are upbeld naturally as
well as spiritually — by tbat tree of life, invisible since Eden, wbicb emblematized
tbe alimentive and curative powxr of God (Rev. xxi, 2).
2. First mentioned among tbe metallic substances of tbe Tabernacle was copper,
employed most copiously, not, as Ave apprebend again, merely on account of its
comparative cbeapness, but ratber for its deep color, and especially because it is capa-
ble (by some art now lost) of being bardened like steel, f and tberefore tbe symbol
of durability.
3. Next in order of dignity among metals, but used witb mucli liberty in the
Tabernacle, was silver, tbe obvious symbol of clearness, by its wliite lustre. Its em-
ployment for tbe trumpets is appropriate for tbe excellent tone tbus produced, sym-
bolical of tbe Gospel message (Ezek. xxxiii, 3 ; 1 Cor. xiv, 8 ; Rev. viii, 6 ; xiv, 6).
4. Tbe most costly metal, gold, was profusely employed about tbe Tabernacle,
but wholly for inside w^ork ; and is a universal standard, and tberefore a symbol of
value.
5. Returning to tbe vegetable kingdom for tbe accessories of tbe Tabernacle
structure and outfit, we find Knen, or tbe product of tbe flax-plant, most prominent
for tbe hangings and clothing. It is a symbol of cleanliness, which, as tbe old prov-
*Heb. man Im, What (is) it? A. V. incorrectly,
"It is manna." Mich. Liebentantz, in his little mon-
ograph on this subject {De Manna Israelitarum, Wit-
tenberg, 1667, 4to) nearly exhausted the sources
of information (chiefly of a philological character)
accessible in his day. The copy in our possession
lias MS. notes on the margin, apparently by the
author liimself. Tlie true manna of the Desert is
probably to be substantially identified, not with the
medicinal substance current under that name among
druggists, which is a saccharine cathartic exuding
from certain species of the ash-tree, but with the
(jimi arabic of commerce, tons of which the writer
saw piled in sacks on the banks of the Nile at Aswan
awaiting shipment down the river. There are sev-
eral other Oriental trees which yield sweetish prod-
ucts often called manna, especially the tur/a or
tamarisk, distillations from wliicli are collected in
small quantities at Sinai, bui form a syrup, not at all
answering the Biblical description, which moreover
includes some miraculous features, especially the
double quantity and the keeping quality on Friday,
while none fell on the Sabbath.
f Homer speaks {Odysxaj, ix, 39; but some under-
stand iro7i) of tempering copper for tools, and the
Egyptians are thought (by Wilkinson. Anc. Egyptians,
ii, 158) to have cut even the flinty Syenitic granite
with it. They had extensive copper mines in the
desert of Sinai, the refuse and pits of which are
abundantly evident to tiiis day at Surabet el-Kliadim,
They do not appear to have been acquainted wiih
iron, and this metal accordingly docs not find a place
among the materials of the Tabernacle ; nor would it
have been suitable, from its liability to rust.
THE VARIOUS MATERIALS. 93
erb lias it, is "next to godliness," and was a point of great concern in the sacred
paraphernalia.
6. Next in importance for similar use was wool of sheep, a ceremonially clean
animal, evidently a symbol of warmth.
7. For canvas alone was the goats'-hair (another " clean " animal) employed,
which here seems to be a symbol of compactness, as the roof-covering required that
quality in an eminent degree.
8. The unshorn rams'-skins, tinted for beauty, are a symbol of protection fi-om
weather.
9. The fur blankets were a symbol of softness. If of goats or antelopes, they
likewise were from a " clean " animal. No further substance from the animal king-
dom appears, except perhaps silk as an alternate for gold, and the red or crimson,
likewise from a worm ; finally the two purples, from sea-shells.
lU. The rope, probably also of flaxen thread, used as stay-cord, may be taken to
represent strength, as linen twine is the least liable to break of any.
11. Finally in this list of substances we set down, what are perhaps the most
expensive of all for their size, the gems or precious stones, which, as they were
to receive the engraving, may be regarded as a symbol of hardness.
Y. Supplementary to the foregoing list, among elements employed in worshi}),
we find water, as the symbol of regeneration ; (perpetual) fire, as representing
(quenchless) zeal ; oil, as emblematic of richness ; wine, of cheerfulness ; salt, of
wholesomeness ; flesh, of substance ; fat, of choice (as being the best part) ; blood, of
life ; meal, of vigor ; and spice, of acceptability. Most of these are so frequent in
the metaphors of the Bible that we need not dwell upon them in detail.
YI. A more noteworthy feature of the arrangement of the various parts of the
Tabernacle, and one which we might have considered under the head of its relative
proportions, but which we preferred to scrutinize a little more closely by itself, is the
gradation of comparative or official sanctity evinced in the successive apartments and
pieces of furniture.
In a general way it is obvious that the entire mansion and precincts are set forth
as the residence of Jehovah in the style of an Oriental king, and that this was his
special home among his chosen people. The successive door-screens kept out all in-
truders, and the furniture was such as suited his royal state and convenience. In the
court-yard were performed the culinary offices of the establishment, the food was
cooked (as it were) on the Brazen Altar, and the washing was done at the Laver. The
Holy Place represented the reception-room, where official business was transacted ; and
here the night-long lamp denoted the ceaseless vigilance and activity of the Heavenly
King. The Table of Show-bread was his board, furnished with the three prin-
cipal articles of Oriental subsistence, bread, oil and wine ; and the Altar of Incense
was the place appointed for the reception of homage and petitions from his subjects.
The interior apartment was his secret chamber for his own private counsels and
retirement.
1. After leaving the outside woi-ld of purely secular interests, we have first the
94
SYMBOLISM OF THE TABERNACLE.
large court accessible to all priests and Levites, but (except for individual privilege)
to none others.* This inclosure therefore symbolizes a sacred ministry in more than
the iisual sense of God's people. Within this again we find the Laver, which is em-
blematic of true piety (such as can only flow from a renewed heart, Tit. iii, 5), and is
placed there as an indispensable prerequisite to any acceptable divine service, especially
of the priestly representatives of the people (Heb. x, 22). The Great Altar is a figure of
the personal consecration which they are to make of their whole selves to holy duties.
2. In the next remove from secular life, the Holy Place, to which no Levite was
ordinarily admitted, we see the exclusive tokens of a functional priesthood, M'hich
was necessary in the cumbrous and technical routine of sacrificial offerings, and was
accordingly regarded as the only feasible medium of approach to the divine Majesty.
Under the Gospel this whole system of human intervention is abolished, with the
ritualistic system upon which it was founded, and every believer, whether old or
young, male or female, becomes a king and a priest (for himself or herself only, how-
ever) before God (1 Pet. ii, 5, 9 ; Rev, i, 6, etc.) The Candelabrum represents the
intelligence with which such service must be undertaken, the Table of Show-bread
(lit. " of the [divine] presence ") the conscientiousness with which they must be dis-
charged, and the Altar of Incense the prayerfulness with which they must be
accompanied. Nor let it be supposed that these spiritual requirements were not
understood by devout worshippers, whether clerical or laical, among the Hebrews
(Luke i, 10).
3. Withdrawing now to the inmost chamber, the Most Holy Place, which was
the immediate abode of Jehovah, and debarred to all but the incumbent of the high-
priesthood, we find naught therein save the Ark and its Mercy-seat, to body forth the
invisible deity ; the one by the writings deposited therein, as an explicit record of
moral principles ; and the other by the figures standing upon it, as a conventional
type of natural laws. The high-priest himself is the representative of his entire
order, and through it of the laity ; but since the one great Day of Atonement has
passed, in which Jesus as the Christian's sole high-priest has entered into the actual
and immediate presence of the celestial Glory, there is no need or room for any other
mediator between the soul and God (Heb. ix, 11, 12, 24). The Yail is a type of his
flesh (Heb. x, 20), rent at the crucifixion (Matt, xxvii, 51), so that all saints may
now enter the Holiest boldly (Heb. x, 19), clad in the regalia of Christ's own right-
eousness (Rev. xix, 8),
VII. We conclude this branch of our subject, and with it our whole theme, by
remarking that the crowning glory of the Tabernacle and its service lay — and was
universally understood as lying, in the gradual scheme of divine revelation couched
under the three modes of divine manifestation, which we have been considering. Let
us dwell a little longer upon them in detail.
* Tlie phrase, "door of the tent" [not "taber-
nacle]", so often used of the rendezvous of the people
[i. e. of their representative heads] (Lev. viii, 3, 4, etc.;
but not when spoken of the priests), was merely out-
side the front screen of the court door-way, for it is the
same word {pethach, lit. an opening) that is likewise
applied to that of the building' itself, but never to the
inmost Vail.
DIVINE COMMUNICA TIONS.
95
1. The Shekinali* was intended merely to mark the divine abode and presence
in some pliysical and visible manner, and conveyed no intimation of the divine pur-
230ses beyond what that simple fact implied. It manifested itself in two phases, each
characteristic, and having two seemingly opposite traits : a brilliancy (significant of
disclosure) and a smoke (indicative of concealment) ; in other words, the revelation
was yet but partial.
(1.) In the " pillar of a cloud by day and of fire by night," tliis contrast was by
alternation ; the exhibit, however, was constant in one phase or the other. The
object here was simply guidance in the journey, and therefore it was an index of the
locality where Jehovah preferred his tent to be pitched, and when he wished it to be
removed to some other spot. Hence it began with the first march, and ceased when
the Tabernacle reached its last resting-place. At the passage of the Red Sea, it
changed its position from the head of the marching column to the rear, in order to
interpose a barrier between the Israelites and their pursuers (Exod. xiv, 19, 20, 24) ;
during the giving of the Law, it stood upon the summit of Mt. Sinai (Exod. xix,
9, 16-20 ; XX, 18-21 ; xxiv, 15-18), whence it descended to the tent temporarily occu-
pied as an office by Moses (Exod. xxxiii, 9, 10), returning to the summit of the
mountain during the second interview there (Exod. xxxiv, 5) ; and on the com-
pletion of the Tabernacle proper it took up its permanent station above the
iDuilding, removing only during the march (Exod. xl, 34r-38). It is therefore the
emblem of divine revelation in its lowest or general aspect of social direction in
the secular or semi-ethical crises of human affairs. The ordinary hazy hue may be
compared to the quiet approval of heaven upon national or personal conduct when
right ; and the flashes of lightning, which at times frightened beholders, may be the
vindictive warnings of Providence against wrong-doing. (See also pp. 10, 86.)
(2.) The occasional glow over the Mercy-seat was a token of a special condescension
of Jehovah, less public, but still in view of some national or ecclesiastical act of
devotion ; and is an emblem of the grace that prompts and rewards such an expression
of religious quickening. Forlorn indeed is that state or church or individual of whose
conscious centre it need be inquired, " Where [is the divine] glory ? " (1 Sam. iv, 21.)
2. A more specific form of divine communication by the Ahnighty respecting
the secrets of his administration is found in the mysterious Urim and Thummim,
which, however manipulated, were resorted to only on special emergencies, chiefly
public, but yet having a private bearing. They seem to correspond to the monitions
of conscience in the natural heart, and to those of the Holy Spirit upon the renewed
one — the two related like the eye and light to each other ; as they involved quite
distinctly the subjectivity of the recipient (high-priest), who acted as a medium.
*Late Heb. or Cliald. Shekinah, lit. a residence, tlie
term invented (not Biblical) to describe wbat in the
Bible is called only " the glory of Jehovah." It is
spoken of as habitually "appearing" in public view
on memorable occasions of divine intervention,
especially in connection with the Tabernacle and
other scenes in the Desert, and also at the dedication
of Solomon's Temple. It is distinct from the special
theophanies vouclisafed to the patriarchs and propliets
of Old and New Testament times, as tiie latter were
personal, and the other popular; these exhibited a
bodily form, more or less distinctly human, while that
was merely a light. In the Transfiguration of our
Saviour the two aspects were blended and fulfilled.
96
SYMBOLISM OF THE TABERNACLE.
3. Finally we have in the Decalogue, treasured in the archives of the sacred Ark,
the clearest and fullest code of ethics ever divulged to humanity at large, and one
which all later legislation or revelation, and all modern ingenuity or science, have not
materially improved nor successfully impeached. Many illustrative applications and
enforcements have been added, but the moral law as expressed in those ten command-
ments stands unrivalled and unrepealed in every dispensation and among all save bar-
barous people. Few are the evils of heart or life which their strict observance
according to their true intent and spirit would not prevent or relieve.
Our difficult and somewhat venturesome task is now accomplished in as brief
space as any one could reasonably demand. We think we have made out our case
without any special pleading, and have therefore a right to subscribe, Q. E. D.*
*To borrow an illustration from a science geDerally
regarded as furnishing tlie most oommnnding and
irrefragable kind of proof, we may say that, as the
coincidence of two arcs, figures or planes, in three
points, especially if angular, is an absolute mark of
equality or identity throughout, so tlie correspond-
ence in our scheme of the Tabernacle with its Script-
ural description in the three essential elements of
metric outline, utilitarian adaptation, and dignified
significance, is a conclusive attestation that the value
of the hitlierto unknown quantities has been truly
ascertained. In order to eliminate any suspicion that
even such an equation is accidental, we may further
point to the fact that each of these three confirma-
tions is itself triplicate or even compoundly so : the
numerical statements or implications as to the ground-
plan, tlie elevations, and tlic roof or wall coverings
respectively, however separately and independently
given or deduced, precisely tally in dimension ; the
mechanical adjustment of the various parts, whether
expressed — sometimes in full, sometimes laconically,
sometimes merely hinted, — or understood, is at once
systematic, simple and efficient; tlie ideal import of
the whole, — from the Levitical court (with its roast-
ing flesh), through the priestly fane (with its aro-
matic fumes), into the pontifical shrine ("with its
celestial glow), — by the physical elements (drawn
from all the realms of nature), the corporeal organisms
(animal victim, human agent, or cherubic phantasm),
and the conventional tokens (perpetual fire in the
outer court, continual light in the Holy Place, and
constant shade in the Most Holy), — in the liturgical
apparatus (whether sacrificial fixtures, or costly im-
plements, or gorgeous paraphernalia), — is admirablj-^
progressive, eminently instructive, and sublimely
decorous. Nor is a single feature inconsistent, im-
necessary or trivial in the entire category of details.
A theory that so fully and fairlj' unites all the facts
and principles must be sound; and in the nature of
the case there can be no more convincing argument.
The sacred record is the onl}' testimony, its careful
interpretation the best jurist, and common sense the
liighest tribunal. The ultimate verdict we are content
to abide. In conclusion of this already extended
note, which may seem to some of our readers to savor
of overweening confidence, if not of consummate ego-
tism, it is proper to add that we are well aware of
the degree of assurance with which many of our pre-
decessors on this subject have put forth their schemes
of adjustment ; but we are sure that a number of
them at least must have had secret misgivings of
their sufficiency, although few have had tlie candor
to avow (as Brown frankly does, p. 43 ; — he pro-
ceeds, it should be borne in mind, on the flat-roof
theory) their sense of inability to meet the require-
ments of the case. We have the hardihood to assert,
and we are conscious of no vanity in doing so, that
our only apprehension in the matter is lest our read-
ers may ctirsoril}' pass our explanations and reasons
by, as ingenious and possibly plausible speculations,
and may thus remain unconvinced for lack of real
and thorough examination. We have no fear of
their final assent (except of course that of the person-
ally prejudiced, and especially of those already pub-
licly committed to a different opinion), if they will
only take the pains to verify our positions by a
careful comparison with the Scriptural statements
and the mechanical and artistic demands of the
case. To tliis the theme, if not the book, is fairly
entitled.
GENERAL INDEX.
N.B.— Tbe initials of authors referred to are given within parenthesis marks Immediately after their principal name.
Foreign words in the captions are set in italics. The letter ?i attached to the number of a page indicates a
foot-note, and c denotes a wood-cut.
Page.
Balir (K. W. F.), "Symbol, d. M. Ciiltus " 4
specially cited uTl
Bars, use of 18, 25, 41, 55
P.ige.
Aaron's rod of Almonds 58
Acacia Seyal described «91, c9l
as a sj'mbol 91
', use of 13, 17, 21, 25, 41, 44
^ICsthetics of Divine Architect w90
" Agate " explained 68
Aholiab. assistant architect 9
^Al interpreted w28
Almonds, Aaron's rod of 58
" Almonds, like " explained 4(j
Altar of Burnt-offering described 17
— , position of 18
— as a symbol 93, 94
Altar of Incense described 44
, its position 44, n48
as a .sji-mbol 93, 94
" Amethyst " explained 68
Angels not cherubim w83
not winged nSZ
Ankle and Knob compared c25
Ante-Sinaitic Tabernacle c33
Antelope. (See Tachash.)
Antilope barbatus n1€
Apartments symbolical 93, w96
Arch of Titus at Rome 4, c4
Argaman a shell-fish ?il 6
Ark of bulrushe.s 88, c90
the Covenant described 54
, its form 55
, — position 84
, — symbolism n87
among the Philistines wlO
said to have been hidden by
Jeremiah 11
Ark of Noah 87, r89
Ashes of Great Altar ?il 8
Atonement, hieroL'lypliic of ?i80
Attitude of cherubim 84
Atwater (E. E.), " The Tabernacle " 7
specially cited w72, «78
Bad, unbleached linen ?il5
" Badger" skins, where placed. (See Tachash). . 25
'• Basins " (of altar) explained IS
" Beaten work " explained 7i44
" Beauty of holiness " exphiir.ed Gl
Btdawin Sheik's dress c61
Bede, the Venerable, cited nil
Bellermann (J. J.), " Die Urim " 6
Bells on high-priest's robe 65
Benesch (A.) cited n86
Bernard of Clugiiy cited n2
" Beryl " explained ?i68
Bezaleel, tlie architect , 9
" Bible Commentary " cited ?i75, 7i86
Bitumen for the arks 88
Black as a symbol 77
Blood as a symbol «79, 93
•' Blue " as a symbol 78
, a violet. (See Violet.) 16
"Boards" of Altar nl7
— Tabernacle 21
Bold (S.), " De Divisione Decalogi " n59
" Bonnet " was a skull-cap. (See Head-dress.). 64
" Border " (of cphod) explained 66
(of table) explained 41
" Bowls " (on candelabrum) explained 46, c47
(of table) explained 43
Brass, anciently unknown. (See Copper.) 13
" Brazen " Altar described 17
Braiin (J.), " Vestitus Sacerdotum " 5
Breastplate of high-priest described 67
" Breeclies " were drawers. (See Drawers.). ... 62
" Broidcred Coat " explained ?i64
Bronze, use of nl9
Broom (W. F.), " The Tabernacle " 8
Brown (W.), " Tlie Tabernacle " 7
— specially cited n22, n96
Bynajus (A.), " De Calccis Hob." 5
Galov (A.), " De Urim " 5
Candelabra, ten in Solomon's Temple 10
Candelabrum on arch of Titus 45
98
GENERAL INDEX.
l':ige.
Candelabrum, concentric arrangement of c45
, golden, described 44
as a symbol 93, 94
" Candlestick." (See Candelabrum.)
Caravan routes across the desert w91
" Carbuncle " explained w68
Censers described n\9>
Chabar interpreted n'll
Cliange of high-priest's dress nil
•' Cliapiters " (of pillars) were caps 15
C/iashshuk interpreted ral 5
Chasuble of Roman Catholic priests 66
Clierubim in general 36, n38
, their form 55, c56
, number nM
, occurrence 36, 55, 56
, posture 57
, symbolism 82, n83
not repulsive n83
CJioshen interpreted n67
Circle as a symbol 81
Clant (A.), " De Labro Tabernaculi." 5
Clemens (H. G.), '• De Labro Aeneo " 5
Cloud of Fire. (See Pillar.) m86
" Coat " was a tunic. (See Shirt.) 63
Coccits cacti a Mexican product wl6
ilicis described wl 6
Cochineal a modern color ml 6
Color, importance of 76
, nature of nl6
, sj-^mbolism of wl 6, 76
Colored stripes in curtains n53, nl8
Colors of curtains 16, 36, c37, 75, n78
, order of nl8 n80
Commandments, distribution of w58
, negative 90
"Compass" of the Altar explained n\S
Conder (Lieut. C. R.) cited 10
Conradi, " Tabernaculi Structura " 5
Copper as a symbol 92
tempered n92
, use of 13, 14, 17, 19, 33, k92
Corner boards described 22
sockets, arrangement of c24
" Coupling " explained n21
Court of the Tabernacle described 12
as a symbol 93, 94
" Cover withal " explained 43
" Covering" (of Tabernacle and Ark) explained. . n88
Crimson described 16
as a symbol 79
" Crown " (of tables) explained 41
Cubit as a base 75
Page.
Cubit, estimate of wl2
, natural type of 75
rules, Egyptian 7il3
" Cunning work " explained ral6, 66
" Curious " (girdle) explained n06
Curtains of court described 14
— roof and walls compared 30. 34, n3G
Curtiss (S. L), " Levitical Priests " 5
D'Aquine (P.), " Du Tabernacle " 8
David's erection of a Tabernacle 10. c33
Day of Atonement as a type 94
Decalogue, division of n58
as a symbol 96
universal 88
Decimal division 74
Delitzscli (F.) cited 7i86
De Wetle (W. K. L.) cited m86
" Diamond " explained m66
Dishes, different kinds distinguished nl9
" Dishes " (of table) explained 43
Door-screens as a symbol 93
way curtain of court described 16
Draught of the altar-fire 18
Drawers of High-priest 64
—Priests 62
modern Oriental c62
Dress of High priest 64, nil
— Levites 60
Priest 61
modern Oriental c61
Driessen (A.), " Mosis Tabernaculum." 5
" Drink offering " explained »!43
Duodecimal division 74
Duplicate division 75
Eden, a socket nl3
Edersheim (A.) cited n43, n66
" Edge " and " selvedge " distinguished «31
Egyptian Temples 3
Uri7V. 70
^El interpreted 7i28
Eleventli roof-curtain, its position 28
Embroidery of curtains in general 7il 6
used 33, 36, 51, 66, G7
" Emerald " explained m68
Encampment, order of ni9
Entrance b}- raising curtain 17
Ej)hod described 66, c67
Egyptian c66
Er Raliah, plain of 12
Ewald (G. H. A.) cited «86
Ezekiel's Temple 3
GENERAL INDEX.
99
Page.
Faces of cherubim w82
Fat as a symbol, 93
Fdlah peasant's dress c6 1
Fcrgiisson (J.), " Temples of the Jews " 7
— specially ciied ?i25, ?i26
Fiery pillar. (See Pill.\.h.)
Figure, importance of 81
" Fillet," a rod. (See Rous ) 15
" Fine twined linen," meaning of n\b
Fingers, a natural number 74
Fire maintained all night by Arabs n\d
perpetually on the Great Altar t 1!)
as a symbol «80, 93
" Fire pans " (of altar) explained n\%
Flesli as a sj-mbol 93
" Flesh hooks " (of altar) explained ?il8
" Flower " on Candelabrum 4tj, cA'i
Fold in roof-curtain c?>\,n'.V2
Folds in side-curtains c-38, f39
"Foot " (of laver) explained ?il8
" Forefront " explained 7i28
Form, importance of 81
Four as a symbol 75, nlQ
Frankincense, use of. 42, 49
Friederich (F.), " Symbol, d. Stifisluitte " 6
— specially cited w72
Frontlet of hight-pricst 65
Fur as a sj'mbol 93
Furniture as a symbol 93
Fiirst (J.) cited «86
Gable nearly covered by roof-curtain 7i29, c30
GeWa interpreted 46, c47
Geissler (C), " De Cherubim " 5
Gems in breastplate 67, n68
as a sj-mbol 93
Gernhard(G. F.), •' De Nono et Decinio Pnecepto " 7i59
Gesenius (F. H. W.) cited ?i86
Gibeon, liigh-place at 10
Girdle of ephod 66
— High-priest 63
— Levites 61
— Priests 63
modern Oriental 61, c63
Goats'-hair for canvas 27
— as a symbol 93
Gold as a symbol • 79, 92
use of 21, 25, 33, 41, 43, 44, 52, 55,
56, 58, 65, 66, 67. 68, 69. 79
Gore in corner of roof-curtains c31
Granite of Mt. Sinai «57
Grate of Altar 17
Gray as a symbol 78
Pa<re.
Great Altar described 17
Green as a symbol 79
Gum Arabic, source of 7i91, 7i92
" Habergeon " was a corselet 65
Hamm (J. ab), " De Ara Inleriore " 5
Head ( B. V.) cited n24
Head-dress of High-priest 64, c65
— Priest 63, f64
modern Oriental 61, c64
Helix ianthina described 7tl6
Hendewerk (C. L.), '• De Serapliim " 6
Hengstenberg (P]. W.) cited n86
Herxheimer (S.) cited k86
Ilipiogram of colors rtSO
High-priest's dress 64
High-priest as a type 94
Hirt (J. F.), " Primum Decalogi Pr;woplnni ". . . 7!59
'• Hollow with boards " explained nl 7
Holy of Holies described 51
, its size 20, to22
as a symbol 93, 94
Place described 20
as a symbol .' .93, 94
Homer cited n92
Hooks described 15
used 15, 33, 52
•' Horns " of the altar 17
Hufnagel (W. F.), '• Der Cherub " 6
Incense, the sacred 59
" Inclosings " (of gems) explained n67
Inscriptions, Assyrian and Kgyf)tian r!81
" Jasper " explained n68
Jehd Mu8a, summit of 12
Josepluis (F.) cited 3, nl6, 18. 22. 7/23. ?i25.
w45, 7!46, 7i65, 7i66, 7i71
Kaiser (T. P. C), " De Cherubis " 6
Kalisch (M.) on Exodus 5
— specially cited riT.\
Kiiphol interpreted n28, n30
Knpporeth defined h85
Knphfor interpreted 46, c47
Karknb. the rim of the Aluir j/18
Katheph interpreted n66
Katsah and saphah distinguished n31, 7)68
Keil (C. F.) on Exodus 5
specially cited, 7jlO. 7)22, 7)5!t. nIO, 7i73. 7;86
Ken, the base of the Laver nl9
Kepler (J.) cited n54
Keres interpreted 7i26
lOO
GENERAL INDEX.
Page.
Kirjath-jearim, Ark at »ilO
Kitto (J.), " The Tabernacle " S
— " Pictorial Bible " 5
Kiyor interpreted nl 9
Knobel (K. A.) cited m86
Knobs, copper, form of. to'25
. iieiglit of 25, 28
, number of. «40
, place of ?i40
golden, form of n25
^ lieiglit of w52, nb'.i
- — — - , number of 40
, place of w40
" Knops " on Candelabrum 46, c47
" Lace " (of frontlet) explained m65
Ladder-rounds compared w2 1
Lamps on Candelabrum 47, c48
Lamy (B.), " De Tabeniaculo Foederis" 5
Lange (J. P.) cited w73, «86
Laver described 19
, its " foot " rtl9
, — position 19
probably broken up 10
— — replaced in Solomon's Temple 11
as a symbol 93, 94
Law, copy of, found by .Tosiuh 11
Layard (A. H.) cited n33, nbl
Leeser (L) cited 9i86
Legends, Assyrian and Egyptian h81
Leone (J. J.), " Del Area " 5
'• Dc Chenibinis " 5
" Van den Tabernackel " 8
Lepsius (R.) cited ml 3
Lid of the A rk as a symbol ?z84
Liebentanz (M.), " De Manna " w92
" Ligure" explained w68
Liuen as a symbol 92
, bleached and unbleached ml 5
Lion in Zoological Gardens w83
Literature of the subject. . .3, ?il2, »?58, n59, w79, «92
" Looking-glass " was a metallic mirror 19
Loops on roof-curtains c29, n.HO, nZ\
side curtains c37, 38, )^^9, c40
Lund (H.), " Anliq. Heb." 5
— specially cited m72
Machtoth were fire-pans m1 8
Madden (F. W.) cited 7i23
Makseh interpreted n26
Manna identified «92
, pot of, preserved 58
as a symbol 92
Page.
March, order of nb\
Mathematical demonstration.. .n28, 40, n53, n54, n9G
McLeod (A.), " Clierubim " G
Meal as a symbol 93
" Meat ofifering " explained m43
Meil interpreted n28
Mel (G-.), " Beschr. d. Stiftshiitte " 5
Mercy-seat described 55
" Mercy-seat " an incorrect phrase «85
MeshuUab interpreted w21
Metallic sheets, manufactured «45, «46, 49, 56
Metallurgy, Egyptian »il2, >(91, n92
Michaelis (J. H.) cited ji8G
" Midst of the altar " explained nl 8
Migne (abbe) cited nl'i
Millemalah interpreted k26
Mines of Surabet el Khadim n91
Mirrors, Egyptian nl9
Mishhetseth interpreted n67
Mishkan and Ohel distinguished n9
" Mitre " was a turban, (See Turban.) 64
Mizpeh, Tabernacle at 10
Moses's tent the first Tabernacle 9
Moshzar interpreted nl 5
Murphy (C. F.) on Exodus 5
Names of tribes, order of n%1, 7z68
Natural types 13, 9i21, n'lb, c47, 74
" Network " (of altar) explained nl7
Neumann (W.), " Die Stiftshiitte " 6
Nob, Show-bread at 10
Octagonal tent w33
" Of the same " explained 17, 56
Ohd and Mishkan distinguished n9
Oil for candelabrum 47
— , lioly, of unction 60
— as a symbol 93
One as a symbol 75
" Odj'x " explained «6S
Order, importance of n76
" Ouch " explained «67
Pailloux (X,), " Monographic du Temple " 5
Paine (T, 0,). ' ' The Tabernacle," etc T
specially cited, n3, w7, m14, w15, nl7,
7U8, 23, 7i25, »i26, n28, n30, n'i2, n49
Palmer (E. H.) cited n27
" Pans " (of altar) explained 7!l 6
Peak-roof necessary 26
PtracU interpreted 40, c4 7
Peringer (G.), " Historia Tabernaculi " ;">
Philo Judasus cited w42, /i7 1
GENERAL INDEX.
lOl
Page.
Picture-lessons 73, n7 4, ?z80
Pillar of Cloud in general w86
, its appearance nlO
, the signal for marching 10
and fire as a symbol 95
Pillars of Court described IH, cl4
, their distribution wl4
, their face nl6
Pins. Sec Tent-Pins.
" Pitch " for the ark 88
Poole (R. T.) cited n24
Pomegranates on higli-priest's robe 65
Poppe (J.), " Die Stiftshiitte " 8
Pot of manna in Arl< 58
Praj'er-book cited 87
Priestly dress 62
Propitiatorium discussed ^85
Proportion, importance of ri74, 7i76
" Pulpit Commentary " cited n73
Purple as a symbol 79
, a Tyrian dye 16
Quadrangle as a symbol
Quadruple division 75
Rain at Sinai nil
Rams'-skins, where placed 26
as a symbol 93
Randall (D. A.), " Ham-Mishkan " 8
specially cited n72
/?(« Su/safth, summit of 12
Rau (S.), " Nubes super Area " 6
Bebus of colors «80
Recchiti (J.); " Ham-Mislikan " 8
Rectangle as a symbol 81
Relaud (A.), "De Spoliis Templi" 4
specially cited c 41, 45, c45, 48
Revelation foreshadowed 94
Rhind (W. G.) "Tabern. in the Wilderness " 6
Ridgavvay (H. B) cited 7i27
Ridge pole or rope unnecessary 32
Riggenbach (C. J.), " Die Stiftshiitte "
Rings for bars of walls 25
— grate of altar 17
use of 17, 25, 41, nU. 55
Robe of high-priest described 65
Rod of Aaron, miraculous 58
Rods of court described 15
, none for the Vail 52
, use of 15, 33, 52
Roof of Tabernacle not flat 26
Roof-curtains as made up c29
Rope as a symbol. (See Stay-CORDS) 73
Page.
Rosenmiiller (J. G.) cited nSG
Rotundity as a symbol 81
Rounds of a ladder compared n21
Rugs of fur under the furniture nl8
Saalschutz (J. L.), " Hei). Archiiol." 5
" Sacred " numbers w74
Salt, use of n42
as a symbol 93
Sanctuary described 19
, its dimensions ii22
Sandals not worn by priests 60
Saphali and Katsah distinguished n31, »(68
" Sapphire " explained «68
" Sardius " explained rj68
" Scarlet," a crimson 16
— ■ as a symbol 79
Schlichter (C. L.), "De Lychnucho " 6
, " De Mensa Facierum " 6
- , '-DeSuffitu" 6
Schmuck (Y.), '• De Decalogi Distributione " 7i59
Scholt (W.) cited m86
Schulteus (A.), " Mysterium Tabernaculi." 5
Scott (Sir W.), hymn cited nS6
Sea-shells the source of purples 93
" Selvedge " explained nS 1
Sennert (A.), " De iis qure fuerunt in Area ". . . . n58
Senses, symbols adapted to m77
Septenarj' division 74
"Set in order" (of tenons) explained n2\
" Settings " (of stones) explained n67
Seven as a symbol 74, 7i76
Sex as a natural number 75
Seyal described n2 1
SJiani, the crimson grub nl6
Sharpe (S.) cited n86
Shekel determined «23
" Shekinah " explained n95
as a symbol 84, 95
Shesh, bleaclied linen «15
Shiloh, Tabernacle at 10
Shirt of High-priest 64
Levites 60
■ — Priests 63
modern Oriental 60, c62
Shiltah and Shittim distinguished 13, n9\
identified. (See Acaci.4.) 13, 17, 21, n91
Shoham interpreted n66
Shoulder-stud of ephod 66
" Shovels " (of altar) explained 18
Show-bread described 42
at Nob 10
as a svmbol 93
102
GENERAL INDEX.
Page.
Shrubs burned by monks of Sinai nlT)
" Side " (of ephod or tablet) explained n68
Side-curtains, their length 36
Silk an alternate for gold 93
Silver, use of 15, 23, 52
as a symbol 92
trumpets described c41, 48
Simpson (F. G.), " Lectures on the Taberuitcle ". . 6
Sinai an Egyptian penal station n91
Mt., described 12
Sixth roof-curtain, its position 28
Skins, use of ; 18, 26, nbX
as a symbol 93
of walls carried up above the eaves ?j32
Smith (G.), " Doctrine of Cherubim " 6
" Snuff dishes " explained 47
" Socket " explained wl3
Sockets described 13, 23
, their dimensions n2'i
Solomon's Temple 3
Soltau (H. W.), " The Tabernacle," etc 7
"Span" explained ?il3
Spice as a symbol 93
Spices used 59
" Spoil " of the Egyptians by Israelites n90
" Spoons " (of table) explained 43
Square as a symbol n81
Stay-ropes necessary 14, 15, 25, 34
Staves. See Bars.
Stephens ("W. E.), " Christ in the Tabernacle "... 8
Stiebretz (J. F.), " De Urim " 6
Stillmann (G.), " De Candelabro " 5
Stone of the Table of Law n57, 7i59
— Decalogue symbolical n84, 90
Stones on high-priest's dress 66, 67, w68
Stories in Noah's ark n88
Stripes of curtains in general nl 6
Stromeyer (J. J.), " Harmonia Decalogi " «59
Symbolism, schemes ot n1\
" Tabernacle of the Congregation " explained. . . 9
, Ante-Sinaitic 9
, Davidic 10
Table of Show-bread described 41
as a symbol 93, 94
Tables of the Law described 57
, their material «57
, weight w58
, size 7i58
, division n58
Tachash interpreted «26
identified n78
skins as a symbol 93
Page.
" Tache " was a knob. (See Knobs.) 7i2o
Tebah interpreted n86
Ttkeleth a shell-fish nl 6
Temple of Solomon built 10
Ten as a symbol 74
Tenons in planks, their position n2I
" Tent " and " Tabernacle " distinguishtrd »i9
, Oriental, described c27, 7i32
pins used N , 25, 33, 34
" Tenth deal " explained 42
Teraphim, Hebrew 70
Thalemann (C. W.), " De Nube " . 6
Tholuck (F. A. S.) cited n86
Thorny bush as a symbol 91
Three as a symbol 75, 7276
Thummim interpreted ?i69
Thy m (G.), " Labrum Aeneum " 5
Tolaath an insect n\G
" Tongs " explained 48
" Topaz ■' explained w68
Transportation of Tabernacle 49
Travel across Sinaiiic peninsula n91
Triangle as a symbol w8 1
Tribes, order of n67, nGS
Triple division 75
Tristram (H.B.) cited nd\
Trumbull (H. C.) cited n79
Trumpets, silver, described c41. 48
, as a symbol 92
Turban, Oriental 61, c65
"Twined " explained n31
Twelve as a symbol 74, 7i76
Two as a symbol 75
Two-fold covering 34
Tympe (J. G.), "Tabernaculi Descriptio " 5
Types in nature of various articles . 13, c2 1 , c25, c47, 74
Unit)' as a division 75
Urim interpreted 09
explained 69
. form of 7i70, »i83
, manipulation of nlO
as a symbol nS:',, 95
Vail, inner, described 51
, , its position 52
as a symbol «32, c33
type 94
Van Til (S.), " De Tabernaculo Mosis '' 5
V(iv, a hook. (See TIooks.) m1 5
Velthusen (J. K.), " Von d. Chernbineu " 6
Vessels of the Great Altar 18
Show-bread table 43
GENERAL INDEX.
103
Page.
Vessels carried to Babylon 11
restored to Jerusalem 11
Violet described 16
as a symbol 78
"Wagons for transportation 49
Walther (C), " De Tabulis Lapideis '" m59
Wangermann (T.), " Die Stiftsliiitte " 8
Warp always of linen nl 6
Washing of hands, Oriental nl9
Water as a symbol 93
Week as a natural number 74
Weimar (D.), " De Suffitu " 5
Werner (J. B.), " De Propitiatorio " 5
Wheels of cherubim 82
Wiiiston (W.) cited ?4l6, n65
White as a s3'mbol .* 77
Wilkinson (Sir J. G.) cited nl2, nl9, «42,
w47, n57, 60, n70, w90
" Window " in Noah's ark 88
Wings Bot on angels ?!83
Page.
Wings of cherubim 84
Wine not to be drunk ^43
as a symbol 93
Witsius (H.) cited n12
Wolf (C. G. F.), " De Urim " 6
Wolfrum (V. W.), " De Decalogi Distributione ". . n59
Wood as a symbol 91^ 92
Wooden Walls cl9, c36
Woof of colored wool 71I6
Wool used for colored woof nl6
as a symbol 93
" Worm " the source of crimson 93
" Wreathen chains" exphiined 67, c69
Yellow as a symbol 79, nSl
Yether, a tent-cord. (See Rope.) , nli
Ziegra (G. D.), "De Oleo Sacro " 5
Zion, Mt, Tabernacle on 10
Zunz (L.) cited n86
Passages of Scripture Illustrated,
GENESIS.
Page
iii, 21 w63
iii, 24 w55, n84
vi, 16 38, nSS
vii, 16 n88
vii, 20 n26
viii, 5 88
viii, 6 88
viii. 11 88
viii, 13 ra26, 88
ix. 4-6 79
ix. 12-16 ml6
ix, 13 w80
XX, 5, 6 n69
xxviii, 12 w80
xxxvii, o to63
xxxvii. 25 m91
xlv, 19-27 w49
EXODUS.
ii, 35 n81
iii, 1 mOl
iii, 2 w91
iii, 5 60, 92
iii, 12 ??10
iii, 22 w50
xi, 2 n50
xii-xix n5l
xii, 33-36 n51
xii. 35, 36 n90
xiii. 17 n91
xiv, 19, 20, 24 95
xiv, 20 mlO, n86
xvi, 15 92
xvi, 33, 34 58
jcix, 9, 16-20 95
XX, 2-27 9*58
jcx, 18-21 95
XX, 24 7118
XX, 24. 25 17
xxiv, 15-18 95
XXV, 4 7i\Q
XXV, 9, 40 n37
XXV, 10-22 55
XXV, 11, 12 n57
XXV, 19 >/52. 56
XXV, 20 57, 85
XXV, 20, 24 41
XXV, 25 41
XXV, 27 n85
XXV, 30 42
XXV, 31-40 44
-xxv, 35 «46, n52
XXV, 40 3
Page
xxvi-xxviii 3
xxvi, 1 36, w78
xxvi, 1-6 34
xxvi, 1, 6 7i36
xxvi, 3 n28
xxvi, 3, 9 w34
xxvi, 7 w26
xxvi, 4, 5. .w30, 7i'd\, «35
xxvi, 5 w34
xxvi, 6 n34, 40
xxvi, 6-11 ?i28, 35
xxvi, 7 w36
xxvi, 9 28, n28
xxvi, 10 ?i28, 30, w31
xxvi, 11 31, ?t36
xxvi. 11, 13 25
xxvi, 12 n28, 31, w31
xxvi, 13 w28, «36
xxvi, 14 ?i36, n88
xxvi. 15 21
xxvi, IG 21
xxvi. 18. 20 21
xxvi, 19 23
xxvi, 19, 21, 25 24
xxvi, 22 21
xxvi, 24 23
xxvi, 25 21
xxvi, 26-29 25
xxvi, 26, 27 42
xxvi, 27 w25
xxvi, 29 n2o
xxvi, 30 w37
xxvi, 31-33 51
xxvi, 32 24
xxvi, 33 52
xxvi. 36 33
xxvii, 1, 8 17
xivii, 2 17
xxvii, 3 18, 47
xxvii, 4 17
xxvii, 5 18
xxvii, 6, 7 18
xxvii, 8 h]7
xxvii, 9-16 nl4
xxvii, 10-18 nl3
xxvii, 10-12 14
xxvii, 10 ?!.'!5
xxvii, 10, 12, 17 15
xxvii, 12, 13 j(14
xxvii, 13, 14 ?il4
xxvii, 14, 15 15
xxvii, 16... nI4, 16, n78
xxvii, 18 13
xxvii, 19 14
Page
xxvii, 20 47
xxvii, 25-28 44
xxviii 60
xxviii, 4 7i64
xxviii, 5 w78
xxviii, 8 n78
xxviii, 15 w78
xxviii, 20 7i64
xxviii, 22-28 n68
xxviii, 24 n64
xxviii, 30 «69
xxviii, 31, 32 ?i65
xxviii, 33 n78
xxviii, 39 m64
xxviii, 40-43 62, k64
xxviii, 42 «64
xxix, 8, 9 62
XXX, 1-5 44
XXX, 4 n52
XXX, 6 44
XXX, 7-10 44
XXX, 7 47
XXX, 8 47
XXX, 18 19
XXX, 19-21 19
XXX, 19, 21 19
XXX, 25 w60
XXX, 34-36 60
XXXV, 35 w78
xxxi, 26 9
xxxi, 18 57
xxxiii, 7 9
xxxiii, 9, 10 95
xxxiii, 18-23 86
xxxiv, 5-8 86
xxxiv, 5 95
xxxiv, 29 57
xxxv-xl 3
XXXV, 6-23 nl8
XXXV, 18 14
xxxvi, 8 36, n18
XXX vi, 8-19 n36
xxxvi, 8-18 w30
xxxvi, 8-13 «34
xxxvi, 10, 18 n34
xxxvi, 12 7i34
xxxvi, 13 w34
xxxvi, 22 n21
xxxvi, 35, 36 51
xxxvi, 38 Til 5
xxxvii, 1-9 55
xxxvii, 10, 11 41
xxxvii, 17-24 44
xxxvii, 21 n46
Page
xxxviii, 5-7 18
xxxviii, 7 wl7
xxxviii, 8 19
xxxviii, 9-19 ?il4
xxxviii, 12, 13 k14
xxxviii, 14, 15 nl4
xxxviii, 17, 19 15
xxxviii, 18 n28, n78
xxxviii, 18-10 ?zl4
xxxviii, 27 23, n78
xxxix, 2, 3 n78
xxxix, 5 7i70
xxxix, 6 n67
xxxix, 8 »i78
xxxix, 13 6(i, 7i61
xxxix, 24 n78
xxxix, 27-29 «64
xxxix, 29 nl8
xxxix, 33 «49
xl, 3 44
xl, 17 9
xl, 19 26, h36
xl, 22 41
xl, 24 •. .. 44
xl, 29 n\9
xl, 34-38 95
LEVITICUS.
viii, 3, 4
viii, 8 7i69
X, 9 «43
xi, 9-12 n78
xvi, 4 n64
xvi. 4. 23 m76
xvi; 11, 12 60
xvi, 12 48
xvi, 14, 15 «76
xvi, 18 44. «76
xvi, 23 n33
xix, 19 n35
xxiv, 2 n42
xxiv, 5-9 42
xxiv. 7 42, 43
NUMBERS.
ii, iv, vii n50
iv, 32 w49
iv, 7 h43
vii, 3-8 n49
vii, 13 43
vii, 14 43
viii, 4 n37
X, 2-10 48
xi, 8 n20
PASSAGES OF SCRIPTURE ILLUSTRATED.
108
Page
XVI, 38, 39 nI8
xvii, 10 58
xxvii, 21 n.69
xxxii, 38 ft67
xxxiii nz>\
DEUTERONOMY.
iii, 11 «75
V, 6-21 n58
ix. 7-24 90
ix, 10 57
X. 1, 2 n87
X, 5 57
xiv, 9, 10 w78
xvii, 6 n84
xxii, 11 »i35
xxxi, 16-27 90
xxxi, 26 57
xxxii, 11 57
xxxiii, 8 n69
JOSHUA.
xviii, 1 10
JUDGES.
vi, 19 n20
xiii, 20 W83
xiv, 19 '/i63
I SAMUEL.
ii, 14 ?j20
iii, 3 47
iv, 3 11
iv, 4 10
iv, 21 95
vi mIO
vii, 1 wlO
vii^ 2 wlO
vii, 6 10, «10
ix, 12 10
ix, 14 mIO
X. 3 10
xiv, 3 h70
xiv, 19 nlQ
XX, 6 10
xxi, 1-6 10, «42
xxi, 6 42
xxi, 7, 9 10
xxii. 11 10
xxii. 18 7i70
xxiii, 2, 4 ?i70
xxiii, 2, 4, 6 ?i70
xxiii, 6 //70
xxiii. 9-12 n~Q
xxviii, 6 «69, n70
3 SAMUEL.
V, 19, 23 w70
V, 23, 24 n70
vi wlO
vi, 6, 7 n55
vi, 17 10
vi, 19 n42
Page
vii, 2 10
xiii, 18 n63
XV, 11 n69
XV, 24-29 nlO
xxi, 1 w70
xxii, II /t55
I KINGS.
iii, 4 10
vi 3
vi, 8 m30
vi, 22 44
vi, 23-29 n55
vi, 23, 24 n52
vi, 35 56
vii, 23 ral5
vii, 23, 27 11
vii, 28-36 «41
vii, 28, 29 n21
vii, 30-43 ri20
vii, 48 10
vii, 49 10
viii, 8 55
viii, 9 58
viii, 11 n85
viii, 12 75
ix, 4 7i69
xxii, 34 n67
3 KINGS.
vi, 17 w83
viii, 15 ral7
X, 7 n20
xii, 9, 10 n55
xii, 18 11
xvi, 17 ii-lO, nA\
xviii, 16 . . 11
xxii, 8 58
xxiv, 13 11
1 CHRONICLES.
ix, 32 42
xiii-xvi wlO
xvi, 1 10
xvi, 29 to61
xvi, 39 10
xvii, 1 10
xxi, 29 10
xxviii, 11 n85
xxviii, 11, 12, 19 3
xxviii, 17 7i43
3 CHRONICLES.
i, 3-6 10
ii, 7, 14 7i78
iii, iv 3
iii, 10-13 n55
iii, 13 57
iv, 6, 14 7i20
V, 5 10
vi, 13 «20
xviii, 33 n69
Page
XX, 21 n61
XXV, 24 11
xxviii, 24 11
ixix, 18 11
xxxiv, 15 11
xxxvi, 7 11
EZRA.
i, 7-11 11
ii, 63 »69, n70
V, 14. 15 11
vii, 19 11
viii, 33 11
NEHEMIAH.
vii, 65 n69
ESTHER.
i, 6.
«15
JOB.
iv, 6 w69
xxi, 23 7i69
xxiii, 8, 9 to82
xxviii. 6 «13
xxix, 14 w64
xii, 20 h20
PSALMS.
vii, 8 n69
xix, 1-4 n80
XXV. 21 «69
xxvi, 1, 11 «69
xxix, 2 n61
xii, 12 n69
xiv, 13 m67
Ixviii, 8 n86
Ixxvii, 17 n86
Ixxviii, 72 ri69
Ixxxi. 6 n20
Ixxxv, 10 m84
ci, 2 n69
civ, 6 n83
cxxxii wlO
cxxxii, 6 10
ISAIAH.
Page
iii, 23 n64
vi «55
vi, 2 n83
vi, 2-7 w57
xxii, 18 n64
xxii, 21 n63
xxiv, 15 n69
xxxi, 9 n69
xliv. 14 n69
xlvii, 9 n69
1. 1 1 n69
Ixii, 3 n64
JEREMIAH.
x, 5 n44
xvii, 1 90
xxiv, 2 w20
xxxi, 33 n86
xxxi, 33 90
Hi, 18, 19 II
Iii, 21 nl7
EZEKIEL.
i, 5-14..
i, 7
i, 9, 11.,
i, 10....
i, 15...,
i, 23. 24
n56
n56
84
n55
n55
84
i, 24, 25 84
i, 26 n55
V, 2 n69
ix, 33 «55
X n56
X, 1, 4 w55
X, 9 n55
X, 14 n56
X. 23 w56
xvi. 31 n78
xxi, 26 n64
xxxiii, 3 92
xl-xlii 3
xl n55
xl, 6 wl3
xii. 18 n55
xii, 24 n67
PROVERBS. I
V, 2. 3
i', 7 «69 ix, 21
iii, 3 90 I
vii, 3 90
viii. 15, 16 n84 \\\ 3
X, 9, 29 n69
xiii, 6 n69
xix, 1 7i69
XX, 7 n69
DANIEL.
MICAH.
xxviii, 6 n69
CANTICLES.
i, 5.
V, 11-15.
27
«63
11
n83
n20'
ZECHARIAH.
iii, 5 n64
vi, 1-8 n82
xii, 6 "20.
MATTHEW.
i, 17.
v, 17, 18.
V, 15 nl3, nl5 v, 21, 22, 28
n\i
n85
90
106
PASSAGES OF SCRIPTURE ILLUSTRATED.
Page
xvi, 13 w82
xvii, 4 73
xxii, 1] ?i60
xxvii, 51 94
xxviii, 3 n83
LUKE.
xxiii, 34 7186
JOHN.
i, 5. 9 n83
i. U 73
i, IS 75, n83
vi. 31-85 92
viii. 12 7i83
xi. 51 nIO
xvi, 7 n84
xix, 23 «65
ACTS,
ii, 33 m84
ROMANS.
Page
iii, 25 ra85
vii. 7-13 90
1 CORINTHIANS.
X, 2 »86
xiv, 8 92
2 CORINTHIANS.
iii, 3, 7 w84, 90
GALATIANS.
iv, 6 /i84
COLOSSIANS.
i, 26, 27 ?j80
I TIMOTHY.
vi, 16 75
Page
HEBREWS.
i, 3 75
ii, 17 «85
iv, 12 90
viii, 10 911
ix, 4 44, 58
ix, 5 nS5
ix, 11, 12, 24 94
ix, 22 79
X, 12 n84
X. 16 90
X. 1 9 94
X. 20 94
xii, 24 /t34
JAMES.
ii, 13 ;,84
1 PETER.
ii, 5, 9 94
2 PETER.
i, 13, 14 73
ii, 5 87
Iii, 6 87
I JOHN.
i, 5 75
ii, 2 n85
iv, 10 n85
REVELATION.
i, 6 94
iv, 6-9 55 m, k83
iv, 6, 8 82
iv, 7, 8 7i57
v, 1 >i85
v, 9, 10 ?i80
viii, 6 92
viii, 13 ra83
xii, 14 ?i83
xiii ?t56
xiv, 6 /,!s:!. 92
xix. 8 94
xxi, 16 ?285
xxi, 17 ?il3
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