Finding Christ in the Altar of Incense

The golden altar of incense was placed before the veil of the Tabernacle of Moses. Every morning and evening the priest burned incense there, offering prayers on behalf of all Israel. Through the symbolism of this sacred altar, we can learn of the powerful connection between the power of prayer and the Savior’s suffering and sacrifice.

The altar of incense, which was located in the Holy Place, shared many characteristics with the altar of sacrifice, situated in the courtyard. Both were made from acacia wood and overlaid with metal (the altar of sacrifice in bronze, the altar of incense in gold). Both were square in shape, had horns on each of their four corners, and had rings and staves for transporting. These similarities suggest there was a connection between these two altars. (Compare Exodus 30:1-10 and Exodus 27:1-8).

Each morning and evening, at the time of prayer, the priest, who represented all of Israel, would first wash his hands and feet at the bronze laver (Exodus 30:20-21), and then he would offer a lamb as a burnt offering on the altar of sacrifice (Exodus 29:38-41). He would then wash again before entering the Holy Place, taking with him a coal from the altar in the courtyard. Originally, the fire at the altar of sacrifice was lit by God when He first accepted the Tabernacle (Leviticus 9:24), and it had continued burning uninterrupted, because of the maintenance of the priests (Leviticus 6:9, 12, 13). This means that each day the incense was ignited from a coal that was originally lit by the Lord himself. 

Pillar of fire lighting down on the altar of the Tabernacle of Moses

With the incense burning on the altar in front of the veil, the priest would then offer a prayer with raised hands, requesting blessings and redemption for all of Israel. The rising smoke represented the prayers of the saints ascending to God before the veil. The Psalmist wrote, “Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice” (Psalm 141:2; see also Revelation 5:8 and Revelation 8:3).

The substance burned at the altar was to be made from a combination of spices and incense, including frankincense, one of the gifts later given to the young Jesus by the wise men. These ingredients were to be finely ground down to a powder, which produced a sweet-smelling fragrance when burned at the altar (see Exodus 30:34-36). The grinding down of the incense can be seen as a symbol of the Savior, who was ground down and burned in the fire of affliction, that our prayers might be answered before the throne of God.

A priest praying with raised hands at the altar of incense at the Tabernacle

As we study these morning and evening rituals enacted by the priests, we can learn several valuable lessons that can help us as we seek to approach the throne of God through prayer. First, just as the priest had to symbolically wash and offer a lamb as part of the daily prayers, we should seek daily repentance as we petition the Lord. Moreover, as we place our faith in the Lamb of God, we become spiritually clean through his atonement. As the writer of Hebrews wrote, “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Hebrews 10:22).

With the offering of the lamb on the altar, the priest could then enter the Holy Place, having been washed, clothed, and permitted to proceed to this sacred room. Here before the presence of the Lord, he could offer prayer for all of Israel. The similarities between the altars of sacrifice and incense show a progression of sacredness in the offerings given. In the outer courtyard, the sacrifice of an animal can be seen as a symbol of our sins and iniquities that must be placed on the altar. The death of this innocent animal is a type and shadow of the suffering and death of our Savior. In contrast, the burning of the finely ground incense and spices can represent a sweeter savor and a more sacred offering to the Lord. The pleasant aroma rising towards heaven could symbolize our prayer, service, devotion, and consecrated efforts to build the Kingdom of God. It focuses our attention on praying for others and lifting and serving those in need. 

Smoke rising in front of the veil from the altar of incense

In our own daily prayers, we can follow this pattern by first seeking daily forgiveness of our wrongs as if at the altar of sacrifice. This gives us the chance to have a new start each day. Once washed and cleansed through the blood of the Lamb, we then symbolically approach the throne of God and pray for those around us who might be in need of the Lord’s comfort or support. After we finish our prayers, we then allow the Savior to work through us, as we serve and bless the lives of others through acts of kindness and love. 

Just before the birth of Christ, the priest Zacharias was chosen to offer the incense and pray on behalf of Israel in Herod’s Temple. While he prayed an angel appeared on the side of the altar and told him that his wife, Elizabeth, would have a son. The angel then prophesied that this son, John the Baptist, would prepare the way for the coming Messiah. For hundreds of years, priests had offered countless prayers at this altar, petitioning for blessings upon Israel. Now, those prayers had been heard, the Messiah would come! Redemption for Israel was near! This can teach us that answers to prayers don’t always come when we might hope, but answers will always come in the timing of the Lord!

We each have the opportunity, like the ancient priests, to offer our prayers before the Lord, morning and evening and throughout each day. As we find our own sacred and holy space, we can symbolically be washed through the blood of Christ, and then enter the holy presence of the Lord to request blessings for ourselves and others. How glorious it is that our Father in Heaven allows us to approach Him in prayer, and that because of the sacrifice of his Son—the Lamb of God—we can find the answers, comfort, and blessing that we seek!

Finding Christ in the Golden Menorah

 

The menorah is one of the most recognized objects of the Jewish faith. It is a sacred lampstand used for worship and remembrance. Within the Tabernacle of Moses the only source of light was the oil-lit menorah. The symbolism of the menorah can teach us about our true source of light, even Jesus Christ, who lights our path as we make our journey back to the presence of God.

As the priest entered the Tabernacle, the first thing that would likely draw their eye was the beautiful golden menorah. The menorah was to be made of a talent of pure gold, or about 75 pounds or 34 kilos. This means we know the weight of the menorah, but we don’t know its dimensions. Unlike the recognizable Hanukkah menorah with 9 branches, the Tabernacle menorah had 7 branches. The number seven often represents perfection or completion. When one considers the story of the creation, for example, it was not perfect or complete until the Sabbath day when God rested having finished His work. Likewise, our week is not complete without the Sabbath day.

The menorah arms were decorated with almond buds, blossoms, and flowers reminiscent of an almond tree, the first tree in Israel to blossom in springtime. This could be symbolic of Christ, who was the first fruits of the resurrection. The rod of Aaron within the ark of the covenant was also flowered with almond blossoms. According to Jewish tradition, the decorated menorah also represented the Tree of Life in the Garden of Eden. Thus, as the priest entered the holy place, he would find several symbols of Eden, the menorah, representing the tree of life and the cherubim on the veil, which guarded the way back to the presence of God. In Solomon’s temple, the room also had beautiful flowers and palm trees engraved on the walls, again connecting this sacred space with the symbolic journey back into the garden where God dwells.

The Bible teaches us that these beautiful tree-like details of the menorah were to be hammered into shape. This likely happened first by pouring the molten gold into a mold to get the general form, and then hammering the gold into shape. Through the hammering and beating of the gold, the beauty of the menorah came forth. Likewise, it is by the beating from the whip and the incredible suffering, bruising, and anguish of the Savior, which brought forth the resultant beauty of the atonement of Jesus Christ.

At the top of each of the seven branches was an oil lamp, which provided the only source of light for the Tabernacle. Only the purest of olive oil was used as fuel for the lamps to light the Holy Place. Olive oil was made by harvesting olives from an olive tree and then crushing the olives with a huge rolling stone. The mash of the olives were then placed into flat sacks and stacked beneath the olive press. A large beam with weights was cinched down, applying an incredible amount of pressure, causing the oil to run. The first oil to emerge was colored a dark red, almost the color of blood. The oil was then allowed to sit, the clean and clear oil rising to the top. Only the first pressing, which was the highest of quality, was used for lighting the temple menorah and anointing the priests. This pure oil would burn clean and clear because it had very few contaminants that would cause smoke. The next pressed oil, which was accomplished by adding more weight to the press, was used for cooking and for healing purposes. The last pressed oil was used for lighting the everyday Israelite home. This means that only the purest of the pressed oil was used to light the house of the Lord.

Beautiful symbolism that points to the Savior, can be found in the use of olive oil within the Tabernacle. Just before his crucifixion, the Savior prayed in what we often call the Garden of Gethsemane. The word gethsemane in Hebrew actually means an olive press, meaning that Jesus prayed in a garden that had an olive press. When describing this prayer, Luke wrote of the Savior, “And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground” (Luke 22:44). Similar to the pressed down crushed olives, the Savior was pressed down by the sins of the world, the weight causing him to bleed from every pore. Just as the incredible pressure of the olive press is used to bring forth light, healing and anointing power, so too the suffering of the Savior brought forth the power of the atonement that gives light to those in darkness, healing balm from the sins and sorrows of the world, and anointing power to sustain us on our journey back to God.

Every morning and evening, these oil lamps were to be cared for to ensure that they were always burning. Aaron, the first high priest, was the first to have this responsibility. Aaron would trim away the blackened, burned portions of the wick and replace the spent oil. This twice daily service to trim, fill, and tend to the menorah coincided with the morning and evening prayers and sacrifices. Later, other priests were assigned to help with this duty. Just as the high priest Aaron tended daily to the oil lamps to keep them lit, we too must allow Christ, the Great High Priest, to tend to us each morning and evening so that we may  have His light. 

Just as the menorah was the only source of light for the entire Tabernacle, Jesus Christ teaches us that He is the one true source of our light. “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12). Each of us has the daily opportunity to not walk in darkness by drawing near unto God in prayer every morning and evening and always. This simple yet powerful act can allow the Savior to trim the black-sooted parts of our lives as we experience sin, grief, and pain. He can refill our lamps with the essential oil needed in every aspect of our life. Our path back to God is lit by the Light of Christ, only made possible because of the suffering, death, and resurrection of the Savior. 

Script written by Heather Ruth Pack and Daniel Smith

Special thanks to Elder Alex Ducos, Ethan Fullmer, Elder Ryan Sampson, and Brian Olson for their help with creating the 3D model of the Tabernacle.

Finding Christ in the Table of Showbread

 

Within the Tabernacle main structure was the beautiful table of showbread. Every Sabbath the priests would partake of the twelve loaves on this table, representing a communal meal with God. The bread was to be placed before the presence of the Lord and can be a reminder of our own need to partake of the true Bread of Life, even Jesus Christ.

The table of showbread was made of acacia wood overlaid with gold. Four golden rings were attached to the legs where wooden poles overlaid with gold could be inserted used for transporting. The table also had a golden crown molding and what appeared to be some sort of ledge that kept the objects on the table from sliding off as it was transported (see Exodus 25:25). Two stacks of six loaves, for a total of twelve, were placed on the table, likely representing the twelve tribes of Israel. This bread was called the showbread, bread of the face, or the bread of the presence because it was placed before where the presence of God would dwell. Surprisingly, each loaf was made from approximately 5-6 pounds of finely ground flour (see Leviticus 24:5), about the amount of a standard bag of flour! This would mean that the total weight of all the twelve loaves of bread would be around 60-75 pounds. The table also had a pitcher of wine that was used for the drink offering (Exodus 37:16). 

Before we study the meaning of the table of showbread, it will be helpful to first understand the importance of bread in the Bible. Anciently, bread was a highly significant part of every meal. Because bread was one of the cheaper items that could feed a family, large quantities of bread would be used. For this reason, bread was often called the bread of life, or the daily bread (see Matthew 6:11), because it literally sustained life. The task of making bread lay mostly with women, who would spend many hours each day grinding and sifting the wheat, then making it into small flatbread, and then cooking it over a fire. In addition, to being life-sustaining, the breaking and eating of bread could symbolize becoming at peace with your enemy. Inviting someone into your home to share a meal signified that you trusted them and also that you would protect them while they were under your roof. It was a sign of fellowship and unity. Bread also represented God’s provision to the people.

With this in mind, let’s now return to the meaning of the table of showbread. Though only the priests could enter the Tabernacle proper to partake of the showbread each Sabbath, because the priests represented all of Israel, it was as if all the twelve tribes were partaking of the bread. Included on the table were also two bowls of frankincense that would be burned on the altar of incense each Sabbath, as a “memorial” or “offering made by fire to the Lord” (Leviticus 24:7). In essence, the Lord partook of His portion of the bread, symbolized by the burning of the frankincense, thus sharing a meal with the priests. After eating the bread, the showbread would be replaced by new loaves of bread which would stay on the table till the next Sabbath, meaning the bread would be week-old bread!

Though the scriptures do not directly relate the partaking of the showbread with the sacrament or communion, the symbols are too strong not to mention. Each Sabbath Christians around the world partake of broken bread and wine or water, to represent and remember the flesh and blood of Christ. Just as anciently, the priests are the ones who break and bless the bread, but today all followers of the Lord, not just the priests, are able to participate in the meal. Similar to ancient times, the partaking of the broken bread—a symbol of the broken flesh of Christ—symbolizes that we can become at peace with God through the sacrifice of the Savior. During His mortal ministry, Jesus taught “I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst” (John 6:35). As we enter our sacred places of worship each Sabbath, just like the priests entering the Tabernacle each Sabbath, we become at one with God, or at peace with Him, through the breaking of bread. Through this symbolic meal, we are nourished and strengthened, the bread literally becoming a part of us giving us life. So too the atonement of the Savior carries us from day to day, allowing us ultimately to have eternal life through Jesus Christ.

Another fascinating connection is that each loaf of showbread was to be made of two-tenths of an epha of flour–about two quarts or two liters (see Leviticus 24:5). This was the same amount of manna the children of Israel were to collect in preparation for the Sabbath day (see Exodus 16:22). This showbread would thus connect the collected Sabbath manna, with this symbolic meal. During the mortal ministry of Jesus, after he miraculously fed the multitude, the next day the people listening to Jesus asked for manna from heaven. In response, the Savior taught, “I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever:” (John 6:51). Just as ancient Israel had to daily gather manna, we must daily feast upon the Word so that we can be nourished and strengthened. As we prepare for the Sabbath, we too should collect a double portion of this “living bread” so that we might be able to come into the presence of the Lord and feast with Him!

It is noteworthy that Jesus Christ was born in Bethlehem, which in Hebrew means the “house of bread.” Just as the showbread was finely ground and placed in the fire to cook, so too our Savior was ground down under the weight of our sins and sorrows and placed in the fiery furnace of affliction for our sakes. Truly it is through His suffering that we receive the true bread of life. Bread that if we will partake of, we will have eternal life!

Script written by Heather Ruth Pack and Daniel Smith

Special thanks to Elder Alex Ducos, Ethan Fullmer, Elder Ryan Sampson, and Brian Olson for their help with creating the 3D model of the Tabernacle.

Finding Christ in the Bronze Laver

The bronze laver in the Tabernacle of Moses was the location where ritual washings took place. It was here that priests were washed, clothed, and anointed prior to becoming a priest and where they became ritually clean before serving and representing Israel. These cleansing waters of the laver can teach us that it is only through the Savior that we can become spiritually clean.

The bronze laver was located in the courtyard of the Tabernacle and was placed between the altar of sacrifice and the door of the sanctuary. Of the six pieces of furniture in the Tabernacle, the laver has the fewest details. The one verse description only records that it had some sort of bronze bowl that held water, and that it had a base or stand that held it off the ground. The size of the laver is not given. In Exodus 38:8 we also learn that the laver was made “from the mirrors of the women who served at the entrance to the tent of meeting” (Exodus 38:8 NIV). Sadly, the Bible does not give us any details on what type of service these faithful women gave, but it does show that women not only contributed to the construction of the Tabernacle, but also somehow served there. These bronze mirrors would not be like our modern-day glass mirrors, but instead would be made from a polished piece of bronze that gave a vague reflection of the person. These donated mirrors were then likely hammered into shape, or melted down to create the laver.

The bronze laver was used only by the priests for ritual washing. Normal Israelites could only come to the altar of sacrifice and thus would not be ritually washed here. Animals sacrificed at the altar were also not washed here, but instead once they were killed were washed and cut into pieces on tables next to the altar.

Two main types of ritual washings of the priests took place at the laver. The first type of washing occurred prior to a high priest or a priest being able to serve at the Tabernacle or later Temples. This washing, clothing, and anointing ritual was preparatory for them before they could represent the people, and occurred only once in their life. In Exodus 40 it reads, “And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water. And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest's office.” (Exodus 40:12-13). This consecration of the priests included three important and symbolic acts: washing, clothing, and anointing. These gestures were to demonstrate and teach Israel that the priests were authorized to act on their behalf.

Moses anoints Aaron as high priest with a horn of oil

The priest would first be washed with water from the laver. The Bible does not give any details on this washing, but it would strictly be a ritual washing, meaning that it was not like washing with soap and water, but instead designed to symbolically show that the priest was now ritually clean to serve.

Once washed, the priests were then clothed with the holy garments. The bestowing of clothing in ancient times was highly symbolic and demonstrated a significant gift or endowing of power or authority. Similar rituals can be seen today with the wearing of robes during a graduation, or by a judge in a court. These ceremonial robes represent the receiving of power or special knowledge by the person wearing them.

Next, Moses was to anoint Aaron and his sons with sacred anointing oil and blood from the sacrifice. The oil would likely be stored in the horn of an animal, the horn a symbol of power and strength. The Bible does not give any details on the anointing process with oil, but we are told about the process of anointing with blood, which might give us hints to the full process. [3] Moses would first take the blood of the sacrifice of a ram and place a small amount of the blood on the right ear of the priest, then on his right thumb, and then on his right toe. (Exodus 29:20 and Leviticus 8:23-24).

Moses places blood on the right ear of Aaron

Blood is placed on the right thumb of Aaron

Blood is dabbed on the right toe of Aaron

While this ritual will seem quite strange to modern readers, the symbolism behind it is quite powerful. First it is important to remember that the Hebrew word for atonement simply means to cover, or blot out. Thus this act of covering with blood could directly relate to the act of atonement. Second, each of the body parts covered with blood can represent important aspects of service at the Tabernacle or Temple. The right ear can symbolize the need for the priest to listen to the word of the Lord as they serve and represent the people. The right thumb can represent the actions and labors of the priest. The right toe can symbolize the need for the priest to walk in the paths of righteousness. By covering each of these parts of the body with blood, it would hopefully remind the priest that it is only through the shedding of blood that they can be cleansed and thus be worthy to represent the people in the Tabernacle.

A priest washing his hands at the bronze laver

The second type of ritual washing at the laver took place each time the priest served. Before the priest would offer sacrifice at the altar, he would first come and wash his hands and feet. Again, this was not a washing like we might think with soap and water, but only a ritual washing. Once the priest had offered sacrifice at the altar, he would then wash again before entering the holy place when lighting the menorah, replacing and eating the showbread, or when praying at the altar of incense. Similar to the anointing process, the washing of the hands and feet can be a symbol of the required purity of the priest’s actions and their walk in the service of the Lord.

From these two main ritual washings, we can see that the laver was designed to be a constant reminder for the priests that they were to be clean before serving in the house of the Lord. It would be a physical act that would daily remind them of the importance of being spiritually clean. With this in mind, it is quite remarkable that the laver was made from bronze mirrors, an item used to inspect yourself. As the priests used the laver, they would look into the reflective bronze and water, and perhaps be reminded of their need to inspect their spiritual cleanliness on a daily basis.

These ritual washings at the laver can be reminiscent of baptism and other cleansing rituals that help teach us of the importance of becoming spiritually clean. Similar to the priests, as followers of the Savior, we each should daily inspect our lives and actions. We should ask ourselves if we reflect the countenance or image of Christ in our lives (see Alma 5:14). As we serve in the house of the Lord, however that might look for us, do we come prepared, clean, and clothed in the power of God? And perhaps most important, do we remember that it is only because of the blood of Christ that we can become clean and pure. While we always must seek to reflect the Savior in our lives and actions, it is ultimately only because of his atonement that we can become worthy to enter into his presence. 

Script written by Heather Ruth Pack and Daniel Smith

Special thanks to Elder Alex Ducos, Ethan Fullmer, Elder Ryan Sampson, and Brian Olson for their help with creating the 3D model of the Tabernacle.

Finding Christ in the Altar of Sacrifice

  

The altar of sacrifice in the Tabernacle of Moses, is one of the more powerful types and shadows of the suffering and death of Jesus Christ. The altar was used by the priests for sacrifices and burnt offerings and was the place where Israel could be reconciled with God. Here Israel learned that the remission of sins could only come through the shedding of blood, ultimately pointing to the death of Christ on the cross.

Long before Moses was commanded to build the brazen altar, followers of God built altars where they could pray and come near to the Lord. Prophets such as Adam, Noah, and Abraham all built altars to offer sacrifice. These altars were built of uncut stones, which set them apart from the more permanent, yet portable brazen altar of the Tabernacle.

The altar of sacrifice was the largest of the pieces of furniture of the Tabernacle. It was constructed of shitim or better translated as acacia wood overlaid with bronze. The acacia tree is one of the few trees that grows naturally in the deserts where the Israelites wandered. Because the tree must grow with very little water, its wood is quite dense making it resistant to rot or decay. Overlaying the acacia wood with bronze made the altar able to withstand the fires of the many sacrifices. Bronze in scripture is often a symbol of judgment, as is seen in the story of the brazen serpent that was lifted up in the wilderness. The Israelites who trusted in the Lord’s promise of healing power, and looked to the brazen serpent, were healed from their poisonous bites. Likewise, as we look to the Savior on the cross, who was lifted up on our behalf, we can be healed of our sins and sorrows.

The brazen serpent lifted up by Moses

The altar itself was square in shape, which set it apart from all the other furniture except for the altar of incense which shared many similarities. On the four corners were horns, likewise made of acacia wood overlaid with bronze. In ancient times horns were seen as a symbol of power or strength. The altar horns were also a symbol of refuge, as Israelites who had sinned, could take hold of the horn and be promised safety and refuge until they could have a fair trial (see 1 Kings 1:50). The number four is often a symbol representing the four corners of the earth, perhaps pointing to the infinite sacrifice of Christ, which has power to reach to the four ends of the earth. The altar also had four rings, two each placed on the opposite sides. Two long poles made of acacia wood overlaid with bronze could be inserted into the rings allowing the altar to be carried as the Israelites traveled in the wilderness.

In Leviticus the Lord commanded three separate times that the fire of the altar was to be kept burning at all times (Leviticus 6:9, 12-13). This is likely because the Lord himself lit the fire, (Leviticus 9:24) consuming the first sacrifice offered by Aaron. As followers of Christ we too should always seek to keep the fires of our offering burning. While animal sacrifice was done away with by the death of Christ, we can offer to the Lord sacrifices of thanksgiving (Psalms 107:22), praise (Hebrews 13:15), and service towards others (Romans 12:1). 

Pillar of fire lighting the altar of sacrifice

The Bible also describes the bronze tools used for sacrifice, including basins and shovels for removing the ashes, bowls to hold the blood, meat forks used to place the sacrifice on the altar, and firepans used for taking coals from the altar to be used in burning incense.

In Leviticus 1-5 the Lord prescribed five different types of sacrifices that were to be offered at the altar, the burnt offering, the peace offering, the meat or grain offering, the sin offering, and the trespass offering. Each of these sacrifices varied in what type of animal or offering could be made and how they were ritually offered. Most of these were sacrifices of animals, but there were also offerings of grain as well. While we won’t attempt to cover the complexity of these five types of offerings here, there were common elements to most of these sacrifices.

First, the Israelite or priest would bring the animal through the gate and have the animal inspected to ensure it was without blemish. Next, the person would then lay their hands on the head of the animal which could be seen as symbolically transferring their sins to the sacrifice. The person then slit the throat of the animal, with the priest collecting the blood in a dish. Notice that for an individual sacrifice, it was the person who killed the animal, not the priest. This would vividly convey to the Israelites that it was their sins that caused the death of the animal and that the consequence of sin is death (Romans 6:23).

The collected blood, depending on the type of sacrifice, was then dabbed on the horns, splashed on the sides, or poured out at the base of the altar. The word atonement, or kaphar in Hebrew, actually means to cover or blot out. Blood represented the life of the animal, and thus by covering parts of the altar with blood, the priest was symbolically showing that atonement had been made because of the shedding of blood.

The animal was then cut into pieces, and depending on the type of sacrifice, parts of the meat were burned on the altar and the remainder of the meat was eaten by the priests or the family. Only in the case of the burnt offering was the entire animal completely burned on the altar. The eating of a portion of the sacrifice as part of a meal, is highly significant. Meat was rarely a part of daily meals and was mostly reserved for religious feasts and significant events. Because animals provide wool and hair for clothing, and milk and cheese for food, animals were far more valuable alive than dead! 

In addition, anciently the breaking of bread and eating a meal together often symbolized friendship between two parties. Enemies did not sign peace treaties like today to show they desired unity, but instead broke bread together. It was in the breaking of bread and sharing a meal that covenants were established and friendships renewed. Thus, it is significant that for most sacrifices at the altar, the partaking of a meal was a central part. God partook of His portion of the offering as it was burned on the altar, and then shared the remainder of the meal with the priests or family of the offeror.

Because of our sins, we are all enemies of God. Yet, each Sabbath, the Lord invites us to come to His table, and to partake of a communal meal that demonstrates that He is at peace with us. The tokens of the sacrament or communion, blessed by the priests, teach us that it is only because of Christ’s sacrifice that we can enjoy the friendship and presence of God. 

Bronze altar of sacrifice

The ancient altar of sacrifice taught Israel and all of us that before we can come into the presence of the Lord, we first must be reconciled with God. Death is the requirement for sin, yet God in His infinite mercy provided that another could be killed in our stead, that we might live. Just as Israel symbolically laid their sins on the head of the sacrifice, so too Isaiah taught that “the LORD has laid on him the iniquity of us all” (Isaiah 52:6). Similarly, as these animals were bled out, so too the Savior bled in Gethsemane and on the cross that we might have our sins blotted out or covered over. Because of God’s mercy, as we come to the altar of the Lord, we can find refuge, protection, and forgiveness because of the atoning blood of Jesus Christ.

(Special thanks to Elder Alex Ducos, Ethan Fullmer, Elder Ryan Sampson, and Brian Olson for their help with creating the 3D model of the Tabernacle.)

Finding Christ in the Tabernacle Gate and Courtyard

The very first thing that Israelite worshipers would see as they came to the beautiful Tabernacle was the large white linen fence of the courtyard and the beautiful and colorful gate. The Tabernacle was the place where Israel learned of the importance of repentance, atonement, and sacrifice and could symbolically reenter the presence of God through the priests. Learning of the gate and courtyard can help us better understand that it is only through the Savior that we can return to the presence of the Lord.

Before we can understand the gate of the Tabernacle, we first must understand the importance of gates in ancient times. The city gate was a place of protection and strength. Its fortified towers were one of the safest places of any ancient city. The excavated gates at Megiddo and Tel Dan are excellent examples of this with their massive fortified structures and flanking chambers. During an attack on the city, these chambers could be used to protect soldiers from invaders.

Ancient gates were also a place to perform covenants and contractual agreements. After the death of Sarah, Abraham stood at the city gate to negotiate and purchase the tomb where Sarah would be buried (Genesis 23:10, 18). When Ruth was to be married to Boaz, under the levirate law, he likewise did this at the city gate (Ruth 4:1, 10-11). Being at the gate, allowed all the city to witness the covenant or contract, becoming witnesses to the agreement.

Reconstruction of Tel Dan judgment seat (left); Tel Dan today (right, photo by Todd Bolen)

The Law of Moses also prescribed that those who had been accused of sin should be brought to the gate, making it a place of judgment (Deuteronomy 21:19). In fact, ancient city gates often even included an elevated seat, such as the one discovered at Tel Dan. Here the king or ruler would come and sit in judgment and hear the cases brought forward by his people. Because so many people entered and exited the city gate, it was also an excellent place to market goods and services. With the high amount of traffic, ancient prophets also found it an ideal place to preach to the people. Jeremiah stood at the gates when he called the people to repentance, proclaiming that Jerusalem would be destroyed if they did not repent (Jeremiah 7:2). Thus, the ancient gate was seen as a place of protection, covenant-making, judgment, and a place where the word of God could be heard.

Similarly, the Tabernacle gate had many of these same characteristics. As sinners, we all must come to the house of the Lord and seek protection and refuge through the grace of Christ. The Tabernacle and later temples in Jerusalem were also a place of covenant-making, where Israel could promise to obey the Lord. It also is a place of judgment, where Israel was to bring their sins to the Lord, and symbolically have them placed on the altar through the death of an innocent animal. The Tabernacle gate was also a place where Israel could hear the word of the Lord, proclaimed by prophets.

3D model of Tabernacle gate from the entrance

With this background, let’s now examine the construction of the Tabernacle gate and courtyard. Unlike ancient cities with their towering gates and walls of protection, the Tabernacle courtyard had only a linen fabric wall that separated the world from the sacred. This of course was largely because Israel needed the Tabernacle to be a portable structure that could move with them as they traveled in the wilderness. This outer fence was made from white fine linen, the same fabric used in the clothing of the priests. John the Revelator wrote that “the fine linen is the righteousness of saints” (Revelation 19:8). In ancient times the color white in fabric was very difficult to produce, having to go through a laborious process of bleaching or fulling. This would make it uncommon to see white fabrics used except for the wealthy and elite. These white fine linen walls would also stand in stark contrast to the thousands of black coarse goat hair tents. The white linen creates beautiful symbolism of a sacred space that is set apart from the contrasting surroundings.

Bronze bases and silver bands for the courtyard posts of the Tabernacle

This outer linen fence was hung on 60 wooden pillars. Unlike the inner sanctuary walls that rested on a foundation of silver bases, these outer pillars rested on bronze bases. These different metals show the levels of gradation of holiness. The outer courtyard is least sacred so bronze is used for most of the items, including the bases of the pillars. As you progress towards more sacred areas, silver and gold are used more prominently to show the symbolic progression of holiness. This outer linen fence was about 7.5 feet or just over 2 meters tall. Being above eye level would create a visible barrier that separated the profane from the sacred, blocking the view of those on the outside. This would mean that the only way to see inside was to enter through the colorful gate.

The Tabernacle gate itself was made of blue, purple, and scarlet fabric woven into white linen. The colorful gate was surprisingly wide at about 35 feet or over 10 meters, perhaps symbolically showing how despite the fact that there is only one way to enter God’s presence, it is wide enough to allow all who desire to enter. The Psalms gives us the requirement for entering by saying: “Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart” (Psalms 24:3-4).

3D model of the Tabernacle gate

The gate was located on the east side of the courtyard. This meant that as an Israelite entered the courtyard they went in a westward direction. When Adam and Eve partook of the forbidden fruit and were cast out of the presence of the Lord, we are told that they went in an eastward direction. This means that to reenter the garden, they would have to turn around and then go westward, passing the cherubim who guarded the tree of life. Ancient Jews saw the similarities between the Garden of Eden and how the High Priest, who represented all of Israel, reversed the steps of Adam and Eve, bringing Israel back into the presence of the Lord. 

Beautiful symbolism can be found in both the outer fence and gate of the Tabernacle that point us to the Lord Jesus Christ. As we draw closer to the Savior, one of the first things that often will catch our eye is His purity and perfection (symbolized by the white linen fence). In many ways, we may want to turn away because of our own lack of cleanliness, but the Lord beckons us forward, showing us how we can become pure like He is pure. The fine linen used for the outer fence may also remind us of the fine linen strips that were used to wrap the lifeless body of Christ at his burial (Mark 15:46). The colors of the outer gate could symbolize the perfection and attributes of the Savior. The color blue in ancient times often symbolized heaven, the color purple royalty, and the color red death, blood, mortality and sacrifice. These same colors will be replicated throughout the Tabernacle, in the beautiful garments of the High Priest (himself a type of Christ), and the veils of the Tabernacle.

While teaching in the Temple at Jerusalem, Jesus taught: “I am the gate; whoever enters through me will be saved” (John 10:9 NIV), teaching us that to return to God, the very first thing we must do is pass through the Savior. It is as if the Savior (represented by the beautiful colors) as the Great High Priest, stands at each of the main areas of division, the gate of the courtyard, the door of the Tabernacle, and the veil going into the Holy of Holies. From the very beginning to the very end of our journey back to God, the Savior stands beckoning us to enter through Him. As we pass from one point to the next on our journey back to God, it is always through Him and because of His infinite sacrifice and resurrection that we can progress back into the presence of the Lord!

See Exodus 27:9-19 and Exodus 38:9-20 for the description of the Courtyard and Tabernacle.

(Special thanks to Elder Alex Ducos, Ethan Fullmer, and Brian Olson for their help with creating the 3D model of the Tabernacle, and for Audra Coulson for help with the Tel Dan 3D model.).

Understanding the Day of Atonement or Yom Kippur

The Day of Atonement, or Yom Kippur, is the most holy and solemn day of the Jewish calendar. It is the only day when the high priest could enter the Holy of Holies, the most sacred place within the Tabernacle and ancient temples. It was the only day when the high priest reconciled Israel with God and symbolically brought them back into the presence of the Lord. No other day and no other ancient ritual comes closer to the full meaning and purpose of the atonement of Jesus Christ.

The fall season of festivals begins with Rosh Hashana, the beginning of the Jewish New Year. Rosh Hashana marks the start of a ten-day period of repentance and preparation for the Day of Atonement. During these ten days, Israelites would seek to draw closer to God in preparation for these sacred rituals. On the Day of Atonement, all of Israel would be forgiven for their sins of the previous year, thus allowing them to be cleansed and prepared for the Feast of Tabernacles or Sukkot to occur five days later. Feast of Tabernacles was the final and most joyous of the three major Jewish feasts of Passover, Pentecost, and Tabernacles.

The Day of Atonement followed a complex, yet beautiful ritual, symbolizing that all of Israel now had been forgiven and was able to re-enter the presence of the Lord through the high priest (see Leviticus 16).

The ritual began with the high priest, dressed in his normal colorful golden garments, offering the daily morning ritual of sacrifices and burning of incense on the altar of incense. He then would wash his flesh and change into simple white robes. The act of washing and changing clothes would actually occur five separate times throughout the ritual. The wearing of just the white robes could symbolize the Savior who leaving His heavenly throne, “laid aside all the glory … [and] put upon Himself the plain robe of humanity … becoming like one of us.” [1] The color of white is also a powerful symbol of purity, representing the absolute purity of the true Great High Priest, even Jesus Christ.

The high priest selecting lots for the goat for the Lord and for the scapegoat

Next, the high priest would bring two goats into the Tabernacle or temple and cast lots for each of them. One lot was for Azazel, or the scapegoat, and the other was for the Lord (Leviticus 16:7-10). A red ribbon was tied around the horns of the scapegoat to distinguish it from the other goat.

The high priest would then take a bullock, or young bull and place his hands on its head, symbolically transferring his own sins and the sins of his fellow priests to the bull. He would then slit the throat of the bull and catch the blood in a dish to be saved for later services. (Leviticus 16:11)

The high priest entering the Holy of Holies with incense on the Day of Atonement

He then would bring a burning coal from the altar of sacrifice and incense into the Holy of Holies through the veil for the first time. Here dressed in all white, the high priest would burn the incense before the Lord. The room would fill with smoke, the cloud of smoke often being a symbol of the presence of God. (Leviticus 16:12-13).

The high priest then would exit the Holy of Holies, wash again, and take the blood of the bull and re-enter the Holy of Holies for a second time. He would then sprinkle seven times the blood of the bull on the Ark of the Covenant. (Leviticus 16:14). The shedding of the blood of the young bull represented that the high priest was forgiven and reconciled to enter into the presence of the Lord.

The high priest entering the Holy of Holies on the Day of Atonement

The high priest would then kill the goat that was chosen for the Lord, again saving the blood in a dish. He then would enter the Holy of Holies with this blood for the third and final time. As he did before, he would sprinkle the blood of the goat seven times before the ark. (Leviticus 16:15-16). As the goat was the offering for the people, this act of bringing its blood into the Holy of Holies represented that all of Israel was symbolically able to enter the presence of the Lord, through the high priest and because of the shedding of the blood of the sacrifice. Just as the high priest could only enter by blood, so too it is only by the shed blood of Jesus Christ that we can enter God’s presence.

As the high priest exited the Holy of Holies, he would then sprinkle the combined blood of the bull and the goat before the veil of the Tabernacle. He would also use the blood to cover the four horns of the altar of incense. The remaining blood was poured out at the base of the altar of sacrifice in the outer court. (Leviticus 16:18-20).

High priest laying his hands on the scapegoat for the Day of Atonement

The high priest would then return to the scapegoat and place his hands upon its head symbolically transferring the sins of all the people to the goat. He then would utter the sacred name of the Lord, which was never to be said except on this holy day, “Oh, Jehovah! I intreat Thee! Your people, the House of Israel, has been iniquitous, sinned, and erred before you. Oh, then Jehovah! Cover over, I intreat Thee, upon their iniquities, their transgressions, and their sins!” [2] The goat was then taken outside of the Tabernacle and led into the wilderness. (Leviticus 16:20-21). The guiltless goat, dependent upon its owner for its care and protection, would become lost and die in the desert. Perhaps no symbol of the Savior is more powerful than the scapegoat. Innocent of any wrongdoing, just like this goat, the Savior has had laid upon Him the sins of the world. As Isaiah so beautifully stated, “All we like sheep have gone astray; We have turned, every one, to his own way; And the LORD has laid on Him the iniquity of us all.” (Isaiah 53:6).

The scapegoat being led into the wilderness on the Day of Atonement

Modern readers often gloss over the significance of the Day of Atonement as simply an outdated, archaic ritual of death and covering of blood. However, as one better understands each of the aspects, it teaches a powerful message of the atonement of Jesus Christ.

The word atonement, or kaphar in Hebrew, actually means to cover. Thus, as the high priest literally covers with blood the ark, the veil, and the altars of the Tabernacle, he symbolically shows that atonement has been made, and that the way is now open to progress back through the Tabernacle because of the shedding of blood.

From the scriptures we learn that when the Savior went to pray and suffer in Gethsemane, He first left eight disciples at the entrance, then took Peter, James, and John further into the garden, and then by Himself, went further in to pray. Though it is impossible to know the exact reason for this three-level progression the Savior creates within the garden, it has a strong correlation to the three levels of the Tabernacle with the outer courtyard, the holy place, and the holy of holies. It is as if the Savior desired to recreate these three levels, to show that He was officiating as our Great High Priest and interceding on our behalf.

How beautifully the symbolism of the Day of Atonement teaches us that it is only through the shed blood of the Lamb of God, even Jesus Christ, that we can once again enter the presence of the Lord. It is only because He took upon Himself our sins and iniquities, that we can be forgiven and our burdens made light. Because of Him, we can have our sins covered over, blotted out, or atoned for. The book of Hebrews teaches, “But Christ being come an high priest … Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption” (Hebrews 9:12). How wonderful it is that unlike ancient Israel, who only could be forgiven once a year, we can daily come to the Lord, lay our sins and guilt upon Him, and continually be forgiven and cleansed because of His atonement!

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[1] Thus Shalt Thou Serve, The Feasts and Offerings of Ancient Israel, C.W. Slemming, pg. 151.
[2] Paraphrased from: The Temple, Its Ministry and Services by Aldred Edersheim, pg. 253-254 and Carta's Illustrated Encyclopedia of the Holy Temple in Jerusalem by Israel Ariel, pg. 146-147.

The Laver and the Washing and Anointing of Priests

Within the outer courtyard of the Tabernacle of Moses was the bronze laver (see Exodus 30:17-21). It was here at the laver where Aaron and his sons were washed, clothed, and anointed prior to becoming a priest. The laver was also used by the priests for daily ritual washing prior to serving at the Tabernacle. The washing at the laver can symbolize our need to be spiritually cleansed through the atonement of Jesus Christ.

Only the tribe of Levi, and in particular the family of Aaron, could officiate at the Tabernacle; therefore, the Lord commanded that Moses first consecrate them for this sacred service here at the laver. In Exodus 40 it reads, “And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water. And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest's office.” (Exodus 40:12-13). This consecration of the priests included three important and symbolic acts: washing, clothing, and anointing. These gestures were to demonstrate and teach Israel that the priests were authorized to act on their behalf.

In ancient times, washing with water often symbolled becoming ritually clean, allowing the person to perform sacred acts such as prayer or sacrifice. Though we are not given any details about the washing process, many scholars speculate that it would include the washing of the full body. [1] The scriptures include many references to ritual washing including one from Psalms “Wash me throughly from mine iniquity, and cleanse me from my sin” (Psalms 51:2).

After the washing with water, the high priest and priests were clothed with the holy garments. Unlike today, clothing in ancient times was very costly and difficult to make. The hand spinning and looming process could take possibly hundreds of hours for a single piece of clothing. Thus, the giving of clothing, especially ceremonial clothing, represented a significant bestowing of authority and power. Interestingly the word atonement in Hebrew, or kaphar, actually means to cover, possibly connecting the sacred priestly clothing, which covered the priests, with the atonement of Jesus Christ.

Moses anointing Aaron with oil, the oil is stored in the horn of a bull

Next, Moses was to anoint Aaron and his sons with sacred anointing oil and blood from the sacrifice. The oil was a special combination of pure olive oil with liquified myrrh and other spices (see Exodus 30:22-30). Several stories in the Bible state that anointing oil was stored in an animal’s horn (see for example 1 Samuel 16:13 and 1 Kings 1:39), the horn often being a symbol of power and strength. [2] The scriptures again do not provide any details how the priests were anointed with oil, but we are told about the process of anointing with blood which may give us hints to the full process. [3] Moses would first kill a ram and then save the blood in a dish. He would then place the blood on the right ear of the priest, then on his right thumb, and then the right toe of his foot. (Exodus 29:20 and Leviticus 8:23-24).

Moses dabbing blood on the right ear of Aaron

Blood being placed on the right thumb of Aaron

Moses placing blood on the right toe of Aaron

This act of covering with blood certain parts of the body might seem strange to modern readers of the Bible, but understanding its significance can help us learn several powerful lessons. First, again the meaning of the word atonement in Hebrew means to cover. Second, each of the body parts could represent the service at the Tabernacle and to the Lord. The ear can symbolize the need to hear and follow the word of God. The thumb can represent our actions and ability to labor in the work of the Lord. The toe often is a symbol of our daily walk possibly teaching the priests that they were to walk in the paths of righteousness. By anointing with blood these parts of the body, it could serve as a reminder to the priests that all their actions and deeds should bring others to the Lord. According to one scholar, it could also symbolize that the priest, who represented Israel, was taking upon him the tokens of the death of the sacrifice. Thus, reminding him that it is only by the blood of the sacrifice that he is worthy and able to enter the Lord’s presence. [4]

After being consecrated just once in their life before becoming a priest, the priests then would ritually wash their hands and feet daily at the laver before performing sacrifices and entering the Holy Place (Exodus 30:19-21). This served as a constant reminder that they were to be spiritually clean prior to coming before the Lord.

The priest ritually washing his hands at the laver

After completing these sacred cleansing rituals, the priests were authorized to serve at the Tabernacle and in particular, enter the presence of the Lord into the Holy Place, and in the case of the high priest, the Holy of Holies on the Day of Atonement. Though Israel would not participate in these sacred cleansing acts individually, the priests represented them all as if they too were able to be washed themselves. This would hopefully be a reminder to ancient Israel that as they watched the priest physically and spiritually prepare to act on their behalf, they knew they likewise had to be prepared to enter albeit symbolically through the services of the priests.

These powerful symbolic acts at the laver can teach us of our own need to be cleansed by the waters of baptism, clothed in the power of the atonement, and anointed by the blood of the Lamb of God having our sins covered over or blotted out. These rituals can be an outward representation of the truth that it is only through the atoning power of the Savior that we can ultimately be worthy and able to enter the presence of the Lord!

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[1] The Gate of Heaven, by Matthew B. Brown, pg. 79.
[2] The Lost Language of Symbolism, by Alonzo Gaskill, pg. 49-50.
[3] The Gate of Heaven, pg. 79-80.
[4] The Anchor Bible, Exodus 19-40, by William H. C. Propp, pg. 530-531.

The Tabernacle and the Messiah

According to the book of Genesis, in the beginning, God created the heavens and the earth and placed Adam and Eve in the Garden of Eden where they lived in God’s presence. After Adam and Eve partook of the forbidden fruit, they were cast out of the Garden. This separation was not permanent; however, because God the Father would send His Only Begotten Son to be the Savior of the world to overcome the effects of sin and death.

In anticipation of the Savior’s great and last sacrifice, God instructed righteous followers such as Adam and Noah and their families to offer sacrifices. Eventually, God made a special covenant with a righteous man named Abraham and his wife Sarah. Their descendants came to be known as Israel.

After Moses freed Israel from bondage under the Egyptians, the growing family of Israel renewed the covenant of Abraham, promising to be God’s people. However, full of fear and quick to turn to idol worship, they were unprepared to enter into His presence. Instead, they relied on Moses and the priests that were called to commune with God on their behalf.

To help the people of Israel draw closer to Him, God revealed His law to Moses with many detailed instructions, including directions for building a holy sanctuary, or Tabernacle, where God could dwell among them. In this Tabernacle Israel, through the priests, would participate in special sacrifices and rituals.

The detailed design of the sanctuary and the symbolism of the rituals performed within, pointed Israel toward the coming Savior, the Messiah, who would redeem them from sin and death. Let’s take a tour of the Tabernacle to better understand its Messianic symbolism.

The progression through the Tabernacle is symbolic of mankind ascending from the fallen world back into the presence of God. The Tabernacle is divided into three spaces: the outer courtyard, the Holy Place, and the Holy of Holies. The outer courtyard invites one to depart from the cares of this world into a space focused towards God. The Holy Place, lit by oil lamplight, can be suggestive of one moving closer to God through the light of the Holy Spirit. The Holy of Holies represents returning into the presence of God.

A closer look at each space of the Tabernacle reveals more about the symbolic journey heavenward. Only one entrance leads into the outer courtyard. Through this beautiful and colorful gate on the eastern wall, Israelites symbolically began their ascent towards God. The Savior taught during His mortal ministry, “I am the gate; whoever enters through me will be saved” (John 10:9 NIV).

A priest offering sacrifices at the altar

Entering through the gate into the Tabernacle courtyard we come to the bronze Altar of Sacrifice where Israelite men and women offered sacrifices to God as a means of showing devotion, expressing gratitude, and seeking reconciliation for transgression. These sacrifices were all a type and shadow of Jesus Christ, the unblemished firstborn Lamb of God, slain for the sins of the world.

Next, we come to the bronze Laver where ritual washings took place. Here, the sons of Aaron were washed, anointed, and clothed in the priestly robes prior to becoming a priest. The priests would also ritually wash their hands and feet here before performing sacrifices and entering the Holy Place. The cleansing water of the Laver can remind us of the Savior, whose words and love are the Living Water in which we can be washed, cleansed, and filled.

Moses anointing Aaron as the High Priest

We now enter the door of the tent into the Holy Place in a symbolic ascension closer to the presence of God. On the right is the Table of Showbread where twelve loaves of bread were kept and eaten by the priests every Sabbath. Tradition holds that a pitcher of wine was also kept on the table. The bread serves as a reminder of our need to be spiritually nourished by Jesus Christ, who declared, “I am the Bread of Life” (John 6:35). Together, the bread and wine can be a reminder of Christ’s flesh and blood, as taught by the sacrament or communion.

On the south side of the Holy Place stood the golden Menorah, or oil lampstand. The Menorah had seven branches, each decorated with almond flowers, buds, and blossoms. Every evening, the priests would trim, refill, and make sure that the lamps were burning with pure olive oil. This was the only source of light for the Holy Place and can serve as a reminder of Jesus Christ, who said, “I am the Light of the World” (John 8:12).

Next we come to the Altar of Incense where a priest burnt incense each morning and evening in front of the veil. The altar’s position before the Holy of Holies shows the importance of prayer in preparing to enter the Lord’s presence. Just as the sweet smoke of incense rises heavenward, so also the prayers of the righteous rise up to God, drawing them closer to Him.

High priest praying at the altar of incense in the Holy Place

The linen veil separates the Holy Place from the Holy of Holies. Embroidered on the veil are figures called cherubim which symbolically guard the presence of God. When Christ was crucified, the veil of Herod’s temple was rent in twain from top to bottom, signifying that through the Savior’s sacrifice, the way was now open for all to enter God’s presence. The writer of Hebrews taught that because of Christ, we can go boldly into the Holy of Holies “By a new and living way … through the veil, that is to say, [the] flesh [of Christ]” (Hebrews 10:20).

We now enter the Holy of Holies representing the ultimate goal of living in the very presence of God. In the center is the Ark of the Covenant, the most sacred object in the Tabernacle. Atop the Ark was the Covering, often called the Mercy Seat or Seat of Atonement, with two cherubim made from solid gold. These cherubim stretched their wings over the ark, symbolically guarding the place where the presence of the Lord would dwell. Inside the Ark were kept sacred objects, including Aaron’s rod, a bowl of manna, and the stone tablets of the Law given to Moses on Mount Sinai.

Only once a year, on the Day of Atonement, the High Priest entered the Holy of Holies. Here he sprinkled blood from the sacrifice on the Mercy Seat, symbolizing that through the blood of the Lamb of God, Israel could obtain mercy and the opportunity to once again live in God’s presence. Although the children of Israel were not allowed to enter the Holy of Holies, the High Priest represented them. Jesus Christ is our Great High Priest, who intercedes on our behalf before the Father.

The high priest entering the Holy of Holies

During Israel’s time in the wilderness, the Tabernacle moved from place to place as a portable structure. Eventually, it was replaced by a more elaborate and permanent structure called the Temple of Solomon. Built after the pattern of the Tabernacle, Solomon’s temple was the crowning jewel of Jerusalem for almost 400 years until its destruction by the Babylonians.

Seventy years later a second temple was rebuilt after the same pattern, which Herod the Great extensively remodeled during the first century. It was here Jesus, the foretold Savior of the world, was brought as an infant. He was born into the world to fulfill the law of Moses and complete God’s plan to open the way back into His presence through a new covenant.

At the last supper, Jesus taught His disciples about this new covenant made possible by His suffering and death. The following day as Christ, the ultimate Passover Lamb, hung on the cross, He offered a sacrifice bringing deliverance to all from sin and death, replacing the need for animal sacrifices. From this point forward, a new kind of sacrifice would be asked of God’s followers—that of a contrite spirit and a heart willing to turn and follow Jesus.

The ancient Tabernacle that became the temple in Jerusalem, with all its sacrifices and rituals was centered on Christ. His life and ministry, culminating in His death and resurrection, fulfilled every law and ordinance and shows the path that will lead us back to our Father in Heaven.

Text written by Jane & Clark Johnson adapted from an earlier video I produced in 2018.