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 Feast of Tabernacles or Sukkot

It is prophesied when Christ comes again we will gather at the wedding feast of the Lamb celebrating the triumph of the Savior over all things. To be taught of this significant event and other teachings, Israel was given the Feast of Tabernacles or Sukkot. Understanding this feast not only teaches us of the last days leading up to the Second Coming, but also of the Savior’s role as the light of the world, the living waters, and the King of Kings. 

In addition to daily, weekly, and monthly worship, Israel was commanded to participate in three major feasts: The Feast of Passover, The Feast of Weeks or Pentecost, and the Feast of Tabernacles or Sukkot (Leviticus 23). Occurring during fixed times at the spring, summer, and fall harvests, these feasts were meant to both remind Israel of past events and teach them of future events.

Let’s now look more closely at the third feast, the Feast of Tabernacles, which Josephus called the “most holy and most eminent” of the feasts. [1] 

On the first day of the seventh month, is the Feast of Trumpets also known as Rosh Hashanah (Leviticus 23:23-25) ushering in a period of ten days of penitence for the people to prepare for the Day of Atonement or Yom Kippur (Leviticus 23:26-32). As the holiest of days, it is the only day when the high priest could enter the Holy of Holies, symbolically taking Israel into the presence of the Lord. Israel is now forgiven of their past sins and prepared for the holiest of the feasts, the Feast of Tabernacles which begins five days later (Leviticus 23:33-43). The feast’s connection to the final harvest of the year foreshadows the final harvest of souls at the coming of the Messiah. 

According to the Law, Israel was to build booths or temporary shelters to dwell in for seven days from the 15th through the 21st day. (Leviticus 23:42) These booths, also known as Sukkot in Hebrew, were generally moderate in size with at least three walls and a roof made of branches. [2] This likely was a fun time for children as the families ate and slept in their temporary tabernacle or sukkah, almost like “camping” in the backyard. The purpose of living in the booth was to remind the people that Israel dwelt in booths after the Lord brought them out of Egypt. (Leviticus 23:43).

A young boy holds an oil lamp during the Feast of Tabernacles

It also could remind Israel that the Lord dwelt among his people in the Tabernacle which stood in the center of the camp of Israel. John taught of when the Savior came to earth that “the Word became flesh and tabernacled among us.” (John 1:14 TLV). Just as the Lord was with the people as they escaped bondage and wandered in the wilderness for 40 years, so too is our Savior with us as we seek out shelter from our worldly cares and troubles. He will always dwell with us, if we let him, as we journey toward our own Promised Land.

In addition, the Lord commanded the people to celebrate by taking “the fruit of beautiful trees, branches of palm trees, the boughs of leafy trees, and willows of the brook” and rejoice during the feast before the Lord (Leviticus 23:40 NKJV). Despite it being during Passover when Jesus arrived in Jerusalem riding on a donkey, the people greeted him by waving palm branches (John 12:12-19). This was likely due to them understanding the connection of Jesus triumphantly entering Jerusalem and the coming of the Messiah during Sukkot. By waving palm leaves and shouting hosanna to the Lord, they were obeying what was commanded in the law! [3]

A priest draws water from the Pool of Siloam for Sukkot

During the second temple period, additional celebrations were added to Sukkot. Each morning during the seven days of the Feast of Tabernacles, a procession of priests came from the Temple down to the Pool of Siloam whose water came from the Gihon spring and was the principal supply of water for Jerusalem. With a golden pitcher, a priest drew water from the large pool. Because it came from a spring, the water was considered “living water” and used for ritual purification. The priests then took the pitcher of “living water” and returned to the temple. As they arrived at the court of the priests, they circled the altar once and then the priest poured the water out onto the altar of sacrifice. They did this each morning for the first six days. On the seventh day, called the “great day of the feast” (John 7:37) the same ritual took place, except the priests circled the altar seven times instead of only once. This ritual symbolized Israel’s request that the Lord bless them with rain for the next harvest season. [4]

Water from the pool of Siloam is poured out at the altar for Sukkot

On this very day, when Israel was praying for rain, Jesus proclaimed, “If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.” (John 7:37-38). By Jesus proclaiming that he was the ultimate source for “living water,” he was giving a clear and direct declaration of His divinity. The day following the feast Jesus found a blind man and spit on the ground making a small amount of mud. He anointed the blind man’s eyes and told him to wash in the Pool of Siloam, the exact same pool where the priests had drawn living water for seven days. The blind man obeys and is healed. (John 9:1-38) Eventually, he is able to see the One who gave him sight. Like the blind man, we too have the opportunity to see with our spiritual eyes and be purified with the Living Water, even Jesus Christ. 

On the first day of the Feast of Tabernacles, in addition to the water-drawing ceremony, the people gathered at the temple in the Court of the Women. Young Levite boys climbed up to four massive candelabras lighting their large bowls filled with oil. This light was so bright that it is said that every courtyard in Jerusalem was lit. It is in this same area of the temple just days later, that Christ proclaims “I am the light of the world...” (John 8:12). Just as the light from the candelabras shone over the entire city, so too does the light of Christ shine throughout the world for all to see. [5]

In scripture, the fall feasts were also connected with several significant events. This was when traditionally kings were often anointed with oil as king of Israel. Solomon’s temple was also dedicated during the Feast of Sukkot, and the presence of the Lord came down to accept his Temple. Significantly, it is during this season of Tabernacles that we look forward to the coming of Christ as the King of Kings, coming to his temples or places of worship. The prophet Zechariah declares that all nations will celebrate Sukkot when Christ returns. “And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles.” (Zechariah 14:16).

A family celebrates the Feast of Tabernacles or Sukkot

The Feast of Tabernacles is a wonderful time of joyous celebration. As we are now living in the last days anxiously awaiting the joyful return of our Savior, we can see that this feast teaches us of the glorious celebration that awaits us. The scriptures teach that at the sounding of the trumpet at Christ’s coming, that every knee shall bow and every tongue confess that Jesus is the Lord (see Romans 14:11; Mosiah 27:31; D&C 88:103-104). Are we willing to confess now before the final harvest that Jesus is our Anointed King and Savior? Are we spiritually prepared to greet him when he comes again to the Temple Mount as the light of the world? Every day we can drink of the living water of Christ as we study the scriptures, pray to the Father, and serve others as God loves them. How magnificent will be the day when those from all nations gather together and feast with our Lord, even Jesus Christ.

Script written by Heather Ruth Pack

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.

Understanding Pentecost and the Feast of Weeks

Fifty days after the Savior had been resurrected, the disciples gathered in Jerusalem for the Feast of Weeks or Shavuot. This important feast commemorated when Moses received the Law on Mount Sinai. As the disciples celebrated with tens of thousands of other Jews from around the world, the Holy Spirit came down upon the disciples as flames of fire. Today this is known as the day of Pentecost (Acts 2). As we better understand the historical background of the feasts, we can gain greater insight into the importance of Pentecost and our own worship of the Lord.

The Feast of Weeks was the second of the three major Jewish Feasts of Passover, Feast of Weeks, and the Feast of Tabernacles (Leviticus 23). Each of these Feasts were interconnected and designed to help ancient Israel remember their exodus from Egypt and ultimately teach them of true deliverance through the Messiah. These three feasts were also connected with the spring, summer, and fall harvests.

A woman offering the first fruits of the harvest for the Feast of Weeks or Shavuot

To better understand Pentecost, it will be helpful to first understand the story and timing of the exodus. For hundreds of years, Israel was in bondage in Egypt. The Lord sent Moses to free his people from slavery by sending plagues down upon the land. As part of the last plague, Israel was commanded to kill a lamb and place the blood on the doorposts. This was to be a token for the destroying angel to spare, or pass over, the first born of that home. (See Exodus 12). With this significant event of the Passover, Israel crossed through the Red Sea and began their journey to the promised land (see Exodus 14).

As God’s chosen people, Israel had been promised that they would receive many blessings, including the Promised Land. With these blessings also came great responsibilities. The Lord expected Israel to follow his commandments and to bless the nations of the earth. As Israel traveled for the next several weeks after leaving Egypt, they again were shown many miracles from the Lord including being fed by manna in the wilderness (Exodus 16) and receiving water from a rock that Moses had struck (Exodus 17:1-7). These miracles were to help prepare Israel to become the Lord’s people by showing them the power and majesty of their God.

Though we don’t know the exact timing of when they arrived at Mount Sinai, the scriptures indicate that it was only about a month and a half later (see Exodus 19:1). After climbing to the top of Mount Sinai, the Lord spoke unto Moses. “Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then … ye shall be unto me a kingdom of priests, and an holy nation.” (Exodus 19:4-6). Having heard the voice of God, Moses came down to the people to ask if they would obey and they all proclaimed: “All that the Lord hath spoken we will do” (Exodus 19:8).

Moses again climbed the mount and was told by the Lord: “Go to the people and consecrate them today and tomorrow, and let them wash their clothes. For on the third day the Lord will come down upon Mount Sinai in the sight of all the people.” (Exodus 19:10-11 NKJV). Though we don’t know what this process of consecration entailed for Israel by Moses, we do know what the consecration process involved for the priests, who represented Israel. As part of the ritual, Moses was to take Aaron and his sons to the door of the Tabernacle and anoint them with oil and then place blood on their right ear, right thumb, and right toe (see Exodus 40:12-13 and Leviticus 8:23-24). The priests were also dressed in sacred priestly clothing. This ritual prepared the priests to act on behalf of Israel.

Moses anointing Aaron with a horn of oil as the high priest

After the Israelites had covenanted with the Lord and had been washed and changed their clothing, Moses again went up to Mt. Sinai. The scriptures state “that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled.” (Exodus 19:16). The smoke and fire that came down from heaven to the mountain is called the Shekinah in Hebrew. It symbolizes that God’s presence was there among the people. The Lord then spoke the Law from the mountain, and according to Jewish tradition, each was able to hear God’s words in their own tongue.

Filled with fear, the people requested that instead Moses go into the presence of the Lord on their behalf, refusing the opportunity to enter themselves (Exodus 20:18-21). Because of their rejection of God, the Lord revealed what we now call the Law of Moses. The Law was a preparatory gospel to teach them and prepare them for the eventual higher law. (See D&C 84:17-27). The Law prescribed many rituals, including sacrifices of animals, that would point them to the coming Messiah who would provide true ultimate deliverance.

The high priest and priest hold the first harvested sheaf of wheat

With this understanding, let’s now study the Feast of Weeks or Shavuot. The Lord commanded Israel to celebrate Shavuot, the Hebrew word for weeks, seven weeks or 50 days after Passover (see Deuteronomy 16:9-12). The word Pentecost means fiftieth. Many of the rituals of Shavuot are progressive in nature, seeming to connect Passover and the Feast of Weeks. For example, during Passover the people were to eat unleavened bread, a symbol of their haste in leaving slavery in Egypt, and offer the first fruits of the barley harvest, barley being a lesser quality of grain. In contrast, seven weeks later during Shavuot, Israel was now to offer two large leavened loaves of bread made from the first fruits of the wheat harvest, wheat being the far superior grain to barley (Leviticus 23:15-21).

The high priest holds the two loaves offered for Feast of Weeks or Shavuot

This offering of the leavened bread is unique since yeast is prohibited in all other temple rituals. No wheat from that year’s harvest can be eaten by Israel until these two loaves have been offered to the Lord. When the priest receives the two loaves of bread, he waves them in four directions representing north, south, east and west. He also waves them down and up signifying earth and heaven. The people were also to offer other first fruits of their harvest likewise waving them before the Lord and then placing the offering before God (Deuteronomy 26:1-11).

Offering the first fruits during the Feast of Weeks

Because Shavuot was celebrated seven weeks after Passover, the same time period Israel received the Law at Sinai, the feast later also became a celebration for this significant event. Even with this we can see a progression between Passover and the Feast of Weeks with Israel progressing from slaves in Egypt, going through the waters of the Red Sea, then proceeding until they arrive at Mount Sinai approximately seven weeks later. Here they are washed and clothed and then “go up to the mountain of the Lord” (Isaiah 2:3) to covenant with him and to receive his law.

Understanding this background let’s now examine the events leading up to the day of Pentecost (see Acts 2). During the ministry of the Savior, a small number of disciples believed in the Lord. They revered Jesus for his teachings and the miracles he performed, but they did not understand the true purpose of his mission. As Passover came and they witnessed the tragic events of the crucifixion of the Savior, many of the disciples fled and even denied knowing the Lord. After the Savior rose from the dead, he ministered to them, teaching for the next 40 days (Acts 1:3). This time became a period of preparation for the disciples, helping them to learn of the ultimate purpose of the Messiah.

As the Apostles gathered for the Feast of Weeks, fifty days after the Lord’s resurrection, they like ancient Israel, had now been prepared to receive the fulness of the law. The events that occurred on the day of Pentecost are reminiscent of the events commemorated on Shavuot. Like the Israelites gathering at Mt. Sinai, the people gathered in Jerusalem at the temple built atop Mt. Moriah to be instructed of the Lord. When the Jews saw the cloven tongues of fire, they must have wondered if the Shekinah had returned, except instead of the fire resting upon Mt. Sinai, the fire is now resting on the apostles (see Acts 2:3-4).

After hearing the fervent testimony of Peter of the risen Savior, the gathered Jews asked what they must do (see Acts 2:37). Peter told them, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38). With this, 3000 Jews requested to be baptized on the day of Pentecost (see Acts 2:41). With the nearest body of water, the Jordan river, about 20 miles away, the baptisms of such a large group very likely took place at the Pool of Bethesda, or the Pool of Siloam. Both of these pools were used for ritual washings, which would make perfect sense for their use for baptisms. On this day, set aside to commemorate the event of ancient Israel established as a covenant people, it is Christ’s church that is established through the covenant of baptism. By also receiving the gift of the Holy Ghost, a member of the Godhead, they can now spiritually enter into God’s presence.

Like the children of Israel and the Jews during the time of Christ, we too can each have our own exodus and day of Pentecost. Christ’s death and resurrection made it possible for us to escape the bondage of sin and death. Like the Red Sea, we enter into our own waters, the waters of baptism. Like the manna that came from heaven, we too can be nourished by the Bread of Life. Like the water that flowed from the rock, we can drink of the Living Water. Just as the Lord’s words from Mt. Sinai could be understood in every language, each of us can likewise understand the universal language of the Holy Ghost. We all have the opportunity to come to the “mountain of the Lord” and receive the Law and feel the presence of the Lord dwell upon us. It is there that we can become a kingdom of priests and an holy nation.