The Shekinah
The Shekinah
Author Unkown
Prophecies of the return of the "Shekinah," which had left the Temple and
city of Jerusalem in the days of Ezekiel, are repeated in Zechariah. These
same prophecies are also fulfilled in the historical period and record of
Zechariah. To better understand these prophecies it is necessary to have an
acquaintance with the history of the "Shekinah."
Objection is made that the word "Shekinah," (shknh) , is not found in the
scripture in its noun form and that it describes a concept that is not
scriptural. It is said that the word is coined by Post-biblical Rabbinic
scholars. While it is admitted that the Rabbinic concept of God being a
hovering non-personal force is an unacceptable extension of meaning, the
concept of a physical manifestation of God's localized dwelling is none-
the-less scriptural. We have chosen to use the word "Shekinah," (shknh) ,
to name this "presence" since this meaning is in general distribution
among many Christians, albeit ignorant of the origin of the word.
The word was coined from verbal cognates in the Bible which describe the
"presence" of God in a locality. The verbal cognates are copiously used to
describe the "Shekinah" appearances. The word "Shekinah" , itself is not
in the biblical text but the concept, as I have defined it, clearly is. The
word most certainly is derived from "shakan," and whoever first used the
word "Shekinah" coined it as a substantive (noun form) from the verbal
forms used to describe the "abiding, dwelling, or habitation" of the
physical manifestations of God described in Ex 24:16; 40:35, Nu 9:17,18;
and numerous other places where "shakan" is used. The word is also used
to describe the mystical "Shekinah" presence in the tabernacle. The word
"mishkan," (mshkn), a derivative of "shakan," (shkn), is often translated
"tabernacle." The Hebrew for tabernacle is more often simply "ohel,"
'ohel, or tent. "Mishkan" means "dwelling place." That is, the "dwelling
place" of "Him who dwells" or "Shekinah."
Zechariah uses cognates of the word in referring to the return of, the then
absent, "presence" which he supposed was imminent. We will show that
Zechariah previewed an imminent restoration of what Ezekiel (seventy
years previously) saw depart in his day and then predicted the return of to
a restored temple. What ever noun one calls it, such physical
representations of the "presence" are in the Bible. What did Ezekiel see
leave the temple? It is certain that what ever name you call the "presence"
it is linked with the fiery cloud of Sinai. We have chosen to use the word
"Shekinah" to name the biblically described mystical thing "dwelling" or
thing "abiding."
I also accept that "Cavod YHWH," (glory of the LORD) and "Shekinah"
are identical in the contexts I make reference to, such as the fire enfolding
cloud on Sinai, (Ex. 24:15) the dedication of Solomon's temple, and that
which is associated with Ezekiel's vision of the departure and return.
To say that "Shekinah" is not in a text where the presence of God is
described by a cognate of "shakan" may be closely akin to saying
"baptism" does not appear in the great commission passages and Acts 2:38
because verbal cognates (baptized, baptizing) are used and not the noun
"baptism" itself.
The Hebrew verb "shakan," (shkn), simply means to take up residence
with long continuity in a neighborhood. The distinction between this word
and "yashav" which is also translated "dwell" is just this: You can use the
latter to mean an individual doing the dwelling without reference to others
or to duration while "shakan" means a protracted dwelling in the midst of
a neighborhood or a group of people or might be limited to one other
person but only by extension. The primary meaning is to reside and
continue as a member of the community. This is a common word used for
all classes to convey this idea. However, when it refers to God it takes on
an added mysticism which is obvious upon small consideration.
When verbal forms are translated as nouns the word sometimes means
"habitat." It is the habitat of animals and birds as well as humans and God.
(Dan. 4:21) Grammatically, when verbal forms are translated as nouns, in
Hebrew, they are called "substantives." Technically, "Shekinah", therefore
is a substantive rather than a noun.
God speaks of his "desire" for this relationship with his people. The
"Shekinah" therefore refers to the presence of God that was, but is not
now, physically manifested in the time- space continuum. It could be seen.
The presence was a vehicle of the person of God in the three dimensional
world. The understanding of Solomon that God can not actually be limited
to Temples on earth because of his eternal nature is seen in 1Ki. 8:27:
"But will God indeed dwell ["yashav"] on the earth? behold, the heaven
and heaven of heavens cannot contain you; how much less this house
that I have built?"
This omniscient eternal presence of the Almighty, that Solomon recognized, is the
heavenly, but not the earthly, "Shekinah." Although the infinite spiritual presence is and
was coincident with the physically discernable "Shekinah," it was distinguished from the
physical even in Mosaic times. It is only in this infinite way that the "Shekinah" is now
manifested. He indwells his people as a spirit. Isa. 57:15 says as much:
"For thus says the high and lofty One who inhabits ("shakan") eternity,
whose name is Holy; I dwell ("shakan") in the high and holy place, and
with him also that is of a contrite and humble spirit, to revive the spirit
of the humble, and to revive the heart of the contrite ones."
"Who inhabits" In this passage the word "shokeyn," translated "who
inhabits," is as close to the meaning and direct use of the word "Shekinah"
(shknh), in the Bible, as one will find. The Hebrew letters, in the order
they are pronounced, are sh = sh, = o, k = k, = ey, n = n. The unpointed
original Hebrew is simply (shkn). The form is a masculine participle and
literally means "He who inhabits" or "the one who is inhabiting." This
refers to God Himself. According to this verse, He is the "Inhabiter" of
heaven and human hearts at one and the same time! The word "Shekinah"
(shknh), which describes the physical thing which was "proof" of his
"dwelling" on earth in the Mosaic dispensation, is akin to this
construction. In fact, it is the identically same word, only the gender is
changed. If you simply add the feminine ending to change it from a
masculine to a feminine participle "shokeyn," (shkn), becomes "Shekinah"
(shknh). Thus, the masculine form of the substantive "Shekinah" does
appear in the Bible in Isaiah 57:15.
In the Mosaic period the added physical "Shekinah" presence was
evidence of the real which is omnipresent and unseen. In the Mosaic
dispensation the "Shekinah" presence was physically disturbing. The
presence was not God. It was a physical manifestation of the actual
presence of God among his people and is to be distinguished from the
"angel of the LORD." It was first evident in the crossing of the Red Sea in
the escape from Egypt. There the "Shekinah" appeared as a cloudy pillar
in the day and a fiery pillar at night. The nation was led by the "Shekinah"
for forty years after which the "holy presence" of the omniscient God
inhabited the tabernacle and the land of Israel. It was not always afterward
physically manifested. Thus:
(Num. 35:34) "Defile not therefore the land which you shall inhabit,
wherein I dwell: ["shakan"] for I the LORD dwell ["shakan"] among
the children of Israel."
However when that presence was physically manifested it was
frightening to those who beheld it.
(Ex. 24:15) And Moses went up into the mount, and a cloud covered the
mount. (Ex. 24:16) And the glory of the LORD ["Cavod YHWH"] abode
["shakan"] upon mount Sinai and the cloud covered it six days; and the
seventh day he called unto Moses out of the midst of the cloud. (Ex.
24:17) And the sight of the glory of the LORD ["Cavod YHWH"] was
like devouring fire on the top of the mount in the eyes of the children of
Israel.
Earlier, the seventy elders had gone up into the cloud and actually saw the
"Shekinah" glory, and they were so afraid they asked Moses never to take
them again. As far as they were concerned, they saw God! You can only
imagine their hair on end and their wide eyed appearance as they came
down from the mountain exclaiming "We saw God! It was terrible!"
(Ex. 24:10) And they saw the God of Israel; and there was under his feet
as it were a paved work of a sapphire stone, and as it were the body of
heaven in his clearness. (Ex. 24:11) And upon the nobles of the children
of Israel he laid not his hand; also they saw God, and did eat and drink.
The mixture of clarity and confusion in similar passages is evidence of the
mystical nature of the experience. They were disoriented and afraid and
the later writing of the event records the confusion.
The appearance a few days earlier of the physical presence of God on
Mount Sinai is described as fire and cloud and thick darkness when the ten
commandments were given. The Psalms contains a description of this
event calling it a "Shekinah" presence. The description is in a Messianic
portion and the Messiah is the "Shekinah" presence. He indwells
["shakan"] his people.
(Ps. 68:16) "Why do you leap, you high hills? this is the hill [Sinai]
which God desires to dwell ["shakan"] in; yea, the LORD will dwell in it
for ever. (Ps. 68:17) The chariots of God are twenty thousand, even
thousands of angels: the LORD is among them, as in Sinai, in the holy
place. (Ps. 68:18) You have ascended on high, you have led captivity
captive: you have received gifts for men; yea, for the rebellious also, that
the LORD God might dwell [shakan] among them."
He was on Mt. Sinai when the hills leaped, and verse 18 speaks of the
resurrection and ascension which results in the indwelling of his people!
These are New Testament applications that place Jesus of Nazareth in the
events of Sinai in the Old Testament.
Later the physical "Shekinah" presence of God took up residence in the
completed tabernacle and was apparent to the whole nation. This is
recorded in Ex. 40:34:
Then a cloud covered the tent of the congregation, and the glory of the
LORD ["Cavod YHWH"] filled the tabernacle. (Ex. 40:35) And Moses
was not able to enter into the tent of the congregation, because the cloud
abode [shakan] on it, and the glory of the LORD ["Cavod YHWH,"]
filled the tabernacle. (Ex. 40:36) And when the cloud was taken up from
over the tabernacle, the children of Israel went onward in all their
journeys; (Ex. 40:37) But if the cloud were not taken up, then they
journeyed not till the day that it was taken up. (Ex. 40:38) For the cloud
of the LORD was upon the tabernacle by day, and fire was on it by
night, in the sight of all the house of Israel, throughout all their
journeys.
The same event is recorded in Num. 9:15
And on the day that the tabernacle was reared up the cloud covered the
tabernacle, namely, the tent of the testimony: and at even there was
upon the tabernacle as it were the appearance of fire, until the morning.
(Num. 9:16) So it was always: the cloud covered it by day, and the
appearance of fire by night. (Num. 9:17) And when the cloud was taken
up from the tabernacle, then after that the children of Israel journeyed;
and in the place where the cloud abode, there the children of Israel
pitched their tents.
There are other mystical moments when the direct intervention of God
was manifest in a "Shekinah" presence to Moses. At the time of the setting
up of the tabernacle before it was furnished God spoke to Moses out of the
cloud and Moses realized the "Shekinah" was a vehicle and not God. He
asked for more -- to "see" God! God allowed him to see a larger portion of
his physical presence. Thus:
(Ex. 33:18) "And he said, I beseech you, show me your glory. [He was
speaking to God's voice coming from the "Shekinah."] (Ex. 33:19) And
he said, I will make all my goodness pass before you, and I will proclaim
the name of the LORD before you, and will be gracious to whom I will
be gracious, and will show mercy on whom I will shew mercy. (Ex.
33:20) And he said, You can not see my face; for no man shall see me,
and live."
After the entrance into the promised land God's presence was manifested
spiritually in the tabernacle and not often in a physical way. The actual
presence was always accepted as being in the tabernacle, and later in the
Temple, but was not always physically confirmed by the visible
"Shekinah." But to the people of that dispensation under the Mosaic
covenant there were occasional renewals of a miraculous appearance of
the "Shekinah." This happened again when the Temple of Solomon was
dedicated. There was an initial appearance in a vision when the LORD
promised that he would "shakan" or dwell in the house that Solomon was
constructing.
(1Ki. 6:11) And the word of the LORD came to Solomon, saying, (1Ki.
6:12) Concerning this house which you are building, if you will walk in
my statutes, and execute my judgments, and keep all my commandments
to walk in them; then will I perform my word with you, which I spoke to
David your father; (1Ki. 6:13) And I will dwell ["shakan"] among the
children of Israel, and will not forsake my people Israel. (1Ki. 6:14) So
Solomon built the house, and finished it.
Solomon then visited the tabernacle which was not in Jerusalem but at
tent.
(1Ch 16:39) And Zadok the priest, and his brethren the priests, before
the tabernacle of the Lord in the high place that was in Gibeon, (1Ch
21:29) For the tabernacle of the Lord, which Moses made in the
wilderness, and the altar of the burnt offering, were at that season in the
high place at Gibeon.
The ark of the covenant, which had been taken from the tabernacle by the
sons of Eli and was captured by Philistines, had then been sent by the
Philistines back to Judah. Eli's daughter-in-law called the taking of the ark
the departure of the glory of Israel.
(1Sa 4:21) And she named the child Ichabod, saying, The glory is
departed from Israel: because the ark of God was taken, and because of
her father in law and her husband.
After an unhappy experience with the ark the Philistines sent it back to
Israel. Cows heavy with milk had left their calves and borne the ark from
the Philistines to the house of Obed Edom. It was from there after many
years that David would bring up the ark to Jerusalem, in the part of the
city called Zion, where he set it in a specially prepared tent. It was not
restored to the Tabernacle.
(2Ch 1:4) But the ark of God had David brought up from Kiriath Jearim
to the place which David had prepared for it: for he had pitched a tent
for it at Jerusalem. But the tabernacle stayed in Gibeon about ten miles north of
Jerusalem.
(1Ch 21:29) For the tabernacle of the Lord, which Moses made in the
wilderness, and the altar of the burnt offering, were at that season in the
high place at Gibeon
It was from there about ten miles north, that its furniture was brought to
the completed Temple of Solomon.
(2Ch 5:2) Then Solomon assembled the elders of Israel, and all the
heads of the tribes, the chief of the fathers of the children of Israel, to
Jerusalem, to bring up the ark of the covenant of the Lord out of the city
of David, which is Zion...(2Ch 5:5) And they brought up the ark, and the
tabernacle of the congregation, and all the holy vessels that were in the
tabernacle, these did the priests and the Levites bring up.
They brought the tabernacle and its furniture from Gibeon and the ark was
brought from Zion, less than a mile from the Temple. Then the Temple
was dedicated.
(2Ch 5:13) It came to pass, as the trumpeters and singers were as one, to
make one sound to be heard in praising and thanking the Lord; and
when they lifted up their voice with the trumpets and cymbals and
instruments of music, and praised the Lord, saying, For he is good; for
his mercy endureth for ever: that then the house was filled with a cloud,
even the house of the Lord.
Thus the same incident is recorded in 1 Ki.8, when on the day of the
dedication of Solomon's Temple there was a physical miracle of the
presence of God. The "Shekinah" would no longer be associated with the
tabernacle but was to be transferred to the Temple; therefore this
manifestation was necessary to that generation because the Law of Moses
was being amended in this point, and God showed his approval of the
amendment to His legal system by the manifestation of the "Shekinah."
(1Ki. 8:10) And it came to pass, when the priests were come out of the
holy place, that the cloud filled the house of the LORD, (1Ki. 8:11) So
that the priests could not stand to minister because of the cloud: for the
glory of the LORD ["Cavod YHWH"] had filled the house of the LORD.
(1Ki. 8:12) Then spoke Solomon, The LORD said that he would dwell
[shakan] in the thick darkness. (1Ki. 8:13) I have surely built you an
house to dwell in, a settled place for you to abide in for ever.
There are conditions connected to God's "forever" promises as is already
seen since he was to indwell the tabernacle forever. Thus, at the
destruction of the first Temple, He did not allow his "Shekinah" presence
to stay in the Temple after a certain level of corruption had taken place.
The surprise is that God's indwelling remained so long. He evidently loves
us so much that he endures more than any human judge would think
possible. Jerusalem was more corrupt than we would think God would
endure all of the last days of Jehoiakim and Jehoiachin and most of the
reign of Zedekiah. However, Ezekiel's vision of the departure of the
"Shekinah" from the Temple and city was not until after the beginning of
the final siege of the city by Nebuchadnezzar just before its destruction.
Ezekiel's description of the "Shekinah" is more detailed but is similar to
what the seventy elders saw on Mount Sinai recorded in Ex. 24. (It might
be inserted here as a warning to those who have the Holy Spirit living in
them that Nadab and Abihu were among those who "saw God.") Ezekiel's
description of the "Shekinah" in chapter one of his prophecy is physically
exciting just to read. Imagine actually seeing it! It is described as fire
enfolding itself borne by cherubic creatures whose appearance pulsated
with undulating light, themselves borne by gyroscopic double wheels.
Lightning came out of the midst of the fire surrounded by clear sapphire
where a man like person on a throne sat in an electric eye. If electricity is
anachronistic, the word is none the less "chashmal" which is the modern
Hebrew word for electricity. The Septuagint has "electrum" and so does
the Vulgate! What ever "chashmal" and "electrum" meant to the ancients
who used these words it can only be said that "'eyn chashmal" in Hebrew
and "opsin electrou" in Greek and "speciem electri" found in Latin in Eze.
1:27 is not "amber" as in the English translation. The word "color" does
not appear in the text. There are other descriptions of the elements of the
"Shekinah" that Ezekiel saw leaving a then desolate Temple. The building
was still there but was desolate before it was destroyed!
The Departure and Return of the "Shekinah."
Ezekiel saw both the departure of the "Shekinah" and the return in two
separate visions separated in time by a number of years. The "Shekinah"
would later return to the Temple after the initiation of the building under
Zerubbabel but before the arrival of Ezra and Nehemiah. Ezekiel saw the
restored Temple in a vision while it actually lay desolate and Jerusalem
and Judea were all but uninhabited. Ezekiel's vision, of events that
happened after his own death, describes the same "skekinah," which he
saw first in chapter one, afterward leave the Temple in chapter ten. At the
beginning of chapter ten the "Shekinah" was still in the Temple:
(Eze. 10:4) Then the glory of the LORD ["Cavod YHWH"] went up
from the cherub, and stood over the threshold of the house; and the
house was filled with the cloud, and the court was full of the brightness
of the LORD's glory ["Cavod YHWH"].
But preparations were made to take the "Shekinah" from the Temple
and then from the city itself.
(Eze. 10:19) And the cherubim lifted up their wings, and mounted up
from the earth in my sight; when they went out, the wheels also were
beside them, and every one stood at the door of the east gate of the
LORD's house; and the glory of the God of Israel was over them above.
Then the actual departure is recorded:
(Eze. 11:23) And the glory of the LORD ["Cavod YHWH"] went up
from the midst of the city, and stood on the mountain which is on the
east side of the city.
Ezekiel, still in a vision, returned to the captives in Babylon and reported
this event. He would later see in a vision the restored second Temple
which is recorded in chapters 40-43. In his vision of the Temple, as it
would be after it would have been rebuilt, Ezekiel saw the "Shekinah"
return to the Temple. Thus is that event recorded which he says was the
same "Shekinah" that left the Temple and would then be returned to a
future restored Temple:
(Eze. 43:2) And, behold, the glory of the God of Israel came from the
way of the east; and his voice was like a noise of many waters; and the
earth shined with his glory. (Eze. 43:3) And it was according to the
appearance of the vision which I saw, even according to the vision that I
saw when I came to destroy the city; and the visions were like the vision
that I saw by the river Chebar; and I fell on my face. (Eze. 43:4) And the
glory of the LORD ["Cavod YHWH"] came into the house by the way of
the gate whose prospect is toward the east. (Eze. 43:5) So the spirit took
me up, and brought me into the inner court; and, behold, the glory of
the LORD ["Cavod YHWH"] filled the house. (Eze. 43:6) And I heard
him speaking to me out of the house; and the man stood by me. (Eze.
43:7) And he said to me, Son of man, the place of my throne, and the
place of the soles of my feet, where I will dwell [shakan] in the midst of
the children of Israel for ever, and my holy name, shall the house of
Israel no more defile, neither they, nor their kings, by their whoredom,
nor by the carcasses of their kings in their high places.
This event which Ezekiel saw in a vision was fulfilled. It happened in the
days of Zerubbabel and is recorded by Zechariah. The lives of Zechariah
and Ezekiel overlapped. They were both prophets and priests. Surely they
knew of each other and it is likely they met. Zechariah knew of the visions
of the departure of the "Shekinah" and the return and therefore he records
the predictions of the return that would fulfill the same future event which
Ezekiel saw. Thus God first foretells his "Shekinah" return.
(Zec. 2:10) Sing and rejoice, O daughter of Zion: for, lo, I come, and I
will dwell [shakan] in the midst of you, says the LORD.
This verse is a prediction of the return of the "Shekinah" which was
imminent but had not happened yet when Zechariah wrote this in the
second year of Darius. In what follows he foretells the, future but
imminent, long period of continuity of the restored "Shekinah" called "that
day," meaning that the period of time beginning with the restoration of the
"Shekinah" would extend to the call of the Gentiles.
(Zec. 2:11) And many nations shall be joined to the LORD in that day,
and shall be my people; and I will dwell ["shakan"] in the midst of you,
and you shall know that the LORD of hosts has sent me to you.
This verse also introduces references to a dual "Shekinah" return and
presence. One is to take place at the completion of the Temple and the
other to extend to the one whom YHWH will have sent to call the
Gentiles.
The Return of the "Shekinah" to the Restored Temple
From the time that Zechariah began to prophesy in the second year of
Darius it would be approximately four years before the Temple would be
finished and dedicated. The building itself would be partially finished and
complete enough after two years of committed rebuilding that it would be
called, in chapter seven, "the house of God." It is in chapter eight that God
speaks and says that He has returned the "Shekinah." There is no record of
the actual event. Whether it was associated with physical phenomena is
not told. The only physical description is in the vision of Ezekiel which
was not a material event. Nonetheless the "Shekinah" and the real
presence of the omniscient God returned to the rededicated Temple on
time, either at the dedication or in anticipation as noted in Zec. 8:3.
"Thus says the Lord; I am returned to Zion, and will dwell ["shakan"]
in the midst of Jerusalem; and Jerusalem shall be called a city of truth;
and the mountain of the LORD of hosts the holy mountain."
Before the dedication of the Temple Darius the Persian, a non-Jewish
believer, sent letters, to the neighboring Syrians in response to their
attempts to stop the rebuilding then progressing under Zerubbabel, in
which he spoke of the "Shekinah" as present in Jerusalem.
(Ezr. 6:12) And the God that has caused his name to dwell [shakan] there
destroy all kings and people, that shall put to their hand to alter and to
destroy this house of God which is at Jerusalem. I Darius have made a
decree; let it be done with speed.
Here Darius attributes to God his decision to dwell or "shakan," as being
completed. Thus the return of his "Shekinah" presence in Jerusalem is
considered as a fact. This is before the dedication of the completed
Temple and was before or would nearly coincide with the time of Zec. 7:1 and Zec. 8:3.
A generation later a new Persian king would send Ezra and
mention the "Shekinah."
(Ezr. 7:15) And to carry the silver and gold, which the king and his
counsellors have freely offered unto the God of Israel, whose habitation
[Heb. mishkan] is in Jerusalem.
This last comment is made by Artaxerxes Longimanus who commissioned
Ezra and who says the habitation ["Shekinah"] of God is in Jerusalem.
These sources are quoted by Porten, an active Jewish writer currently
living in Jerusalem. His position seems to favor the return of the
"skekinah" before the actual dedication.
The Golden Age to come, which Zechariah said was to follow the return
of the "Shekinah," describes the city and surrounding areas being at peace
in an age where people can grow old in a secure environment. To those
who lived in Jerusalem, in the hearing of Zechariah, that would indeed be
a marvel, so great was the continuing desolation of the place. This
continuing desolation, after the return but before the rebuilding, was
portrayed by Daniel:
(Dan. 9:12) And he has confirmed his words, which he spoke against us,
and against our judges that judged us, by bringing upon us a great evil:
for under the whole heaven has not been done as has been done upon <
Jerusalem.
But of the conditions which will follow the return of the "Shekinah"
Zechariah says:
(Zec. 8:4) Thus says the LORD of hosts; There shall yet old men and old
women dwell in the streets of Jerusalem, and every man with his staff in
his hand for very age. (Zec 8:5) And the streets of the city shall be full of
boys and girls playing in its streets. (Zec 8:6) Thus says the Lord of
hosts, If it be marvelous in the eyes of the remnant of this people in
these days, should it [not] also be marvelous in my eyes? says the Lord
of hosts.
The Golden Age is described in the chapter on the "Silent Years" in this
book and in the verse by verse exposition of the text. Zechariah tells in his
prophecy that there will be times of trouble in the distant future after the
"Golden Age" and speaks of the presence of God who would then stand on
Mt. Olive. We know that that one who stood on Mt. Olive is the
embodiment of the mystery of the Godhead. "In him all the fullness of the
Godhead dwells bodily."
Jesus of Nazareth, himself the embodiment of God, the manifestation of
the Almighty, lived in Israel while the "Shekinah" indwelt the Temple! He
prophesied the departure of the "Shekinah" which would make the Temple
desolate:
(Mt. 23:37) "O Jerusalem, Jerusalem, you who kill the prophets, and
stone them which are sent to you, how often would I have gathered your
children together, even as a hen gathers her chickens under her wings,
and you would not! (Mt. 23:38) Behold, your house is left to you
desolate."
When he died on the cross and his spirit left the body there were
accompanying earthquakes, darkness, and that slippage between time and
eternity that one would expect at such extraordinary, inexplicable
moments when the finite and infinite meet. The dead bodies of many arose
and walked in the city as a result of his resurrection from the dead! But
when he died, at that very moment:
(Mt. 27:51) "the veil of the Temple was torn in two from the top to the
bottom; and the earth quaked, and the rocks rent."
That the veil of the Temple was rent in two indicates the departure of the
"Shekinah" from the then desolate Temple. The Temple became desolate
with the departure of the "Shekinah," not at the time of its destruction. It
was made desolate by the departure of the presence of God. Daniel, when
prophesying of the destruction of the city and the Temple, says that the
destruction would be poured out on that which had already been made
desolate. Dan. 9:26,27.
From thenceforth the Temple would be manifested in two ways. Not in
buildings but in the hearts of spiritual Israel, the exiled ones called from
among the Gentiles to bring their treasures to Jerusalem. The assembled
body of believers also has the indwelling presence of which the
"Shekinah" was a representation in type. This same presence is in each
obedient believer. These dual aspects of the "Shekinah" were seen by
Zechariah who completes the Old Testament references to the "Shekinah"
events.
Namaste
Sirius8
Author of Article Unknown to Sirius8
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