We are all Kings and Priest, let us be the tabernacle of God.

1. Exodus 36:8-38.
Building the Tabernacle
8
And every wise hearted man among them that wrought the
work of the tabernacle made ten curtains of fine twined linen,
and blue, and purple, and scarlet: with cherubims of cunning
work made he them.
9
The length of one curtain was twenty and eight cubits, and the
breadth of one curtain four cubits: the curtains were all of one
size.
10
And he coupled the five curtains one unto another: and the
other five curtains he coupled one unto another.
11
And he made loops of blue on the edge of one curtain from
the selvedge in the coupling: likewise he made in the uttermost
side of another curtain, in the coupling of the second.
12
Fifty loops made he in one curtain, and fifty loops made he in
the edge of the curtain which was in the coupling of the
second: the loops held one curtain to another.
13
And he made fifty taches of gold, and coupled the curtains
one unto another with the taches: so it became one tabernacle.
1

2. 14
And he made curtains of goats' hair for the tent over the
tabernacle: eleven curtains he made them.
15
The length of one curtain was thirty cubits, and four cubits
was the breadth of one curtain: the eleven curtains were of one
size.
16
And he coupled five curtains by themselves, and six curtains
by themselves.
17
And he made fifty loops upon the uttermost edge of the
curtain in the coupling, and fifty loops made he upon the edge
of the curtain which coupleth the second.
18
And he made fifty taches of brass to couple the tent together,
that it might be one.
19
And he made a covering for the tent of rams' skins dyed red,
and a covering of badgers' skins above that.
20
And he made boards for the tabernacle of shittim wood,
standing up.
21
The length of a board was ten cubits, and the breadth of a
board one cubit and a half.
22
One board had two tenons, equally distant one from another:
thus did he make for all the boards of the tabernacle.
23
And he made boards for the tabernacle; twenty boards for the
south side southward:
24
And forty sockets of silver he made under the twenty boards;
two sockets under one board for his two tenons, and two
sockets under another board for his two tenons.
25
And for the other side of the tabernacle, which is toward the
north corner, he made twenty boards,
26
And their forty sockets of silver; two sockets under one
board, and two sockets under another board.
27
And for the sides of the tabernacle westward he made six
boards.
2

3. 28
And two boards made he for the corners of the tabernacle in
the two sides.
29
And they were coupled beneath, and coupled together at the
head thereof, to one ring: thus he did to both of them in both
the corners.
30
And there were eight boards; and their sockets were sixteen
sockets of silver, under every board two sockets.
31
And he made bars of shittim wood; five for the boards of the
one side of the tabernacle,
32
And five bars for the boards of the other side of the
tabernacle, and five bars for the boards of the tabernacle for
the sides westward.
33
And he made the middle bar to shoot through the boards from
the one end to the other.
34
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.
35
And he made a vail of blue, and purple, and scarlet, and fine
twined linen: with cherubims made he it of cunning work.
36
And he made thereunto four pillars of shittim wood, and
overlaid them with gold: their hooks were of gold; and he cast
for them four sockets of silver.
37
And he made an hanging for the tabernacle door of blue, and
purple, and scarlet, and fine twined linen, of needlework;
38
And the five pillars of it with their hooks: and he overlaid
their chapiters and their fillets with gold: but their five sockets
were of brass.
Explenation.
The Tabernacle is known in Hebrew as the Mishkan ( ‫משכן‬ "Residence" or
"Dwelling Place"). It was a portable dwelling place for the divine presence from the
time of the Hebrew Exodus from Egypt through the conquering of the land of
Canaan. It is said to have been built under Moses during the Israelites' wandering
in the wilderness. Its elements were made part of the final Temple in Jerusalem
about the 10th century BC.
3

4. The fullest description of the Tabernacle describes an inner shrine (Holy of Holies)
housing the Ark and an outer chamber (Holy Place), with a lampstand, table for
shewbread, and altar of incense.[1]
This description is generally identified as part of
the Priestly source (P),[1]
written in the 6th or 5th century BC. Many scholars
contend that it is of a far later date than Moses, and that the description reflects the
structure of the Temple of Solomon, while some hold that the description derives
from memories of a real pre-monarchic shrine, perhaps the sanctuary at Shiloh.[1]
An earlier, pre-exilic source (E) describes the Tabernacle as a simple tent-sanctuary.
[1]
The English word "tabernacle" is derived from the Latin word tabernaculum
meaning "tent." Tabernaculum itself is a diminutive form of the word taberna,
meaning "hut, booth, tavern." The word sanctuary is also used as its name, as well
as the phrase the "tent of meeting".
Exodus 37: 1-9.
Making the Ark of testimony.
4

5. 1
And Bezaleel made the ark of shittim wood: two cubits and a
half was the length of it, and a cubit and a half the breadth of
it, and a cubit and a half the height of it:
2
And he overlaid it with pure gold within and without, and
made a crown of gold to it round about.
3
And he cast for it four rings of gold, to be set by the four
corners of it; even two rings upon the one side of it, and two
rings upon the other side of it.
4
And he made staves of shittim wood, and overlaid them with
gold.
5
And he put the staves into the rings by the sides of the ark, to
bear the ark.
6
And he made the mercy seat of pure gold: two cubits and a
half was the length thereof, and one cubit and a half the
breadth thereof.
7
And he made two cherubims of gold, beaten out of one piece
made he them, on the two ends of the mercy seat;
5

6. 8
One cherub on the end on this side, and another cherub on the
other end on that side: out of the mercy seat made he the
cherubims on the two ends thereof.
9
And the cherubims spread out their wings on high, and
covered with their wings over the mercy seat, with their faces
one to another; even to the mercy seatward were the faces of
the cherubims.
Explenation
The Ark of the Covenant (Hebrew: ‫רתית‬ִ‫תי‬‫ב‬ְ‫ִר‬‫ה‬ָ‫ב‬ ‫ון‬ֹ‫ן‬‫אר‬ָ‫ב‬ ārōn hāb’rīt, Modern aron habrit) is
described in the Bible as a sacred container, wherein rested the Tablets of stone
containing the Ten Commandments as well as Aaron's rod and manna. According
to the Biblical account, the Ark was built at the command of God, in accord with
Moses' prophetic vision on Mount Sinai (Exodus 25:10-16). God communicated with
Moses "from between the two cherubim" on the Ark's cover (Exodus 25:22). The
Ark and its sanctuary were "the beauty of Israel" (Lamentations 2:1). Rashi and
some Midrashim suggest that there were two arks - a temporary one made by
Moses, and a later one made by Bezalel.[1]
The Biblical account relates that during the trip of the Israelites, the Ark was
carried by the priests ~2,000 cubits (Numbers 35:5; Joshua 4:5) in advance of the
people and their army or host (Num. 4:5-6; 10:33-36; Psalms 68:1; 132:8). When the
Ark was borne by priests into the bed of the Jordan, the river was separated,
opening a pathway for the whole of the host to pass over (Josh. 3:15-16; 4:7-18). The
Ark was borne in a seven-day procession around the wall of Jericho by seven priests
sounding seven trumpets of rams' horns, the city taken with a shout (Josh. 6:4-20).
When carried, the Ark was always wrapped in a veil, in tachash skins (the identity
of this animal is uncertain), and a blue cloth, and was carefully concealed, even from
the eyes of the Levites who carried it.
6

7. Exodus 37:10-16.
Making the Table for the Showbread.
7

8. 10
And he made the table of shittim wood: two cubits was the
length thereof, and a cubit the breadth thereof, and a cubit and
a half the height thereof:
11
And he overlaid it with pure gold, and made thereunto a
crown of gold round about.
12
Also he made thereunto a border of an handbreadth round
about; and made a crown of gold for the border thereof round
about.
13
And he cast for it four rings of gold, and put the rings upon
the four corners that were in the four feet thereof.
14
Over against the border were the rings, the places for the
staves to bear the table.
8

9. 15
And he made the staves of shittim wood, and overlaid them
with gold, to bear the table.
16
And he made the vessels which were upon the table, his
dishes, and his spoons, and his bowls, and his covers to cover
withal, of pure gold.
Explenation
The table for the Shewbread was, according to Biblical regulations, to be placed in
the northern part of the sanctuary, opposite the Menorah[5]
, with the Altar of
Incense between them. The Septuagint describes the table as being of solid gold, but
the masoretic text argues that it was made from acacia wood, and only covered with
pure gold, with a gold border around the top; the table's dimensions are given as 2
ells long, 1 ell wide, and 1.5 ells high.[6]
The feet of the table are described as having a ring-like enclosure to which four gold
rings were fastened, so that rods (made from acacia wood, and covered with gold)
could be passed through the rings, and used to make the table portable. The biblical
text indicates that, when being carried, the table(shulchan) would be covered with a
purplish-blue cloth, the loaves and vessels would be placed on the cloth, and another
cloth, in scarlet, would be placed over it, with a seal skin being added on top of
that[7]
. In each sanctuary there was only one table, except for the Temple in
Jerusalem, which the Book of Chronicles describes as having ten tables within its
Holy Place[8]
.
In Solomon's Temple, there was provision made for the proper exhibition of the
shewbread[9]
. Antiochus Epiphanes plundered the table of showbread from the
Second Temple[10]
, but under Judas Maccabeus a replacement was made[11]
.
9

10. Exodus 37:17-24.
Making the Golden Lampstand.
10

11. 17
And he made the candlestick of pure gold: of beaten work
made he the candlestick; his shaft, and his branch, his bowls,
his knops, and his flowers, were of the same:
18
And six branches going out of the sides thereof; three
branches of the candlestick out of the one side thereof, and
three branches of the candlestick out of the other side thereof:
19
Three bowls made after the fashion of almonds in one branch,
a knop and a flower; and three bowls made like almonds in
another branch, a knop and a flower: so throughout the six
branches going out of the candlestick.
20
And in the candlestick were four bowls made like almonds,
his knops, and his flowers:
11

12. 21
And a knop under two branches of the same, and a knop
under two branches of the same, and a knop under two
branches of the same, according to the six branches going out
of it.
22
Their knops and their branches were of the same: all of it was
one beaten work of pure gold.
23
And he made his seven lamps, and his snuffers, and his
snuffdishes, of pure gold.
24
Of a talent of pure gold made he it, and all the vessels
thereof.
Explenation.
The menorah (Hebrew: ‫ה‬‎‫ר‬ָ‫ה‬‎‫ו‬ֹ‫ר‬‫מונ‬ְ), is a seven-branched candelabrum which has been a
symbol of Judaism for almost 3000 years and is the emblem of Israel. It was used in
the ancient Holy Temple in Jerusalem. Lit by olive oil in the Tabernacle and the
Temple, the menorah is one of the oldest symbols of the Jewish people. It is said to
symbolize the burning bush as seen by Moses on Mount Horeb (Exodus 3).
(Parsha Bechalotcha) Exodus 25:31-40 lists the instructions for the construction of
the menorah used in the temple:
31
And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be
made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece
with it. 32
And there shall be six branches going out of the sides thereof: three branches of
the candlestick out of the one side thereof, and three branches of the candle-stick out of the
other side thereof; 33
three cups made like almond-blossoms in one branch, a knop and a
flower; and three cups made like almond-blossoms in the other branch, a knop and a
flower; so for the six branches going out of the candlestick. 34
And in the candlestick four
cups made like almond-blossoms, the knops thereof, and the flowers thereof. 35
And a knop
under two branches of one piece with it, and a knop under two branches of one piece with
it, and a knop under two branches of one piece with it, for the six branches going out of the
candlestick. 36
Their knops and their branches shall be of one piece with it; the whole of it
one beaten work of pure gold. 37
And thou shalt make the lamps thereof, seven; and they
shall light the lamps thereof, to give light over against it. 38
And the tongs thereof, and the
snuffdishes thereof, shall be of pure gold. 39
Of a talent of pure gold shall it be made, with all
these vessels. 40
And see that thou make them after their pattern, which is being shown thee
in the mount.
The construction of the temple menorah was considered a religious order in
Judaism.
12

13. Exodus 3737:25-29.
Making the Altar of Incense.
25
And he made the incense altar of shittim wood: the length of
it was a cubit, and the breadth of it a cubit; it was foursquare;
and two cubits was the height of it; the horns thereof were of
the same.
26
And he overlaid it with pure gold, both the top of it, and the
sides thereof round about, and the horns of it: also he made
unto it a crown of gold round about.
27
And he made two rings of gold for it under the crown thereof,
by the two corners of it, upon the two sides thereof, to be
places for the staves to bear it withal.
28
And he made the staves of shittim wood, and overlaid them
with gold.
29
And he made the holy anointing oil, and the pure incense of
sweet spices, according to the work of the apothecary.
13

14. Explenation.
The second altar was the Altar of Incense (mizbach haketoros) (Exodus 30:1-10),
called also the Golden Altar (mizbach hazahav) (39:38; Numbers 4:11), and the
Inner Altar (mizbach hap'nimi) stood inside, in the Holy Place "before the Veil that
is by the Ark of the Covenant."
The altar was constructed of shittim wood and covered in pure gold. It was an
upright rectangular stand, measuring one cubit wide, one cubit deep, and two cubits
high, with a "horn" on each corner, a border of gold around the top, and rings on
opposite sides through which poles could be passed to carry it (Exodus 37:25-26).
The poles were made of shittim wood covered with gold. Moses consecrated the altar
with the anointing oil when the Tabernacle was dedicated (Leviticus 40:9).
On this altar incense was burned daily at the time of the morning and the evening
sacrifices. The coals used on this altar had to be taken from the Altar of Burnt
Offerings. The incense used had to be made according to a specific formula (Exodus
30:34-35), and no other incense was permitted (Exodus 30:9). According to Jewish
tradition, the incense was made by the Avtinas family, who closely guarded its
secret. The offering of incense also had to be seasoned with salt.
The offering of incense was the apex of the daily morning and the evening services.
According to the Rabbis, this was the part of the temple service that was most
beloved by God (Zohar I 130:A). The burning of the incense was symbolic of the
prayer of the people rising up to God (Psalm 141:2; Revelation 5:8; 8:3-4). The
offering of incense had to take place after the sacrifice, because only after the
atonement could communion with God take place. After the offering of incense, the
Kohenim (priests) pronounced the Priestly Blessing upon the people.
Whenever certain sin-offerings were brought, the coals from the incense that was lit
that morning were pushed aside and the blood of the "inner sin-offering" was
sprinkled seven times on the top of the Golden Altar (Leviticus 4:5-7).
Once a year, on Yom Kippur, the Altar of Incense was purified (Exodus 30:10,
Leviticus 16:18-19). The High Priest, after sacrificing a bull and a goat and
purifying the Holy of Holies with their blood, would mix the blood of the two
animals together. Then, starting at the northeast corner, he smeared the mixture of
blood on each of the four corners of the Golden Altar. He then sprinkled the blood
eight times on the altar.
In Solomon's temple the altar was similar in size, but was made of cedar-wood (1
Kings 6:20; 7:48) overlaid with gold. In Ezekiel 41:22 it is called "the altar of
wood." (Comp. Exodus 30:1-6.)
In the temple rebuilt after the Babylonian Exile the Golden Altar was restored.
Antiochus Epiphanes took it away, but it was afterwards restored by Judas
14

15. Maccabeus (1 Maccabees 1:23; 4:49). It was at this altar that Zacharias ministered
when an angel appeared to him (Luke 1:11). Among the trophies carried away by
Titus after the destruction of Jerusalem, and depicted on the Arch of Titus in Rome,
the Altar of Incense is not depicted, though the menorah, silver trumpets (the
hasoserah mentioned in Numbers 10:2-10), the mortar and pestle used for preparing
the incense, and possibly the Table of Showbread are.
It should be mentioned that there are other offerings involving incense, such as the
meat offerings, but these were consumed on the Altar of Burnt Offering, not on the
Altar of Incense. On the day of Yom Kippur only, the High Priest would offer
incense in the Holy of Holies.
Exodus 38: 1-7.
Making the Altar of Burnt Offering.
1
And he made the altar of burnt offering of shittim wood: five
cubits was the length thereof, and five cubits the breadth
thereof; it was foursquare; and three cubits the height thereof.
2
And he made the horns thereof on the four corners of it; the
horns thereof were of the same: and he overlaid it with brass.
15

16. 3
And he made all the vessels of the altar, the pots, and the
shovels, and the basons, and the fleshhooks, and the firepans:
all the vessels thereof made he of brass.
4
And he made for the altar a brasen grate of network under the
compass thereof beneath unto the midst of it.
5
And he cast four rings for the four ends of the grate of brass,
to be places for the staves.
6
And he made the staves of shittim wood, and overlaid them
with brass.
7
And he put the staves into the rings on the sides of the altar,
to bear it withal; he made the altar hollow with boards.
Explenation.
The first altar was the Altar of Burnt Offering (mizbach ha'olah) (Exodus 30:28),
also called the Brasen Altar (Exodus 39:39), the Outer Altar (mizbach hachitzona),
the Earthen Altar (mizbach adamah), the Great Altar (mizbach hagedola) and the
Table of the Lord (Malachi 1:7) This was the outdoor altar and stood in the Court
of the Priests, between the Temple and the Court of Israel, and upon which the
korbanot (animal and bird sacrifices) were offered. The blood of the sacrifices would
be thrown against the base of the altar (Exodus 29:12; Leviticus 4:18), and portions
of the sacrifices would be burned on top of it (precisely which portions would
depend upon the type of sacrifice). Also consumed at the altar would be some of the
meat offerings, and the drink offerings (libations of wine) were poured out here. All
sacrifices had to be "seasoned with salt" (Leviticus 2:13, Numbers 18:19)
Three separate piles of wood burned atop the altar. The largest of these was where
all the portions of the sacrifices were burned; the second fire provided the coals for
the Altar of Incense within the sanctuary, and the third was the "perpetual fire"
which constantly burned on the altar. Nothing was placed on it, and no coals were
taken from it. It existed solely to fulfill the commandment that there be a perpetual
fire, as the Torah states: "And a fire shall burn there on the altar constantly; it shall
not be extinguished" (Leviticus 6:5). There was no commandment regarding the
type of wood to be used; however, the Rabbis forbade the use of olive wood and
grape vine, as these would not burn well and needed to be conserved because of
their commercial value to the people. Three particular types of wood were
preferred: fig, walnut, and pine. These woods all burn well, and were therefore
preferable. The choicest branches of fig were used for the second fire, the one from
which coals were taken for the Altar of Incense. If all of the lamps of the menorah
went out, they would have to be rekindled from the fire on the Altar of Burnt
Offering.
16

17. A large pile of ashes was formed in the center of the altar from the remnants of the
three fires.[2]
A portion of the ashes from this pile were required to be removed every
morning before the first sacrifice of the day. In the Second Temple, the priest who
fulfilled this mitzvah (commandment) was chosen by lottery every morning. He
would vest in his priestly vestments and wash his hands before approaching the
altar. The ashes were taken up in a silver shovel and set on the ground to the east of
the altar at what was called, "the place of the ashes." Then he would change from
his priestly vetments into ordinary clothing and remove the ashes to a clean place
outside the camp (Leviticus 6:10-11, Cf., 1:16).
In Exodus 27:3 the various utensils used with the altar are enumerated. They were
made of brass. (Comp. 1 Samuel 2:13-14; Leviticus 16:12; Numbers 16:6-7). The
altar could not be carved using utensils made of iron or of bronze (Exodus 20:25),
nor were any allowed on or near it, because iron and bronze were used for
implements of war. The Altar and its utensils were considered to be sacred, and the
priests had to vest and wash their hands before touching them—even so much as
removing the ashes from the altar.
According to the Bible, the fire on the altar was lit directly by the hand of God and
was not permitted to go out (Leviticus 6:12-13). No strange fire could be placed
upon the altar. The burnt offerings would remain on the altar throughout the night
before they could be removed (Leviticus 6:9).
A second lottery would be made to determine which priests would fulfill the various
duties involved in offering the sacrifice and preparing the menorah and the Golden
Altar.
17

18. Exodus 38:8.
Making the bronze Laver.
8
And he made the laver of brass, and the foot of it of brass, of
the lookingglasses of the women assembling, which assembled
at the door of the tabernacle of the congregation.
Explenation.
The Laver was a bronze basin stood on a base about midway between the altar and the
tabernacle (Ex.40:30). It was probably round and of considerable size although its exact shape
and size are not stated in scripture. However we may surmise that the "stand" was separate
since it is always mentioned separately (Ex 30:17).
Only the priests had access to the Laver, whereas the bronze altar was accessible to all. There
was cleansing by blood the thought of justification and there was cleansing by water the
thought of sanctification. The priests were obliged to wash their hands and their feet before
entering God's presence, to disobey would mean death (Ex.30:19-21). There was no floor in the
court or the tabernacle therefore the priests feet would be defiled by the constant contact with
the earth and the hands by the work at the altar and other work. Therefore they had to wash
before any ministry at the altar, to make them clean before communion with God and before
service to man.
At their consecration the priests were washed all over at the Laver before being clothed with
priestly garments and anointed (Lev.29:4-7). They did not wash themselves at their
18

19. consecration, but were washed by someone else (Lev.8:6). This act was never repeated
(perhaps a symbol of baptism Heb. 10:22) and afterwards the priests had to wash their own
hands and feet at the Laver which would be a daily exercise. The Laver was made from the
freewill gift of bronze mirrors made by the women (Ex.38:8) and enabled the priests to see their
reflection. The thought of God's word being a Laver is seen in the New Testament, when Paul in
Ephesians 5:26 writes "that he might sanctify her, having cleansed her by the washing of water
with the word"(NASB). The Greek word used there translated as washing is "loutron" which
means Laver and is the Greek word used in the Septuagint for the Laver in the court of the
tabernacle. If in the passage we were to put the word Laver it would read "that he might
sanctify her, having cleansed her by the Laver of water, with the word". This gives the real
insight of the verse, a standing in the place of sanctification that comes through the word of
God. The cleansing power of God's word is also see in Psalm 119:9, John 15:3, 1 Peter 1;;22.
When we come to the Word of God, the Bible, so it is to us a mirror for our soul that will
cleanse us if we are willing to apply its purifying water to our lives.
The Laver water was required also for the washing of the inward parts of the sacrifices
(Lev.1:9,13) and so it is that our inner thoughts and motives need divine cleansing.
Thoughts for simple sermons :-
1/ The need to allow ourselves to stand in that place where the word of God can cleanse and
sanctify us daily.
2/ We see the Laver in heaven in Revelation 15:2 with the saints standing on or beside it
signifying the place or state of absolute holiness with no more defilement to be cleansed.
3/ The need to come to that place by the Laver for cleansing before ministry before God or to
other people on behalf of God
These are the articles of furniture found in the court, they speak of an atoning sacrifice and of a
cleansing as a preparation to enter into God's presence. The same is true today to be able to
come into God's presence, to have a relationship with God we must identify ourselves with the
sacrifice of Jesus Christ and be cleansed of the sin that makes the relationship with a holy God
impossible. But the maintaining of that cleanness that is known as righteousness is the
responsibility of every believer by the daily exercise of applying Gods word in everyday living,
to keep our thoughts and motives pure.
Now as we enter the tabernacle proper the first compartment we enter known as the holy place
contains the following.
19

20. Exodus 38:9-20
Making the Court of the Tabernacle.
9
And he made the court: on the south side southward the
hangings of the court were of fine twined linen, an hundred
cubits:
10
Their pillars were twenty, and their brasen sockets twenty;
the hooks of the pillars and their fillets were of silver.
11
And for the north side the hangings were an hundred cubits,
their pillars were twenty, and their sockets of brass twenty; the
hooks of the pillars and their fillets of silver.
12
And for the west side were hangings of fifty cubits, their
pillars ten, and their sockets ten; the hooks of the pillars and
their fillets of silver.
13
And for the east side eastward fifty cubits.
14
The hangings of the one side of the gate were fifteen cubits;
their pillars three, and their sockets three.
20

21. 15
And for the other side of the court gate, on this hand and that
hand, were hangings of fifteen cubits; their pillars three, and
their sockets three.
16
All the hangings of the court round about were of fine twined
linen.
17
And the sockets for the pillars were of brass; the hooks of the
pillars and their fillets of silver; and the overlaying of their
chapiters of silver; and all the pillars of the court were filleted
with silver.
18
And the hanging for the gate of the court was needlework, of
blue, and purple, and scarlet, and fine twined linen: and twenty
cubits was the length, and the height in the breadth was five
cubits, answerable to the hangings of the court.
19
And their pillars were four, and their sockets of brass four;
their hooks of silver, and the overlaying of their chapiters and
their fillets of silver.
20
And all the pins of the tabernacle, and of the court round
about, were of brass.
Explenation.
The ground plan of the Mosaic Tabernacle can be made out with reasonable certainty.
The layout of the tabernacle: showing how it was
assembled
The main features are :-
THE COURT
The court was an enclosed space 100 cubits x 50
cubits, the court was enclosed by a white linen sheets
that were sewn to make a continuous screen from a
side of the doorway all the way round to the other. The
height of the curtain was 5 cubits. Now a cubit was a
measurement taken from the tip of the middle finger to
the point of the elbow, about 18". An Egyptian cubit was
about the same while a Royal Egyptian cubit was nearly
21" long. Taking the Hebrew cubit as the one used, this
would make the court 150' x 75', and the screen about
seven and a half feet high, too high to look over, and
with no way through this continuous barrier.
21

22. The curtains were called " the hangings of the court " (Ex.38:9). They were hung on silver hooks
(v.10), which in turn hung on silver connecting rods called fillets. These fillets connected then 60 posts
of bronze that held the curtain upright, these posts had silver tops called capitals (v.19) and each post
stood on a socket of Bronze (v.10). The posts were secured by bronze pins (v.19) with cords (35:18).
The pins and cords kept the posts rigid. There were 20 posts on the North side, 20 on the South, 10 on
the West, and 10 on the East where the entrance gate was situated.
Thoughts for simple sermons :-
1 ) The message given by the linen wall to those outside was one of a barrier, representing God's
righteousness or holiness, barring the way to the presence of God. God's righteousness shuts out the
sinner (Isa. 59:2). In Numbers 3:10,38 it explains that a stranger who touched or came near the wall
must die.
2 ) The message to the insider is that the white wall shuts the man in. He is encompassed by divine
righteousness. That which formerly condemned him now preserves him.
3 ) The continuous curtain reinforces the separation of the Things of God, the Worship of God, and the
Presence of God from the world that neither accepts him or receives him.
Exodus 38:21-31.
Materials of the Tablenacle.
21
This is the sum of the tabernacle, even of the tabernacle of
testimony, as it was counted, according to the commandment
of Moses, for the service of the Levites, by the hand of Ithamar,
son to Aaron the priest.
22
And Bezaleel the son Uri, the son of Hur, of the tribe of Judah,
made all that the LORD commanded Moses.
23
And with him was Aholiab, son of Ahisamach, of the tribe of
Dan, an engraver, and a cunning workman, and an embroiderer
in blue, and in purple, and in scarlet, and fine linen.
24
All the gold that was occupied for the work in all the work of
the holy place, even the gold of the offering, was twenty and
nine talents, and seven hundred and thirty shekels, after the
shekel of the sanctuary.
25
And the silver of them that were numbered of the
congregation was an hundred talents, and a thousand seven
hundred and threescore and fifteen shekels, after the shekel of
the sanctuary:
22

23. 26
A bekah for every man, that is, half a shekel, after the shekel
of the sanctuary, for every one that went to be numbered, from
twenty years old and upward, for six hundred thousand and
three thousand and five hundred and fifty men.
27
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.
28
And of the thousand seven hundred seventy and five shekels
he made hooks for the pillars, and overlaid their chapiters, and
filleted them.
29
And the brass of the offering was seventy talents, and two
thousand and four hundred shekels.
30
And therewith he made the sockets to the door of the
tabernacle of the congregation, and the brasen altar, and the
brasen grate for it, and all the vessels of the altar,
31
And the sockets of the court round about, and the sockets of
the court gate, and all the pins of the tabernacle, and all the
pins of the court round about.
Exodus39: 1-31.
The priestly outfit.
23

24. 24

25. 25

26. 26

27. 27

28. His vestments
The Kohen Gadol in his Golden Garments (the chain censer depicted is anachronistic).
28

29. The breastplate (hoshen) of the High Priest.
The Torah provides for specific vestments to be worn by the priests when they are
ministering in the Tabernacle: "And you shall make holy garments for Aaron your
brother, for dignity and for beauty" (Exodus 28:2). These garments are described in detail
in Exodus 28, Exodus 39 and Leviticus 8. The high priest wore eight holy garments
(bigdei kodesh). Of these, four were of the same type worn by all priests, and four were
unique to the Kohen Gadol.
Those vestments which were common to all priests, were:
• Michnasayim (breeches)—linen pants reaching from the waist to the knees "to
cover their nakedness" (Exodus 28:42)
• Ketonet (tunic)—made of pure linen, covering the entire body from the neck to
the feet, with sleeves reaching to the wrists. That of the High Priest was
embroidered (Exodus 28:39); those of the priests were plain (Exodus 28:40).
• Avnet (sash)—that of the High Priest was of fine linen with "embroidered work"
in blue and purple and scarlet (Exodus 28:39, 39:29); those worn by the priests
were of white, twined linen.
• Mitznefet (turban)—that of the High Priest was much larger than that of the
priests and wound so that it formed a broad, flat-topped turban; that for priests
was wound so that it formed a cone-shaped turban, called a migbahat. The tzitz, a
golden plate inscribed with the words: "Holiness unto JHWH" was attached to the
mitznefet.
The vestments that were unique to the High Priest were:
• Me'il ("Robe of the Ephod")—a sleeveless, purple robe, the lower hem of which
was fringed with small golden bells alternating with pomegranate-shaped tassels
in blue, purple, and scarlet - tekhelet[10]
, argaman, tolaat shani.
29

30. • Ephod—a richly embroidered vest or apron with two onyx-stones on the
shoulders, on which were engraved the names of the tribes of Israel
• Hoshen (Breastplate)—with twelve gems, each engraved with the name of one of
the tribes; a pouch in which he probably carried the Urim and Thummim. It was
fastened to the Ephod
• Tzitz (crown)—a gold plate inscribed with the words "Holy unto YHWH" which
was attached to the front of the Mitznefet, so that it rested on his forehead
The High Priest, like all priests, would minister barefoot when he was serving in the
Temple. Like all of the priests, he had to immerse himself in the mikvah before vesting
and wash his hands and his feet before performing any sacred act. The Talmud teaches
that neither the kohenim nor the Kohen Gadol were fit to minister unless they wore their
priestly vestments: "While they are clothed in the priestly garments, they are clothed in
the priesthood; but when they are not wearing the garments, the priesthood is not upon
them".[11]
It is further taught that just as the korbanot (sacrifices) facilitate an atonement
for sin, so do the priestly garments.[12]
The High Priest had two sets of holy garments: the "Golden Garments" detailed above,
and a set of white "Linen Garments" (bigdei ha-bad) which he wore only on Yom Kippur
(Leviticus 16:4). On that day, he would change his holy garments four times, beginning
in the Golden Garments but changing into the Linen Garments for the two moments when
he would enter the Holy of Holies (the first time to offer the blood of atonement and the
incense, and the second time to retrieve the censer), and then change back again into the
Golden Garments after each time. He would immerse in the mikvah before each change
of garments, washing his hands and his feet after removing the garments and again before
putting the other set on. The Linen Garments were only four in number, those
corresponding to the garments worn by all priests (breeches, tunic, sash and turban), but
made only of white linen, with no embroidery. They could be worn only once, new sets
being made each year.
30

31. His vestments
The Kohen Gadol in his Golden Garments (the chain censer depicted is
anachronistic).
The breastplate (hoshen) of the High Priest.
The Torah provides for specific vestments to be worn by the priests when they are
ministering in the Tabernacle: "And you shall make holy garments for Aaron your
brother, for dignity and for beauty" (Exodus 28:2). These garments are described in
detail in Exodus 28, Exodus 39 and Leviticus 8. The high priest wore eight holy
garments (bigdei kodesh). Of these, four were of the same type worn by all priests,
and four were unique to the Kohen Gadol.
Those vestments which were common to all priests, were:
31

32. • Michnasayim (breeches)—linen pants reaching from the waist to the knees
"to cover their nakedness" (Exodus 28:42)
• Ketonet (tunic)—made of pure linen, covering the entire body from the neck
to the feet, with sleeves reaching to the wrists. That of the High Priest was
embroidered (Exodus 28:39); those of the priests were plain (Exodus 28:40).
• Avnet (sash)—that of the High Priest was of fine linen with "embroidered
work" in blue and purple and scarlet (Exodus 28:39, 39:29); those worn by
the priests were of white, twined linen.
• Mitznefet (turban)—that of the High Priest was much larger than that of the
priests and wound so that it formed a broad, flat-topped turban; that for
priests was wound so that it formed a cone-shaped turban, called a migbahat.
The tzitz, a golden plate inscribed with the words: "Holiness unto JHWH"
was attached to the mitznefet.
The vestments that were unique to the High Priest were:
• Me'il ("Robe of the Ephod")—a sleeveless, purple robe, the lower hem of
which was fringed with small golden bells alternating with pomegranate-
shaped tassels in blue, purple, and scarlet - tekhelet[10]
, argaman, tolaat shani.
• Ephod—a richly embroidered vest or apron with two onyx-stones on the
shoulders, on which were engraved the names of the tribes of Israel
• Hoshen (Breastplate)—with twelve gems, each engraved with the name of
one of the tribes; a pouch in which he probably carried the Urim and
Thummim. It was fastened to the Ephod
• Tzitz (crown)—a gold plate inscribed with the words "Holy unto YHWH"
which was attached to the front of the Mitznefet, so that it rested on his
forehead
The High Priest, like all priests, would minister barefoot when he was serving in the
Temple. Like all of the priests, he had to immerse himself in the mikvah before
vesting and wash his hands and his feet before performing any sacred act. The
Talmud teaches that neither the kohenim nor the Kohen Gadol were fit to minister
unless they wore their priestly vestments: "While they are clothed in the priestly
garments, they are clothed in the priesthood; but when they are not wearing the
garments, the priesthood is not upon them".[11]
It is further taught that just as the
korbanot (sacrifices) facilitate an atonement for sin, so do the priestly garments.[12]
The High Priest had two sets of holy garments: the "Golden Garments" detailed
above, and a set of white "Linen Garments" (bigdei ha-bad) which he wore only on
Yom Kippur (Leviticus 16:4). On that day, he would change his holy garments four
times, beginning in the Golden Garments but changing into the Linen Garments for
the two moments when he would enter the Holy of Holies (the first time to offer the
blood of atonement and the incense, and the second time to retrieve the censer), and
then change back again into the Golden Garments after each time. He would
immerse in the mikvah before each change of garments, washing his hands and his
feet after removing the garments and again before putting the other set on. The
32

33. Linen Garments were only four in number, those corresponding to the garments
worn by all priests (breeches, tunic, sash and turban), but made only of white linen,
with no embroidery. They could be worn only once, new sets being made each year.
33