TABERNACLE OF ISRAEL offerings nor meat offerings were allowed to be offered, nor drink offerings to be poured, but it was used exclusively to burn incense upon morning and evening. 6. THE ARK. (a) Names. It was called the ark of the covenant (Heb. 77, aw-rone ber-eeth', Num. 10:33), or ark of the testimony (Heb., aw-rone haw-ay-dooth', Exod. 25:22, etc.), from the law which was kept therein. (b) Construction, contents, etc. The ark was made of acacia wood ("shittim ") two and one half cubits long, one and one half cubits broad, and one and one half cubits high (external dimensions), and plated inside and out with pure gold. Running round each side was a gold border (A. V. "crown "), extending above the top of the ark, so as to keep the lid from moving. This lid was called the "mercy seat" (Exod. 25:20 22; Heb. 2, kap-po'-reth, a covering), of the same size as the ark itself, and made of acacia wood covered with gold. The ark was transported by means of two gold-covered poles, run through two gold rings on each side, from which they were not to be drawn (25:15) unless it might be necessary to remove them in order to cover the ark when the tabernacle was removed (Num. 4:6). Upon the lid, or mercy seat, or at the ends of the ark, as in the TEMPLE (q. v.), were placed the CHERUBIM (q. v.), probably figures beaten out of gold as was the candlestick. In shape they were probably human, with the exception of their wings, though some authorities think they were of the same complex form as the cherubim mentioned by Ezekiel (1:5-14). They were no doubt the normal or full height of a man, and are always spoken of as maintaining an upright position (2 Chron. 3: 13). They stood facing each other, looking down upon the mercy seat, with their wings forward in a brooding attitude (Exod. 25:20; comp. Deut. 32: 11). The golden censer, with which the high priest once a year entered the Most Holy Place, was doubtless set upon this lid. been removed, together with all the contents, fo in the days of Solomon the ark contained the tw tables only (1 Kings 8:9). The other contents of the ark were a golden pot of miraculously preserved manna (Exod. 16:33, 34), and “Aaron's rod that budded" (Heb. 9:4; comp. Num. 17:10), 6. Care of the Tabernacle. The following are the directions as to the care of the tabernade and its furniture (Num. 4:4-33; 7:3–9; 10:17, 21) "The service" (v. 4) signifies military service, and is used here with special reference to the service of the Levites as the sacred militia of Jehovah The following were the duties of the Kohathire Levites: When the tabernacle was to be taken and covered the ark of testimony with it; over down for removal the priests took down the vel this they put a covering of "badgers' skins,” and dishes from the table of showbread, they spread finally a cloth wholly of blue." Removing the over it a cloth of blue, then replaced the dishes and spread upon them a cloth of scarlet, and finally a covering of "badgers' skins." The candlestick, with its lamps, snuffers, and extinguishers, was then covered with a cloth of blue, over which was placed a covering of badgers' skins. The altar of incense was covered with a cloth of blue and badgers' skins, and then all other "instru ments of ministry" in the sanctuary were wrapped in blue and badgers' skins and placed upon a "bar," i. e., a bier made of two poles with cross pieces. After this the great altar was clean-ed from the ashes, covered with a purple cloth, the altar utensils packed in it, and then covered with badgers' skins. When all this preparation was completed the Kohathites came forward to bear the furniture away. The only thing not mentioned as prepared by the priests was the laver, probably because it was carried without any covering. To the care and carrying by the Gershonites were assigned the tapestry of the tabernacle, viz, the inner covering, the tent of goats' hair, the two outside coverings of the planks, the entrance curtain, the veil, the hangings of the court and its entrance curtain, with all the cords and the various implements used in said work. Thus their office was to perform whatever was usually done with these portions of the sanctuary, especially in setting up or taking down the tabernacle (Num. 3:25-4:33). Between the cherubim was the Shechinah (Heb. —, shek-ee-naw, residence), the cloud in which Jehovah appeared above the mercy seat (Exod. 25; 22; comp. Lev. 16:2). It was not the cloud of incense (Lev. 16:13), but the manifest appearance of the divine glory. Because Jehovah manifested his the tabernacle with the bars, the pillars and their The charge of the Merarites was: the planks of essential presence in this cloud, not only could no unclean and sinful man go before the mercy seat, sockets (both of the sacred building and its court), i. e., approach the holiness of the all-holy God, and their pins and cords. That is, they were to but even the anointed high priest, if he went be. take them down, carry them on the march, and to fore it at his own pleasure, or without the expia-fix them when the tabernacle was set up again tory blood of sacrifice, would expose himself to (Num. 3:36, 37; 4:31, 32). See LEVITES. certain death. 7. Symbolism of Tabernacle and FurniThe contents of the ark were: the two tables ture. 1. THE DESIGN of the tabernacle is thus of stone, on which Jehovah wrote the Ten Com-stated, "Let them make me a sanctuary, that I mandments, or rather those prepared by Moses may dwell among them" (Exod. 25:8). This sanefrom the original, broken by him when he heard tuary is accordingly styled the tent of meeting (Heb of Israel's idolatry (Exod. 31:18-34:29; Deut. 9:2) between Jehovah and his people; for 10-10:4); the autograph copy of the law, written God said to Moses, "This shall be a continual by Moses (Deut. 31:26), presumed to be the Pentateuch in full, and thought to be the same as was afterward discovered in the time of Josiah (2 Kings 22:8), but which must, in the meanwhile, have burnt offering throughout your generations, at the door of the tabernacle of the congregation, before the Lord: where I will meet you, to speak with you there" (29:42); “and I will dwell among the TABERNACLE OF ISRAEL children of Israel, and will be their God" (v. 45, sq.). In accordance with this promise the glory of Jehovah filled the tabernacle, but that presence was manifested to the people in the pillar of cloud and fire above the sacred structure (Exod. 40:3438; Num. 9:15-23); and Jehovah continued to commune regularly with Moses from above the mercy seat (Lev. 1:1; Num. 1:1; 7:89; comp. Exod. 25: 22). This dwelling on the part of God in the midst of Israel was the realization of his covenant which he made with his people, "I will take you to me for a people, and I will be to you a God" (Exod. 6:7; comp. 19:5, sq.). “Accordingly the dwelling place reared within the tabernacle was a sign and pledge, not merely of the special, active presence of God in and among Israel, but eo ipso of God's rule over them as well, as is clearly indicated in the following: 'I will establish my covenant with you. and set up my tabernacle (dwelling place) among you: and my soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my people' (Lev. 26:9, 11, sq.). . . As God's people Israel was not merely to have their God in their midst dwelling among them, but they were also to have the privilege of approaching him, of enjoying the protecting and blissful, the pardoning, sanctifying, and glorifying presence and fellowship of their God" (Keil, Bib. Arch., i, 125, 126). ... of Holies, were of silver. The copper plates were thought to represent the earthly side of the king. dom of God, though the silver capitals on its pu lars pointed to the ethical purity and sanctity of this portion of the tabernacle. "Then again, the silver pedestals of the boards and pillars belonging to the dwelling place served to show that that par of the structure was founded upon purity and holiness." Ark, mercy seat, cherubim, the very walls, were all overlaid with gold, the noblest of all metals, the symbol of light and purity, sunlight itself as it were, fixed and embodied, the token of the incorruptible, of the glory of a great King. Various interpretations are given as to the symbolical meaning of the different colors employed. Dr. Keil thinks that "the white color of the byssus, of which the curtains round the court were made, serve to indicate that the tent was to be used as a sanctuary, while the four colors that are blended together, both in the curtain over the entrance of the court and in the veils and hangings of the dwelling place, denoted that the sanctuary was to be regarded as a representation of the kingdom of God. . . . As decorations of the sanc tuary, those colors represented certain character. istics of the kingdom of God; the hyacinth (A. V. 'blue'), e. g., its heavenly origin and character; the purple, its royal glory; while crimson, as being the color of blood and fresh life, and white, as 2. THE STRUCTURE. Built at the time of Israel's being that of holiness, served to indicate that the journeyings, the tabernacle assumed the form of dwelling place of the divine king was a place of a tent, as indicating that God shared with their holiness and life" (Bib. Arch., i, 129, 130). Dr. cares and sorrows. The tent for Jehovah was Strong (Tabernacle of Israel) says: "Foremost made of acacia wood, the only kind to be obtained among the true colors of the tabernacle was what in the Arabian desert for such a purpose (thus in common parlance may be called 'blue,' but was precluding any symbolical significance to the sup- in reality a mixture of indigo blue with deep red posed choice of this species of wood), and the cur- So was also the next color (they are always named tains that hung over the walls (planks) gave to it in the same order), the difference being that in the its tentlike appearance. This tent was surrounded former the blue predominated, in the latter the by a court, so that the tabernacle was made up of red.... Blue, especially of the warm violet shade, two leading divisions, the court and the dwelling is eminently characteristic of heaven (the cerulean place. The latter, as already stated, was Jehovah's sky, with a reddish tinge prevalent in the Orient), dwelling place in the midst of his people (Exod. and hence interpreters, as by common consent, 23:19; Josh, 6:24; 1 Sam. 1:7, 24, etc.), the palace have not failed to recognize the symbolism here. of the divine King (1 Sam. 1:9; 3:3; Psa. 5:7; 27:... The Tyrian purple of antiquity was univer 4, 6), the seat of royalty in his kingdom, where he vouchsafed to his people evidences of his presence among them. The court was the place where Israel, isolated from all the nations of the earth, assembled before Jehovah, presented to him gifts and sacrifices with the view of obtaining from him mercy, well-being, and life. The dwelling place was divided into two parts: the Holy Place, where the priests, as the consecrated representatives of the people, were allowed to approach God with sacrifice; and the Holy of Holies, in which Jehovah was present sitting on his throne. sally accepted as the emblem of royalty. . . . It is, therefore, so appropriate to the mansion and servitors of the supreme King that we need not dwell upon it. . . . The remaining shade of red (crimson) can only point to blood, . . . everywhere in Scripture designating the life principle of man and beast (Gen. 9:4-6), and the essential element of atonement." ... 4. FURNITURE. The design and meaning of the court culminated in the altar of burnt offering and all the gifts with which Israel approached Jehovah were intended for it. Upon it they were completely or partially consumed; and in them the people were regarded as consecrating themselves to God as his peculiar possession. "The heart of the altar, in accordance with the general regulatio (Exod. 20:24), was of earth or unhewn stones which had something of the character of earth about them; but as soon as this nucleus of earth had been inclosed within its framework of wood, overlaid with plates of brass (bronze), it assumed the important character of an article of furniture for use in the sanctuary, a divinely appointed 3. SHAPE, COLORS, etc. A certain significance seems to attach to the fundamental shape of the structure of both tabernacle and court; also to the numerical principle on which every detail was carried out, as well as to the colors employed (see COLOR, NUMBER). The whole structure rested upon a basis of metals; the pillars of the court and of the entrance to the tabernacle being set upon copper (A. V. "brass ") plates, while those of the boards of the tabernacle, and the pillars that supported the veil between the Holy Place and Holy TABERNACLE OF ISRAEL center where Jehovah was pleased to establish a memorial to his name, where he was pleased to come near to his people Israel and bless them. Though in reality a mere elevation or mound of earth, it was, in virtue of a divine appointment, transformed into a place of sacrifice, where Israel, in presenting its oblations, lifted itself up toward the Lord that it might participate in his mercy and grace" (Keil, Bib. Arch., i, 140). The horns of an animal were the symbol of power, strength, and vitality, and in like manner the significance of the altar, as the place where the divine power and strength, the divine grace and blessing were manifested, culminated in the horns (comp. 1 Sam. 2:10; Dan. 7:24; 8:3-9; Rev. 17:12). For this reason the blood of the atoning sacrifices was sprinkled upon the horns as well, and they were laid hold of by anyone having committed an acci- | dental homicide, with the view of securing himself against the avenger of blood. ТАВІТНА God, but it is, at the same time, what he is and desires to be for Israel." Thus as early as Deut. 9:9, 11, 15, the word "covenant" is substituted for "testimony" as being synonymous with it. While the tables of the law bore testimony to the truth that the God of the covenant was a "jealous God" (Exod. 20:5, sq.), we find that the mercy seat, regarded as God's throne, taught that grace and mercy were also conspicuous attributes of the God of Israel in dealing with his people. His gracious presence was manifested in a cloud, because his glory is so great that no mortal could look upon its naked splendor, and his holiness so overwhelming that no sinful man could stand before it. Proceeding upon the very natural theory that the tabernacle represented the dwelling of God, as the divine King, among his people, Dr. J. Strong (The Tabernacle, p. 93) thus summarizes its symbolism: "In a general way it is obvious that the entire mansion and precincts are set forth as the The laver was for the priests to wash the hands and feet in on entering the holy place or approach-residence of Jehovah in the style of an oriental ing the altar to minister, so that they might not die (Exod. 30:19-21). Such washing was a symbol of sanctification; and it is only he who is inwardly pure that is fitted to serve God in his kingdom, fitted to serve as a mediator between sinful people and a holy God. "The table of showbread derived its significance from the 'bread of the presence, that was placed upon it,' a symbol of the spiritual food which the people of Israel were called upon to labor for (John 6:27; comp. 4:32, 34), as a figure of the faithful accomplishment of the spiritual life task assigned them by God, . . . the fruit of their spiritual labors in the kingdom of God, i. e., of their sanctification by means of their good works" (Keil). The candlestick was not without its symbolism, for oil (q. v.) is made use of in the Old and New Testaments as a symbol of the Spirit of God; and it is expressly stated (Rev. 1:20) that the seven candlesticks which John saw before the throne of God mean the seven churches, as representing the new kingdom of God, the Christian Church. The candlestick would seem to teach that the Old Testament Church was to receive divine direction from Jehovah, and in turn to be the light of the world (Matt. 5:14; Luke 12:35; Phil. 2:15). The altar of incense was no less significant. The cloud of fragrant smoke was the natural, almost the universal, emblem of the heart's adoration (Psa. 141:2), and was a symbol of the fact that the prayers of believers are acceptable and pleasing to God (Psa. 141:2; Rev. 5:8; 8:3). Indeed the offering of incense had the force and significance of a sacrifice, in keeping with the idea of prayer being a sacrifice of the lips (Hos. 14:2; comp. Psa. 119:108). Upon that altar no "strange fire" was to be kindled. When fresh fire was needed it was to be taken from the altar of burnt offering in the outer court (Lev. 9:24; 10:1). king, and that this was his special home among his chosen people. The successive door screens kept out all intruders, and the furniture was such as suited his royal state and convenience. In the courtyard 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 the official business was transacted; and here the night-long lamp denoted the ceaseless vigilance and activity of the heavenly King. The table of showbread was his board, furnished with the three principal 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." Still further, it may not be out of place to suggest that the pillar of cloud represented the royal standard, showing the presence of the King in his mansion, and guiding his people in their journeyings. TABERNACLES, FEAST OF. See FES TIVALS. TABITHA (Gr. Taßiá, tab-ee-thah', gazelle, i. e., beauty), a benevolent Christian widow of Joppa whom Peter restored to life (Acts 9:36-42). She was probably a Hellenistic Jewess, known to the Greeks by the name Dorcas (Aopkāç), and to the Hebrews by the Syriac equivalent. It is not certain, however, that Tabitha bore both names: ; Luke may have translated the name for the benefit of his Gentile readers, and used its definition thereafter for their convenience. The Greeks used Dorcas, i. e., "female gazelle," as a term of endearment for their women. Soon after Peter had miraculously cured the palsied Æneas in Lydda the church at Joppa was bereaved by the The ark, as containing "the testimony," was death of Tabitha. They at once sent for the of extraordinary significance. The Decalogue apostle, whether merely to receive his Christian not only expressed the divine will, but also bore consolation or in the hope that he could restore testimony to those divine attributes under which their friend to life, does not appear. A touching Jehovah reveals himself, his essence and being, in picture is given of the widows who stood "weepand to Israel. "It is not merely what Jehovahing, and showing the coats and garments which requires of his people Israel as their covenant | Dorcas had made." Peter "put them all forth," TABLE prayed, and commanded the lifeless woman to arise. She opened her eyes, arose, and by the apostle was presented to her friends. The facts, which became widely known, produced a profound impression in Joppa, and occasioned many conversions (9:42). TABLE. 1. May-sab' (Heb. 20), a divan, i. e., a company of persons seated round about a room (Cant. 1:12, A. V. "at table"). 2. Shool-khawn' (Heb.), extended, spread out, especially a table as spread with food, viands (Judg. 1:7; 1 Sam. 20:29, 34; 1 Kings 2:7, etc.). As to the form of tables among the Hebrews little is known; but, as among other orientals, they were probably not high. They were doubtless, among the ancient Israelites, similar to those of modern Arabs, a piece of skin or leather, a mat. or a linen cloth spread upon the ground. Hence the fitness of the name something spread, and the figurative expression, "Let their table become a snare before them" (Psa. 69:22), i. e., let their feet become entangled in it, as it is spread on the ground. See GLOSSARY. 3. An-ak-i'-mahee (Gr. ȧvaktipa), to lie at table (John 13:28) on the divan. 4. Klee'-nay (Gr. Kim, a bed), a couch to recline on at meals (Mark 7:4). Roman Triclinium. 5. Trap'-ed-zah (Gr. páñea), a table on which food is placed (Matt. 15:27; Mark 7:28; Luke 16: 21; 22:21, 30); the table of showbread (Heb. 9:2); the table or stand of a money changer, where he sits, exchanging different kinds of money for a fee, and paying back with interest loans or deposits (Matt. 21:12; Mark 11:15; John 2:15). Figurative. "The table of the Lord is contemptible" (Mal. 1:7; comp. v. 12), is what the prophets charge the priests with representing. The table of Jehovah is the altar, and they made it contemptible by offering upon it bad, blemished animals, which were unfit for sacrifices. "They shall speak lies at one table" (Dan. 11:27), is a figure of feigned friendship. Eating, especially in the presence of enemies (Psa. 23:5; comp. Isa. 21:5), denotes a sense of security. In 1 Cor. 10: 21, "Ye cannot be partakers of the Lord's table, and of the table of devils," brings into sharp contrast the holy communion and the sacrifices of fered to heathen deities. Paul seems to make the real existences answering to the heathen conception of these gods to be demons. TABOR 6. Loo'-akh (Hebor, glistening), a tal let whether of polished stone or wood (Exod. 27, etc., A. V. "board "), or for writing on (Isa. 3rs; Hab. 2:2; Prov. 3:3). 7. Pin-ak-id'-ee-on (Gr. Ivaкidior, Luke 1 and plax (Gr. has, flat), the former a small wri ing tablet, the latter meaning the same as No. 1 (2 Cor. 3:3). See TABEL TABLE OF SHOWBREAD. NACLE. TABLE OF THE LORD is a phrase usel to designate the table or altar of the Christian Church, and evidently taken from 1 Cor. 10! In the Old Testament the words table (q. v.) and altar appear to have been applied indifferently to the same thing (Ezek. 41:22). TABLES OF THE LAW (Heb. 28 loo-koth' eh'-ben, Exod. 24:12; 31:18), also called "tables of the covenant" (Deut. 9:9, 15), or "of the testimony" (Exod. 31:18) were given to Moses on Mount Sinai, having the Ten Commandments written by the finger of God. TABLET, the inaccurate rendering in the A. V. of: 1. Koo-marz' (Heb. 7, jewel), probably goli drops like beads worn around the neck or arm by the Israelites in the desert (Exod. 35:22; Num. 31:50). T 2. Bot-tay han-neh'-fesh (Heb. houses of the breath, i. e, perfume bottles, Isa. 3:20) See GLOSSARY. TA'BOR. 1. Mount (Heb. 7, tave-bore"), now called Jebel et Tur; a conical and quite symmetrical mound of limestone, on the northeastern part of the plain of Esdraelon. It is about six miles east of Nazareth. The northern slope is covered with oak trees and syringa. It rises to the height of one thousand three hundred and fifty feet above the plain, which itself is four hundred feet above the Mediterranean Sea. The ascent is usually made on the west side, near the little village of Debûrieh, probably the ancient Daberath (Josh. 19:12). Tabor is named (19:22) as a boundary between Issachar and Zebulun. Barak, at the command of Deborah, gathered his forces on Tabor, and descended thence with "ten thou sand men" into the plain, conquering Sisera on the banks of the Kishon (Judg. 4:6-15). Here the brothers of Gideon were slain by Zebah and Zalmunna (8:18, 19); and some think Tabor is intended when it is said (Deut. 33:19) of Issachar and Zebulun that "they shall call the people unto the mountain: there they shall offer the sacrifices of righteousness." Dr. Robinson says the prospect from it is the finest in Palestine. Lord Nugent says he cannot recollect ever to have seen from any natural height a more splendid sight. In the time of Christ the summit is said to have been crowned by a fortified town, the ruins of which are present there now (1 Chron. 6:77) It is difficult to see how such a scene as that of Christ's transfiguration could have taken place there, and the New Testament clearly points to some part of Hermon as the place. 2. The City. Tabor is mentioned in the lists |