TABERNACLE, TILE ("Pin and sometimes, chiefly in Numbers, rvinn or n:Evn; LXX., awns*, or onivausa , Tea lacarruproo; that is, the tabernacle of the testimony), was a sacred building, partaking of the nature of a tent, which was net up by the lamelittes in the wilderness for the worship of Cod, and carried with them in their journeys. Hence it Is called by Jewish writers " a port able temple" (Ispbv (aorrrlas l'hilo,' Opp.; 14(3, vahr at-reamed/areas 1 Joseph.,' Antiq.' ill., 0, 1). It was made under the direction of Moses, in exact conformity to a pattern shown to him by (lad when on Mount Sinai. (Exod. xxv. 40; xxvi. 30, (tc.; Heb. viii. 5.) Without doubt temples existed in Egypt, and possibly in Palestine, before the period of the exotic; but the Israelites were not in a posi tion to raise an edifice while on their migration to tho promised land.
They therefore were directed by Moses to construct a tabernacle. The description of it is sufficiently given in Exodus xxvi; but the transla tion of badgers' skins for the covering, xxv. 5, and xxvi. 14, is an unfortunate one, as the badger does not exist in south-western Asia, and would have been also an unclean animal, not likely to have been selected to have formed any part of the structure. The Hebrew word is taehash, used nowhere else except in Ezekiel xvi. 10, where it is stated to be used for the shoes of women. It has been conjectured that it implied the colour, in which sense the Septuagint and the Chaldee and Syria versions interpret it, though such interpretation has no support from the etymology, or in any of the kindred languages. There is little doubt that it means the skin of some animal. The seal has been suggested, but that is also a stranger to the region. Niebuhr and Ehrenburg believe it to have been the skin of a specie.i of dolphin (the lialicora which is perhaps the most likely, as the Arabs of the present day use the skin of that animal for their shoes or sandals.
Each of the sacred vessels and instruments had its appointed place in the tabernacle. Near the entrance of the outer court was the brazen altar of burnt offering, on which were presented all the, burnt offerings and sin offerings which were not required to be offered with out the camp. Farther on was the brazen laver, where the priests were required to wash their hands and feet before they entered into the tabernacle.
Within the Holy Place was the golden table of sbewbread on the north side, the golden candlestick on the south side, and the golden altar of incense, with their instruments. In the Most Holy Place was the ark of the covenant, with its cover, the mercy-seat, the symbol of Jehovah's throne.
None but the priests were allowed to go into the tabernacle. They
entered it twice a day ; in the morning to put out the lights, and in the evening to light them ; and also on the Sabbath to place the new shew-bread. The Holy of Holies was entered by the high-priest alone, and by him only once a year, on the great day of atonement. Of course there was a necessary exception to these rules when the taber nacle had to be taken down or set up.
The tabernacle was first set up by Moses on the first day of the first month of the second year from the Exodus, when the presence of God was manifested by the shekinah, which filled the tabernacle. When ever the camp was at rest, the shekinah was over the tabernacle, as a cloud by day and a fire by night. The lifting up of the shekinah was the divine signal for the people to march ; and when it again rested in any spot, there the tabernacle was set up, and the camp was formed around it. After the conquest of Palestine the tabernacle was set up in Shiloh, where it remained, with the ark of the covenant in it, till the latter was carried out to battle and taken by the Philistines just before the death of Eli. (I Sam. iv. 16-21 ) After seven months the Philistines, moved by the judgments of God, restored the ark, which .however was not brought back to Shiloh, but to Kirjathjearim (1 Sam. vii. 1-2), where it remained till David brought it to the city of David in Jerusalem, and pitched a tent for its reception (1 Chinn. xiii.-xvi.). Here it remained, with a short interruption during the rebellion of Absalom, till it was placed in tho Holy of Holies of Solomon's temple. (2 Chron. v.) We have no exact information respecting the history of the tabernacle during this period. By comparing 1 Sam. xxi., with Mark ii. 20, we learn that it was at Nob in the time of Saul. At the beginning of Solomon's reign it was at Gibeon (1 Kings iii.), whence it was taken by Solomon, and laid up in the Temple, at the time when he removed the ark. (2 Chron. v.) The institution of the tabernacle was in perfect accordance with the spirit of the ]sraelitish constitution. Jehovah was the king of Israel ; he had promised to be with them, and to go with them in their journeys ; and the tabernacle was his abode. Here the glory which was the symbol of his presence was displayed, and hither the people caine to worship him and to inquire his will, while his chosen servants (the priests) attended constantly upon him. (Ps. lxxxiv. 4-7.) When Israel was firmly settled in the promised land, and a special place was fixed on for the display of God's presence, the moveable tabernacle was superseded by the permanent temple. The New Testament refers to the tabernacle as typical of the blessings of the Gospel. (If eb. ix.)