In order to have a Temple, there is a list of things you are going to need. For example, you will need a floor plan, music, a liturgy, corrals for the animals, ceremonies and all of the things listed in Exo 25.1-7. You not only need the raw materials but you must have the technology and skill needed to make what is needed. You will need the biblical colors. We have covered how the techelet was solved, but they had another problem. They didn’t know if the argamon was purple, red, orange or whatever, but they knew it came from the same murex shell that the techelet came from. But, they did not know how to get it.
They had a laboratory that was working on the problem. They tried everything they could think of to get the argamon color. It would start out as techelet blue and end up techelet. In Israel at the time there was no air conditioning, except in a few buildings. So, you had the window open in the summer. A chemist was working on this problem and had a flask of techelet dye. It was lunch time, so he put the flask of dye in the window and went to lunch. When he came back, the flask was now purple. The exposure to the sunlight had turned it purple. They knew argamon was purple. Now they had techelet and argamon.
That brings us to the tolat shanni scarlet. They knew that this color came from an insect called a “Tola” and this insect was only found on a certain type of tree, and that type of tree disappeared from Israel. Another problem is how was the dye made from this insect, which was a worm/grub. They don’t get the dye from a living insect, but from the shell. This crimson worm is a picture of the crucifixion.
The worm climbs a tree all by itself. Nobody forces it to go there, it does so willingly. It knows it will die there. It attaches itself to the tree very securely because it would shelter the young ones when the eggs are laid. During the birthing process, she secretes a crimson fluid that covers her body and all the eggs. It also leaves a stain on the tree. After dying to birth the “family” the worm can be scraped from the tree three days and the crimson fluid can be used to make dye. On the fourth day, the worm has pulled itself up into a heart shaped, was-like white substance. This can be used as shellac to preserve wood (“The Crimson Worm” by Calvin Ray Evens).
Psalm 22 is called the “Crucifixion Psalm.” In Psa 22.6 it says, “But I am a worm and not a man, a reproach of men, and despised by the people.” The word for “worm” there is “tola” and it is referring to the worm we have just discussed. That is not coincidence, it was used on purpose by the Lord to convey many spiritual principles, and it is the dye from this worm that was used in the tolat shanni for the curtains. The color can’t be just red, but it must be tolat shanni. Recently, shells of this insect have been purchased and they can now make tolat shanni for the first time in two thousand years. That is the color that the Lord requires. They discovered in Judea and Samaria a mountain covered with this certain tree and the trees were covered with this insect.
So, we have the techelet (blue), argamon (purple) and the tolat shanni (crimson). Another thing they were to give in Exo 25.3-7 is “shesh” or linen. They were to give goat hair, ram skins dyed red, porpoise skins and shittim wood. In addition, oil for the light, spices for the anointing oil and for the incense. Onyx stones and stones that were to be set in the ephod and the breastplate was also given. Shesh is white and it comes from a vegetable. It comes from the cellulose fibers that grow inside stalks of flax. Techelet, argamon and tolat shanni will be used in wool. Shesh in the Gesenius lexicon is #8336 and it is a loan word from Egyptian meaning “white” and it is translated as linen. It will be used in the curtains and the garments.
If Adam had never sinned, would we have been born and alive today? Yes. It was only when he sinned that death came into the world. Did Adam ever sweat before the fall? No, that came as part of the curse. Did Adam need to eat? No. If he didn’t eat he wasn’t going to die, that would have been impossible. We also asked this to say that his environment was different than our environment today. We don’t live with the same laws he lived with, as far as the natural life is concerned.
The children of Israel in the wilderness lived in a special environment because Moses was 80 years old when they left Egypt and we are told he dies at 120. He didn’t die because there was anything physical, or because he was old. He died because it was his appointed time. He could not enter into the land because he did not believe the Lord when he struck the rock (Num 20.12). He was as strong at 120 as he was at 80. Water follows them in the wilderness, food was provided, nobody was sick and their clothes did not wear out for 40 years. They are living in rough country, very difficult. They died because they could not enter the land either, not because of age.
When we have the Temple, it is a return to the Garden of Eden before man sinned. We would expect to have a different set of rules. What applies in one world would not apply in the Temple world, and vice versa. That concept is one of the most important concepts in the Tanak, Gospels and Epistles. Let’s do a comparison of the Garden of Eden and the Mishkan/Temple. If we were there in person, we would draw this on the board, so you will need to imagine the layout of the Mishkan/Temple and the Garden being similar. Let’s start with the Garden.
You entered from the east (coming from “east of Eden”) into the Land of Eden. It was there we have the altar of Cain and Abel. Moving east we have the two Keruvim who guard the entrance into the Garden of Eden. In the midst of the Garden we have the two trees, The Tree of the Knowledge of Good and Evil and the Tree of Life. Now let’s look at the Mishkan/Temple.
You entered from the east, from the non-Jewish areas, and entered the Court of Israel, where we have the Altar of Burnt Offering. Moving west, we enter the Ha Kodesh (Holy Place, Heichal) where we have the Shulchan Ha Lechem Ha Pannim (Table of Showbread) on the right, in the middle of the room we have the Mitz’bay’ach Shell Zahav (Golden Altar), and on the left we have the Menorah. Then we have the two curtains. Moving west, we enter into the Kodesh Ha Kodeshim (Holy of Holies, the Devir-“word”). There we have the pot of Manna, the Kipporet (mercy seat), the Ark of the Covenant with the commandments, and Aaron’s rod.
So, within the Garden (midst) we have Yehovah’s presence, the Tree of Life, the Tree of the Knowledge of Good and Evil with entrance from the east. In the Mishkan/Temple, we have the Holy of Holies within the Sanctuary where we have the Shki’nah (presence) of God, Aaron’s rod, the Ark and entrance from the east.
Within Eden, we have the Garden with entrance from the east and the Keruvim to protect it (“shamar”). In the Mishkan/Temple, we have the Sanctuary within the Court of Israel, with entrance from the east and pillars at the entrance. We also have furniture, and priests and Levites to protect it (“shamar”).
The Land of Eden is within the Land of Nod. Cain and Abel’s altar was there and the source of four rivers. Entrance was from the east (Gen 4.16). The Court of Israel is within the land of the Non-Jews and we have the the Altar of Burnt Offerings and we have the Kior between the Porch and the Altar, with the Amah water conduit running like a river in the courts to cleanse the area every week. We also have an eye-witness named Aristeas (“The Letter of Aristeas”) who said he saw water “misting” from the altar at intervals to wash it down. Entrance was from the east.
The Land of Nod (Gen 4.16) is east of Eden and it is the wilderness where one is “cut off” from God. The Land of the Non-Jews is also outside the camp and cut off from God. As you can see, there is a very important concept here when it comes the Garden of Eden and the Mishkan/Temple. What we need to realize is that this comparison tells us that the Mishkan/Temple was a different world.
In Part 50, we will pick up in Exo 26.1 with the curtains and the mixing of wool and how they were made from mixing wool and linen together (not the only thing). How can they do that when the Torah says in Lev 19.19 and Deut 22.11 that you can’t? We have given the answer already, can you find it?