Figure 4: The Holy

In Tabernacle Shadows, Bro. Russell has a footnote on page 13, bearing on the matter of the translations. He says:

“In the English translation this [the ‘Holy’] is frequently, though improperly, called the ‘holy place’ ;lond in such instances the word place will be in italics, indicating that it has been supplied by the translators, as for instance in Exod. 26:33. This error is quite confusing, as the ‘Court’ was properly called the ‘holy place.’ When place is not in italics, the ‘Court’ is meant.1 See Lev. 14:13 and 6:27. In some instances the ‘Holy’ is termed the ‘Tabernacle of the congregation.’
“The ‘Most Holy,’ or ‘Sanctuary,’ is also sometimes called the ‘Holy place’—place in italics. Instances, Lev. 16:17,20,23. In referring to these apartments, we will call them, severally, the ‘Court,’ ‘The Holy’ and ‘The Most Holy.’

“A lack of appreciation of the interest of Christians in these typical pictures and of the necessity for uniform exactness on the part of the translators of Leviticus must have been the cause of the varied translations which have so aided in confusing the student.” (T13, footnote)

¹ The reading of Lev. 24:9—“They shall eat it in the holy place” with place not in italics—is an exception, for in line with its context it is not the Court but the Holy of the Tabernacle that is here referred to. Bro. Russell has so regarded it (see T20 and T115 where he speaks of the antitypical priests eating in the Holy, not the Court).

Figure 5: The Tabernacle’s Wooden Structure

According to Webster’s Collegiate Dictionary (5th ed.) the word “Tabernacle” means “a transient shelter; a tent.” The Hebrew terms as used in connection with the ancient Tabernacle are used quite loosely:

Kodesh, or mishkan: the holy, consecrated place;
Ohel: tent (Exod. 26:11-14,36);
Ohel moedh: tent of meeting.

The terms kodesh and mishkan, since they have reference to that which is holy or consecrated, have been applied to the:
WHOLE TABERNACLE in Exod. 25:8 “and let them make me a sanctuary (kodesh)”; Exod. 25:9 “the pattern of the tabernacle (mishkan)”; Lev. 12:4 “nor come into the sanctuary (mishkan).”

THE COURT in Lev. 6:16 “the holy (kodesh) place, in the court”; Lev. 6:26 “the holy (kodesh) place … in the court.”

THE HOLY in Exod. 26:33 “between the holy (kodesh) place and the Most Holy.”

THE MOST HOLY in Exod. 26:33 “between the holy and the most holy (ha-kodesh)”; Lev. 16:2 “into the holy (kodesh) place within the vail.”

This is how Kodesh (“a holy thing; sometimes consecrated”—Gesenius) has been rendered in the KJV:

This is how the translators have rendered kodesh in Lev. 16:16:

The term ohel moedh, strictly speaking, means “tent of meeting.” “Tabernacle of the congregation” is not a very accurate rendering.

“And thou shalt lay them up in the tabernacle of the congregation (ohel moedh) before the testimony, where I will meet with you.” (Num. 17:4)

“And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation (ohel moedh), where I will meet with thee: it shall be unto you most holy.” (Exod. 30:36)

“It is clear, therefore, that ‘congregation’ is inadequate. Not the gathering of the worshipers, but the meeting of God with his people, to commune with them, to make himself known to them, was what the name embodied. Ewald accordingly suggested Offenbarungszelt = tent of revelation, as the best equivalent. This made the place a sanctuary.” (McClintock & Strong, Cyclopedia, v. 10, p. 128)

This is how the translators have rendered ohel moedh in Lev. 16:16:

Both the Holy and the Most Holy are to be considered as the Sanctuary of God. In Lev. 21:23, even the KJV reads “sanctuaries” (plural). The New Testament Greek word agia is plural, and in Wilson’s Emphatic Diaglott is rendered “holy places” in Heb. 13:11. If this be correct, then the blood brought into the Tabernacle of the Congregation for sin atonement (as in Lev. 4:5,16) must be considered as having been brought into the Sanctuary; and this would be reason enough for those bodies to have been burnt “without the camp.” (Lev. 4:12,21)

“Question: … Would [Heb. 13:11] show that the sin-offering is made in the antitypical Most Holy?

“Answer: … Correctly translated, our text reads: ‘The bodies of those beasts, whose blood is taken into the Most Holy as an offering for sin, are burned without the camp.’ ” (R4867:3)

Let it be noted, however, that Bro. Russell’s remarks bear only upon the two sin-offerings specifically dealt with on Israel’s Day of Atonement. (Lev. 16:27) He did not at the time take into account such sin-offerings as the one for the anointed priest who sinned (Lev. 4:3) whereof the blood was taken into the Tabernacle of the Congregation (Lev. 4:5), and whose carcass, etc., was also burned “without the camp.” (Lev. 4:11,12)

“The boards of the Tabernacle stood 10 cubits high on the north and south sides; the space which separated them being the width of the Tabernacle, was also 10 cubits. A curtain therefore 28 cubits long, thrown over the top, and falling down each side, would leave a cubit on each side of the golden boards exposed: whereas one of 30 cubits long would exactly cover up the whole. This explains the meaning of the somewhat obscure passage: ‘A cubit on the one side, and a cubit on the other side, of that which remaineth in the length of the curtains of the tent, it shall hang over the sides of the Tabernacle, on this side and on that side, to cover it.’ (Exod. 26:13)” (Soltau, The Tabernacle, “The Priests and the Offerings,” p. 48)

The measurement of the Tabernacle (the Holy and the Most Holy) is not specifically given; but it may be determined from, and by way of, such measurements as are given for the boards, and the goats’ hair curtain. The height of the Tabernacle, is of course, that of the boards—10 cubits. (Exod. 26:15,16) The length of the Tabernacle, since there were 20 boards on the north and south sides respectively, each measuring 1½ cubits wide, is 30 cubits (Exod. 26:18,20). (The so-called corner boards of Exod. 26:23, 24 need not be considered here for they were merely functional in this connection.)

The width of the Tabernacle is determined by way of the goats’ hair curtain, which was 30 cubits in length (Exod. 26:8); and, since it covered these boards on the north and south sides for the full length of them (i.e., 10 cubits each, 20 cubits in all), it left just 10 cubits of this curtain to span the top of the Tabernacle; thus its width was 10 cubits. (cf., Exod. 26:2 and 26:13)

The Cubit

“Innumerable attempts have been made in the course of the last two centuries to determine the absolute length or lengths of the O.T. cubit … a few of the more noteworthy values proposed in recent years are as follows:

Conder (Handbook of the Bible) 16.00 inches
Beswick (1879) 17.72 inches
Watson (1897) 17.70 inches
Petrie (1892) 22.60 inches
Warren (1899) 17.75 inches
Petrie (Ency. Brit. 9th ed. v. 24, 484) 25.20 inches

To these may be added the estimates adopted in Smith’s Dictionary of the Bible, from Thenius, of 19.50 inches. From these widely varying results it will be clear to every reader the reliable data for the exact evaluation of the Hebrew cubit do not exist.” (Hastings, Dictionary of the Bible)

“The data for determining the actual length of the Mosaic cubit involve peculiar difficulties; and absolute certainty seems unattainable.” (Smith, Dictionary of the Bible)

“In the Hebrews, as in every other system, measures of length are of two classes: the smaller measures of length and the measures for land and distance. The two are connected by having one unit, the cubit. The smaller measures of length were all originally derived from the measurements of certain parts of the human body, in every case, however, parts of the hand and forearm, while in Roman measurements the foot was in use.

“The unit was the cubit, originally the length of the human arm from the tip of the middle finger to the elbow. The ordinary equivalent for this is 18 inches, though in early times it was more, at one time even about 25 inches. The legal cubit of the Talmudists was about 22 inches. There are a great variety of these standards, as might naturally be expected.” (Peloubet, Bible Dictionary)

“The length of the cubit has varied in different nations and at different times. Derived as the measure is from a part of the human body, and as the human stature has been of very dissimilar length, the cubit must of necessity have been various. The lower arm, moreover, may take in the entire length from the elbow to the tip of the third or longest finger, or it may be considered as extending from the elbow merely to the root of the hand at the wrist, omitting the whole length of the hand itself. If the definition of Celsus (viii,1) is taken, and the cubit is identified with the ulna, the under and longer of the two bones of which the arm consist, still a fixed and invariable measure is not gained. That the cubit among the Hebrews was derived from the human body is clear from Deut. 3:11, ‘after the cubit of a man.’ But it is difficult to determine whether this cubit was understood as extending to the wrist, or the end of the third finger … it appears measures of length were, for the most part, borrowed by the Hebrews from members of the human body. Still no absolute and invariable standard presents itself.” (McClintock & Strong, Cyclopedia, v. 2, p. 598)

“This system, though adequate enough for man in the earliest times, was not so for an advanced stage of civilization, such as the Babylonians reached before the days of Abraham, and we find that they had introduced a far more accurate and scientific system. They seem to have employed, however, two cubits, of different lengths, one for commercial purposes and one for building. We have no undoubted examples of either, but judging by the dimensions of their square building-bricks, which are regarded as being two-thirds of a cubit on a side, we judge the latter to have been about 19 or 20 inches. Now we learn from investigations in Egypt that a similar cubit was employed there, being of from 20.6 to 20.77 inches, and it can hardly be doubted that the Hebrews were familiar with this cubit, but that in more common use was certainly shorter. We have no certain means of determining the length of the ordinary cubit among the Hebrews, but there are two ways by which we may approximate its value. The Siloam Inscription states that the tunnel in which it was found was 1200 cubits long. The actual length has been found to be about 1707 feet which would give a cubit of about 17.1 inches. … Of course, the given length may be a round number, but it gives a close approximation.” (The International Standard Bible Encyclopedia, “Weights and Measures,” v. 5)

“The Egyptians had a cubit of 20.6 inches and used, later, one of about 21.6 inches. The ancient Akkadians of Chaldea used a unit of 10½ inches; we do not know if this was used by Babylonians and Assyrians. The length of the Siloam tunnel (1,200 cubits) shows that in Hezekiah’s age, the Hebrew cubit cannot have exceeded 17 inches. According to Maimonides the building cubit was 16 inches and the smaller cubit 13.3 inches, equal to half an Arabic Draá, or ‘arm.’ The word cubit means a ‘forearm.’ The cubit was divided as follows:

“The ordinary cubit is equivalent to about 17½ or 18 inches today; it is once referred to as ‘the cubit of a man’—i.e., the distance which might be measured by a man’s forearm (Deut. 3:11; ‘the common cubit,’ RSV). There was a longer cubit, just as we today have a land mile (5280 feet) and a nautical mile (6080 feet). Ezekiel mentions a ‘long cubit’ which he equates with a cubit and a hand breath (Ezek. 40:5; 43:13, RSV), roughly equivalent to 20½ inches … The usual cubit in the Bible is the shorter one. The longer cubit used in Ezekiel’s measurements and possibly in Solomon’s Temple (2 Chron. 3:3 may be a reference to it). The chart below shows the equivalents.

Since the external measurement of the Tabernacle was ten cubits and the interior measurement was nine cubits, the north and south walls must each have been a half cubit in thickness. One reason for not believing that the sacred cubit used in connection with the Tabernacle was 18″ as is generally supposed is that a half cubit would mean that the boards were really 9″ thick. Now imagine if you will those boards of the Tabernacle were each of them ten cubits high. That would be 15 feet. They were also 1½ cubits wide (2’3″) and a half cubit thick (9″). This is far, far too heavy and unwieldy for a portable structure!

Then too, its portable altar of burnt-offering measured five cubits long, five cubits broad, and three cubits high (Exod. 27:1). On the basis of an 18″ cubit, this altar would have measured 7½’ x 7½’ x 4½’. Surely not very portable! Considering merely its height of 4½’ or 54″ one can easily see that it would be quite difficult, if not impossible, for the priest to serve it without steps or a ramp. While it may be true that the injunction to have no steps to the Lord’s altar (Exod. 20:26) might not apply to the altars of the Tabernacle and the Temple since these were not built of virgin soil nor unhewn stone; yet, the reason for having no steps, viz., so that the priest’s nakedness might not be exposed, would seem to hold valid for any altar of the Lord. Nor is there anything said about a ramp in any account bearing upon the furnishments of the Tabernacle or Temple.

It is evident that we cannot now accurately know the length of the Hebrew (i.e., the Mosaic) cubit. Nor is this really necessary, save perhaps in formulating some idea as to the size of the Tabernacle and its furnishments as per Tabernacle Shadows, ppg. 13-15. At best this can be only an approximation. When the Bible speaks in measurements, such as the cubit, we must consider the measurements in the language of the Bible and not in feet or inches regardless of any coincidences.

Concerning the Pyramid, Morton Edgar had this to say:

“It is Pyramid units, and not any other units of length, which unlock the symbolic and scientific secrets of the Great Pyramid. Therefore, all measures of the Pyramid must be expressed in Pyramid units.” (Edgar, The Great Pyramid: Its Scientific Features, p. 25)

For a similar reason since the Architect of the Great Pyramid and the Tabernacle was one and the same (Jehovah God), the unit to reveal spiritual truths in the Tabernacle must likewise be its unit of length (the cubit) as given in the Scriptures themselves.

It seems to us that Bro. Russell, at the time of writing Tabernacle Shadows of the Better Sacrifices, was aware of the fact that no one living any longer knew the actual length of the ancient, sacred cubit; and that he therefore, arbitrarily used 18″ as an approximation for the measurements of the Tabernacle and its furnishments. (See T13-15)

“It was like a box about four feet long, two feet high and two feet wide.” (R5679:6)

This description, of course, has reference to the Ark of the Covenant, the dimensions of which are given in Exod. 25:10 and 37:1 as 2½ cubits in length, 1½ cubits in breadth, and 1½ cubits in height. At 18″ per cubit, a length of 2½ cubits is 3’9″ (approx. four feet); a breadth and height of 1½ cubits is 2’3″ (approx. two feet).

However, it seems evident that if the Tabernacle is to speak by way of its measurements, the measurements will have to be in the very unit used by Jehovah God himself, viz., the cubit. Accordingly, it is not really necessary that we know the exact equivalent in feet of the Tabernacle cubit.

The Hebrew word ammah means, according to Strong’s Exhaustive Concordance, “mother of measure,” thus a unit of length. Translators in general have rendered it “cubit.” Perhaps we can be reasonably certain that this Hebrew unit was based on the length of some part of the human body (Deut. 3:11) as was the span (Exod. 28:16; 39:9) and the handbreadth (Exod. 25:25; 37:12); but can we be sure that it was for the Hebrews much the same as it was for other nations?

The Septuagint translators rendered the Hebrew word ammah by a Greek word which according to Liddell & Scott’s Greek Lexicon means “the forearm from the wrist to the elbow, Lat. Ulna.” We do not know whether these translators compromised here as they did in the rendition of the names of the stones of the High Priest’s breastplate, because the true meaning of the Hebrew words was already lost!

Most modern translators have likewise rendered ammah as cubit. Expositors without number have concluded that it corresponded to the Roman cubitus (“the space from the point of the elbow to the end of the little finger”), and that it was therefore about 18″ in length. There are a number of reasons why we believe that the Hebrew “cubit” measured considerably less than this; yet, how much, we do not know. I. Benzinger says in The New Schaff-Herzog Encyclopedia of Religious Knowledge: “Among Hebrews… the cubit was designated ammah. Whether this term originally meant the forearm is not certain.”

We may not know exactly what part of the human anatomy the ammah was based on; however, since both the “hand breadth” (Exod. 25:25; 37:12) and the “span” (Exod. 28:16; 39:9) involved the human hand, it is likely that this Hebrew “cubit” may also have been related to the same, perhaps in multiples of hand breadths or spans. Some believe it was based on the human ulna (the forearm from the elbow to the wrist). In any event, we may find in them a symbolism for ministry and service. (Acts 20:34)

Is it not with these members of the human body that the major part of the service rendered by the body is performed? Of course, the feet and legs are useful and important too; but their service is less direct than that of the hands or forearm. It is with these latter that we gather flowers, and with these too, that we give them to those whom we love or would minister unto. It is with the hand and forearm that the Israelite brought his freewill offering, his burnt-offering, his peace-offering, his meal-offering and drink-offering, as well as his sin and trespass-offering to the anointed priesthood. It was with these that all the work of making the Tabernacle and its furnishments, garments, etc., was accomplished; and with these, the edifice was in due time erected. All the services of the priesthood at the altar, in the Holy, and the Most Holy were performed by means of these. Thus it would seem that the “cubit” based on the length of these members is a symbolism of ministry and service.

In the Tabernacle the number ten seems to have been the basic or sacred number. The Most Holy measured 10 x 10 x 10 cubits; the Holy measured 10 x 20 (20 = two times 10) cubits. Ten suggests completeness or a fulness of measure (a cycle). Thus there were ten commandments, ten temptations in the wilderness, ten virgins, etc. (See also Job 19:3 and Num. 14:22.)

The “cubit” is specially memorialized in the “boards” that constituted the Tabernacle structure, which structure seems to represent the Church as the dwelling place—the Sanctuary of God in which He dwells by His Spirit. These “boards” were made of shittim wood, all ten cubits high. (Exod. 26:16) This, we believe, was intended to show that the full measure—the complete measure (ten)—of service and ministry rendered by the “wise-hearted” (Exod. 31:6; 35:10; 36:1,2) of this Gospel age will result in the ultimate erection of the Tabernacle of God (God’s dwelling, the glorified Church) among men. (See Rev. 21:3; also T76); and the fact that the “boards” were plated with gold (Exod. 26:29) shows how that Jehovah God will crown the “work” of these “wise-hearted” men by clothing them with the divine nature—glory, honor, and immortality. (1 Cor. 15:53,54; 2 Pet. 1:4; see also R5710:6)

Figure 8: The Tabernacle in the Wilderness (peaked roof)

Roof of the Tabernacle

“The first question that arises here is whether the roof was flat, like that of Oriental houses, or peaked and slanting, as in Occidental buildings. The old representations, such as Calmet’s, take the former view; but to this it may be forcibly objected that it would in that case be impossible to stretch the roof-covering sufficiently tight to prevent the rain and snow from collecting in the middle and either crushing the whole by its weight or flooding the apartments. Hence most later writers assume a peaked roof, although there is no mention of a ridge-pole nor of supports to it; but the name ‘tent’ given to the upper part of the edifice is itself conclusive of this form, and then these accessories would necessarily follow.” (McClintock & Strong, Cyclopedia, v. 10, p. 134)

“Over this whole structure, to protect it from the weather, were spread (just how we do not know) two coverings, one of rams’ skins dyed red and the other of sealskins.” (Jacobus, Nourse, Zenos, A New Standard Bible Dictio- nary, “Tabernacle,” p. 881)

“It has been usually supposed that these coverings were thrown over the walls, like a pall is thrown over a coffin; but this would have allowed every drop of rain that fell on the Tabernacle to fall through; for, however tightly the curtains might be stretched, the water could never run over the edge, and the sheep-skins would only make the matter worse, as, when wetted, their weight would depress the center, and probably tear any curtain that could be made. There can be no reasonable doubt that the tent had a ridge, as all tents have had from the days of Moses down to the present day.” (Smith, Dictionary of the Bible, p. 929)

“The great weight of these coverings, and the probability that during heavy rains the water would collect on a flat roof, are strong arguments in favor of the ridge-shaped tent.” (Piercy, Illustrated Bible Dictionary, “Tabernacle”)

“The information furnished in Exodus makes it difficult to decide whether the Tabernacle proper had a flat, somewhat sagging drapery roof, or one which was tent-like in shape with a ridge-pole and a sloping roof. Present day models of the Tabernacle vary in their interpretation of this question. Historically speaking, if the influence of the desert-tent was predominant there may well have been some peak or apex to the structure. If, however, the Tabernacle had anything in common with the design of contemporary Phoenician shrines, a flat roof would probably result.” (Zondervan Pictorial Bible Dictionary, p. 822)

“A large tent was placed over this Tent of Meeting, probably running over a ridge-pole and held in place by strong cords, something like a huge A tent, as an additional protection against the weather.” (Peloubet, Bible Dictioqnary, p. 660)

There is nothing in the Scriptures that specifically says that the Tabernacle had a ridge-pole! Some accept this as proof sufficient that there was none, and that therefore, the two outermost coverings—the seals’ skins and the rams’ skins—“were draped over the structure like the pall over a coffin.” Those favoring this thought, when confronted with the fact that rain would cause these heavy curtains to “belly-in” with the possibility of causing the whole Tabernacle to fall under this added weight, tell us that there just wasn’t any rain falling in the desert; or at least, that “the cloud” hovering over the Tabernacle protected it against any such inclemencies of the weather.

In the first place, the assumption that there was no rainfall in the desert is groundless; for it was a wilderness with much pasture land, capable of supporting at the least, Israel’s flocks and herds. Nor is there anything in the Scriptures that says there was no rain there. It is perhaps unfortunate that the KJV has in some instances rendered the Hebrew midbar as desert, when in 253 other instances it rendered it more correctly as wilderness.

“The ordinary meaning attached to the English word desert is not that which can be legitimately attached to any of the Hebrew words it is employed to represent. We usually apply it to ‘a sterile sandy plain, without inhabitants, without water, and without vegetation’ such for example, as the desert of Sahara, or that which is overlooked by the Pyramids, and with which many travelers are familiar. No such region was known to the sacred writers nor is any such once referred to in Scripture. …

“Midbar is of very frequent occurrence and is usually rendered ‘wilderness’ (Gen. 14:6; etc.), though in some places ‘desert’ (Exod. 3:1; 5:1; etc.) … It properly designates pasture-ground … It is the name commonly applied to the country lying between Palestine and Egypt, including the peninsula of Sinai, through which the Israelites wandered (Gen. 21:14,21; Exod. 4:27; 19:2; Josh. 1:6; etc.) … in this whole region streams of water are not found except in winter and after heavy rain.” (McClintock & Strong, Cyclopedia, v. 2, ppg. 756, 757)

Secondly, there is nothing in the Scriptures which even remotely suggest that “the cloud” was there to protect the Tabernacle against such rains as might normally fall upon it. “The cloud” did protect Israel from the Egyptian hordes that followed them to re-enslave them (Exod. 14:19-24); but generally it served merely to tell any Israelite who desired to know that God was still with his people, or when to move, and where. (Exod. 13:21; 40:36; Num. 9:17; 10:34)

If “the cloud” was to protect the Tabernacle against rain, then what was the purpose of the seals’ skins and rams’ skins curtains which we are told specifically were to constitute a covering over the tent? (Exod. 26:14) This also, we do know, that our bodies are the sanctuary of God—the “temple of the holy Spirit which is in you” (1 Cor. 6:19). Yet we are not spared any of the aches, pains, tirednesses, diseases, sorrows and sighings, etc., as are common to all others of mankind!

While Josephus is not considered a most accurate historian, it is, nevertheless, interesting to note what he had to say about these two outermost coverings (Exod. 26:14):

“There were also other curtains made of skins above these, which afforded covering and protection to those that were woven, both in hot weather and when it rained. And great was the surprise of those who viewed these curtains at a distance, for they seemed not at all to differ from the color of the sky.” (Winston’s, 3rd vol. ed., v. 1, p. 225)

Tabernacle’s Covering Curtains

“The ‘tent’ proper consisted of two sets of curtains, one of which was to serve as the covering for the other. The first set of curtains constituted the ‘dwelling.’ (Exod. 26:1) It consisted of ten curtains of fine twined linen in which figures of cherubim were woven or ‘embroidered’ in ‘blue and purple and scarlet.’ Each curtain was 4 x 28 cubits in size. The curtains were sewed together in two sets of five each, and the two sets were coupled to each other by fifty golden clasps (taches, A.V.) linked into fifty loops of blue thread sewed on the edge of each set. These ten curtains when so joined together made a covering 40 x 28 cubits in size, which was to be spread over a framework consisting of upright ‘boards’ so arranged as to make a structure 10 cubits wide by 30 cubits long and 10 cubits high. The covering when spread upon the framework, hung over each side to the length of 9 cubits (9 + 10 + 9 = 28) and at the rear to the extent of 10 cubits since the edge of the covering was flush with the front of the framework. Over this was spread the ‘tent’ made of eleven curtains of goats’ hair, 4 x 30 cubits, made in two sets of five and six curtains each, fastened together with loops and brazen clasps. The first curtain of the front set was doubled and hung over the front of the structure. Along the north and south sides this covering overlapped the under one by a cubit, but at the rear the edges of the two coincided.” (A New Standard Bible Dictionary, “Tabernacle”)

“There has been much dispute whether the tabernacle formed of these ten webs of drapery was suspended within, or laid over, the frame of acacia wood. Recent writers have generally followed Bähr to the conclusion that it was suspended in the interior. His argument is that this cloth of tapestry was regarded as par excellence the tabernacle, or habitation of God, that name being applied to it specifically, and that it is therefore improbable it would be allowed to hang concealed between the frame and the over-curtain, that this tapestry was exceedingly precious by reason both of its material, and of the amount of labor and skill bestowed on it, so that it would be an incredible waste to hang it where only about one fourth part of it would fulfill the purpose for which such ornamentation is designed; that the figures of cherubs wrought into this tapestry were such as covered the interior walls of the temple in later times; and finally that there is no satisfactory way in which the drapery could be held in place if it hung on the outside, while it might easily be suspended from hooks within. He complacently adds that any of these four reasons is sufficient, but that jointly they put the matter fully beyond doubt.

“There is a great force, however, in the argument with which Friederich opposes this view. He claims that it is more natural, and more consistent with the specifications furnished to Moses, and with his description of the edifice, to conceive of this innermost curtain as falling down on the outside like the curtains above it; since, if it were to cover the inside of the walls, there would have been some intimation to that effect, which he cannot see in the application to it of the term ‘tabernacle,’ since this would be justified by the tapestry at the top as truly as if it hung down on the sides; that, however rich and beautiful the tapestry might be, it was no more so than the gilded pillars of acacia wood, which it would conceal if suspended in the interior; that Solomon’s Temple was inwardly covered with gold, and not with drapery; that Philo and Josephus agree in testifying that the tapestry was on the outside; and that the passage in Exodus which directs that ‘a cubit on the one side, and a cubit on the other side of that which remaineth in the length of the second curtain, shall hang over the sides of the tabernacle on this side and on that side, to cover it,’ can be explained only on the supposition that the first curtain hung down on the outside of the framework.

“The argument of Riggenbach, on the same side of the question, is, if possible, still more conclusive. He turns that fact that the innermost curtain was called the tabernacle against the very position which Bähr would establish by means of it; maintaining that the second curtain would not have been called a covering upon the tabernacle unless the tabernacle had been outside of the frame; and that by such an arrangement only would the excess in the measure of the second curtain over the first, namely, half web at the rear, and a cubit on each side, hang over the tabernacle to cover or protect it. The passage appealed to reads, ‘And the remnant that remaineth of the curtains of the tent, the half curtain that remaineth, shall hang over the backside of the tabernacle; and a cubit on the one side, and a cubit on the other side of that which remaineth in the length of the curtains of the tent, it shall hang over the sides of the tabernacle on this side and on that side, to cover it.’

“Probably the disposition now prevalent to conceive of the inner curtain of the tabernacle as hanging down on the inside proceeds from respect for Bähr as an authority, rather than from respect for his argument on this point. There is nothing new in the position he takes, or in the allegations with which he supports it. Lund had discussed the question, weighed the arguments, and come to the conclusion that the inner curtain was laid over the wooden framework. All the world rested in such a belief till Bähr revived an old abandoned suggestion, and gave it the weight of his authority.” (Atwater, The Sacred Tabernacle of the Hebrews, ppg. 21, 22)

“Within this was the tent or tabernacle, constructed of gold-covered boards on three sides with posts and curtains on the front or east end (Exod. 26:18- 27) covered above with curtains of goats’ hair, of rams’ skins dyed red, and uppermost of badgers’ skins. The inside of the tent was hung with curtains of fine twined linen, and blue and purple and scarlet adorned with cherubim. This beautiful curtain evidently formed the ceiling and hung down each side within the tabernacle.” (R100:2* by W.I. Mann)

However, this was not the view of Bro. Russell who evidently considered this beautiful linen curtain to have been draped over the outside of the gold-plated boards:

“Your husband has made such a consecration, has experienced such a death of his will as is represented by passing under that curtain, and he has arisen on the other side of it a new creature, begotten of the holy Spirit. He tells you what he sees—the golden walls of the tabernacle proper.” (R4479:6)

Badgers’ [Seals’] Skins

“And a covering above of badgers’ skins.” (Exod. 26:14)

Practically all translators have had difficulty with the Hebrew term tachash, which in the KJV is rendered badgers’ skins at Exod. 25:5; 26:14; 35:7,23; 36:19; 39:34; Num. 4:6,8,10-12,14,25; and Ezek. 16:10. Not even Strong and Young in their concordances to the Bible were able to agree on an interpretation.

The Septuagint, the Latin Vulgate, and the Douay versions have rendered it as though it had reference to a color. Moffatt and the Jerusalem Bible have rendered it “leather.” Leeser, Darby, Rotherham, like the KJV, have rendered it “badgers’ skins”; the Confraternity “thalas skins”; the Revised Standard “goatskins.” The RSV, the Jewish Publication Society, An Amer- ican Translation, and the New World Translation have all rendered it “seals’ skins.”

“Badger (Hebrew: tachash; Meles taxus)—The badger is found in Palestine, but the skins used as coverings for the Tabernacle were probably the skins of the sea-cow or dugong, common in the Red Sea. The Hebrew word may be a general term for all such like marine animals as the dugong, seals, or porpoises. The Revised Version in Exod. 25:5 and Ezek. 16:10 translated the word by ‘seal skins,’ or in the margin, ‘porpoise skins.’ ” (Clow, Bible Reader’s Encyclopedia)

We have found Professor George R. Berry of the University of Chicago and Colgate University a very reliable translator. In his New Old Testament he has rendered the Hebrew word as “dolphins” which at least is an aquatic or marine animal which the badger is not!

Meyer (in his Sacred Scriptures) has left the Hebrew tahash untranslated! In the Confraternity Bible the Hebrew thahas in Exod. 25:5 has this footnote: “Verse 5. Thahas: perhaps the name of a marine animal as the dugong or porpoise. The Greek and Latin Versions took it for the color hyacinth.”

“Hebrew tachash: occurs both as substance used for covering of the Tabernacle and (in Ezek. 16:10) as a material for women’s shoes. Our translators seem to have been misled by the similarity in the sound of the Hebrew tachashand, the Latin taxus, ‘a badger.’ The revisers have correctly substituted ‘seal skins.’ The Arabs of Sinai apply the name tucash to the seals and dugongs which are common in Palestine, and might occur in the Red Sea, and the skins of which are largely used as leather, and for sandals. Though the badger is common in Palestine, and might occur in the wilderness, its small hide would have been useless as a tent covering. The dugong, very plentiful in the shallow waters on the shores of the Red Sea, is a marine animal from 12 to 30 feet long, something between a whale and a seal, never leaving the water, but very easily caught. It grazes on seaweed, and is known by naturalists as Halicore tabernaculi.” (The Illustrated Bible Treasury, W. Wright ed.)

“The outermost covering is formed of the skins of an obscure animal (A.V. ‘badger,’ R.V. ‘seal,’ RVm ‘porpoise’), now most frequently identified with the dugong, a seal-like mammal found in the Red Sea.” (Hastings, Dictionary of the Bible)

“The outermost, of badger skins (so called in our version; but the Hebrew word probably signifies seal skins).” (Smith, Dictionary of the Bible)

“The fourth was probably of skins of the badger or seal, which were perhaps tanned so as to give a bluish appearance to the edifice; for Josephus says that to those who viewed these outer curtains at a distance, they seemed not at all to differ from the color of the sky. The Septuagint, and other ancient versions, understand the Hebrew word which our English translators have rendered ‘badger’ as denoting a blue color; but Gesenius says that this is a mere conjecture, having no support in the etymology or in the kindred dialects, and that the Talmudists and Hebrew interpreters almost unanimously hold that the word denotes an animal. To this view he accedes, and suggests that the Hebrews applied this name to the badger, the seal, and other animals, not distinguishing accurately between them.” (Atwater, The Sacred Tabernacle of the Hebrews)

“And another of seal skins (mistranslated badger skins).” (T13)

The seal is an aquatic animal, its natural habitat being the water. Jesus, in his prehuman existence was the Logos (the Word—John 1:1); his natural habitat being the spirit plane on which he was created. (Rev. 3:4)

• It was the outermost skin, rough and unsightly (T127), yet it served well to hide all that was beneath it; the rams’ skins, dyed red; the goats’ hair curtain; the glorious curtain (i.e., the Tabernacle proper—Exod. 26:1) as the dwelling place of Jehovah God; and, of course, its glorious mystery of atonement.

Jesus’ flesh did not reveal him to be what he truly was—the Messiah for whom Israel had so long sought. When he presented himself to them, “his own received him not” (John 1:11) for they beheld in him “no form nor comeliness … no beauty that they should desire him.” (Isa. 53:1,2)

“Not understanding that there must be a sacrifice for sin before the divine blessing could come, the Jews looked for a mighty hero, a conquering general, to deliver them from the Roman yoke. Hence their disappointment in finding Jesus a gentle teacher, full of tenderness and compassion, laying down his life for the ‘sheep.’ He, indeed, had the blessing of purity and Godlikeness, but this was not the blessing of their dreams and hopes. The experiences endured by Jesus were misunderstood by man—misunderstood even by his disciples, one of whom said, ‘Far be it from thee’—his crucifixion; and when the crucifixion did come, it was accepted by the many as an evidence of divine disapproval, as an evidence that Jehovah repudiated the servant and the service.” (R4831:6)

“Is not this Joseph’s son?” (John 1:45; 6:42)

“The people of Nazareth were interested in Jesus from the standpoint of selfishness—pride in him as the representative of their city—and hoped that the great miracles that he had wrought in other cities would be more than duplicated at his home. And so when he intimated that he would do no such miracles there they were chagrined. His citation of previous similar dealings in no measure placated their anger. They were filled with wrath and rose up and thrust him out of the city in the direction of a precipitous hill about forty or fifty feet high, with the evident purpose of killing or maiming him by pushing him over the brink.” (R3301:6)

“Can any good thing come out of Nazareth?” (John 1:46)

“Have any of the rulers or the Pharisees believed on him?” (John 7:48)

“We [his own disciples] trusted … it had been he which should have redeemed Is- rael.” (Luke 24:21)

• Its color was drab! He who left a heavenly glory to visit a sin-cursed earth had really left the realms of Light for the shades of Night (drab).

“With the glory I had with thee before the world was.” (John 17:5)

“Though he was rich … became poor … that through his poverty [we] might become rich.” (2 Cor. 8:9)

“Being in the form of God … made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.” (Phil. 2:6,7)

• No measurements were given for it. The Love of God as set forth in the sending of his only begotten Son into this world of sin and death (John 3:16) is beyond the measure of mortal minds to grasp (appreci- ate). There are just “no measurements.”
• It was not divided. There is no one who shared with Jesus in this great step of condescension and humility. In this, he was alone! This curtain was “not divided”!

Rams’ Skins (dyed red)

“And thou shalt make a covering for the tent of rams’ skins dyed red.” (Exod. 26:14)

• A ram is a male sheep; it of course could be a lamb! When Abraham was about to offer Isaac, his son, upon the altar of sacrifice unto Jehovah, an angel stayed his hand and directed his attention to the ram caught in the nearby thicket which ram was then offered “in the stead of his son.” (Gen. 22:2-13) Just so, Jesus was given by God as the ram (lamb of God) to take our place in death.

“Behold the lamb of God that taketh away the sin of the world.” (John 1:29)

“Behold the Lamb of God.” (John 1:36)

• The skins were dyed red! Surely in this way did this curtain bespeak the RANSOM SACRIFICE of Christ Jesus!

“The Son of man came … to give his life a ransom for many.” (Matt. 20:28; Mark 10:45)

“He is brought as a lamb to the slaughter, and as a sheep.” (Isa. 53:7)

“The man Christ Jesus … gave himself a ransom for all.” (1 Tim. 2:5,6; also Matt. 20:28)

“The lamb slain from the foundation of the world.” (Rev. 13:8)

“Ye were … redeemed … with the precious blood of Christ, as of a lamb without blemish and without spot.” (1 Pet. 1:18,19)

• No measurements were given for it. The Love of God and His Christ is unfathomable, so great that nothing can possibly separate us from it.

“Who shall lay anything to the charge of God’s elect? (KJV) Will that God who justi- fies? Who is he who condemns? Will that Anointed One who died; and still more, who has been raised, who also is at the right hand of God, and who intercedes on our behalf? Who shall separate us from that love of God, which is in the Anointed Jesus? … I am persuaded that neither death nor life; neither angels nor principalities; neither things present nor things future; nor powers, nor height, nor depth, nor any other thing in creation will be able to separate us from that love of God, which is in the Anointed Jesus, our Lord.” (Rom. 8:33-39—Emphatic Diaglott)

“What manner of love the Father hath bestowed upon us … beloved, now are we the sons of God.” (1 John 3:1,2)

• It was not divided! No one but Jesus could give himself a ransom for the sins of the world; nor could anyone share with him in this for none had the requisite righteousness to accomplish an atonement.

“Without the shedding of blood there is no remission of sins.” (Heb. 9:22)

“We are all as an unclean thing, and all our righteousnesses are as filthy rags.” (Isa. 64:6)

“There is none righteous, no, not one.” (Rom. 3:10)

“None … can by any means redeem his brother, nor give to God a ransom for him.” (Psa. 49:7)

“I have trodden the winepress alone; and of the people there was none with me.” (Isa. 63:3)

Regarding the rams’ skin curtains symbolizing the ransom sacrifice, it is interesting to note that the male sheep (ram) was never used for a sin- offering as if to say, the place of the male sheep (ram) was reserved for use in the PASSOVER ritual. The fact that a goat might be used in this (Exod. 12:3, margin) is not relevant here since it was merely an allowable substi- tute where the lamb could not be supplied. It is true, a ram was used for the trespass offering (Lev. 6:6); yet here too the ram represented the ransom sacrifice of Jesus; for, as Bro. Russell says, “the trespasser’s recognition of his own imperfections” is involved, “and, the value of the ransom be shown by the ram presented.”(T99)

Goats’ Hair Curtain

“And thou shalt make curtains of goats’ hair to be a covering upon the tabernacle [mishkan]; eleven curtains shalt thou make. The length of one curtain shall be thirty cubits, and the breadth of one four cubits; and the eleven curtains shall be all of one measure. And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle [ohel: tent]. And thou shalt make fifty loops on the edge of the one curtain that is outmost in the coupling, and fifty loops in the edge of the curtain which coupleth the second. And thou shalt make fifty taches of brass [copper], and put the taches into the loops, and couple the tent [ohel] together, that it may be one. And the remnant that remaineth of the curtains of the tent [ohel], the half curtain that remaineth, shall hang over the backside of the tabernacle [mishkan]. And a cubit on the one side, and a cubit on the other side of that which remaineth in the length of the curtains of the tent [ohel], it shall hang over the sides of the tabernacle [mishkan] on this side and on that side, to cover it.” (Exod. 26:7-13; see also Exod. 36:14-18)

Two goats were brought for a sin-offering (Lev. 16:5), even though but one of these was sacrificed as such (Lev. 17:7-10). But the goat whose lot it fell to be the Lord’s goat was slain in the same manner as the bullock; by the same high priest, who in turn did with its blood even as he had with that of the bullock (Lev. 16:15); he sprinkled of it on and before the mercy seat. Its hide, body, hoofs, etc., were likewise burned without the camp. (Lev. 16:27)

• This curtain, we believe, suggests the sin offering! But there are here two pictures which must not be confused nor confounded: 1) in which Jesus and his church are both represented in the two units of unequal size (of six and five strips respectively), and 2) in which the church only, as the secondary part of Jesus’ sin-offering is set forth.

In the first picture one unit represents Jesus’ share, and the other the Church’s share in the sin-offering. The two units were united by means of clasps, making of the two, one curtain, as if to say that there are two separate and individual parts, yet these constitute but the one sin-offering. The clasps being made of copper, suggests that the bond of this union, is a common, but perfect humanity. It is the humanity of Jesus and his church that is represented in the Leviticus type (chapter 16) by the bullock and the goat respectively—the bullock representing the actually perfect humanity of Jesus; and the goat, that which though not actually perfect is by the grace of God, through the imputation of Jesus’ merit, accounted so.

In the second picture the Church only, as the secondary part of Jesus’ sin- offering, is represented. The purpose of this picture is to show forth that the merit of the sin-offering really lies in the ransom sacrifice of Christ Jesus. Thus the rams’ skins curtain dyed red not only represented the ransom sacrifice of Christ Jesus, but also his share in the sin-offering, as possessing the full atonement merit.

“Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin.” (Isa. 53:10)

“For the bodies of those beasts whose blood is brought into the sanctuary for sin, are burned without the camp, wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us therefore, go forth unto him without the camp, bearing his reproach.” (Heb. 13:11-14)

• This curtain was made of eleven strips each four cubits wide and 30 cubits long. (Exod. 26:7,8) The total width of this curtain was thus 11 x 4 = 44 cubits. However, since the extra strip (i.e., the sixth of the larger unit) was doubled over on itself (Exod. 26:9) making this strip only two cubits instead of four in width, the total width of the curtain was then 10½ x 4 = 42 cubits. If we take the perimeter of this curtain (42 + 30 + 42 + 30 = 144 cubits) and multiply it by 1000, the Tabernacle’s own number, we get just 144,000, the exact number of those elect who share in the sin-offering—suffering with Christ that in due time they may share also with him the glory of the heavenly kingdom. (Rev. 14:1-4)

“I Paul am an able minister, who now rejoice in my sufferings and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church.” (Col. 1:23,24)

“I am crucified with Christ: nevertheless I live, yet not I [the old creature, represented in the consecrated goat—T65], but Christ liveth in me.” (Gal. 2:20)

“The body is dead because it has been devoted to God in connection with the sin-offering.” (R5101:3)

“For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; having the same conflict which ye saw in me.” (Phil. 1:29,30)

“Children … heirs … jointheirs with Christ; if so be that we suffer with him that we may be also glorified together.” (Rom. 8:17)

“If we be dead with him, we shall also live with him: if we suffer, we shall also reign with him.” (2 Tim. 2:11,12)

• This curtain was divided and had measurements given for it.

“We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us; we are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body: for we which live are always delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh.” (2 Cor. 4:7-11)

In regard to the goats’ hair curtain symbolizing the sin offerings, we note that the goat consistently served as a sin-offering in the rituals of Leviticus 9 and 16. But it also served as a sin-offering for the rulers among the people. (Lev. 4:22,23) The female of the species also constituted a permissible sin-offering for any of the common people. (Lev. 4:27,28) This, we believe, to be reason enough for considering the goats’ hair curtain, which served as a tent over the Tabernacle, a symbolism of the sin-offering! (“Goat for a sin offering”—Num. 28:15,22,30; 29:5,11,16,19,22,25,28,31,34,38.)

It is also probably quite significant that this goats’ hair curtain was not dyed red! Could this be to show that all of the atoning merit was represented in the rams’ skin curtain which was dyed red? And that Jesus’ part or share in the sin-offering lies in the fact that by his death as the Pass- over Lamb (ram)—“the Lamb of God” who “taketh away the sin of the world” (John 1:29)—he supplied all of the ransom merit required for the whole world of mankind?

“The bullock represented Jesus at the age of thirty years—the perfect Man who gave himself.” (T51)

“But since ‘the man Christ Jesus’ gave himself as our RANSOM PRICE …” (T52)

“The sin-offering shows the manner in which the ransom price is applicable, or effective, to the cancellation of the sins of the whole world.” (R4493:6)

Let it be noted that in the passover account of Exodus 12 the lamb referred to in verses 3-5 is the rendering in English of the Hebrew word seh, which really means a sheep or a goat! (See Young’s Concordance) And, of course, this is the reason that in verse 5, speaking of this seh (there rendered lamb) it says that it might be taken from the sheep or from the goats! Truly a lamb would be preferred because it would better represent the “lamb of God” who would in due time become the antitypical Passover Lamb (1 Cor. 5:7) that was to take away the sin of the world (John 1:29)! However, provision was here made for those who might be too poor to purchase a lamb for the occasion. For these, it would be a goat, so purchased that it would represent the “lamb of God.” Yet this ought not seem too strange for when Jehovah God, under the terms of the Law Covenant, made provision for sin-offerings, for the common people the animal was likewise to be (though a female) a sheep or a goat. (See Lev. 4:28,32)

There were also instances when the blood of the bullock and the blood of the goat were commingled and used as the blood of atonements (plural, probably here the plurality of majesty!) for in Leviticus 16 it is in this way that the Tabernacle of God, which had been defiled by reason of the uncleanness of the children of Israel, was reconciled. This necessitated the use of the commingled blood as we read:

“And he shall make an atonement for the holy place [the Most Holy] because of the uncleanness of the children of Israel, and because of their transgressions in all their sins; and so shall he do for the Tabernacle of the Congregation [the Holy] that remaineth among them in the midst of their uncleanness. And he shall go out unto the altar [of burnt-offering—representing the Court or Holy Place] that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.” (Lev. 16:16,18)

This is also reflected in Exod. 30:10 where specific mention is made of the altar of incense and the “blood of atonements”! So close is the relationship of Christ and the Church that in the type they were represented in this “blood of atonements” as though it were but one blood. Again we might well be reminded of the fact that all the merit belonged to the “bullock” (the man Christ Jesus) but now possessed by the risen Lord. (See Lev. 14:6)

“For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him without the camp, bearing his reproach.” (Heb. 13:11-14)

“In our text the Apostle identifies the Lord with the bullock and his faithful people with the goat. He reminds us that no other sacrifices than those of the sin offering were burned outside of the camp, and no other sacrifices ever had their blood sacrificed and sprinkled in the Most Holy to make atonement for sin. Then the Apostle says, ‘Let us go with him [Jesus] outside the camp, bearing the reproach of him.’ These are the ‘better sacrifices’ which do take away sin, as explained by St. Paul. The effect of this great sacrificing work of the high priest during this one sacrifice Day of Atonement will never need repetition. It will effect the full reconciliation of the world. The merit, of course, is in the sacrifice of the bullock. The bullock rep- resented our Lord Jesus, while the goat represented a multitude of 144,000. The laying down of our lives in the Lord’s service accounts nothing of real value—nothing that would of itself ever take away sin. The entire merit of our sacrifice is through the justification which first applied to this goat class through the merit of the bullock’s sacrifice.” (R4427:6)

It is possible that ten of these eleven curtains of the goats’ hair covering were intended to represent the completeness (10) of the Church, i.e., as to the number “called” up through October 1881 (when the “call” ceased— R2676:1), as also did the ten linen curtains show the completeness of the “glorified Church.” However, since there were eleven curtains to represent the Church’s share in the sin-offering instead of merely ten, this might indicate that there would be some who had already been accepted who would not make their “calling and election” sure, that time would be extended for the “supplanters” of this Gospel Age to come through the “door” still left open for these.

“But though the general ‘call’ has ceased, the ‘door’ is not yet shut. The end of the call and the shutting of the door are distinct and separate. The ‘door’ stands open for some to enter the race for the great prize of join their ship in the kingdom after the general ‘call’ has ceased. God has predetermined a fixed number to constitute the church, ‘the body of Christ,’ and there can be neither one member superfluous nor lacking. (See this typically taught in Lev. 21:17-23.) It follows that he could not call or invite to that honor more than would complete the number that he had determined, and God’s Word shows that this number had been secured (called) in October 1881. But since some of those who responded under the general call and made the covenant with him will fail to so run as to obtain the prize, the ‘door’ stands open after the general ‘call’ has ceased to permit the entrance to the race, to self-sacrifice in the service of the truth, of some (under the private or individual call) to take the places of such as may, during the inspection, cast aside the wedding garment of Christ’s righteousness; and also such as, hav- ing made the covenant of self-sacrifice in the service, love the present world, become overcharged with its cares or pleasures, and fail to perform the requirements of their covenant.” (R2676:3)

This is also reflected in the number of pillars (posts) that stood behind the first and second vails of the Tabernacle. Behind the “door” there were five pillars, but behind the “second vail” there were only four.

“The door posts at the entrance to the Tabernacle—at the ‘door’ of the Holy—were covered by the first ‘Vail’ … The consecration to death of a justified man … is the way into the Holy—passing through the death of the human will, the fleshly mind, the first vail. Hence these posts should illustrate this change, and so they do; for they were covered with gold, symbolic of the divine nature. Their being set in sockets of copper represented how ‘we have this treasure (the divine nature) in earthen vessels’ (2 Cor. 4:7); i.e., our new nature is still based upon, and rests in, our justified humanity.” (T114)

Figure 9: The Goats’ Hair Curtain

“The door posts of the Most Holy were just inside the second ‘Vail,’ and represented those who pass beyond the flesh (vail) entirely, into the perfection of the spiritual condition. These posts were so constructed as fully to illustrate this. Covered with gold, representing the divine nature, but no longer set in sockets of copper—no longer dependent on any human condition— they were set in sockets of silver (reality, truth, verity) seeming to say to us, When you come inside this vail, you will be perfect—really and truly new creatures.—Exod. 26:32” (T115)

Not all are “called, and chosen and faithful” (Rev. 17:14); but all who were “chosen” (accepted) were at least once identified with Christ Jesus in the sin-offering (typified by this goats’ hair curtain); but it would depend upon their faithfulness as to whether or not they will be in the finished picture—the “glorified Church”!

“The chosen ones, begotten of the holy Spirit and adopted as Spirit-begotten sons of God, are forthwith in the school of Christ, with a view to their development in grace, knowledge, love, and with a view to their testing as respects the thoroughness of their consecration even unto death. We well know that not all who reach this chosen place will prove faithful and win the crown. The great majority of the exhortations in the New Testament are addressed to this chosen class, accepted of God as probationary members of the Bride company, the little flock, the body of Christ. To these come the exhortations to ‘fight the good fight,’ to ‘bear much fruit,’ to ‘let their light shine,’ to ‘so run that they may obtain,’ to ‘lay aside every weight,’ to ‘strive to enter in,’ to be ‘faithful unto death, that ye may receive the crown of life,’ to be ‘filled with the Spirit.’ They are exhorted that if the various fruits and graces of the Spirit be in them and abound, an entrance shall be ministered to them abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.—2 Pet. 1:11” (R4078:3)

Figure 10: Goats’ Hair Curtain over the Tabernacle

This goats’ hair curtain representing the Church’s share in the sin-offering of our Lord, is also called the “Tent” (Exod. 26:12-14)—a protection or “covering” (Exod. 26:7) for the Tabernacle! Thus the ten curtains of this goats’ hair covering served adequately to cover the white linen curtain (the Tabernacle—Exod. 26:1), for this it did so well that it was never seen by the people who congregated all about it. In a sense the eleventh of these goats’ hair curtains was an appendage to those ten, yet it served in this capacity too for it shielded and protected the Holy of the Sanctuary in two ways: 1) in the “forefront of the tabernacle” (Exod. 26:9) it covered the three sides of the “door” so that no light from the outside could penetrate into the Holy of the Sanctuary (the only light in the Holy was to be that of the golden candlestick); and 2) it kept the incense (fragrance; vapor) from seeping out (for this incense was to drift beyond the second vail, thus pre- paring the way for the High Priest’s access into the “holiest of all”). Has this not also been the mission of the Church throughout all of this Gospel Age? Have we not been called upon by way of our justified humanity to protect and defend the indwelling Lord against any and all assaults of the divine character? And has not this been by way of just living the Christ- like life (Gal. 2:20)?

Of course the two major sets of curtains constituting this goats’ hair curtain represent the two sources from whence the 144,000 “saints” will be drawn: Jews and Gentiles.

The instructions given to Moses to the effect that by way of 100 “loops” the two major divisions of the goats’ hair curtain were to constitute a single unit (Exod. 26:10,11) was prophetic inasmuch as it indicated that those who would eventually be identified with Christ Jesus in the glory of the Kingdom, to “reign with him” would also first have to be identified with him in his sufferings as a sin-offering. (2 Tim. 2:12) God had decreed that every one of the 144,000 would have to be conformed to the “image of his Son” (Rom. 8:29); they too would be called upon to “suffer” before entering into his glory. (Luke 24:26) It would be their privilege, as it was the Apostle Paul’s, to “fill up that which is behind of the afflictions of Christ for his body’s sake.” (Col. 1:24) The apostle understood this matter, for it is he who says, when writing to the Hebrews: “For the bodies of those beasts, whose blood is brought into the Sanctuary by the High Priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate, let us go forth there- fore unto him without the camp, bearing his reproach.” (Heb. 13:11-13)

The 100 “loops,” of course, represent Christ Jesus—for 100 is his number— as the unifying power of God.

“Neither pray I for these alone, but for them also which shall believe in me through their word. That they may be one; as thou art in me, and I in thee, that they also may be one in us … and the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one … Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me, for thou lovedst me before the foundation of the world.” (John 17:20-24)

But there were also copper taches (Exod. 26:11) by way of which the loops were able to bind the two units together and make of the two major units one curtain. There were only 50 of these for this curtain, but there were also 50 taches for the linen curtain, but these were of gold. The mystery of God is Christ in you the hope of glory. (Col. 1:27) 100 is Jesus’ number in the numerical symbolism of the Tabernacle. So there are here altogether 100 taches—50 of copper (Exod. 26:11) and 50 of gold (Exod. 26:6). These

100 taches both represent Jesus, but God was here declaring prophetically that only such of the consecrated who suffered with Christ Jesus in the sin-offering (i.e., those who would suffer with him) would be privileged to reign with him. (2 Tim. 2:12) Thus those who are bound together with him in his flesh will also be bound together with him in his subsequent glory. In one instance the bond is in the flesh; in the other it is in the divine nature. This is what is reflected in the copper and the gold. (T28) Yet the glory to be revealed in the Church is made ours through the ministry of Christ Jesus.

“O the depth of the riches both of the wisdom and knowledge of God! how un- searchable are his judgments, and his ways past finding out!” (Rom. 11:33)

Linen Curtain

“Moreover thou shalt make the tabernacle [Hebrew: mishkan] with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them. The length of one curtain shall be eight and twenty cubits, and the breadth of one curtain four cubits: and every one of the curtains shall have one measure. The five curtains shall be coupled together one to another; and other five curtains shall be coupled one to another. And thou shalt make loops of blue upon the edge of the one curtain from the selvage in the coupling; and likewise shalt thou make in the uttermost edge of another curtain, in the coupling of the second. Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second; that the loops may take hold one of another. And thou shalt make fifty taches of gold, and couple the curtains together with the taches: and it shall be one tabernacle [mishkan (Exod. 26:1-6)

• This curtain, the most beautiful of all, was made of shesh (i.e., white linen) and was interwoven with threads of blue, purple, and scarlet. It bore figures of cherubim. Evidently it was intended to represent the heavenly state and condition of the glorified Christ. The white linen was to set forth the righteousness of Christ and his church

“And to her was granted that she should be arrayed in fine linen, clean and white: for the linen is the righteousness of saints.” (Rev. 19:8)

The blue bespeaks their faithfulness in the matter of their covenant of sacrifice—a covenant which as the scarlet suggests, was carried out even unto death. The purple indicates their reward to be the exaltation to the royal, the kingly honor!

“Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow.” (Phil. 2:9,10)

“The spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs of God, and jointheirs with Christ, if so be that we suffer with him, that we may be also glorified together.” (Rom.8:16,17)

• The units in this curtain, unlike those of the Goats’ Hair curtain which were of five and six strips respectively, are equal both in number of strips and in their size. There were five strips to each unit as if to say that though the Church shares but the smaller part of the afflictions set apart for the Christ in the manner of his glory, both Jesus and his church share alike even as bride with bridegroom.

Figure 11: The Glorious Linen Curtains Over the Tabernacle

“Therefore will I [Jehovah] divide him a portion with the great [myself, Jehovah], and he [Christ Jesus] shall divide the spoil [glories and privileges] with the strong [the overcoming Church].” (Isa. 53:12)

The golden clasps by which the two units of this curtain were fastened together to make of it One Tabernacle suggests that here the bond of union is the divine nature itself. For this reason undoubtedly are the precious promises given unto the saints so that they might be inspired with the glorious hope which causes them to purify themselves even as he is pure. (1 John 3:3)

Figure 12: The Linen Curtain

As his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises: that by these, ye might be partakers of the divine nature, having escaped the corruption that is in the world.” (2 Pet. 1:3,4)

Each strip was four cubits wide and 28 cubits long, so its length was exactly seven times its width. Thus is memorialized God’s sacred number seven, setting forth divine perfection! And this is done ten times for there were ten strips. Perhaps the figure ten, which so often occurs in the Tabernacle’s symbolism, is to emphasize the thought of fulness and completeness. (The complete cycle of Israel’s temptations of God in the wilderness was ten (Num. 14:22); the number of the commandments comprising the Sinaitic Law was ten; etc.)

The bringing of the SEVEN of perfection and the TEN of fulness and completion together would thus signify the glorious fulfillment of God’s eternal purpose in, by, and through The Christ, then glorified. This, of course, involves an accomplished atonement which, in the type, took place on the tenth day of the seventh month!

• Let it be noted that this curtain was divided and measurements were given!

The goats’ hair curtain (whose width was 30 cubits) touched the ground on all three sides (the west, north, and south). It represented something earthly—the sacrifice of the humanity of Christ and the Church—the sin- offering making possible the blessing of atonement to all the families of the earth.

The linen curtain (whose width was 28 cubits) represented something heavenly and came down only nine cubits on the north and south sides of the Tabernacle, but on the west side it came down all the way to touch the ground. This suggests, we believe, that the glorified Church (as the “Tabernacle of God”) will, one day, be the channel of heavenly blessing to all the world of mankind (Rev. 21:3-5)—the latter having become as it were.
“Gershonites” (the “rescued”)—Levites all! (See T76)
“The people (Israel—the world)” (T93)
“Israel—typical of the believing world in the Millennium” (T96) “Gershom … rescued … the saved world of mankind” (F128)

“Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubim of cunning work shalt thou make them.” (Exod. 26:1)

This seemingly implies that it is this curtain that really constitutes the Sanctuary of Jehovah God. This thought, of course, has much to commend it for neither on the south side nor the north side of the Tabernacle after it had covered the top of the wooden structure did it come down to touch the earth. (See Exod. 26:13) Truly it represented something heavenly: it represented the glorified Church—Jesus together with all those constitut- ing his “body members” as the eventual Sanctuary of Jehovah God! (T76)

However, according to the reading of the instructions given in Exodus 26, it may be inferred that this linen curtain, like that of the goats’ hair cur- tain (a “half curtain”—i.e., half of the unit which covered the top of the Most Holy) fell over the “backside” (west end) of the Tabernacle whence it came down to touch the earth! This is very beautiful for it reflects what is set forth in Revelation:

“And I heard a great voice out of heaven, saying, Behold the tabernacle of God is with men, and he shall dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” (Rev. 21:3)

“The antitype of the ‘Day of Atonement’ is this Gospel age, during which Jesus and ‘his body,’ the Church (by virtue of the redemption and consequent justification), make sacrifice to Justice, in full satisfaction of the Adamic sin. When the work of reconciliation is complete, God will recognize the world of mankind, and place his sanctuary among men. Then will be fulfilled that which was written: ‘The Tabernacle of God [God’s dwelling, the glorified Church] is with men, and he will dwell with them, and they shall be [become] his people, and God himself shall be with them and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things [the reign of Satan, sin and death] are passed away. And he that sat upon the throne said, Behold, I make all things new.’ (Rev. 21:3-5)

“In other words, the close of the Millennium will witness what the Lord has declared, that nothing shall hurt nor destroy in all his holy kingdom. (Isa. 11:9) It will witness also what Jesus declared; namely, that from that time onward, there shall be no more sighing, no more crying, no more dying, no more curse, because all the former things shall have passed away. ‘And he that sat upon the throne said, Behold, I make all things new.’ (Rev. 21:3-5)” (R5694:6)

“The fifth verse … comprehensively grasps the entire Millennial age; our Lord Jesus, then in the throne of earth’s dominion, declaring, ‘Behold, I make all things new.’ This expression does not relate merely to rocks and trees, etc., but to the great work which our Lord undertook; viz., the regeneration of humanity—of so many of Adam’s race as would, under favorable conditions of knowledge, experience and assistance, develop characters in full accord with the divine will. The end of the Millennial age will see the work completed; all the wicked destroyed, all who will not hear the voice of that prophet, teacher, governor, cut off from amongst the people in the second death, and all the willing and obedient made new, brought to the complete perfection contemplated in the original divine plan.” (R2833:1)

“The king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains.” (2 Sam. 7:2)

“The cloth here spoken of as linen was the most beautiful and costly product of the loom known among the ancients. Luther renders the word as equivalent to silk; and our English translators, perhaps misled by him, have admitted the word ‘silk’ into the margin of the passage which relates how Pharaoh honored Joseph with the apparel and other appurtenances of royalty. (Gen. 41:42) If the Septuagint is right in applying the Greek word bussos to this cloth, it was the same as that which is spoken of as fine linen in the parable of the rich man and Lazarus (Luke 16:19), and also in some of the last chapters of the New Testament. There is reason to believe that this shesh, as the Hebrews called it, excelled other fabrics not only in the fineness of its fibre, but in the purity of whiteness to which it might be bleached; for the name is derived from a word which signifies white; and, in the account we have of John’s vision of the marriage of the Lamb, it is said that to his wife was granted that she should be arrayed in this fine linen, clean and white. (Rev. 19:8) Not only was the fibre of this vegetable naturally small, but care was taken in spinning it to produce a small and at the same time a strong thread; it having been specified in the directions that the curtains should be made of shesh that was fine-twisted.” (Atwater, The Sacred Tabernacle of the Hebrews, p. 16)

“But in Exodus 28:42 and Leviticus 6:10 the drawers of the priests and their flowing robes are said to be of linen (bad); and the tunic of the high-priest, his girdle and mitre, which he wore on the day of atonement, were made of the same material. (Lev. 16:4) From a comparison of Exod. 28:42 with Exod. 39:28 it seems clear that bad and shesh were synonymous; or, if there be any difference between them, the latter probably denotes the spun threads while the former is the linen woven from them In no case is bad used for other than a dress worn in religious ceremonies, though the other terms rendered ‘linen’ are applied to the ordinary dress of women and persons in high rank.” (Smith, Dictionary of the Bible, “Linen”)

“Linen was worn among the priests in Egypt and Palestine, and was sup- posed to be preferable to woolen because it did not harbor vermin, which could not be said of any other fabric at the time.” (Osborn, Plants of the Bible Lands, “Flax,” p. 86)

Figure 13: Goats’ Hair and Linen Curtains over the Boards

Every one of the Tabernacle’s (covering) curtains including the linen one was intended to reflect some phase or aspect in the life and experiences of the one who, in the beginning as the Logos, was the active agent of God in all the work of creation (John 1:3); and who condescended to become the Savior of the lost world of mankind, thus becoming “the man Christ Jesus” —the ransom sacrifice for the world of mankind. (See T51, 52) And for his faithfulness unto death, Jehovah God has highly exalted him (Phil. 2:9) so that he now possesses the divine nature (immortality). The four covering curtains represent Jesus in this way:

The first curtain (seals’ skins) represented the beginning of the great condescension of him who was leaving the glory he had with the Father and became the man Christ Jesus. He was taken out of his natural element (the spirit nature) as the seals were taken out of the water! (See John 17:5; Isa. 53:1,2)

The second curtain (rams’ skins dyed red) represented him as the ransom sacrifice for the sin of the world. (Matt. 20:28; John 1:29,36)

Note that these two curtains were not divided indicating that no one could have shared with Jesus in the things here depicted.

The third curtain (goats’ hair) represented him as sharing with his “body members” in the sin-offering of atonement for the world of mankind. These so-called “body members” are frequently represented in the Exodus and Leviticus types as being in the body of Aaron, the ancient High Priest— under his head! (See R5394:1; Psa. 133:2; T37; Matt. 20:22,23; Heb. 13:13)

The fourth curtain (linen) represented him in his exaltation (Phil. 2:9- 11) sharing his “glory, honor, and immortality” (Rom. 2:7) with the “members of his body” who shared in his sufferings. (1 Pet. 4:13)

Note that these curtains were divided indicating that there would be those (the Church of the Gospel dispensation) who would share in both his sufferings and his ultimate exaltation and glory. (2 Tim. 2:12)

Figure 14: Linen Curtain Measurements

One reason why the third curtain—of goats’ hair—is used to represent Jesus is because during the Gospel dispensation Jesus still suffers by way of the “members of his body.” (Col. 1:24) Thus the Church, though having merely the imputed righteousness of Jesus (Isa. 64:6), could not be represented by a bullock (T95) but by a goat!

Some time ago a brother speaking on the Tabernacle’s ten curtains declared that they represented ten doctrines under which the Church of this Gospel Age was developed. Those ten curtains, according to Bro. Russell, represented the glorified Church and not the Church still this side of “the Vail”!

“The antitype of the ‘Day of Atonement’ is this Gospel age, during which Jesus and ‘his body,’ the Church (by virtue of the redemption and consequent justification), make sacrifice to Justice, in full satisfaction of the Adamic sin. When the work of reconciliation is complete, God will recognize the world of mankind, and place his sanctuary among men. Then will be fulfilled that which was written: ‘The Tabernacle of God [God’s dwelling, the glorified Church] is with men, and he will dwell with them, and they shall be [become] his people, and God himself will be with them and be their God.’ ” (T76)

You will note that this curtain was a cubit short of touching the ground on either the south or north side of the Tabernacle. However, when you come to the west end of the structure, the “half curtain” which falls down over the rear wall, goes down and does touch the ground, to indicate that this glorified Church will then be “with men,” as Bro. Russell so beautifully suggests, quoting Rev. 21:3-5.

The white linen of this curtain cannot represent the Church this side “the Vail,” for it bears Cherubim, and the white linen itself bespeaks the state or condition of the glorified church—“linen, clean and white: for the fine linen is the righteousness of saints” (Rev. 19:8)—no longer the imputed righteousness of Jesus! And the blue thread bespeaks the fact that she has been faithful, and the scarlet thread says that this faithfulness was even unto death, and the purple thread is indicative of her final exaltation to the glory of the Kingdom—its royalty! This Church is no longer under anything, but really over everything! That she will then be a partaker of the divine, the immortal nature is reflected by the golden clasps which unite both halves of this linen curtain by way of 100 “loops.” (Exod. 26:3-6) These 100 “loops” represent Jesus uniting us all together into one grand and glorious brotherhood—The Christ—(the “seed” of the woman [Gen. 3:15; Rom. 16:20]; the “seed” of Abraham [Gen. 22:18; Gal. 3:29]; saviours [Obadiah 21; Rev. 14:1]).

“Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. He shall see the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. THEREFORE will I [Jehovah] divide him a portion with the great [myself, Jehovah], and he [Christ Jesus] shall divide the spoil [glories and privileges] with the strong [the overcoming Church]; because he hath poured out his soul unto death: and he was numbered with the transgressors; and bare the sin of many, and made intercession for the transgressors.” (Isa. 53:10- 12)

The Tabernacle Coming Down to Earth

The Most Holy of the ancient Tabernacle represented the abode of God for He was manifested therein by the Shekinah (glory light) which appeared atop the Mercy Seat of the Ark of the Covenant between the two cherubim. (Exod. 25:22; Num. 7:89) But it also represented the spirit-born condition of the glorified Christ (Head and body) as partakers of the divine nature. (see T120)

During the Gospel age the Tabernacle has represented a progressive development of the “class” that is to be identified with Jesus as the “seed” of Abraham which in due time will bless all the families of the earth. (Gen. 22:18; Gal. 3:29) The original “seed” was the Israelitish nation which might thus have become the “royal priesthood” of God. (Exod. 19:5,6) That they would fail was attested by the prophet who declared for Jehovah, “Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also for- get thy children.” (Hosea 4:6) That they did fail is evidenced by the words of Jesus unto them: “Your house is left unto you desolate.” (Matt. 23:38)

With the ending of the Jewish Age, another Israel was privileged to enter into covenant relationship with God, to become, as it were, the “royal priesthood.” (1 Pet. 2:5,9) It is this latter “Israel” that is pictured in the Tabernacle types and shadows as making progress in the direction of becoming this “anointed priesthood” of God. It is their justification that is represented in the Court; their sanctification that is represented in the Holy; their glorification that is represented in the Most Holy!

When the last member of this “priesthood” has passed beyond the “Vail,” making his “calling and election” sure (2 Pet. 1:10), the Tabernacle will no longer represent a progressive development. Unlike the curtains—the gate, the door, and the vail—the west end of the Tabernacle was a wall, bespeaking finality, the end of all progress because the ultimate has been attained! And the “door” to the “Most Holy” and the “high-calling” will forever be closed. Those having entered in will constitute the true Zion (Isa. 2:3), the New Jerusalem, the Holy City which John was privileged to “see” in his vision (Rev. 21:2,10,11,16, etc.) coming down from heaven to the earth as the Tabernacle of God. (Rev. 21:3; T76)

This does not mean that there will be an actual transplanting of that “Tabernacle” but rather that its influence, its government, its rule, and the corresponding blessings will be visited upon the world of mankind. (The sun does not have to leave the sky itself for its warmth and light to be felt upon the earth.) This is undoubtedly what was intended by God, to be reflected in the glorious Curtain (the Tabernacle itself [Exod. 26:1]) which covered the structure, coming down only nine cubits on the south and north sides, but down to the earth itself by way of its being draped over the west (rear) wall. It, of course, represented something heavenly; and this is the reason why it did not touch the earth until first of all, all of the Holy and the Most Holy, including its rear (west) wall had been covered. Not until the Church, the antitypical “priesthood,” has first completed its consecration unto death and been glorified can it become the blesser of the world of mankind!

Changing the metaphor, the saints of God, when their number is complete, will become that “stone” cut out of the mountain without hands (Dan. 2:34) which on smiting the image of Gentile domination—breaking them into pieces—itself becomes a great mountain and fills the earth. (Dan. 2:35)

Thus by the end of the Millennial age the Church, the “royal priesthood,” will have accomplished its work of blessing the world of mankind with a full reconciliation unto God. And so …

“When mankind reaches perfection at the close of the Millennial age … they will be admitted into membership in this Kingdom of God, and given the entire control of earth as at first designed—each man a sovereign, a king. This is clearly shown in the symbolic prophecy of John (Rev. 21:24-26); for in vision he not only saw the people walk in the light of it, but he saw the kings enter it in glory; yet none could enter who would defile it. None can become identified with that city (kingdom) who has not first been thoroughly tested; none who would work, or love to work, deceit and unrighteousness; only those whom the Lamb will write as worthy of life everlasting, and to whom he will say, ‘Come, ye blessed of my Father, inherit the kingdom prepared for you.’ ” (A296)

“Its reign will be for a thousand years, after which a new dispensation will open, under new conditions, in which mankind (perfected) will be granted the privilege of ruling themselves in harmony with the divine law.” (R2231:2)

“We are to understand … that the heavenly country for which Abraham, Isaac and Jacob and all the faithful of the fleshly house of Israel waited as ‘pilgrims and strangers’ is after all to be earthly, in the sense of being on the earth, but it will be heavenly in the sense that its government, regulations, laws, etc., will be heavenly laws, etc., and not ‘earthly, sensual, devilish.’ Consequently, when the Apostle says that they ‘looked for a city which has foundations, whose builder and maker is God’ and that God ‘hath prepared for them a city,’ we must understand this promise, so far as they are concerned, to be in harmony with the other promises made to fleshly Israel.

“The ‘city’ referred to is not a literal city, but the symbolical one mentioned in Rev. 21:2,9-27. In symbol a city signifies a government, and this city which comes down from God out of heaven symbolizes the Kingdom of God, his rule of government, which will be established in all the earth. This ‘city’ or government will consist of the Christ—the ‘Bridegroom’ and ‘the bride the Lamb’s wife,’ ‘then shall the righteous shine forth’—the city will have the glory of God. When this Kingdom is established, the nations shall walk in the light of it.—Rev. 21:24” (R2230:6-2231:1)

“The antitype of the ‘Day of Atonement’ is this Gospel age, during which Jesus and ‘his body,’ the Church (by virtue of the redemption and consequent justification), make sacrifice to Justice, in full satisfaction of the Adamic sin. When the work of reconciliation is complete, God will recognize the world of mankind, and place his sanctuary among men. Then will be fulfilled that which was written: ‘The Tabernacle of God [God’s dwelling, the glorified Church] is with men, and he will dwell with them, and they shall be [become] his people, and God himself shall be with them and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things [the reign of Satan, sin and death] are passed away. And he that sat upon the throne said, Behold, I make all things new.’—Rev. 21:3-5” (T76)

Thus there were ten curtains each 28 cubits long and four cubits wide. These ten curtains were next coupled together into major divisions of five curtains each, probably to show that the glorified Church would be made up of peoples from two major divisions: Jews and Gentiles. The “wall” which had separated these two divisions from each other was the law which God had imposed upon the Israelites at Sinai. Is this not what the Apostle Paul had reference to in his beautiful epistle to the Ephesians?

“And you hath he quickened, who were dead in trespasses and sins: wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, has quickened us together with Christ, (by grace ye are saved), and hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that in the ages to come he might shew the exceeding riches of his grace, in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world; but now, in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us. Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace.” (Eph. 2:1-15)

The instructions given to Moses to the effect that by way of 100 “blue loops” the two major divisions of the linen curtains were to become “one tabernacle” (Exod. 26:5,6) was prophetic, inasmuch as it foretold how the ultimate Sanctuary of God—“God’s dwelling”—the “glorified Church” (T76), the 144,000 “saints” gathered from among both Jews and Gentiles, would one day be so united together as to constitute his everlasting “dwelling place”; and all of this through the ministry of Christ Jesus as symbolized in the number 100. Now let us note how beautifully all this is reflected in the Apostle Paul’s words:

“And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby; and came and preached peace unto you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone, in whom all the building, fitly framed together, groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.” (Eph 2:16-22)

The 50 “taches of gold” (Exod. 26:6) by way of which the “loops” of the two major divisions of this linen curtain were enabled to hold together to form “one tabernacle” (Exod. 26:6) are indicative of the divine nature (immortality) to which the 144,000 “saints” (represented by the linen curtain) will have been glorified together with Christ Jesus, their head! Why are there merely 50 taches instead of 100 to represent Jesus? God wanted us to know that only such as “suffer with him” will be privileged to “reign with him.” (2 Tim. 2:12) Accordingly the remaining 50 taches appear in the goats’ hair curtain; for while the linen curtain represents the “reigning phase,” the goats’ hair curtain represents the “suffering phase”—the shar- ing of the Church with Jesus in the sin-offering. However, these 50 taches were not made of gold but of copper (Exod. 26:11) representing, as it were, the perfect humanity (the earthly nature of both Christ Jesus and the Church in the sin-offering)—Jesus’ actual human perfection and the Church’s imputed perfection. Perhaps someone might remind us that the Church’s share in the sin-offering was a goat (Lev. 16:5,9,10) not representing human perfection as did the bullock. This is true, yet it merely reflects the Church’s inferior condition. Since the sacrifice was offered by the High Priest as his own sacrifice, she is thus really accepted as perfect “in the beloved” (Eph. 1:6)—a partaker of Jesus’ righteousness. How else could the sacrifice of the Church be “a living sacrifice, holy, acceptable unto God” (Rom. 12:1)? In the original consecration of the Aaronic priesthood there was but one sin-offering, a bullock (Lev. 8:2) and this was supplied, as it were, by Jehovah himself (in the type represented by Moses). Speaking about this bullock, Bro. Russell had this to say:

“The bullock for the sin offering was brought, ‘and Aaron and his sons laid their hands upon the head’ of it, thus saying, This sacrifice represents us. From that moment, all that happened to the bullock represented what was to be done to Jesus and to his body, the Church, as human beings.” (T41)

“The ministry of reconciliation or atonement is participated in by the entire ‘Royal Priesthood’ of which Jesus is the Chief Priest or High Priest. All the Priests share in the ‘better sacrifices’ which have progressed throughout this Gospel age, and which will be finished with its close (Rom. 12:1): and all who thus share the sufferings of Christ shall likewise share his future glory as participators with him in the great and glorious ministry of reconciliation of the Millennial Kingdom.

“As for these under priests, they ‘were by nature children of wrath, even as others,’ and needed first to be reconciled or atoned to God before they could be called of God to this priesthood; ‘for no man taketh this honor to himself, but [only] he that is called of God.’ It is not until after we have received the atonement at the hands of our Redeemer, the High Priest, that we are privileged to be reckoned as joint sacrificers, joint mediators, joint reconcilers, joint at-one-ers.” (E487)

This white linen curtain represented the “glorified Church” (T76), perfect (7), and complete (10). The white linen itself indicated how the Church would then be “arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints” (Rev. 19:8)—no longer merely the imputed righteousness of Jesus! The colored threads (Exod. 26:1) are indicative of the fact that these “saints” had proved themselves faithful (blue thread) unto death (scarlet thread); and because of which they had been exalted to the “royalty of the Kingdom” (purple thread)! The figures of the cherubim woven into the fabric (Exod. 26:1) were intended to show that theirs was now the heavenly nature.

In the type when this linen curtain was laid over the gold-plated boards, it came short just one cubit of touching the ground, the earth, on both the north and south sides of the Tabernacle. This was to reflect the heavenly nature of what it represented, the “glorified Church.” It took only 7½ of the original 4-cubit wide curtains to cover the Holy and the Most Holy (7½ x 4 = 30 cubits which was the full length of the Tabernacle). The remaining 2½ curtains (2½ x 4 = 10 cubits) fell down over the west end (rear) of the Tabernacle and touched the ground, the earth. This indicates the time when the Tabernacle of God would be among men (Rev. 21:3-5). However, despite the fact that the Tabernacle would be amongst men, they will still not be able to see it with their natural physical eyes, but by a mental perception.

“But this great High Priest of the world will be recognized only by ‘them that look for him.’ If he were to appear a flesh-being, in the sky or elsewhere, it would be an appearance to all, whether looking for him or not; but we have already seen that the Scriptures teach that the Head has been perfected as a spirit being, and that his ‘little flock will be like him,’ spirit beings, of the divine nature, which no man hath seen nor can see. (1 Tim. 6:16) We have seen that the way in which the world will see the glorified Church will be by mental perception in the same sense that a blind person may properly be said to see. In the same sense we now see the prize, the ‘crown of life,’ ‘while we look not at things which are seen (by physical sight); for the things which are seen are temporal, but the things which are not seen are eternal.’ (2 Cor. 4:18) It is in this way that the entire Church of this age has been ‘looking unto Jesus’; thus ‘we see Jesus.’ (Heb. 2:9; 12:2) Thus with the eyes of their understanding the ‘Watchers’ discern the second presence of the Lord in due time, by the light of the divine Word. And later on the world, every eye, shall see him in a similar manner, but by the light of the ‘flaming fire’ of his judgments. —2 Thes. 1:8” (T85)

This is beautifully illustrated in the Tabernacle type where the linen curtain was completely covered by the goats’ hair curtain even though the linen curtain actually touched the ground.

“O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments and His ways past finding out.” (Rom. 11:33)

Loops and Clasps [Taches]

There were 50 loops and their corresponding clasps in the selvage of both the linen and the goats’ hair curtains. (Exod. 26:4-6,10,11) The loops in the linen curtain were blue (Exod. 26:4); but we are not told what color those of the goats’ hair curtain were. It may not be unreasonable to assume that the latter also were blue; and, if we are right in this assumption, we have here a beautiful symbolism of faithfulness!

Since the clasps uniting the two parts of the linen curtain were gold (Exod. 26:6), symbolic of the divine nature attained by those represented by this curtain, viz., Christ and his Church; and the clasps uniting the two parts of the goats’ hair curtain were of copper (Exod. 26:11), symbolic of the perfect human nature (actual or accounted) of those represented by this curtain—again Christ and his Church—the blue loops in each of these curtains suggest that those who are faithful in sharing with Jesus in the sin- offering, are those who will be rewarded with join their ship of the divine nature, with him, in the glory of that Kingdom. Yea, those who suffer with him will also reign with him. (2 Tim. 2:12)

It is interesting to note that the 50 loops in each of the curtains total just 100. (There were 50 loops in the selvage of each half of the curtains—50 in one and 50 in the other—making the total for the two united curtains actually 100 loops.) This is Jesus’ number in the Tabernacle, as if to say Christ Jesus is himself the tie that binds the Christ class together into a “oneness” both here and now, and there and then! (Exod. 26:6,11) How beautiful the thought! This same Christ Jesus is represented in the 100 clasps—50 in the goats’ hair curtain, and 50 in the linen curtain. The fact that the 100 clasps are thus divided suggests that Christ Jesus, who while in the flesh (represented by the copper clasps) suffered as the sin-offering, is the very same one who, for this faithfulness, God highly exalted to the divine nature (represented by the gold clasps)—to glory, honor, and im- mortality. (Phil. 2:8-11)

If the figures of the linen curtain and goats’ hair curtain are accepted as representing the 144,000—the “elect”—then, of course, Christ Jesus himself is represented by the 100 loops which bind the respective units together (50 loops in each of the half curtains—Exod. 26:3-5,10,11). There could be no unity (oneness—Exod. 26:6,11) without Christ Jesus: it is his love that constrains us, binds us together. (2 Cor. 5:14)

100 is Jesus’ number. The Gate into the Court measured 5 x 20 which is 100 square cubits. The silver sockets that supported the Tabernacle’s boards and the Vail’s pillars were 100 in number. (Exod. 38:27) The 100 metal clasps (“taches”) represent the nature of the bond: the 50 copper clasps of the goats’ hair curtain—the human nature—and the 50 golden clasps of the linen curtain—the divine nature. The redemption money for the “firstborns” was five shekels according to the shekel of the Sanctuary (Num. 18:15,16) and since each shekel was worth 20 gerahs, the total was 100 gerahs.

The New Creature’s present condition is an “in part” one of which the spiritual is divine, and that which is fleshly is human. It is sometimes referred to as a possession of a treasure in an “earthen vessel.” (2 Cor. 4:7) It is well represented by the Holy of the Tabernacle whose entrance vail (the “door”) represents the death of the human will, and whose exit vail (the “second Vail”) represents the death of the human body. (T22) And so, “this ‘Holy’ apartment represented the state or condition of God’s consecrated people (typified by Israel’s priests), while yet in the flesh.” (R2670:3)

Seemingly this is what is portrayed in the manner in which certain portions of the linen and goats’ hair curtains were used to cover the top, and the north and south sides, of the Tabernacle.

Let it be remembered that the linen “curtains” were each 28 cubits in length and four cubits in width (Exod. 26:2), of which five were joined together to cover the Holy. Since the Holy measured 20 cubits in its length, it required just these five curtains to cover this area. The square area of this part of the linen curtains was thus 5  28  4 = 560 cubits. This, of course, would represent that which is spiritual insofar as the New Crea- ture in his present “in part” condition is concerned.

Let it also be remembered that the goats’ hair “curtains” each measured 30 cubits in length and four cubits in width (Exod. 26:8), and though there were six of these set apart for use with the Holy, only five really covered the top, and the north and south sides, because the sixth was used in the “forefront” of the Tabernacle (Exod. 26:9). Thus the square area of these five curtains was 5 x 30 x 4 = 600 cubits. This represented the fleshly insofar as the New Creature in his present “in part” condition is concerned.

The total square area of the linen and goats’ hair curtains was thus 560 + 600 = 1160 cubits.

Since the Most Holy represented the “perfect” condition wherein the New Creature is no longer identified with the flesh, only the linen curtain, representing the spiritual, need now be taken into account, for the New Creature is now a partaker of the divine nature (2 Pet. 1:4)—the “in part” or fleshly having passed away. (1 Cor. 13:10) Since the Most Holy was only ten cubits in length, only 2½ curtains were required to cover its top, and the north and south sides, respectively. The square area of this portion of the curtain is thus 2½ x 28 x 4 = 280 cubits.

By adding these two figures together, we arrive at 1160 + 280 = 1440; and since there could be no “overcomers”—partakers of the divine nature— without Christ Jesus, the Head of this company, we multiply this figure by 100, the number representing Jesus, and get 144,000, the exact number of those who shall ultimately constitute the “body” members of the exalted and gloried Christ!

Gate, Door, and Vail Hangings

“And for the gate of the court shall be a hanging of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.” (Exod. 27:16)

“And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.” (Exod. 26:36)

“And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubim shall it be made.” (Exod. 26:31)

The color-weaver and the embroiderer were both weavers in colors; the latter producing in his web figures of irregular shape such as the cherubs on the inner curtain and the partition-veil. The color-weaver probably produced figures of regular shape, like stripes and checks. (See Gesenius on the two words; also Keil and Delitzch’s Commentary on Pentateuch, v. 2, ppg. 176, 182.)

“The entrance-curtain (door), though somewhat similar to that which hung between the two apartments, was not perfectly so; as there is no mention of cherubs either in the directions for making it, or in the description of it when made. It was of similar material, being woven, like all the hangings visible within, of the fine white linen which the Hebrews called shesh, variegated with blue, purple and crimson. It is described in the English version as wrought with the needle, or embroidered; but the word rendered ‘needlework’ is now believed to denote a striped or checked pattern produced by the loom. Probably the only difference between this and the inner curtain was that the colors appeared in this in stripes or checks, instead of being wrought into figures of cherubs, as on the other.” (Atwater, The Sacred Tabernacle of the Hebrews)

The measurements of the door and the vail are not specifically given. However, since, like the Gate, they were to represent Christ Jesus (T19, 20) (Heb. 10:19,20), and the Gate measured 5 x 20 = 100 square cubits (Exod. 38:18), we assume that the Door and the Vail were also 100 square cubits (but 10 x 10 cubits)—square, the symbol of perfection!

It is suggested since the three portals—the gate into the court, the door into the Holy, and the vail into the Most Holy—were made of the same materials (basically white linen, shesh, but with interwoven threads of blue, purple and scarlet), that however much the places into which these led might differ one from the other, as entrances they had all one common significance: they represented that Christ who in his prehuman existence was the Logos with the Father, who had left that glory to become the man Christ Jesus. As such, and in loyalty to the heavenly Father, he consecrated his life even unto death, dying a most ignominious death on the cross of Calvary to accomplish Jehovah’s glorious plan of redemption. As a reward for such loyalty God highly exalted him to the very highest position under himself. This is implied in these words of the Apostle Paul:

“Jesus Christ, who, though he was in the form of God did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee would bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Phil. 2:5-11, RSV)

This at least is what seems to be indicated in the three portals themselves. Let us examine them a little more carefully.
The basic material was white linen; and surely this pictures the righteousness and purity of Jesus. Without these, there could be no basis for reconciliation or atonement.

The interwoven thread of blue seems to bespeak the fact that Jesus ever remained loyal and true to his heavenly Father; that he faithfully maintained his righteousness and purity at all costs.

The interwoven thread of scarlet seems to set forth that this loyalty and faithfulness was put to the severest tests, tests in which obedience to the will of God resulted in his sacrificial death on Calvary’s cross.

The interwoven thread of purple seems to indicate that for this faithfulness unto death God indeed did highly exalt him to the royalty of the kingdom, even as it was set forth in this prophecy:

“Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death; and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.” (Isa. 53:12)

Nor can anyone approach unto God save by a recognition of this Christ who himself declared:

“I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (John 14:6)
“ ‘The Court’ represented the condition of justification, entered through faith in Christ, the ‘gate.’ ” (T19)

“There was only one gateway to enter the ‘Holy Place’ or ‘Court’; the type thus testifying that there is but one way of access to God—one ‘gate’—Jesus. ‘I am the way … No man cometh unto the Father but by me.’ ‘I am the door.’—John 14:6; 10:9.” (T18)

“By faith in Christ’s ransom sacrifice, represented in the Brazen altar, we enter the ‘gate’ to the ‘Court’—the vail of unbelief and sin is passed.” (T22)

There was but one entrance into the Holy, which Holy represented the present “in part”—the spirit begotten condition of the “little flock” class. It was with reference to the sheepfold that Jesus declared, “I am the door.” (John 10:9) None but those whose consecrations have been accepted “in the Beloved” are represented as being in this Holy condition.

“Yet, into this condition also, we still come through Christ Jesus our Lord, who not only opened for us the ‘gate’ of Justification through faith in his blood, but who also opened the ‘door’ (the first vail) into the Tabernacle, ‘a new way of life,’ as spirit beings, through and beyond the second vail, by the sacrifice of our justified flesh.” (T20)

There is but one entrance into the Most Holy which represents the spirit- born condition of glory, honor and immortality to which the faithful over-comers of this age became heirs. Here again, the portal represents Christ.

For a certain period of time the door to the High Calling of the Church stands ajar. Jesus opened up this new way of life through the veil; that is to say, his flesh—his sacrifice. (Heb. 10:19,20) (R5407)

“Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the vail, that is to say, his flesh.” (Heb. 10:19,20)

“The Tabernacle picture was a temporary one, which ultimately gave place to the temple, and that temple represented the church in its glorified condition. Nevertheless, the things in the temple represented conditions pertaining to the present time. Our access to the Holiest of all was evidently represented in the vail being rent from top to bottom. The vail represents Christ’s flesh. Through that rent vail we may see into the things beyond and be ready to pass into the Most Holy.” (R4746)

“The rending of the Temple vail apparently took place at the same time as this earthquake—the moment of our Lord’s death. This was not the trifling matter it might appear from the word ‘vail,’ for this vail was an extremely large and extremely heavy curtain, the tearing of which would be no small matter, but would have required superhuman strength. Edersheim describes this curtain as being sixty feet long and thirty feet wide, and five inches thick; made of seventy two squares joined together. We have seen … that this vail was symbolical; that it represented the completion of our Lord’s sacrifice by which he opened up for us a new way of life beyond the vail, through the sacrifice of his flesh.” (R2788:4)

“The Holy Spirit this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing.” (Heb. 9:8)

“And, behold, the vail was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent.” (Matt. 27:51)

“And in the Temple at Jerusalem the great vail which separated the Holy from the Most Holy was torn, not from the bottom toward the top, as would be the expectation if it were the result of wear, but from the top to the bottom, as indicating it was a manifestation of divine power. The vail or curtain is described as being sixty feet long and thirty feet wide, and its thickness about four inches. Josephus describes it as ‘of Babylonish texture, a wonderful stretch of white, scarlet and purple.’ The rending of this curtain represented symbolically the opening of the way between heaven itself and the heavenly condition of those in the world. Christ has opened to us a new and living way through the vail—that is to say, through the sacrifice of his flesh. True believers represented as being associated with Jesus as priests in the Holy, or outer apartment of the two. Here we have fellowship with God through the light of the golden candlestick, through the bread of the golden table, and through the incense that we are permitted to offer on the golden altar, and from this standpoint we can now by faith see beyond the vail—catch glimpses at least of the heavenly estate which God hath in reservation for them who love him, for the called ones according to his purpose, for the Christ, head and body.” (R3371:2)

If these figures can be considered accurate, then Bible numerics will corroborate the fact of the Church’s passing through the “vail”—Christ’s flesh (Heb. 10:19,20)—into the glory of the Kingdom; for, the number applying to the saints in the present “evil times” is six. (R3164:1) Jesus’ number is 100. By multiplying these together we arrive at (6 x 100) 600, the very same number produced by multiplying all the measurements of the “vail” as here given: 60ʹ x 30ʹ x ⅓ʹ = 600 [cubic feet].

“All these [gate, door, and vail] were made of the same materials, arranged in precisely the same order—‘blue, and purple, and scarlet, and fine twined linen’—and all three were of the same dimensions as regards their area, for the gate of the court was twenty cubits long by five high, making a hundred square cubits. The door-curtain and vail each occupied a space of ten cubits wide by ten high, or a hundred square cubits each.

“The same truth seems therefore to be embodied in each of these typical curtains. The same Jesus … is portrayed in each. There could be no access to God, of any kind, whether of comparatively distant worship, or of closest intimacy, but through the one door, the Lord Jesus. ‘I am the door.’ (John 10:7)

“The Israelite, who came to the brazen altar with his sacrifice or gifts, must first pass through the gate of the court. The priest, that placed incense on the golden altar within the tabernacle, entered through a second door-curtain. The high priest, who alone had access into the holiest (on the Day of Atonement), passed through the vail, a third hanging of the same kind; and realized the thrice repeated truth of the only way to God.” (Soltau, The Tabernacle: Its Priesthood and Its Offerings, p. 118)

“The door [gate] contained 100 square cubits [10 x 10 cubits] of material … the second door [door] was the door of the tabernacle, or ‘Tent,’ a ‘hanging’ (R.V. ‘screen’) at the entrance into the Holy Place [the Holy]. This hanging was also of fine twined linen embroidered, or wrought with needlework, with blue, purple and scarlet; the same symbolism applies. It also contained 100 square cubits [10 x 10 cubits]. At this door there were five pillars of acacia wood overlaid with gold, each set in sockets of brass [copper] (Exod. 26:36,37). Here the brass [copper] was met by the gold and disappeared; no brass [copper] appeared in the tabernacle … the third door was The Vail, at the entrance of the Holy of Holies. It doubtless also contained 100 square cubits [10 x 10 cubits] of material (Exod. 26:31-33).” (Miller, The Tabernacle, p. 121)¹

The “gate,” the “door,” and the “vail” were all really “hangings”! (Exod. 27:16; 26:36; 26:31,32) They were all suspended by way of metal (silver or gold) hooks from the pillars which supported them. (Exod. 38:19; 26:32,37)

There were no curtain rods nor any other device by way of which the “hangings” could be raised up or pulled to one side. Accordingly, anyone seeking entrance to the areas beyond them had to stoop, as it were, in order to pass “beneath” the respective “hangings.” This, we believe, is significant, inasmuch as it reflects the humbling of one’s self, or the recognition of that which is higher and nobler than the self.

Since the portals all represented Jesus, how beautifully is here set forth the fact that anyone who would approach Jehovah God can do so only by the recognition of Jesus, his merit, and the mind (of Jehovah) which was manifested in Christ Jesus!

It is very interesting to note that the “gate” into the Court of the Tabernacle (which represented Christ Jesus—T18,19), according to Exod. 38:18, measured five cubits in height and 20 cubits in length: 100 square cubits. This beautifully correlates to the “redemption price” of the “firstborns” which was five shekels at 20 gerahs per shekel: 100 gerahs (also representing Christ Jesus)! (Num. 3:46,47; 18:15,16)

The “vail” which divided the Sanctuary into the Holy and Most Holy hung directly under the “taches” (Exod. 26:33) which united the two major divisions of the Tabernacle (Exod. 26:6) and its Tent (Exod. 26:11), and this was just 20 cubits from the east end of the wooden structure; this made the Holy 20 cubits in length and the Most Holy ten cubits in length (externally).

The Hebrew word paroketh occurs 24 times in the Old Testament, and in the KJV has been consistently rendered “vail,” having reference to that hanging which hung between the Tabernacle of the Congregation (the Holy) and the Most Holy; and which the Apostle Paul in the New Testament designates “the second vail.” (Heb. 9:3) Cherubim being heavenly (angelic) creatures suggests that those passing beyond this “vail” enter into the heavenly condition—life on the spirit plane—partakers of the Divine Nature.

¹. Words within square brackets have been supplied.

When reference is to the “door” (first vail) or the “gate” into the Court, the Hebrew word is masak, in those 17 instances rendered “hanging.” However, in Num. 3:31, the reference is definitely to the second vail!

“The vail at the door of the Tabernacle represented the same thought as baptism—namely, death. When the priest passed the first vail, it represented him as passing out of sight, buried from the outward things; and his shut-in condition was enlightened only by the lamp and supplied by the shewbread—representing the spiritual nourishment and enlightenment granted all who are immersed into Christ.

“The second vail represented the end of the reckoned death in actual death; and the Most Holy represented the full fruition of all the exceeding great and precious promises made to those who become new creatures in Christ Jesus by sharing his death and also his resurrection.” (R1544:1)

“We find that the same great truths which were symbolically represented in the two apartments of the Tabernacle and the Temple, the Holy and the Most Holy, and their separating vails, are exactly matched in the Great Pyramid by the teachings of the two apartments, the ‘Ante-Chamber’ and the ‘King’s Chamber,’ and their low separating passages. The ‘Ante-Chamber,’ like the Holy of the Tabernacle, represents that condition of relationship to God, as a reckoned new creature, and join their with Christ of the divine nature and glory, which the believer enters when, after accepting forgiveness and reconciliation with God through the ransom, he presents his justified self a living sacrifice to God’s service. As the first vail of the Tabernacle represented the consecration or resignation or death of our own will, and the full submission to God’s will, so the low entrance to the ‘Ante-Chamber’ symbolizes this same great event, which begins the newness of life in all who will ever be members of the royal priesthood.

“This test, representing the laying of our all upon the altar, having been passed, the believer is no longer reckoned as a human being, but as a ‘new creature,’ a ‘partaker of the divine nature.’ Though, as a matter of fact, he will not be made an actual sharer of the divine nature until he shall have faithfully learned the lesson of obedience to the divine will, in the actual experiences and daily sacrifices and schoolings of the present life (represented in the ‘Ante-Chamber’ walls, of peculiar construction, and in the Table of the Shewbread, the Golden Candlestick and the Incense Altar in the Holy of the Tabernacle): and not until he shall have passed through death itself (represented by the second vail of the Tabernacle and by the second low pas- sage leading into the ‘King’s Chamber’ of the Pyramid); and until, by a share in the First Resurrection, he shall have entered with Christ into the fulness of the promised divine nature and glory—his everlasting portion, symbolized in the ‘King’s Chamber.’ ” (C356)

Seemingly the Scriptures nowhere specifically speak of the “first vail,” though the Apostle Paul in his Epistle to the Hebrews (9:3) uses the expression “second vail,” implying that the “door” (“hanging” Exod. 26:36; 36:37) is the “first vail.” This, of course, is reason sufficient for Bro. Russell’s use of the term “first vail” or “preceding vail” in his writings as shown in this quotation (and elsewhere):

“As the passing of the preceding vail represented the death of the human will, so the passing of the second vail represented the death of the human body; and both are requisite to complete our ‘sacrifice.’ ” (T22)

Door and Vail Pillars (Posts)

“An hanging for the door … of blue, and purple, and scarlet, and fine twined linen … five pillars … five sockets of brass [copper] for them.” (Exod. 26:36,37)

“The door posts at the entrance to the Tabernacle—at the ‘door’ of the ‘Holy’… They were totally different from the posts in the ‘Court,’ and represented ‘new creatures in Christ’—the consecrated saints … represented how ‘we have this treasure (the divine nature) in earthen vessels (2 Cor. 4:7); i.e., our place or standing as new creatures, not yet perfected. (Exod. 26:37)” (T114)

“Vail of blue, and purple, and scarlet, and fine twined linen … with cherubim four pillars … sockets of silver.” (Exod. 26:31,32)

“The door posts of the ‘Most Holy’ were just inside the second ‘Vail’ and represented those who pass beyond the flesh (vail) entirely into the perfection of the spiritual condition. Those posts were so constructed as fully to illustrate this. Covered with gold, representing divine nature, but no longer set in sockets of copper—no longer dependent on any human condition—they were set in sockets of silver (reality, truth, verity) seeming to say to us, When you come inside this vail you will be perfect—really and truly new creatures.—Exod. 26:32.” (T115)

The hangings, constituting the Door into the Holy and the Vail into the Most Holy, may also represent death: the Door, the death of the human will; the Vail, the death of the human body. (T22) These hangings were not suspended from a pole or rod across the top of the pillars, but from golden hooks at the top of each of the pillars. (Exod. 26:37; 36:38; 26:32; 36:36)

The Door hung on five pillars (Exod. 26:37; 36:37,38) and, assuming that the two end pillars rested against the walls of the Tabernacle, this hanging formed four “vents” over as many draped sections. (See Figure 16.) The Vail hung on four pillars (Exod. 26:31,32; 36:25,36); and, assuming that the two end pillars rested against the walls of the Tabernacle, this hanging formed three “vents” over as many draped sections. Thus there were in these two curtains just seven draped sections, symbolizing that which is divinely perfect and complete.

Since these two vails (the Door and the Vail) represent death, does not the fact of these seven draped sections bespeak this death to be that which is so precious in the sight of the Lord? (Psa. 116:15) This was beautifully evidenced when Jehovah broke the silence of heaven to show forth his pleasure in the death which Jesus underwent on the occasion of his consecration—baptism (the passing of the first vail, the door) (Matt. 3:17); and again at the end of that ministry, in anticipation of Jesus’ death soon to be accomplished on Calvary’s cross (the passing of the second vail). “This is my beloved Son in whom I am well pleased.”—Matt. 17:5

Figure 16: The Door and the Vail

There were five pillars (posts) that supported the first Vail (the “door”) into the “Holy” (Exod. 26:37; Exod. 36:38). There were four pillars (posts) that supported the second Vail (the “Vail”) into the “Most Holy” (Exod. 26:32; 36:36). It may be that this ratio of 5:4, as suggested by Bro. Russell in connection with the five wise and five foolish virgins, is not of particular significance. “The numbers are not significant; neither are the proportion.” (C91) On the other hand, it is possible that in the case of the pillars (posts) supporting these respective vails—five for the “door” to the Holy and four for the “vail” into the Most Holy—may be intended to reflect the fact that there will be more who consecrate unto death than will actually make their “calling and election” sure, to become inheritors of the divine nature.

The Holy, of course, represents the present “in part” condition (1 Cor. 13:9) of the saints still in the flesh, those having, as it were, the treasure in an “earthen vessel” (2 Cor. 4:7). How beautifully this is set forth in the fact that the gold-plated pillars (posts) stood in copper sockets. (See T114)

Figure 18: The Tabernacle’s Silver Sockets

The Most Holy, on the other hand, represented that which is “perfect” as having come to those faithful in their consecration vows (1 Cor. 13:10). They are then truly partakers of the divine nature, having been born on that plane of existence. This is reflected in the fact that the pillars (posts) supporting the Second Vail are now in silver sockets.

“Covered with gold, representing divine nature, but no longer set in copper—no longer dependent on any human condition—they were in sockets of silver (reality, truth, verity) seeming to say to us, When you come inside this vail, you will be perfect—really and truly new creatures.—Exod. 26:32” (T115)

Sockets

“Whether these sockets were wedge-shaped or pointed, and themselves went into the ground, or whether they were mere foot-plates for the plank, with holes for the tenons to pass through into the ground (the last more probable), is not intimated.” (McClintock & Strong, Cyclopedia, “Tabernacle”)

“The silver, derived from the atonement-money of the numbered Israelites, was chiefly appropriated to the sockets of the tabernacle. Each board stood upon two sockets; two tenons, at the extremity of each board, dropping into holes or mortises in the two sockets. As the number of men that paid the ransom-money was 603,550 (Exod. 38:26), half of this (viz. 301,775) is the number of shekels, because each man paid half a shekel; and as there were 100 talents, and 1,775 shekels, the hundred talents forming the hundred sockets, must have been obtained from the 300,000 shekels. That is, 3,000 shekels would form a talent or socket; and each socket would contain the ransom-money for 6,000 men, 3,000 shekels: and each board, therefore, stood upon the ransom-money of 12,000 men1; for each board stood in two sockets. The whole massive framework of the tabernacle stood, as to its foundation, upon the atonement-money paid by the hosts of Israel.” (Soltau, The Tabernacle, “Its Priesthood and Its Offerings,” ppg. 96, 97)

“And of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the vail; an hundred sockets of the hundred talents, a talent for a socket.” (Exod. 38:27)

Aside from the fact that the Scriptures tell us their number, of what they were made, and where they were used, we know very little about them. We are not told anything about their shape or design nor as to whether they were of the order of discs laid upon the ground (and therefore being wider than deep), or if they were partly, or entirely sunk below the level of the ground. The fact is, that for much of the Tabernacle, including these sockets, no specific details are given; and it is certain that Moses gave supplementary instructions to Bezaleel and Aholiab “according to the pattern” shown him in the mount. (Exod. 25:40; Heb. 8:5) Nor is it necessary that we always know the details or designs since the purpose is clearly set forth.

¹ This is not quite correct. Soltau failed to take into account the four pillars sup- porting the Vail whose sockets were also made of the 300,000 shekels (100 talents—Exod. 38:27). Since there were only 48 and not 50 boards, it is better to say that the 100 silver sockets represented the ransom price of [in round figures— Num. 11:21] 600,000 men.

The pillars (posts) which surrounded the Court, including those for the gate, stood in copper sockets, and Bro. Russell tells us what these sockets represent: the justification to human perfection (T113), or the imputation of Jesus’ righteousness to the justified believer.

There were also five copper sockets at the entrance to the Holy in which five gold-plated pillars (posts) stood supporting the “door” or first vail. These sockets show how those who by virtue of the acceptance of their consecration are sanctified, possess “the treasure” in an earthen vessel (justified humanity). (T114)

The four gold-plated pillars (posts) at the entrance of the Most Holy sup- porting the (second) Vail stood in four silver sockets, suggesting that those who have “passed beyond the Vail” now possess the treasure—the divine nature—in verity and in truth! (T115)

The gold-plated boards (panels) which supported the linen and goats’ hair curtains stood in 96 silver sockets. If we add to this figure the four silver sockets referred to in the preceding paragraph, the number of silver sockets is just 100, the figure which we believe identifies Jesus. And how significant this is when we remember that these sockets were not made from a part of the free-will offerings of the Israelites, but of that which constituted the poll tax (Exod. 38:25,27) given by every man for the ransom of his soul (Exod. 30:12), yea, for his atonement (Exodus 30). As the Tabernacle stood upon these silver sockets, so does the atonement rest upon the redemption effected by Christ Jesus.

“Silver stands for redemption. Every man must give unto Jehovah, as a ransom for his soul, a silver half-shekel … each man from 20 years old upwards must give the same; the rich must not give more, nor the poor less; all were equal before Jehovah. It was called atonement money, redemption money, or redemption silver, the expiation money, the kopher, which was to cover up or wipe away guilt, as far as Jehovah was concerned, and to protect sinful man from punishment. (Exod. 30:11-16) This silver was appointed for the service of the Tabernacle, 100 talents of which were used for sockets upon which the Tabernacle stood. (Exod. 38:25-28) Redemption was necessary … Silver represents the price paid.” (Miller, The Tabernacle, p. 52)

“The silver derived from the atonement-money of the numbered Israelites was chiefly appropriated to the sockets of the Tabernacle. Each board stood upon two sockets; two tenons, at the extremity of each board, dropping into holes or mortises in the two sockets. The whole massive framework of the Tabernacle stood, as to its foundation, upon the atonement-money paid by the hosts of Israel.” (Soltau, The Tabernacle, p. 96)

Silver is often a symbol of Truth (see T114). Perhaps where the silver sockets for the boards and the pillars supporting the Vail are concerned (Exod. 38:27), the Truth particularly symbolized is that which centers in the ransom price of Christ Jesus, for these sockets were made from the ransom, or redemption, or atonement, money assessed by Jehovah God upon the Israelites according to Exod. 30:12-16.

Boards

“And thou shalt make boards for the tabernacle of shittim wood standing up. Ten cubits shall be the length of a board, and a cubit and a half shall be the breadth of one board. Two tenons shall there be in one board, set in order one against another; thus shalt thou make for all the boards of the tabernacle. And thou shalt make the boards for the tabernacle, twenty boards on the south side southward. And thou shalt make forty sockets of silver under the twenty boards; two sockets under one board for his two tenons, and two sockets under another board for his two tenons. And for the second side of the tabernacle on the north side there shall be twenty boards: And their forty sockets of silver; two sockets under one board, and two sockets under another board. And for the sides of the tabernacle westward thou shalt make six boards. And two boards shalt thou make for the corners of the tabernacle in the two sides. And they shall be coupled together beneath, and they shall be coupled together above the head of it unto one ring; thus shall it be for them both; they shall be for the two corners. And they shall be eight boards, and their sockets of silver, sixteen sockets; two sockets under one board, and the two sockets under another board.” (Exod. 26:15-25. See also Exod. 36:20-30.)

“And thou shalt overlay the boards with gold, and make their rings of gold for places for the bars.“ (Exod. 26:29. See also Exod. 36:34.)

The 48 boards constituting the Tabernacle’s framework were of shittim wood (acacia) overlaid or plated with gold. They stood in silver sockets made from the redemption money paid as a poll-tax by the Israelites.

While the ancient Tabernacle must to each Israelite have been a beautiful symbol of the atonement, it was nevertheless, above and beyond this, the very dwelling place of Jehovah God amongst the people. For this latter reason we are suggesting that it was also a type of that greater, mystical Tabernacle, the Church of the Gospel dispensation, for is it not in her that God has been, and is now dwelling by his Spirit! (See 1 Cor. 3:16; Eph. 2:20-22; Exod. 25:40; Heb. 8:5.)

Acacia wood is from an evergreen tree—a tree that does not pass through the cycles of life and death like most other trees do. This we believe is quite significant, for it seems to symbolize the Church’s justification to life—a justification wherein she now as it were, possesses by faith that restitution which would be hers in the Millennium. She has thus accounted to her a human (mortal) perfection in which while death is a possibility, it need not be a probability. Because she has consecrated, i.e., dedicated, this “perfect humanity” to God, to the doing of God’s will, she has through sanctification received a hope—the hope of glorification and the divine nature, here so beautifully represented by the gold with which these boards were plated—the hope that this mortal might some day put on im- mortality, when the “perishable puts on the imperishable, and the mortal puts on immortality.” (1 Cor. 15:54, RSV)

There were 48 boards all of which had but one measurement. (Exod. 26:15,16) All were 1½ cubits wide and 10 cubits high. Not a word is anywhere said as to the thickness of the boards. While it is possible to determine just what the thickness of these boards was, it is most significant that it was not given. Where God is silent, that silence is important! The square area of each board by the measurements given, taking into account both sides of the boards, is (2 x 1½ x 10) 30 square cubits. For 48 boards it will be exactly (48 x 30) 1,440 square cubits. Since these boards represent the Church, whose very existence as “the Tabernacle” or Sanctuary of God, is based on the redemption which is in Christ Jesus, we are not surprised to find them standing in the silver sockets made out of Israel’s redemption money (Exod. 26:19,21,25; 36:24,26,30; 38:25,27). There were just 100 of these silver sockets supporting the Tabernacle’s boards and the four pillars which upheld the Vail; and 100 seems to be Jesus’ number in the numerical symbolisms of the Tabernacle. Now if we multiply the square area of the 48 boards which represent the Church, by the number which represents Jesus, we get (1,440 x 100) 144,000, the number of those who because of the sacrifice of Jesus will be privileged to become identified with the mystical Tabernacle—the Church which is his body!

“We read, ‘Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?’ ‘For ye are the temple of the living God; as God hath said, I will dwell in them; and walk in them; and I will be their God, and they shall be my people.’—1 Cor. 3:16; 2 Cor. 6:10

“In the picture which the Apostle thus brings to our attention, the church corresponds to the Tabernacle rather than to the Temple. As God was with the Children of Israel from the time they entered into covenant with him until the Temple was dedicated by Solomon, he indicated his presence by a manifestation of the Shekinah Light in the Most Holy of the Tabernacle. And so with us now as Christians: from the time we become sons of God— from the time of our consecration, justification, sanctification and begetting of the holy Spirit—our bodies are Tabernacles, or temporary dwelling-places of God’s holy Spirit. His Spirit in us is represented originally by the begetting influence which we receive as the start of our new existence as new creatures in Christ Jesus; and that light, or holy illumination, spread abroad in us fills us with the light of the knowledge of the glory of God more and more. The Tabernacle in one sense of the word was a temple, in the sense that any place where God is would properly be called a temple, a holy place. But, as suggested, it is preferable that we think of our fleshly bodies as tabernacles of God—his temporary dwelling-place. In a fuller sense, by and by there will be a great transfer. The Lord’s saintly ones will be changed from flesh to spirit by the power of the first resurrection, and will thus be more perfectly represented by the beautiful Temple which Solomon built.” (R5713:3)

In the fact that there were only 96 of the 100 sockets under the boards, with the remaining four being used under the pillars which supported the Vail, we read by way of symbolism that these 144,000 will one day pass beyond “the Vail” to realize that hope which until this time was but “an anchor to the soul, both sure and steadfast, and … entereth into that within the vail” (Heb. 6:8)—the actual glory of the divine nature (T115) as represented in the golden ark of the covenant (T121).

The two tenons under each board, we believe, very beautifully represent the justification and sanctification which are ours in Christ Jesus! “Rooted and built up in him.” (Col. 2:7)

It is interesting to note how these members of the true Church here represented in the gold-plated boards, are related to the altar of burnt-offering which stood in the Court; which altar first of all represents the ransom sacrifice of Christ Jesus (T22) and then also the “altar” whereupon they, the Church, are privileged to be offered together with Him, as “sin-, burnt- and peace-offerings” for the people. (R4389:3)

If we are correct in our deduction that the thickness of the boards was a half cubit, then the volume of each of these boards was (1½ x 10 x ½) 7½ cubic cubits. Multiplying this figure by the Tabernacle’s sacred number 10, we arrive at (7½ x 10) 75 cubic cubits, the same volume as the Altar of Burnt-Offering (5 x 5 x 3) 75 cubic cubits!

“Now, the admitted symmetry of the whole sanctuary requires us to infer the area of the outer sanctuary is intended to measure 20 x 10 cubits, the measurement in both cases being exactly half those of the corresponding parts of the Temples of Solomon and Ezekiel. With this agrees the direction of the text, that twenty frames each 1½ cubits wide, are required for the two long sides, and six for the shorter west side (verses 18,20,22). Now, an easy calculation shows that since the total area of the dwelling from curtain to curtain is 30 x 10 cubits, and the inside width of the short side is only 9 cubits (1½ x 6), we must allow half a cubit (9 inches) for the thickness of the woodwork of either of the long sides.” (Hastings, Dictionary Of The Bible ppg. 660, 661)

Hastings assumes an 18″ sacred cubit to which, of course, we do not agree. If it were 18″, the boards would have been far too long and unwieldy for a portable structure. Imagine, if you will, what those would be like. The account says they were ten cubits high and 1½ cubits wide, with an inferred thickness of ½ cubit. With an 18″ cubit those boards would be 15 feet high, 2¼ feet wide, and ¾ of a foot thick. The altar of burnt-offering, which was three cubits high, would be 4½ feet high, surely too high for the priest to lift the sacrifice to its top without there being a ramp to the altar, and nothing is said about having a ramp; in fact, there is something to the very contrary in Exod. 20:26 and 29:42,43.

“The point most open to discussion in the description of the Tabernacle is the term qeresh (pl. q’rashim, rendered ‘boards’). The usual theory, based on the probably erroneous ideas of the Septuagint and Josephus, regards them as pillars, and is advocated, e.g., by Benzinger (in E.B. art. Tabernacle). But this makes the whole structure a most unwieldy and impossible affair (each ‘board’ being a huge timber 10 x 1½ cubits … and weighing between 1,000 and 2,000 pounds. There is no evidence that qeresh means any such thing (cf. Nowack, Heb. Archaologie, 11, p. 56, note). It is the plausible suggestion of A.R.S. Kennedy (HDB, IV, p. 659f., and cf. Driver in Cambridge Bible on Exod. 26:15) that the ‘boards‘ were light, strong frames shaped somewhat like the accompanying figure, sufficiently rigid to sustain the weight of the curtains and give the necessary firmness to the walls and yet so open as to allow the rich embroidery of the inner curtains to be visible from the inside, which would be impossible on the ordinary theory that qeresh means a solid ‘board’ or pillar. The projecting legs (tenons) of these frames were set in sockets of silver each weighing a tal- ent (Exod. 38:27), or about 96 pounds. On each of the N. and S. sides of the Tabernacle there were twenty ‘boards’ making up the total length of 30 cubits to the side. The W. end had but six ‘boards’ (9 cubits), but as the two corner ones were each doubled in some way, the total width of the 10 cubits was easily obtained.

The ‘boards’ were overlaid with gold plate. The E. end was closed by a screen suspended on five acacia pillars overlaid with gold and with golden hooks. To add to the rigidity of the structure … the ‘boards’ on the N. and S. sides were joined by bars of acacia overlaid with gold, which passed through rings of gold. Five bars were used on a side, the middle one in each case extending the whole length of the side, the upper and lower ones being only half as long.” (New Standard Bible Dictionary, “Tabernacle”)

“It seems evident, therefore, that the keresh of P. must be a frame of wood, such as builders in all countries have employed in the construction of light walls … this sense suits Ezek. 27:6 admirably; ‘thy panels are of ivory inlaid in box wood.’ We may now translate verse 15ff thus, taking the parenthesis last: ‘And thou shalt make frames of the dwelling of acacia wood, standing up, two uprights for each frame, joined to each other by cross rails—10 cubits the height and a cubit and a half the breadth of the single frame.’ We now see how it is that a writer so fond of measurements as P. has omitted to give the third dimension: a frame has, strictly speaking, no thickness.” (Hastings, Dictionary Of The Bible, p. 660)

The external linear measurement of the Tabernacle (its wooden structure) is just 72 cubits. Multiplying this 72, by the Tabernacle’s sacred number 10, we arrive at a total of 720. And since those who are to constitute the “very elect” must all be identified with Christ Jesus in two different ways—in the flesh and in the spirit—(Phil. 1:21; 3:10; Gal. 2:20; Col. 3:1—see also R5393:6 to 5394:2)—we take Jesus’ number 100 twice, i.e., 200, and multiply the 720 by it (thus 720 x 200) and the result is 144,000, the exact number of the “very elect.”

Each board measured one and a half cubits wide, ten cubits long, and a half cubit thick, making the measurement (1½ x 10 x ½ =) 7½ cubic cubits. Thus 13⅓ boards—the number of either side of the Holy of the Tabernacle—would have a measurement of (13⅓ x 7½ =) 100 cubic cubits. And let it be remembered, 100 is Jesus’ number.

The fact that there were two sides (north and south) each measuring 100 cubits and thus totaling 200 cubic cubits (twice the Jesus’ number) suggests that those who are represented in the “Holy”—the “in part,” spirit-begotten condition—are identified with Jesus in two different ways:

1) in the flesh and 2) in the spirit. (Phil. 1:21; 3:10; Gal. 2:20; 2 Cor. 4:10,11; Col. 3:1)

“The result … is two- fold; we become first of all, members of Christ in the flesh, and he accepts us as such. We are first baptized, or immersed, into death— his death, his baptism. Then the figure changes and we are raised up out of this baptism into death as new creatures. Thereafter, our flesh is counted as his flesh. So our relationship to Christ is two-fold; one appertaining to the flesh, the other to the spirit.” (R5394:1)

On reaching the “Most Holy,” their relationship to Christ will no longer involve the flesh—thus, the two sides of the Most Holy (corresponding to the north and south side of the Holy), together, are 13⅓ boards which yield (13⅓ × 7½) 100 cubic cubits.

The 100 is Jesus’ number, as if to say, identity with Jesus will then be as full and complete partakers of the divine nature—the spirit-born condition; that “which is perfect will have come” (1 Cor. 13:10)—the divine nature! (2 Pet. 1:4)

Bars and Rings

“And thou shalt make bars of shittim wood; five for the boards of the one side of the tabernacle. And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the two sides west- ward. [see alternate translations following] And the middle bar in the midst of the boards shall reach from end to end. And thou shalt overlay the boards with gold, and make their rings of gold for places for the bars; and thou shalt over lay the bars with gold.” (Exod. 26:26-29. See also Exod. 36:31-34.)

“… and five bars for the boards of the tabernacle, for the hinder part westward.” (Revised Version)
“… and five bars for the frames of the side of the tabernacle at the rear westward.” (Revised Standard Version)
“… and five bars for the boards of the side of the tabernacle, for the back wall, westward.” (Leeser)
“… and five bars for the boards of the side of the tabernacle, for the hinder part westward.” (Jewish Publication Society)
“… and five bars to the hinder posts, on the side of the tabernacle toward the sea.” (Septuagint)

The bars, which were 15 in number, were like the boards, made of shittim (acacia) wood (Exod. 26:26; 36:31) overlaid with gold (Exod. 26:29; 36:34); and thus in symbolism bespeak that condition wherein the Church is yet identified with the flesh and in which the hope of glorification and immortality is yet a part of the treasure in the earthen vessel (2 Cor. 4:7). Note carefully, there was nothing to correspond to those bars in the Temple’s structure, for the Temple did not represent the temporary and transient, but rather, the permanent, eternal abode of the Most High God!

These bars were in three rows on the north, south, and west sides of the Tabernacle, respectively; and were fastened to the boards by means of gold rings. (Exod. 26:29; 36:34) The middle bar was the only one which ran from end to end on all sides (Exod. 26:28; 36:33); the others, therefore, were of necessity, shorter—though the exact measurements for them are not given.

“And the middle bar in the midst of the boards shall reach from end to end. And thou shalt overlay the boards with gold, and make the rings of gold for places for the bars; and thou shalt overlay the bars with gold.” (Exod. 26:28,29)

“And he made the middle bar to shoot through the boards from the one end to the other. And he overlaid the boards with gold, and made their rings of gold to be places for the bars, and overlaid the bars with gold.” (Exod. 36:33,34)

There is a difference of opinion with regard to the middle bar, probably due to the way in which some of the translators have rendered Exod. 36:33,34. Some have concluded that this middle bar was not on the outside of the Tabernacle’s boards at all, but rather that it ran through (i.e., inside the boards), remaining entirely invisible from without. If such were the case, then it surely would not have needed to be covered with gold, nor would gold rings be needed to support it. There is, however, no such indication in the text; in fact, the rendering in the KJV of Exod. 26:28,29, because of its simplicity, is also very clear.

“And the middle bar in the midst [middle] of the boards shall reach [pass through] from end to end. And thou shalt overlay the boards with gold, and make their rings of gold for places for the bars. And thou shalt overlay the bars with gold.” (Exod. 26:29,30 from Lange’s Commentary, p. 106)

“And he made the middle bar to shoot [pass along at the middle of] the boards from the one end to the other. And he overlaid the boards with gold, and made their rings of gold to be [for] places for the bars, and overlaid the bars with gold.” (Exod. 36:33,34 from Lange’s Commentary, p. 152)

Here are other translations of Exod. 36:33.

“The middle bar was made to run along the center of the frames from end to end.”
(Berkeley)

“The middle cross bar, set half way up the frames, extended from one end of the Tent to the other.” (TEV)

“They made the center crossbar so that it extended from end to end at the middle of the frames.” (NIV)

“He made the middle bar, fixed half-way up, to run from one end to the other.” (Jerusalem)

“And one pole he made that should reach right along the frames from end to end.” (Knox)

“The middle bar was made to run right along the frames, from end to end.” (Moffatt)

What may these bars which performed the important function of binding and holding the boards of the Tabernacle together, represent? Perhapsthe love of Christ, that holy spirit which does indeed bind or hold together, as it were, in one “body” all the “boards” of this mystical Tabernacle in which God dwells by his Spirit. There is a verse of Scripture which seems well to suggest this: “The love of Christ constraineth us.” (2 Cor. 5:14)

The Greek word sunecho here rendered “constraineth” in the KJV has been variously translated:

compels 20th Century New Testament
constraineth Rotherham
constrains Emphatic Diaglott
controlled Moffatt
controls Revised Standard; An American Translation
impels New Catholic; Berkeley
moving Basic English
overmasters Weymouth; Montgomery
sustains Ferrar Fenton

Liddell & Scott’s Greek Lexicon favors the thought of “holding or keeping together.” Basically this is the thought underlying each of the foregoing renderings. The same thought is set forth in this quotation:

“With each individual Christian standing fast in the liberty wherewith he was made free by the Lord (Gal. 5:1; John 8:32), and each individual Christ united in loyalty to the Lord which the Scriptures inculcated would be discerned and all true children of God, all members of the New Creation, would find themselves drawn to each other member similarly free, and bound each to the other by the cords of love far more strongly than are men bound in earthly systems and societies, ‘The love of Christ constraineth us’ (holds us together—Young’s Concordance). (2 Cor. 5:14)” (F242)

This constraining love of Christ may, however, be viewed from two different standpoints: 1) that of Christ’s own personal love for the Church (Eph. 5:25); and 2) this same love of Christ as he is able to exercise and manifest it through those who are identified with him as his “body” members. His admonition to these latter was, and still is, “love one another as I have loved you.” (John 13:34; 15:12)

“It does not astonish us that the Lord directs that we love one another, but we stand amazed with the thought contained in these words, ‘As I have loved you.’ How can we love one another with the same love which the Lord has for each of us? is our first inquiry. We reply that this is impossible at first, but as we become more and more filled with the spirit of the Lord, we approximate more nearly to this standard of perfect love that not only would refuse to do injury to another, but a love which would delight to do good to a brother, yea, to do good at the expense of one’s own time and convenience. Thus Jesus loved us all and redeemed us with his precious blood, and to whatever extent we grow in grace, knowledge and love of him, in that same proportion we are Christlike and have a Christlike love.” (R3547:3)

To the extent, then, that the mind (spirit, will, disposition) which was also in Christ Jesus, is in us (Phil. 2:5), to that extent also will the love of Christ in us be a constraining influence, binding us closer to each other, as well as to the dear Lord. With Christ Jesus this love was an all-encom- passing one! (John 13:1) It is this, we believe, that is illustrated by the fact that the middle bars on all three sides of the Tabernacle reached “from end to end.” (Exod. 26:28; 36:33) He loved his Church so much, so well, so fer- vently, that he even died for her. (Eph. 5:25,29)

His love, working in and through us, however, is handicapped by the fact that the vessel through which his spirit must operate is not yet perfect! Apparently to illustrate this, the 12 remaining bars on the sides of the Tabernacle were shorter than the three middle ones. O yes, we do love, and that for Christ’s sake; but how limited often is its scope! As Jesus laid down his life for us, so are we also admonished to do, for our brethren (1 John 3:16); but how imperfectly, and how limitedly we do this! Nevertheless, praise the Lord, it is his love—in him, and in us—that by God’s divine grace (the golden rings—Exod. 26:29; 36:34) keeps the “body” one united whole! No wonder that the Psalmist of old, likened this spirit of love unto that holy oil with which Aaron and all of his “body” members were anointed:

“Behold how good and how pleasant, it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments.” (Psa. 133:1,2)
Yes, the gold rings (Exod. 26:29; 36:34) on the north, south, and west sides of the Tabernacle held the 15 bars (five on each side—Exod. 26:26,27; 36:31,32) and were attached to the boards, i.e., were identified with them. This perhaps suggests (since the boards represented the 144,000 constituting the Tabernacle of God) that divine grace induced the affinity (need) on the part of the “elect” for the binding restraint of Christian love (represented by the bars themselves).