Bible Dictionary Definitions

Click here to show/hide instructions.

Verse You Selected:

Translation	Verse	Text
Douay Rheims	Ex 33:7	Moses also taking the tabernacle, pitched it without the camp afar off, and called the name thereof, The tabernacle of the covenant. And all the people that had any question, went forth to the tabernacle of the covenant, without the camp.

Summary Of Definitions Associated With The Selected Verse

Open All | Close All Open All | Close All

Word	Easton Dictionary - Definition
CAMP	During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Ex. 16:13; Num. 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Num. 1:53; 2:2-31; 3:29, 35, 38; 10:13-28. The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.).

Word

Easton Dictionary - Definition

CAMP

During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Ex. 16:13; Num. 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Num. 1:53; 2:2-31; 3:29, 35, 38; 10:13-28.

The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.).

Top

Word	American Tract Society - Definition
COVENANT	The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT. A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God's covenant assumes the nature of a promise, Isa 59:21 Jer 31:33,34 Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and Author, and which was confirmed by his blood, comprehends all who believe in him and are born again, Ga 4:24 Heb 7:22 8:6-13 9:15-23 12:24. The divine covenants were ratified by the sacrifice of a victim, to show that without an atonement there could be no communication of blessing and salvation form God to man, Ge 15:1-8 Ex 24:6-8 Heb 9:6. Eminent believers among the covenant people of God were favored by the establishment of particular covenants, in which he promised them certain temporal favors; but these were only renewals to individuals of the "everlasting covenant," with temporal types and pledges of its fulfilment. Thus God covenanted with Noah, Abraham, and David, Ge 9:8,9 17:4,5 Ps 89:3,4, and gave them faith in the Savior afterwards to be revealed, Ro 3:25 Heb 9:15. In common discourse, we usually say the old and new testaments, or covenants-the covenant between God and the posterity of Abraham, and that which he has made with believers by Jesus Christ; because these two covenants contain eminently all the rest, which are consequences, branches, or explanations of them. The most solemn and perfect of the covenants of God with men is that made through the mediation of our Redeemer, which must subsist to the end of time. The Son of God is the guarantee of it; it is confirmed with his blood; the end and object of it is eternal life, and its constitution and laws are more exalted than those of the former covenant. Theologians use the phrase "covenant of works" to denote the constitution established by God with man before the fall, the promise of which was eternal life on condition of obedience, Ho 6:7 Ro 3:27 Ga 2:19. They also use the phrase, "covenant of grace or redemption," to denote the arrangement made in the counsels of eternity, in virtue of which the Father forgives and saves sinful men redeemed by the death of the Son.

Word

American Tract Society - Definition

COVENANT

The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT.

A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God's covenant assumes the nature of a promise, Isa 59:21 Jer 31:33,34 Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and Author, and which was confirmed by his blood, comprehends all who believe in him and are born again, Ga 4:24 Heb 7:22 8:6-13 9:15-23 12:24. The divine covenants were ratified by the sacrifice of a victim, to show that without an atonement there could be no communication of blessing and salvation form God to man, Ge 15:1-8 Ex 24:6-8 Heb 9:6. Eminent believers among the covenant people of God were favored by the establishment of particular covenants, in which he promised them certain temporal favors; but these were only renewals to individuals of the "everlasting covenant," with temporal types and pledges of its fulfilment. Thus God covenanted with Noah, Abraham, and David, Ge 9:8,9 17:4,5 Ps 89:3,4, and gave them faith in the Savior afterwards to be revealed, Ro 3:25 Heb 9:15.

In common discourse, we usually say the old and new testaments, or covenants-the covenant between God and the posterity of Abraham, and that which he has made with believers by Jesus Christ; because these two covenants contain eminently all the rest, which are consequences, branches, or explanations of them. The most solemn and perfect of the covenants of God with men is that made through the mediation of our Redeemer, which must subsist to the end of time. The Son of God is the guarantee of it; it is confirmed with his blood; the end and object of it is eternal life, and its constitution and laws are more exalted than those of the former covenant.

Theologians use the phrase "covenant of works" to denote the constitution established by God with man before the fall, the promise of which was eternal life on condition of obedience, Ho 6:7 Ro 3:27 Ga 2:19. They also use the phrase, "covenant of grace or redemption," to denote the arrangement made in the counsels of eternity, in virtue of which the Father forgives and saves sinful men redeemed by the death of the Son.

Top

Word	Easton Dictionary - Definition
COVENANT	a contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19). The corresponding word in the New Testament Greek is diatheke, which is, however, rendered "testament" generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, "covenant." This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam. 11:1; Josh. 9:6, 15). In entering into a convenant, Jehovah was solemnly called on to witness the transaction (Gen. 31:50), and hence it was called a "covenant of the Lord" (1 Sam. 20:8). The marriage compact is called "the covenant of God" (Prov. 2:17), because the marriage was made in God's name. Wicked men are spoken of as acting as if they had made a "covenant with death" not to destroy them, or with hell not to devour them (Isa. 28:15, 18). (2.) The word is used with reference to God's revelation of himself in the way of promise or of favour to men. Thus God's promise to Noah after the Flood is called a covenant (Gen. 9; Jer. 33:20, "my covenant"). We have an account of God's covernant with Abraham (Gen. 17, comp. Lev. 26:42), of the covenant of the priesthood (Num. 25:12, 13; Deut. 33:9; Neh. 13:29), and of the covenant of Sinai (Ex. 34:27, 28; Lev. 26:15), which was afterwards renewed at different times in the history of Israel (Deut. 29; Josh. 1:24; 2 Chr. 15; 23; 29; 34; Ezra 10; Neh. 9). In conformity with human custom, God's covenant is said to be confirmed with an oath (Deut. 4:31; Ps. 89:3), and to be accompanied by a sign (Gen. 9; 17). Hence the covenant is called God's "counsel," "oath," "promise" (Ps. 89:3, 4; 105:8-11; Heb. 6:13-20; Luke 1:68-75). God's covenant consists wholly in the bestowal of blessing (Isa. 59:21; Jer. 31:33, 34). The term covenant is also used to designate the regular succession of day and night (Jer. 33:20), the Sabbath (Ex. 31:16), circumcision (Gen. 17:9, 10), and in general any ordinance of God (Jer. 34:13, 14). A "covenant of salt" signifies an everlasting covenant, in the sealing or ratifying of which salt, as an emblem of perpetuity, is used (Num. 18:19; Lev. 2:13; 2 Chr. 13:5). COVENANT OF WORKS, the constitution under which Adam was placed at his creation. In this covenant, (1.) The contracting parties were (a) God the moral Governor, and (b) Adam, a free moral agent, and representative of all his natural posterity (Rom. 5:12-19). (2.) The promise was "life" (Matt. 19:16, 17; Gal. 3:12). (3.) The condition was perfect obedience to the law, the test in this case being abstaining from eating the fruit of the "tree of knowledge," etc. (4.) The penalty was death (Gen. 2:16, 17). This covenant is also called a covenant of nature, as made with man in his natural or unfallen state; a covenant of life, because "life" was the promise attached to obedience; and a legal covenant, because it demanded perfect obedience to the law. The "tree of life" was the outward sign and seal of that life which was promised in the covenant, and hence it is usually called the seal of that covenant. This covenant is abrogated under the gospel, inasmuch as Christ has fulfilled all its conditions in behalf of his people, and now offers salvation on the condition of faith. It is still in force, however, as it rests on the immutable justice of God, and is binding on all who have not fled to Christ and accepted his righteousness. CONVENANT OF GRACE, the eternal plan of redemption entered into by the three persons of the Godhead, and carried out by them in its several parts. In it the Father represented the Godhead in its indivisible sovereignty, and the Son his people as their surety (John 17:4, 6, 9; Isa. 42:6; Ps. 89:3). The conditions of this covenant were, (1.) On the part of the Father (a) all needful preparation to the Son for the accomplishment of his work (Heb. 10:5; Isa. 42:1-7); (b) support in the work (Luke 22:43); and (c) a glorious reward in the exaltation of Christ when his work was done (Phil. 2:6-11), his investiture with universal dominion (John 5:22; Ps. 110:1), his having the administration of the covenant committed into his hands (Matt. 28:18; John 1:12; 17:2; Acts 2:33), and in the final salvation of all his people (Isa. 35:10; 53:10, 11; Jer. 31:33; Titus 1:2). (2.) On the part of the Son the conditions were (a) his becoming incarnate (Gal. 4:4, 5); and (b) as the second Adam his representing all his people, assuming their place and undertaking all their obligations under the violated covenant of works; (c) obeying the law (Ps. 40:8; Isa. 42:21; John 9:4, 5), and (d) suffering its penalty (Isa. 53; 2 Cor. 5:21; Gal. 3:13), in their stead. Christ, the mediator of, fulfils all its conditions in behalf of his people, and dispenses to them all its blessings. In Heb. 8:6; 9:15; 12:24, this title is given to Christ. (See DISPENSATION.)

Word

Easton Dictionary - Definition

COVENANT

a contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19).

The corresponding word in the New Testament Greek is diatheke, which is, however, rendered "testament" generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, "covenant."

This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam. 11:1; Josh. 9:6, 15). In entering into a convenant, Jehovah was solemnly called on to witness the transaction (Gen. 31:50), and hence it was called a "covenant of the Lord" (1 Sam. 20:8). The marriage compact is called "the covenant of God" (Prov. 2:17), because the marriage was made in God's name. Wicked men are spoken of as acting as if they had made a "covenant with death" not to destroy them, or with hell not to devour them (Isa. 28:15, 18).

(2.) The word is used with reference to God's revelation of himself in the way of promise or of favour to men. Thus God's promise to Noah after the Flood is called a covenant (Gen. 9; Jer. 33:20, "my covenant"). We have an account of God's covernant with Abraham (Gen. 17, comp. Lev. 26:42), of the covenant of the priesthood (Num. 25:12, 13; Deut. 33:9; Neh. 13:29), and of the covenant of Sinai (Ex. 34:27, 28; Lev. 26:15), which was afterwards renewed at different times in the history of Israel (Deut. 29; Josh. 1:24; 2 Chr. 15; 23; 29; 34; Ezra 10; Neh. 9). In conformity with human custom, God's covenant is said to be confirmed with an oath (Deut. 4:31; Ps. 89:3), and to be accompanied by a sign (Gen. 9; 17). Hence the covenant is called God's "counsel," "oath," "promise" (Ps. 89:3, 4; 105:8-11; Heb. 6:13-20; Luke 1:68-75). God's covenant consists wholly in the bestowal of blessing (Isa. 59:21; Jer. 31:33, 34).

The term covenant is also used to designate the regular succession of day and night (Jer. 33:20), the Sabbath (Ex. 31:16), circumcision (Gen. 17:9, 10), and in general any ordinance of God (Jer. 34:13, 14).

A "covenant of salt" signifies an everlasting covenant, in the sealing or ratifying of which salt, as an emblem of perpetuity, is used (Num. 18:19; Lev. 2:13; 2 Chr. 13:5).

COVENANT OF WORKS, the constitution under which Adam was placed at his creation. In this covenant, (1.) The contracting parties were (a) God the moral Governor, and (b) Adam, a free moral agent, and representative of all his natural posterity (Rom. 5:12-19).

(2.) The promise was "life" (Matt. 19:16, 17; Gal. 3:12). (3.) The condition was perfect obedience to the law, the test in this case being abstaining from eating the fruit of the "tree of knowledge," etc. (4.) The penalty was death (Gen. 2:16, 17).

This covenant is also called a covenant of nature, as made with man in his natural or unfallen state; a covenant of life, because "life" was the promise attached to obedience; and a legal covenant, because it demanded perfect obedience to the law.

The "tree of life" was the outward sign and seal of that life which was promised in the covenant, and hence it is usually called the seal of that covenant.

This covenant is abrogated under the gospel, inasmuch as Christ has fulfilled all its conditions in behalf of his people, and now offers salvation on the condition of faith. It is still in force, however, as it rests on the immutable justice of God, and is binding on all who have not fled to Christ and accepted his righteousness.

CONVENANT OF GRACE, the eternal plan of redemption entered into by the three persons of the Godhead, and carried out by them in its several parts. In it the Father represented the Godhead in its indivisible sovereignty, and the Son his people as their surety (John 17:4, 6, 9; Isa. 42:6; Ps. 89:3).

The conditions of this covenant were, (1.) On the part of the Father (a) all needful preparation to the Son for the accomplishment of his work (Heb. 10:5; Isa. 42:1-7); (b) support in the work (Luke 22:43); and (c) a glorious reward in the exaltation of Christ when his work was done (Phil. 2:6-11), his investiture with universal dominion (John 5:22; Ps. 110:1), his having the administration of the covenant committed into his hands (Matt. 28:18; John 1:12; 17:2; Acts 2:33), and in the final salvation of all his people (Isa. 35:10; 53:10, 11; Jer. 31:33; Titus 1:2).

(2.) On the part of the Son the conditions were (a) his becoming incarnate (Gal. 4:4, 5); and (b) as the second Adam his representing all his people, assuming their place and undertaking all their obligations under the violated covenant of works; (c) obeying the law (Ps. 40:8; Isa. 42:21; John 9:4, 5), and (d) suffering its penalty (Isa. 53; 2 Cor. 5:21; Gal. 3:13), in their stead.

Christ, the mediator of, fulfils all its conditions in behalf of his people, and dispenses to them all its blessings. In Heb. 8:6; 9:15; 12:24, this title is given to Christ. (See DISPENSATION.)

Top

Word	American Tract Society - Definition
MOSES	The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation?from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three periods, each of forty years. The first extends from his infancy, when he was exposed in the Nile, and found and adopted y the daughter of Pharaoh, to his flight to Midian. During this time he lived at the Egyptian court, and "was learned in all the wisdom of the Egyptians, and was nightly in words and in deeds," Ac 7:22. This is no unmeaning praise; the "wisdom" of the Egyptians, and especially of their priests, was then the profoundest in the world. The second period was from his flight till his return to Egypt, Ac 7:30, during the whole of which interval he appears to have lived in Midian, it may be much after the manner of the Bedaween sheikhs of the present day. Here he married Zipporah, daughter of the wise and pious Jethro, and became familiar with life in the desert. What a contrast between the former period, spent amid the splendors and learning of a court, and this lonely nomadic life. Still it was in this way that God prepared him to be the instrument of deliverance to His people during the third period of his life, which extends from the exodus out of Egypt to his death on mount Nebo. In this interval how much did he accomplish, as the immediate agent of the Most High. The life and institutions of Moses present one of the finest subjects for the pen of a Christian historian, who is at the same time a competent biblical antiquary. His institutions breathe a spirit of freedom, purity, intelligence, justice, and humanity, elsewhere unknown; and above all, of supreme love, honor, and obedience to God. They molded the character of the Hebrews, and transformed them from a nation of shepherds into a people of fixed residence and agricultural habits. Through that people, and through the Bible, the influence of these institutions has been extended over the world; and often where the letter has not been observed, the spirit of them has been adopted. Thus it was in the laws established by the pilgrim fathers of New England; and no small part of what is of most value in the institutions which they founded, is to be ascribed to the influence of the Hebrew legislator. The name of this servant of God occurs repeatedly in Greek and Latin writings, and still more frequently in those of the Arabs and the rabbinical Jews. Many of their statements, however, are mere legends without foundation, or else distortions of the Scripture narrative. By the Jews he has always been especially honored, as the most illustrious personage in all their annals, and as the founder of their whole system of laws and institutions. Numerous passages both in the Old and New Testament show how exalted a position they gave him, Ps 103:7 105:26 106:16 Isa 63:12 Jer 15:1 Da 9:11 Mt 8:4 Joh 5:45 9:28 Ac 7:20,37 Ro 10:5,19 Heb 3:1-19 11:23. In all that he wrought and taught, he was but the agent of the Most High; and yet in all his own character stands honorably revealed. Though naturally liable to anger and impatience, he so far subdued himself as to be termed the meekest of men, Nu 12:3; and his piety, humility, and forbearance, the wisdom and vigor of his administration, his unfailing zeal and faith in God, and his disinterested patriotism are worthy of all imitation. Many features of his character and life furnish admirable illustrations of the work of Christ?as the deliver, ruler, and guide of his people, bearing them on his heart, interceding for them, rescuing, teaching, and nourishing them even to the promised land. All the religious institutions of Moses pointed to Christ; and he himself, on the mount, two thousand years after his death, paid his homage to the Prophet he had foretold, De 18:15-19, beheld "that goodly mountain and Lebanon," De 3:25, and was admitted to commune with the Savior on the most glorious of themes, the death He should accomplish at Jerusalem, Lu 9:31. Moses was the author of the Pentateuch, as it is called, or the first five books of the Bible. In the composition of them he was probably assisted by Aaron, who kept a register of public transactions, Ex 17:14 24:4,7 34:27 Nu 33:1,2 De 31:24, etc. Some things were added by a later inspired hand; as for example, De 34:1-12 Ps 90:1-17 also is ascribed to him; and its noble and devout sentiments acquire a new significance, if received as from his pen near the close of his pilgrimage.

Word

American Tract Society - Definition

MOSES

The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation?from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three periods, each of forty years. The first extends from his infancy, when he was exposed in the Nile, and found and adopted y the daughter of Pharaoh, to his flight to Midian.

During this time he lived at the Egyptian court, and "was learned in all the wisdom of the Egyptians, and was nightly in words and in deeds," Ac 7:22. This is no unmeaning praise; the "wisdom" of the Egyptians, and especially of their priests, was then the profoundest in the world. The second period was from his flight till his return to Egypt, Ac 7:30, during the whole of which interval he appears to have lived in Midian, it may be much after the manner of the Bedaween sheikhs of the present day. Here he married Zipporah, daughter of the wise and pious Jethro, and became familiar with life in the desert. What a contrast between the former period, spent amid the splendors and learning of a court, and this lonely nomadic life. Still it was in this way that God prepared him to be the instrument of deliverance to His people during the third period of his life, which extends from the exodus out of Egypt to his death on mount Nebo. In this interval how much did he accomplish, as the immediate agent of the Most High.

The life and institutions of Moses present one of the finest subjects for the pen of a Christian historian, who is at the same time a competent biblical antiquary. His institutions breathe a spirit of freedom, purity, intelligence, justice, and humanity, elsewhere unknown; and above all, of supreme love, honor, and obedience to God.

They molded the character of the Hebrews, and transformed them from a nation of shepherds into a people of fixed residence and agricultural habits. Through that people, and through the Bible, the influence of these institutions has been extended over the world; and often where the letter has not been observed, the spirit of them has been adopted. Thus it was in the laws established by the pilgrim fathers of New England; and no small part of what is of most value in the institutions which they founded, is to be ascribed to the influence of the Hebrew legislator.

The name of this servant of God occurs repeatedly in Greek and Latin writings, and still more frequently in those of the Arabs and the rabbinical Jews. Many of their statements, however, are mere legends without foundation, or else distortions of the Scripture narrative. By the Jews he has always been especially honored, as the most illustrious personage in all their annals, and as the founder of their whole system of laws and institutions. Numerous passages both in the Old and New Testament show how exalted a position they gave him, Ps 103:7 105:26 106:16 Isa 63:12 Jer 15:1 Da 9:11 Mt 8:4 Joh 5:45 9:28 Ac 7:20,37 Ro 10:5,19 Heb 3:1-19 11:23.

In all that he wrought and taught, he was but the agent of the Most High; and yet in all his own character stands honorably revealed. Though naturally liable to anger and impatience, he so far subdued himself as to be termed the meekest of men, Nu 12:3; and his piety, humility, and forbearance, the wisdom and vigor of his administration, his unfailing zeal and faith in God, and his disinterested patriotism are worthy of all imitation. Many features of his character and life furnish admirable illustrations of the work of Christ?as the deliver, ruler, and guide of his people, bearing them on his heart, interceding for them, rescuing, teaching, and nourishing them even to the promised land. All the religious institutions of Moses pointed to Christ; and he himself, on the mount, two thousand years after his death, paid his homage to the Prophet he had foretold, De 18:15-19, beheld "that goodly mountain and Lebanon," De 3:25, and was admitted to commune with the Savior on the most glorious of themes, the death He should accomplish at Jerusalem, Lu 9:31.

Moses was the author of the Pentateuch, as it is called, or the first five books of the Bible. In the composition of them he was probably assisted by Aaron, who kept a register of public transactions, Ex 17:14 24:4,7 34:27 Nu 33:1,2 De 31:24, etc. Some things were added by a later inspired hand; as for example, De 34:1-12 Ps 90:1-17 also is ascribed to him; and its noble and devout sentiments acquire a new significance, if received as from his pen near the close of his pilgrimage.

Top

Word	Easton Dictionary - Definition
MOSES	drawn (or Egypt. mesu, "son;" hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd's life, and on their arrival in Egypt were received with favour by the king, who assigned them the "best of the land", the land of Goshen, to dwell in. The Hyksos or "shepherd" king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis). Thus favoured, the Israelites began to "multiply exceedingly" (Gen. 47:27), and extended to the west and south. At length the supremacy of the Hyksos came to an end. The descendants of Jacob were allowed to retain their possession of Goshen undisturbed, but after the death of Joseph their position was not so favourable. The Egyptians began to despise them, and the period of their "affliction" (Gen. 15:13) commenced. They were sorely oppressed. They continued, however, to increase in numbers, and "the land was filled with them" (Ex. 1:7). The native Egyptians regarded them with suspicion, so that they felt all the hardship of a struggle for existence. In process of time "a king [probably Seti I.] arose who knew not Joseph" (Ex. 1:8). (See PHARAOH.) The circumstances of the country were such that this king thought it necessary to weaken his Israelite subjects by oppressing them, and by degrees reducing their number. They were accordingly made public slaves, and were employed in connection with his numerous buildings, especially in the erection of store-cities, temples, and palaces. The children of Israel were made to serve with rigour. Their lives were made bitter with hard bondage, and "all their service, wherein they made them serve, was with rigour" (Ex. 1:13, 14). But this cruel oppression had not the result expected of reducing their number. On the contrary, "the more the Egyptians afflicted them, the more they multiplied and grew" (Ex. 1:12). The king next tried, through a compact secretly made with the guild of midwives, to bring about the destruction of all the Hebrew male children that might be born. But the king's wish was not rigorously enforced; the male children were spared by the midwives, so that "the people multiplied" more than ever. Thus baffled, the king issued a public proclamation calling on the people to put to death all the Hebrew male children by casting them into the river (Ex. 1:22). But neither by this edict was the king's purpose effected. One of the Hebrew households into which this cruel edict of the king brought great alarm was that of Amram, of the family of the Kohathites (Ex. 6:16-20), who with his wife Jochebed and two children, Miriam, a girl of perhaps fifteen years of age, and Aaron, a boy of three years, resided in or near Memphis, the capital city of that time. In this quiet home a male child was born (B.C. 1571). His mother concealed him in the house for three months from the knowledge of the civic authorities. But when the task of concealment became difficult, Jochebed contrived to bring her child under the notice of the daughter of the king by constructing for him an ark of bulrushes, which she laid among the flags which grew on the edge of the river at the spot where the princess was wont to come down and bathe. Her plan was successful. The king's daughter "saw the child; and behold the child wept." The princess (see PHARAOH'S DAUGHTER [1]) sent Miriam, who was standing by, to fetch a nurse. She went and brought the mother of the child, to whom the princess said, "Take this child away, and nurse it for me, and I will give thee thy wages." Thus Jochebed's child, whom the princess called "Moses", i.e., "Saved from the water" (Ex. 2:10), was ultimately restored to her. As soon as the natural time for weaning the child had come, he was transferred from the humble abode of his father to the royal palace, where he was brought up as the adopted son of the princess, his mother probably accompanying him and caring still for him. He grew up amid all the grandeur and excitement of the Egyptian court, maintaining, however, probably a constant fellowship with his mother, which was of the highest importance as to his religious belief and his interest in his "brethren." His education would doubtless be carefully attended to, and he would enjoy all the advantages of training both as to his body and his mind. He at length became "learned in all the wisdom of the Egyptians" (Acts 7:22). Egypt had then two chief seats of learning, or universities, at one of which, probably that of Heliopolis, his education was completed. Moses, being now about twenty years of age, spent over twenty more before he came into prominence in Bible history. These twenty years were probably spent in military service. There is a tradition recorded by Josephus that he took a lead in the war which was then waged between Egypt and Ethiopia, in which he gained renown as a skilful general, and became "mighty in deeds" (Acts 7:22). After the termination of the war in Ethiopia, Moses returned to the Egyptian court, where he might reasonably have expected to be loaded with honours and enriched with wealth. But "beneath the smooth current of his life hitherto, a life of alternate luxury at the court and comparative hardness in the camp and in the discharge of his military duties, there had lurked from childhood to youth, and from youth to manhood, a secret discontent, perhaps a secret ambition. Moses, amid all his Egyptian surroundings, had never forgotten, had never wished to forget, that he was a Hebrew." He now resolved to make himself acquainted with the condition of his countrymen, and "went out unto his brethren, and looked upon their burdens" (Ex. 2:11). This tour of inspection revealed to him the cruel oppression and bondage under which they everywhere groaned, and could not fail to press on him the serious consideration of his duty regarding them. The time had arrived for his making common cause with them, that he might thereby help to break their yoke of bondage. He made his choice accordingly (Heb. 11:25-27), assured that God would bless his resolution for the welfare of his people. He now left the palace of the king and took up his abode, probably in his father's house, as one of the Hebrew people who had for forty years been suffering cruel wrong at the hands of the Egyptians. He could not remain indifferent to the state of things around him, and going out one day among the people, his indignation was roused against an Egyptian who was maltreating a Hebrew. He rashly lifted up his hand and slew the Egyptian, and hid his body in the sand. Next day he went out again and found two Hebrews striving together. He speedily found that the deed of the previous day was known. It reached the ears of Pharaoh (the "great Rameses," Rameses II.), who "sought to slay Moses" (Ex. 2:15). Moved by fear, Moses fled from Egypt, and betook himself to the land of Midian, the southern part of the peninsula of Sinai, probably by much the same route as that by which, forty years afterwards, he led the Israelites to Sinai. He was providentially led to find a new home with the family of Reuel, where he remained for forty years (Acts 7:30), under training unconsciously for his great life's work. Suddenly the angel of the Lord appeared to him in the burning bush (Ex. 3), and commissioned him to go down to Egypt and "bring forth the children of Israel" out of bondage. He was at first unwilling to go, but at length he was obedient to the heavenly vision, and left the land of Midian (4:18-26). On the way he was met by Aaron (q.v.) and the elders of Israel (27-31). He and Aaron had a hard task before them; but the Lord was with them (ch. 7-12), and the ransomed host went forth in triumph. (See EXODUS.) After an eventful journey to and fro in the wilderness, we see them at length encamped in the plains of Moab, ready to cross over the Jordan into the Promised Land. There Moses addressed the assembled elders (Deut. 1:1-4; 5:1-26:19; 27:11-30:20), and gives the people his last counsels, and then rehearses the great song (Deut. 32), clothing in fitting words the deep emotions of his heart at such a time, and in review of such a marvellous history as that in which he had acted so conspicious a part. Then, after blessing the tribes (33), he ascends to "the mountain of Nebo (q.v.), to the top of Pisgah, that is over against Jericho" (34:1), and from thence he surveys the land. "Jehovah shewed him all the land of Gilead, unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar" (Deut. 34:2-3), the magnificient inheritance of the tribes of whom he had been so long the leader; and there he died, being one hundred and twenty years old, according to the word of the Lord, and was buried by the Lord "in a valley in the land of Moab, over against Beth-peor" (34:6). The people mourned for him during thirty days. Thus died "Moses the man of God" (Deut. 33:1; Josh. 14:6). He was distinguished for his meekness and patience and firmness, and "he endured as seeing him who is invisible." "There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, in all the signs and the wonders, which the Lord sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel" (Deut. 34:10-12). The name of Moses occurs frequently in the Psalms and Prophets as the chief of the prophets. In the New Testament he is referred to as the representative of the law and as a type of Christ (John 1:17; 2 Cor. 3:13-18; Heb. 3:5, 6). Moses is the only character in the Old Testament to whom Christ likens himself (John 5:46; comp. Deut. 18:15, 18, 19; Acts 7:37). In Heb. 3:1-19 this likeness to Moses is set forth in various particulars. In Jude 1:9 mention is made of a contention between Michael and the devil about the body of Moses. This dispute is supposed to have had reference to the concealment of the body of Moses so as to prevent idolatry.

Word

Easton Dictionary - Definition

MOSES

drawn (or Egypt. mesu, "son;" hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd's life, and on their arrival in Egypt were received with favour by the king, who assigned them the "best of the land", the land of Goshen, to dwell in. The Hyksos or "shepherd" king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).

Thus favoured, the Israelites began to "multiply exceedingly" (Gen. 47:27), and extended to the west and south. At length the supremacy of the Hyksos came to an end. The descendants of Jacob were allowed to retain their possession of Goshen undisturbed, but after the death of Joseph their position was not so favourable. The Egyptians began to despise them, and the period of their "affliction" (Gen. 15:13) commenced. They were sorely oppressed. They continued, however, to increase in numbers, and "the land was filled with them" (Ex. 1:7). The native Egyptians regarded them with suspicion, so that they felt all the hardship of a struggle for existence.

In process of time "a king [probably Seti I.] arose who knew not Joseph" (Ex. 1:8). (See PHARAOH.) The circumstances of the country were such that this king thought it necessary to weaken his Israelite subjects by oppressing them, and by degrees reducing their number. They were accordingly made public slaves, and were employed in connection with his numerous buildings, especially in the erection of store-cities, temples, and palaces. The children of Israel were made to serve with rigour. Their lives were made bitter with hard bondage, and "all their service, wherein they made them serve, was with rigour" (Ex. 1:13, 14). But this cruel oppression had not the result expected of reducing their number. On the contrary, "the more the Egyptians afflicted them, the more they multiplied and grew" (Ex. 1:12).

The king next tried, through a compact secretly made with the guild of midwives, to bring about the destruction of all the Hebrew male children that might be born. But the king's wish was not rigorously enforced; the male children were spared by the midwives, so that "the people multiplied" more than ever. Thus baffled, the king issued a public proclamation calling on the people to put to death all the Hebrew male children by casting them into the river (Ex. 1:22). But neither by this edict was the king's purpose effected.

One of the Hebrew households into which this cruel edict of the king brought great alarm was that of Amram, of the family of the Kohathites (Ex. 6:16-20), who with his wife Jochebed and two children, Miriam, a girl of perhaps fifteen years of age, and Aaron, a boy of three years, resided in or near Memphis, the capital city of that time. In this quiet home a male child was born (B.C. 1571). His mother concealed him in the house for three months from the knowledge of the civic authorities. But when the task of concealment became difficult, Jochebed contrived to bring her child under the notice of the daughter of the king by constructing for him an ark of bulrushes, which she laid among the flags which grew on the edge of the river at the spot where the princess was wont to come down and bathe. Her plan was successful. The king's daughter "saw the child; and behold the child wept." The princess (see PHARAOH'S DAUGHTER [1]) sent Miriam, who was standing by, to fetch a nurse. She went and brought the mother of the child, to whom the princess said, "Take this child away, and nurse it for me, and I will give thee thy wages." Thus Jochebed's child, whom the princess called "Moses", i.e., "Saved from the water" (Ex. 2:10), was ultimately restored to her.

As soon as the natural time for weaning the child had come, he was transferred from the humble abode of his father to the royal palace, where he was brought up as the adopted son of the princess, his mother probably accompanying him and caring still for him. He grew up amid all the grandeur and excitement of the Egyptian court, maintaining, however, probably a constant fellowship with his mother, which was of the highest importance as to his religious belief and his interest in his "brethren." His education would doubtless be carefully attended to, and he would enjoy all the advantages of training both as to his body and his mind. He at length became "learned in all the wisdom of the Egyptians" (Acts 7:22). Egypt had then two chief seats of learning, or universities, at one of which, probably that of Heliopolis, his education was completed. Moses, being now about twenty years of age, spent over twenty more before he came into prominence in Bible history. These twenty years were probably spent in military service. There is a tradition recorded by Josephus that he took a lead in the war which was then waged between Egypt and Ethiopia, in which he gained renown as a skilful general, and became "mighty in deeds" (Acts 7:22).

After the termination of the war in Ethiopia, Moses returned to the Egyptian court, where he might reasonably have expected to be loaded with honours and enriched with wealth. But "beneath the smooth current of his life hitherto, a life of alternate luxury at the court and comparative hardness in the camp and in the discharge of his military duties, there had lurked from childhood to youth, and from youth to manhood, a secret discontent, perhaps a secret ambition. Moses, amid all his Egyptian surroundings, had never forgotten, had never wished to forget, that he was a Hebrew." He now resolved to make himself acquainted with the condition of his countrymen, and "went out unto his brethren, and looked upon their burdens" (Ex. 2:11). This tour of inspection revealed to him the cruel oppression and bondage under which they everywhere groaned, and could not fail to press on him the serious consideration of his duty regarding them. The time had arrived for his making common cause with them, that he might thereby help to break their yoke of bondage. He made his choice accordingly (Heb. 11:25-27), assured that God would bless his resolution for the welfare of his people. He now left the palace of the king and took up his abode, probably in his father's house, as one of the Hebrew people who had for forty years been suffering cruel wrong at the hands of the Egyptians.

He could not remain indifferent to the state of things around him, and going out one day among the people, his indignation was roused against an Egyptian who was maltreating a Hebrew. He rashly lifted up his hand and slew the Egyptian, and hid his body in the sand. Next day he went out again and found two Hebrews striving together. He speedily found that the deed of the previous day was known. It reached the ears of Pharaoh (the "great Rameses," Rameses II.), who "sought to slay Moses" (Ex. 2:15). Moved by fear, Moses fled from Egypt, and betook himself to the land of Midian, the southern part of the peninsula of Sinai, probably by much the same route as that by which, forty years afterwards, he led the Israelites to Sinai. He was providentially led to find a new home with the family of Reuel, where he remained for forty years (Acts 7:30), under training unconsciously for his great life's work.

Suddenly the angel of the Lord appeared to him in the burning bush (Ex. 3), and commissioned him to go down to Egypt and "bring forth the children of Israel" out of bondage. He was at first unwilling to go, but at length he was obedient to the heavenly vision, and left the land of Midian (4:18-26). On the way he was met by Aaron (q.v.) and the elders of Israel (27-31). He and Aaron had a hard task before them; but the Lord was with them (ch. 7-12), and the ransomed host went forth in triumph. (See EXODUS.) After an eventful journey to and fro in the wilderness, we see them at length encamped in the plains of Moab, ready to cross over the Jordan into the Promised Land. There Moses addressed the assembled elders (Deut. 1:1-4; 5:1-26:19; 27:11-30:20), and gives the people his last counsels, and then rehearses the great song (Deut. 32), clothing in fitting words the deep emotions of his heart at such a time, and in review of such a marvellous history as that in which he had acted so conspicious a part. Then, after blessing the tribes (33), he ascends to "the mountain of Nebo (q.v.), to the top of Pisgah, that is over against Jericho" (34:1), and from thence he surveys the land. "Jehovah shewed him all the land of Gilead, unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar" (Deut. 34:2-3), the magnificient inheritance of the tribes of whom he had been so long the leader; and there he died, being one hundred and twenty years old, according to the word of the Lord, and was buried by the Lord "in a valley in the land of Moab, over against Beth-peor" (34:6). The people mourned for him during thirty days.

Thus died "Moses the man of God" (Deut. 33:1; Josh. 14:6). He was distinguished for his meekness and patience and firmness, and "he endured as seeing him who is invisible." "There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, in all the signs and the wonders, which the Lord sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel" (Deut. 34:10-12).

The name of Moses occurs frequently in the Psalms and Prophets as the chief of the prophets.

In the New Testament he is referred to as the representative of the law and as a type of Christ (John 1:17; 2 Cor. 3:13-18; Heb. 3:5, 6). Moses is the only character in the Old Testament to whom Christ likens himself (John 5:46; comp. Deut. 18:15, 18, 19; Acts 7:37). In Heb. 3:1-19 this likeness to Moses is set forth in various particulars.

In Jude 1:9 mention is made of a contention between Michael and the devil about the body of Moses. This dispute is supposed to have had reference to the concealment of the body of Moses so as to prevent idolatry.

Top

Word	American Tract Society - Definition
TABERNACLE	A tent, booth, pavilion, or temporary dwelling. For its general meaning and uses, see TENT. In the Scriptures it is employed more particularly of the tent made by Moses at the command of God, for the place of religious worship of the Hebrews, before the building of the temple. The directions of God, and the account of the execution of them, are contained in Ex 25:1-40, and the following chapters. This is usually called the tabernacle of the congregation, or tent of assembly, and sometimes the tabernacle of the testimony. The tabernacle was of an oblong rectangular form, thirty cubits long, ten broad, and ten in height, Ex 26.15-30; 36.20-30; that is, about fifty-five feet long, eighteen broad, and eighteen high. The two sides and the western end were formed of boards of shittim wood, overlaid with thin plates of gold, and fixed in solid sockets or vases of silver. Above, they were secured by bars of the same wood overlaid with gold, passing through rings of gold which were fixed to the boards. On the east end, which was the entrance, there were no boards, but only five pillars of shittim wood, whose chapters and fillets were overlaid with gold and their hooks of gold, standing in five sockets of brass. The tabernacle thus erected was covered with four different kinds of curtains. The first and inner curtain was composed of fine linen, magnificently embroidered with figures of cherubim, in shades of blue, purple, and scarlet; this formed the beautiful ceiling. The next covering was made of fine goats' hair; the third of rams' skins or morocco dyed red; and the fourth and outward covering of a thicker leather. See BADGERS' SKINS. We have already said that the east end of the tabernacle had no boards, but only five pillars of shittim wood; it was therefore closed with a richly embroidered curtain suspended from these pillars, Ex 27:16. Such was the external appearance of the sacred tent, which was divided into two apartments by means of four pillars of shittim wood overlaid with gold, like the pillars before described, two cubits and a half distant from each other; only they stood in sockets of silver instead of brass, Ex 26:32 36:36; and on these pillars was hung a veil, formed of the same materials as the one placed at the east end, Ex 26:31-33 36:35 Heb 9:3. The interior of the tabernacle was thus divided, it is generally supposed, in the same proportions as the temple afterwards built according to its model; two-thirds of the whole length being allotted to the first room, or the Holy Place, and one-third to the second, or Most Holy Place. Thus the former would be twenty cubits long, ten wide, and ten high, and the latter ten cubits every way. It is observable, that neither the Holy nor the Most Holy place had any window. Hence the need of the candlestick in the one, for the service that was performed therin. The tabernacle thus described stood in an open space or court of an oblong form, one hundred cubits in length, and fifty in breadth, situated due east and west, Ex 27:18. This court was surrounded with pillars of brass, filleted with silver, and placed at the distance of five cubits from each other, twenty on each side and ten on each end. Their sockets were of brass, and were fastened to the earth with pins of the same metal, Ex 38:10,17,20. Their height was probably five cubits, that being the length of the curtains that were suspended on them, Ex 28:18. These curtains, which formed an enclosure round the court, were of fine twined white linen yarn, Ex 27:9 38:9,16, except that at the entrance on the east end, which was of blue and purple and scarlet and fine white twined linen, with cords to draw it either up or aside when the priests entered the court, Ex 27:16 38:18. Within this area stood the altar of burntofferings, and the laver with its foot or base. This altar was placed in a line between the door of the court and the door of the tabernacle, but nearer the former, Ex 40:6,29; the laver stood the altar of burnt-offering and the door of the tabernacle, Ex 38:8. In this court all the Israelites presented their offerings, vows, and prayers. But although the tabernacle was surrounded by the court, there is no reason to think that it stood in the center of it. It is more probable that the area at the east end was fifty cubits square; and indeed a less space than that could hardly suffice for the work that was to be done there, and for the persons who were immediately to attend the service. We now proceed to notice the furniture which the tabernacle contained. In the Holy Place to which none but priests were admitted, Heb 9:6, were three objects worthy of notice: namely, the altar of incense, the table for the show-bread, and the candlestick for the showbread, and the candlestick for the lights, all of which have been described in their respective places. The altar of incense was placed in the middle of the sanctuary, before the veil, Ex 30:6-10 40:26-27; and on it the incense was burnt morning and evening, Ex 30:7,8. On the north side of the altar of incense, that is, on the right hand of the priest as he entered, stood the table for the show-bread, Ex 26:35 40:22,23; and on the south side of the Holy Place, the golden candlestick, Ex 25:31-39. In the Most Holy Place, into which only the high priest entered once a year, Heb 9:7, was the ark, covered by the mercy-seat and the cherubim. The gold and silver employed in decorating the tabernacle are estimated at not less than a million of dollars. The remarkable and costly structure thus described was erected in the wilderness of Sinai, on the first day of the first month of the second year, after the Israelites left Egypt, Ex 40.17; and when erected was anointed, together with its furniture, with holy oil, Ex 40:9-11, and sanctified by blood, Ex 24:6-8 Heb 9:21. The altar of burnt offerings, especially, was sanctified by sacrifices during seven days, Ex 29:37; while rich donations were given by the princes of the tribes for the service of the sanctuary, Nu 7:1. We should not omit to observe, that the tabernacle was so constructed as to be taken to pieces and put together again, as occasion required. This was indispensable; it being designed to accompany the Israelites during their travels in the wilderness. With it moved and rested the pillar of fire and of cloud. As often as Israel removed, the tabernacle was taken to pieces by the priests, closely covered, and borne in regular order by the Levites, Nu 4:1-49. Wherever they encamped, it was pitched in the midst of their tents, which were set up in a quadrangular form, under their respective standards, at a distance from the tabernacle of two thousand cubits; while Moses and Aaron, with the priests and Levites, occupied a place between them. How long this tabernacle existed we do not know. During the conquest it remained at Gilgal, Jos 4:19 10:43. After the conquest it was stationed for many years at Shiloh, Jos 18:1 1Sa 1:3. In 2Sa 6:17, and 1Ch 15:1, it is said that David had prepared and pitched a tabernacle in Jerusalem for the ark, which before had long been at Kirjath-jearim, and then in the house of Obed-edom, 1Ch 13:6,14 2Sa 6:11,12. In 1Ch 21:29, it is said that the tabernacle of Moses was still at Gibeon at that time; and it would therefore seem that the ark had long been separated from it. The tabernacle still remained at Gibeon in the time of Solomon, who sacrificed before it, 2Ch 1:3,13. This is the last mention made of it; for apparently the tabernacle brought with the ark into the temple, 2Ch 5:5, was the tent in which the ark had been kept on Zion, 2Ch 1:4 5:2. Feast of Tabernacles. This festival derives its name from the booths in which the people dwelt during its continuance, which were constructed of the branches and leaves of trees, on the roofs of their houses, in the courts, and also in the streets. Nehemiah describes the gathering of palm-branches, olive branches, myrtlebranches, etc., for this occasion, from the Mount of Olives. It was one of the three great festivals of the year, at which all the men of Israel were required to be present, De 16:16. It was celebrated during eight days, commencing on the fifteenth day of the month Tishri, that is, fifteen days after the new moon in October; and the first and last days were particularly distinguished, Le 23:34-43 Ne 8:14-18. This festival was instituted in memory of the forty years' wanderings of the Israelites in the desert, Le 23:42,43, and also as a season of gratitude and thanksgiving for the gathering in of the harvest; whence it is also called the Feast of the Harvest, Ex 23:16 34:22. The season was an occasion of rejoicing and feasting. The public sacrifices consisted of two rams and fourteen lambs on each of the first seven days, together with thirteen bullocks on the first day, twelve on the second, eleven on the third, ten on the fourth, nine on the fifth, eight on the sixth, and seven on the seventh; while on the eighth day one bullock, one ram, and seven lambs were offered, Nu 29:12-39. On every seventh year, the law of Moses was also read in public, in the presence of all the people, De 31:10-13 Ne 8:18. To these ceremonies the later Jews added a libation of water mingled with wine, which was poured upon the morning sacrifice of each day. The priests, having filled a vessel of water from the fountain of Siloam, bore it through the water gate to the temple, and there, while the trumpets and horns were sounding, poured it upon the sacrifice arranged upon the altar. This was probably done as a memorial of the abundant supply of water which God afforded to the Israelites during their wanderings in the desert; and perhaps with reference to purification from sin, 1Sa 7:6. This was accompanied with the singing of Isa 12:1-6: "With joy shall ye draw water from the wells of salvation;" and may naturally have suggested our Savior's announcement while attending this festival, "If any man thirst, let him come unto me and drink," Joh 7:37,38. The first and eighth days of the festival were Sabbaths to the Lord, in which there was a holy convocation, and in which all labor was prohibited, Le 23:39 Nu 29:12,35; and as the eighth was the last festival day celebrated in the course of each year, it appears to have been esteemed as peculiarly important and sacred.

Word

American Tract Society - Definition

TABERNACLE

A tent, booth, pavilion, or temporary dwelling. For its general meaning and uses, see TENT. In the Scriptures it is employed more particularly of the tent made by Moses at the command of God, for the place of religious worship of the Hebrews, before the building of the temple. The directions of God, and the account of the execution of them, are contained in Ex 25:1-40, and the following chapters. This is usually called the tabernacle of the congregation, or tent of assembly, and sometimes the tabernacle of the testimony.

The tabernacle was of an oblong rectangular form, thirty cubits long, ten broad, and ten in height, Ex 26.15-30; 36.20-30; that is, about fifty-five feet long, eighteen broad, and eighteen high. The two sides and the western end were formed of boards of shittim wood, overlaid with thin plates of gold, and fixed in solid sockets or vases of silver. Above, they were secured by bars of the same wood overlaid with gold, passing through rings of gold which were fixed to the boards. On the east end, which was the entrance, there were no boards, but only five pillars of shittim wood, whose chapters and fillets were overlaid with gold and their hooks of gold, standing in five sockets of brass. The tabernacle thus erected was covered with four different kinds of curtains. The first and inner curtain was composed of fine linen, magnificently embroidered with figures of cherubim, in shades of blue, purple, and scarlet; this formed the beautiful ceiling. The next covering was made of fine goats' hair; the third of rams' skins or morocco dyed red; and the fourth and outward covering of a thicker leather. See BADGERS' SKINS. We have already said that the east end of the tabernacle had no boards, but only five pillars of shittim wood; it was therefore closed with a richly embroidered curtain suspended from these pillars, Ex 27:16.

Such was the external appearance of the sacred tent, which was divided into two apartments by means of four pillars of shittim wood overlaid with gold, like the pillars before described, two cubits and a half distant from each other; only they stood in sockets of silver instead of brass, Ex 26:32 36:36; and on these pillars was hung a veil, formed of the same materials as the one placed at the east end, Ex 26:31-33 36:35 Heb 9:3. The interior of the tabernacle was thus divided, it is generally supposed, in the same proportions as the temple afterwards built according to its model; two-thirds of the whole length being allotted to the first room, or the Holy Place, and one-third to the second, or Most Holy Place. Thus the former would be twenty cubits long, ten wide, and ten high, and the latter ten cubits every way. It is observable, that neither the Holy nor the Most Holy place had any window. Hence the need of the candlestick in the one, for the service that was performed therin.

The tabernacle thus described stood in an open space or court of an oblong form, one hundred cubits in length, and fifty in breadth, situated due east and west, Ex 27:18. This court was surrounded with pillars of brass, filleted with silver, and placed at the distance of five cubits from each other, twenty on each side and ten on each end. Their sockets were of brass, and were fastened to the earth with pins of the same metal, Ex 38:10,17,20. Their height was probably five cubits, that being the length of the curtains that were suspended on them, Ex 28:18. These curtains, which formed an enclosure round the court, were of fine twined white linen yarn, Ex 27:9 38:9,16, except that at the entrance on the east end, which was of blue and purple and scarlet and fine white twined linen, with cords to draw it either up or aside when the priests entered the court, Ex 27:16 38:18. Within this area stood the altar of burntofferings, and the laver with its foot or base. This altar was placed in a line between the door of the court and the door of the tabernacle, but nearer the former, Ex 40:6,29; the laver stood the altar of burnt-offering and the door of the tabernacle, Ex 38:8. In this court all the Israelites presented their offerings, vows, and prayers.

But although the tabernacle was surrounded by the court, there is no reason to think that it stood in the center of it. It is more probable that the area at the east end was fifty cubits square; and indeed a less space than that could hardly suffice for the work that was to be done there, and for the persons who were immediately to attend the service. We now proceed to notice the furniture which the tabernacle contained.

In the Holy Place to which none but priests were admitted, Heb 9:6, were three objects worthy of notice: namely, the altar of incense, the table for the show-bread, and the candlestick for the showbread, and the candlestick for the lights, all of which have been described in their respective places. The altar of incense was placed in the middle of the sanctuary, before the veil, Ex 30:6-10 40:26-27; and on it the incense was burnt morning and evening, Ex 30:7,8. On the north side of the altar of incense, that is, on the right hand of the priest as he entered, stood the table for the show-bread, Ex 26:35 40:22,23; and on the south side of the Holy Place, the golden candlestick, Ex 25:31-39. In the Most Holy Place, into which only the high priest entered once a year, Heb 9:7, was the ark, covered by the mercy-seat and the cherubim.

The gold and silver employed in decorating the tabernacle are estimated at not less than a million of dollars. The remarkable and costly structure thus described was erected in the wilderness of Sinai, on the first day of the first month of the second year, after the Israelites left Egypt, Ex 40.17; and when erected was anointed, together with its furniture, with holy oil, Ex 40:9-11, and sanctified by blood, Ex 24:6-8 Heb 9:21. The altar of burnt offerings, especially, was sanctified by sacrifices during seven days, Ex 29:37; while rich donations were given by the princes of the tribes for the service of the sanctuary, Nu 7:1.

We should not omit to observe, that the tabernacle was so constructed as to be taken to pieces and put together again, as occasion required. This was indispensable; it being designed to accompany the Israelites during their travels in the wilderness. With it moved and rested the pillar of fire and of cloud. As often as Israel removed, the tabernacle was taken to pieces by the priests, closely covered, and borne in regular order by the Levites, Nu 4:1-49. Wherever they encamped, it was pitched in the midst of their tents, which were set up in a quadrangular form, under their respective standards, at a distance from the tabernacle of two thousand cubits; while Moses and Aaron, with the priests and Levites, occupied a place between them.

How long this tabernacle existed we do not know. During the conquest it remained at Gilgal, Jos 4:19 10:43. After the conquest it was stationed for many years at Shiloh, Jos 18:1 1Sa 1:3. In 2Sa 6:17, and 1Ch 15:1, it is said that David had prepared and pitched a tabernacle in Jerusalem for the ark, which before had long been at Kirjath-jearim, and then in the house of Obed-edom, 1Ch 13:6,14 2Sa 6:11,12. In 1Ch 21:29, it is said that the tabernacle of Moses was still at Gibeon at that time; and it would therefore seem that the ark had long been separated from it. The tabernacle still remained at Gibeon in the time of Solomon, who sacrificed before it, 2Ch 1:3,13. This is the last mention made of it; for apparently the tabernacle brought with the ark into the temple, 2Ch 5:5, was the tent in which the ark had been kept on Zion, 2Ch 1:4 5:2.

Feast of Tabernacles. This festival derives its name from the booths in which the people dwelt during its continuance, which were constructed of the branches and leaves of trees, on the roofs of their houses, in the courts, and also in the streets. Nehemiah describes the gathering of palm-branches, olive branches, myrtlebranches, etc., for this occasion, from the Mount of Olives. It was one of the three great festivals of the year, at which all the men of Israel were required to be present, De 16:16. It was celebrated during eight days, commencing on the fifteenth day of the month Tishri, that is, fifteen days after the new moon in October; and the first and last days were particularly distinguished, Le 23:34-43 Ne 8:14-18. This festival was instituted in memory of the forty years' wanderings of the Israelites in the desert, Le 23:42,43, and also as a season of gratitude and thanksgiving for the gathering in of the harvest; whence it is also called the Feast of the Harvest, Ex 23:16 34:22. The season was an occasion of rejoicing and feasting. The public sacrifices consisted of two rams and fourteen lambs on each of the first seven days, together with thirteen bullocks on the first day, twelve on the second, eleven on the third, ten on the fourth, nine on the fifth, eight on the sixth, and seven on the seventh; while on the eighth day one bullock, one ram, and seven lambs were offered, Nu 29:12-39. On every seventh year, the law of Moses was also read in public, in the presence of all the people, De 31:10-13 Ne 8:18.

To these ceremonies the later Jews added a libation of water mingled with wine, which was poured upon the morning sacrifice of each day. The priests, having filled a vessel of water from the fountain of Siloam, bore it through the water gate to the temple, and there, while the trumpets and horns were sounding, poured it upon the sacrifice arranged upon the altar. This was probably done as a memorial of the abundant supply of water which God afforded to the Israelites during their wanderings in the desert; and perhaps with reference to purification from sin, 1Sa 7:6. This was accompanied with the singing of Isa 12:1-6: "With joy shall ye draw water from the wells of salvation;" and may naturally have suggested our Savior's announcement while attending this festival, "If any man thirst, let him come unto me and drink," Joh 7:37,38. The first and eighth days of the festival were Sabbaths to the Lord, in which there was a holy convocation, and in which all labor was prohibited, Le 23:39 Nu 29:12,35; and as the eighth was the last festival day celebrated in the course of each year, it appears to have been esteemed as peculiarly important and sacred.

Top

Word	Easton Dictionary - Definition
TABERNACLE	(1.) A house or dwelling-place (Job 5:24; 18:6, etc.). (2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch (Amos 5:26; marg. and R.V., "Siccuth"). (3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a permanent dwelling. (4.) The sacred tent (Heb. mishkan, "the dwelling-place"); the movable tent-temple which Moses erected for the service of God, according to the "pattern" which God himself showed to him on the mount (Ex. 25:9; Heb. 8:5). It is called "the tabernacle of the congregation," rather "of meeting", i.e., where God promised to meet with Israel (Ex. 29:42); the "tabernacle of the testimony" (Ex. 38:21; Num. 1:50), which does not, however, designate the whole structure, but only the enclosure which contained the "ark of the testimony" (Ex. 25:16, 22; Num. 9:15); the "tabernacle of witness" (Num. 17:8); the "house of the Lord" (Deut. 23:18); the "temple of the Lord" (Josh. 6:24); a "sanctuary" (Ex. 25:8). A particular account of the materials which the people provided for the erection and of the building itself is recorded in Ex. 25-40. The execution of the plan mysteriously given to Moses was intrusted to Bezaleel and Aholiab, who were specially endowed with wisdom and artistic skill, probably gained in Egypt, for this purpose (Ex. 35:30-35). The people provided materials for the tabernacle so abundantly that Moses was under the necessity of restraining them (36:6). These stores, from which they so liberally contributed for this purpose, must have consisted in a great part of the gifts which the Egyptians so readily bestowed on them on the eve of the Exodus (12:35, 36). The tabernacle was a rectangular enclosure, in length about 45 feet (i.e., reckoning a cubit at 18 inches) and in breadth and height about 15. Its two sides and its western end were made of boards of acacia wood, placed on end, resting in sockets of brass, the eastern end being left open (Ex. 26:22). This framework was covered with four coverings, the first of linen, in which figures of the symbolic cherubim were wrought with needlework in blue and purple and scarlet threads, and probably also with threads of gold (Ex. 26:1-6; 36:8-13). Above this was a second covering of twelve curtains of black goats'-hair cloth, reaching down on the outside almost to the ground (Ex. 26:7-11). The third covering was of rams' skins dyed red, and the fourth was of badgers' skins (Heb. tahash, i.e., the dugong, a species of seal), Ex. 25:5; 26:14; 35:7, 23; 36:19; 39:34. Internally it was divided by a veil into two chambers, the exterior of which was called the holy place, also "the sanctuary" (Heb. 9:2) and the "first tabernacle" (6); and the interior, the holy of holies, "the holy place," "the Holiest," the "second tabernacle" (Ex. 28:29; Heb. 9:3, 7). The veil separating these two chambers was a double curtain of the finest workmanship, which was never passed except by the high priest once a year, on the great Day of Atonement. The holy place was separated from the outer court which enclosed the tabernacle by a curtain, which hung over the six pillars which stood at the east end of the tabernacle, and by which it was entered. The order as well as the typical character of the services of the tabernacle are recorded in Heb. 9; 10:19-22. The holy of holies, a cube of 10 cubits, contained the "ark of the testimony", i.e., the oblong chest containing the two tables of stone, the pot of manna, and Aaron's rod that budded. The holy place was the western and larger chamber of the tabernacle. Here were placed the table for the shewbread, the golden candlestick, and the golden altar of incense. Round about the tabernacle was a court, enclosed by curtains hung upon sixty pillars (Ex. 27:9-18). This court was 150 feet long and 75 feet broad. Within it were placed the altar of burnt offering, which measured 7 1/2 feet in length and breadth and 4 1/2 feet high, with horns at the four corners, and the laver of brass (Ex. 30:18), which stood between the altar and the tabernacle. The whole tabernacle was completed in seven months. On the first day of the first month of the second year after the Exodus, it was formally set up, and the cloud of the divine presence descended on it (Ex. 39:22-43; 40:1-38). It cost 29 talents 730 shekels of gold, 100 talents 1,775 shekels of silver, 70 talents 2,400 shekels of brass (Ex. 38:24-31). The tabernacle was so constructed that it could easily be taken down and conveyed from place to place during the wanderings in the wilderness. The first encampment of the Israelites after crossing the Jordan was at Gilgal, and there the tabernacle remained for seven years (Josh. 4:19). It was afterwards removed to Shiloh (Josh. 18:1), where it remained during the time of the Judges, till the days of Eli, when the ark, having been carried out into the camp when the Israelites were at war with the Philistines, was taken by the enemy (1 Sam. 4), and was never afterwards restored to its place in the tabernacle. The old tabernacle erected by Moses in the wilderness was transferred to Nob (1 Sam. 21:1), and after the destruction of that city by Saul (22:9; 1 Chr. 16:39, 40), to Gibeon. It is mentioned for the last time in 1 Chr. 21:29. A new tabernacle was erected by David at Jerusalem (2 Sam. 6:17; 1 Chr. 16:1), and the ark was brought from Perez-uzzah and deposited in it (2 Sam. 6:8-17; 2 Chr. 1:4). The word thus rendered ('ohel) in Ex. 33:7 denotes simply a tent, probably Moses' own tent, for the tabernacle was not yet erected.

Word

Easton Dictionary - Definition

TABERNACLE

(1.) A house or dwelling-place (Job 5:24; 18:6, etc.).

(2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch (Amos 5:26; marg. and R.V., "Siccuth").

(3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a permanent dwelling.

(4.) The sacred tent (Heb. mishkan, "the dwelling-place"); the movable tent-temple which Moses erected for the service of God, according to the "pattern" which God himself showed to him on the mount (Ex. 25:9; Heb. 8:5). It is called "the tabernacle of the congregation," rather "of meeting", i.e., where God promised to meet with Israel (Ex. 29:42); the "tabernacle of the testimony" (Ex. 38:21; Num. 1:50), which does not, however, designate the whole structure, but only the enclosure which contained the "ark of the testimony" (Ex. 25:16, 22; Num. 9:15); the "tabernacle of witness" (Num. 17:8); the "house of the Lord" (Deut. 23:18); the "temple of the Lord" (Josh. 6:24); a "sanctuary" (Ex. 25:8).

A particular account of the materials which the people provided for the erection and of the building itself is recorded in Ex. 25-40. The execution of the plan mysteriously given to Moses was intrusted to Bezaleel and Aholiab, who were specially endowed with wisdom and artistic skill, probably gained in Egypt, for this purpose (Ex. 35:30-35). The people provided materials for the tabernacle so abundantly that Moses was under the necessity of restraining them (36:6). These stores, from which they so liberally contributed for this purpose, must have consisted in a great part of the gifts which the Egyptians so readily bestowed on them on the eve of the Exodus (12:35, 36).

The tabernacle was a rectangular enclosure, in length about 45 feet (i.e., reckoning a cubit at 18 inches) and in breadth and height about 15. Its two sides and its western end were made of boards of acacia wood, placed on end, resting in sockets of brass, the eastern end being left open (Ex. 26:22). This framework was covered with four coverings, the first of linen, in which figures of the symbolic cherubim were wrought with needlework in blue and purple and scarlet threads, and probably also with threads of gold (Ex. 26:1-6; 36:8-13). Above this was a second covering of twelve curtains of black goats'-hair cloth, reaching down on the outside almost to the ground (Ex. 26:7-11). The third covering was of rams' skins dyed red, and the fourth was of badgers' skins (Heb. tahash, i.e., the dugong, a species of seal), Ex. 25:5; 26:14; 35:7, 23; 36:19; 39:34.

Internally it was divided by a veil into two chambers, the exterior of which was called the holy place, also "the sanctuary" (Heb. 9:2) and the "first tabernacle" (6); and the interior, the holy of holies, "the holy place," "the Holiest," the "second tabernacle" (Ex. 28:29; Heb. 9:3, 7). The veil separating these two chambers was a double curtain of the finest workmanship, which was never passed except by the high priest once a year, on the great Day of Atonement. The holy place was separated from the outer court which enclosed the tabernacle by a curtain, which hung over the six pillars which stood at the east end of the tabernacle, and by which it was entered.

The order as well as the typical character of the services of the tabernacle are recorded in Heb. 9; 10:19-22.

The holy of holies, a cube of 10 cubits, contained the "ark of the testimony", i.e., the oblong chest containing the two tables of stone, the pot of manna, and Aaron's rod that budded.

The holy place was the western and larger chamber of the tabernacle. Here were placed the table for the shewbread, the golden candlestick, and the golden altar of incense.

Round about the tabernacle was a court, enclosed by curtains hung upon sixty pillars (Ex. 27:9-18). This court was 150 feet long and 75 feet broad. Within it were placed the altar of burnt offering, which measured 7 1/2 feet in length and breadth and 4 1/2 feet high, with horns at the four corners, and the laver of brass (Ex. 30:18), which stood between the altar and the tabernacle.

The whole tabernacle was completed in seven months. On the first day of the first month of the second year after the Exodus, it was formally set up, and the cloud of the divine presence descended on it (Ex. 39:22-43; 40:1-38). It cost 29 talents 730 shekels of gold, 100 talents 1,775 shekels of silver, 70 talents 2,400 shekels of brass (Ex. 38:24-31).

The tabernacle was so constructed that it could easily be taken down and conveyed from place to place during the wanderings in the wilderness. The first encampment of the Israelites after crossing the Jordan was at Gilgal, and there the tabernacle remained for seven years (Josh. 4:19). It was afterwards removed to Shiloh (Josh. 18:1), where it remained during the time of the Judges, till the days of Eli, when the ark, having been carried out into the camp when the Israelites were at war with the Philistines, was taken by the enemy (1 Sam. 4), and was never afterwards restored to its place in the tabernacle. The old tabernacle erected by Moses in the wilderness was transferred to Nob (1 Sam. 21:1), and after the destruction of that city by Saul (22:9; 1 Chr. 16:39, 40), to Gibeon. It is mentioned for the last time in 1 Chr. 21:29. A new tabernacle was erected by David at Jerusalem (2 Sam. 6:17; 1 Chr. 16:1), and the ark was brought from Perez-uzzah and deposited in it (2 Sam. 6:8-17; 2 Chr. 1:4).

The word thus rendered ('ohel) in Ex. 33:7 denotes simply a tent, probably Moses' own tent, for the tabernacle was not yet erected.

Top

Word	King James Dictionary - Definition
WITHOUT	Outside.