The Tabernacle of David

[TrevorL]

The Tabernacle of David

Acts 15:14-17 (KJV): "14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15 And to this agree the words of the prophets; as it is written, 16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things."

This is part of James' summary at the end of the Jerusalem conference. There are a number of things that are obscure at first. One is the name "Simeon". Is this Simon Peter or Simeon who prophesied over the babe Jesus when he was presented in the Temple. This Simeon said that Jesus would be:

Luke 2:32 (KJV): "A light to lighten the Gentiles, and the glory of thy people Israel."

My preference is that James is referring to Simeon, not Simon Peter.

Also James is quoting Amos 9:11,12 concerning "the tabernacle of David" and the Gentiles upon whom God's name is called. Is James saying this is a direct and only fulfilment of this prophecy, or is this only an example, to show that there is no restriction for the Gentiles becoming part of God's name. My preference is that this is an example, a principle established, that the Gentiles will be saved by direct association with God's name.

Looking at "the tabernacle of David" in the context of Amos 9. This is also obscure, because it talks of the tabernacle as "fallen down", and also of the "breaches therof", presumably of its walls, and its "ruins". This language does not seem to be speaking of a tabernacle or tent, but of a building and walls made of stone.

We find that David pitched a tabernacle or a tent for the ark when he first brought it to Jerusalem.

2 Samuel 6:17 (KJV): "And they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD."

It is significant that after the ark was recovered from the Philistines, there was no attempt to move the ark back into the Mosaic Tabernacle. The place of rest for the ark was destined to be Jerusalem Numbers 10:35,36, Psalm 132.

David then purposed in his heart to build a house, or a Temple for God's name and glory. God's response to this is given in:

2 Samuel 7:10-16 (KJV): "10 Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime, 11 And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house. 12 And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. 13 He shall build an house for my name, and I will stablish the throne of his kingdom for ever. 14 I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: 15 But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. 16 And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever."

Notice also the echo of 2 Samuel 7:10 in Amos 9:15.

Although David was not allowed to build the Temple, he was told in v13 that his son would achieve this. This has a dual fulfilment, firstly in Solomon, and secondly in Jesus who will build both a spiritual household for David, consisting of believers and faithful followers, and also build a literal Temple at Jerusalem for the praise and worship of both Jews and Gentiles in the Age to Come. These promises to David are to be fulfilled when Christ returns to sit upon the throne of David in Jerusalem. The angel uses many of the phrases of this promise when speaking to Mary:

Luke 1:32-33 (KJV): "32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end."
At that time he will convert the remnant of the nation of Israel and build a Temple of worship for all nations, when all the nations will be blessed in Christ Genesis 12:3, Galatians 3:7-9, Isaiah 2:1-4.

Although David was not allowed to build the Temple, he prepared most of the material and encouraged Solomon and Israel in the work that was soon to commence 1 Chronicles 22. We often call it the Temple of Solomon, but in reality it was the Temple of David. We have a picture of the Temple of Solomon, and the Temple of the Age to Come, but by a beautiful poetical expression, Amos calls these "the tabernacle of David". This expresses David's heart, his purpose to establish a building for the glory and praise of God, so that Jews and Gentiles could join together in worship.

One psalm used by David in worship and praise to God is recorded in 1 Chronicles 16:7-36 and this Psalm is also recorded as Psalm 105:1-15, Psalm 96. David appointed Asaph as his chief musician, and in charge of the praise and music at this tabernacle 1 Chronicles 16:4-5,37. Also 1 Chronicles 16:34 and the sons of Asaph reappear in every revival of true Temple worship.

Two other Psalms sung before this tabernacle could well be Psalm 8 and Psalm 145. Psalm 8 comes most probably from the beginning of David's ministry, rejoicing in God's creation and celebrating the victory over Goliath. Also when Psalm 8 is considered from the NT allusions, the new creation comes into focus with the death, resurrection and exaltation of Jesus, his receiving dominion, the babes and sucklings who respond to his message and the ultimate filling of the earth with God's glory. Psalm 145 has been called "the beautiful tapestry", "the jewel in the crown" of all the Psalms. This most probably comes from towards the end of David's ministry. David himself could have sung vv1-3 of this Psalm, then the others would join the singing of this praise to God. God will build again the tabernacle of David that is fallen down.

Kind regards
Trevor

 

[Serapha]

The Tabernacle of David
This is part of James' summary at the end of the Jerusalem conference. There are a number of things that are obscure at first. One is the name "Simeon". Is this Simon Peter or Simeon who prophesied over the babe Jesus when he was presented in the Temple. This Simeon said that Jesus would be:

Luke 2:32 (KJV): "A light to lighten the Gentiles, and the glory of thy people Israel."

My preference is that James is referring to Simeon, not Simon Peter.

Hi there



Simeon in Luke 2 was serving in the temple. That would mean that he was anywhere in age from 20 when the priests began to serve until age 50 when they were retired from their duties. However, there is an indication that this Simeon was elderly with the statement that he should not see death, before he had seen the Lord's Christ.

And here is Simeon in the Jerusalem council at abou 50 CE or AD. If this were Simeon, it would make him over 74 years of age. If Simeon were the "high priest" in Luke, the age of Simeon would be even greater.

~serapha~

 

[TrevorL]

The Tabernacle of David

Howdy "Serapha",

Greetings. I appreciate your comment and help. Like most wrong ideas, they take a lot of effort to dislodge, as I am stubborn and slow, but I am now 95% convinced you are right. Acts 15:14 looks like that it is speaking of Simon Peter. The use of the word "Simeon" rather than "Simon" helped to take me down the wrong track. I was not saying or believe that the Simeon from Luke 2 was or could be at the Jerusalem conference, but that James was alluding to what Simeon said when he held the babe Jesus in Luke 2:32. Nevertheless Acts 15:14 seems to be definitely a summary of Peter's explanation of his dealing with Cornelius as recorded in Acts 15:7-11.

I enjoyed finding other verses that use similar poetical language to Acts 15:16 and Amos 9:11:

Isaiah 16:5 (KJV): "And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness."
Isaiah 33:20 (KJV): "Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken."

The first of these depicts Christ as the King / Priest of the Age to Come.

Kind regards
Trevor

 

[filosofer]

The Tabernacle of David

Howdy "Serapha",

Greetings. I appreciate your comment and help. Like most wrong ideas, they take a lot of effort to dislodge, as I am stubborn and slow, but I am now 95% convinced you are right. Acts 15:14 looks like that it is speaking of Simon Peter. The use of the word "Simeon" rather than "Simon" helped to take me down the wrong track. I was not saying or believe that the Simeon from Luke 2 was or could be at the Jerusalem conference, but that James was alluding to what Simeon said when he held the babe Jesus in Luke 2:32. Nevertheless Acts 15:14 seems to be definitely a summary of Peter's explanation of his dealing with Cornelius as recorded in Acts 15:7-11.

I enjoyed finding other verses that use similar poetical language to Acts 15:16 and Amos 9:11: [/color]The first of these depicts Christ as the King / Priest of the Age to Come.

Kind regards
Trevor

Two aspects:

1. The reference to Amos is on target,a nd is often overlooked in eschatological discussions.

2. Regarding whether this was Simeon (of Luke 2) or Simon Peter, you can investigate a little further. First, find out whether Peter's name is ever used in the form given in Acts 15:14 (SIMWN vs. SUMEWN), first in Acts, then in Luke, then in any of the other Gospels. Second, the reasoning about Simeon from Luke 2 is not out of consideration. Does the phrase indicate that Simeon was alive and present necessarily, or that James only refers to what Simeon said. (As a side note: you might want to check whether the ages for priests was indeed 20 to 50.)

 

[LamorakDesGalis]

Also James is quoting Amos 9:11,12 concerning "the tabernacle of David" and the Gentiles upon whom God's name is called. Is James saying this is a direct and only fulfilment of this prophecy, or is this only an example, to show that there is no restriction for the Gentiles becoming part of God's name. My preference is that this is an example, a principle established, that the Gentiles will be saved by direct association with God's name.

I think whether its viewed as a fulfillment or an example depends on how one interprets the phrase "tabernacle of David." In any event, James was providing decisive Scripture support for what Simeon (Peter) said in Acts 15:6-10 concerning the Gentiles. The council of Jerusalem was considering the status of Gentile believers with regard to the Law, and the Amos passage pointed to the inclusion of Gentiles as Gentiles and not converted Jews.

James also cited the Greek LXX version of Amos 9:11-12, which is a bit different than the Hebrew version. With regards to the word "tabernacle" - other translations interpret the word as tent (ESV) or hut (NAB) or dwelling (NRSV). The original word conveys more of the idea of a temporary dwelling.

This phrase "tent/tabernacle of David" is understood against the background and context of Amos 9. In Amos' day - around 760 BC - the temple still stood and would stand for almost 200 more years. The Davidic dynasty would also last that long as well, but the area of rule for the Davidic kings had shrunk down considerably from the glory days of David and Solomon. The restoration which Amos pronounced in 9:11-15 was preceded by his announcement of impending judgment on the northern kingdom of Israel. Therefore the context and background supports the idea that the "tent/tabernacle of David" refers to the Davidic dynasty in restoring it to days of former glory over northern Israel, southern Judah and the "remnant of Edom/remnant of mankind" - a symbol for non-Jews who would acknowledge the forthcoming Messiah as their king.


Lamorak Des Galis

 

[thereselittleflower]

Trevor

What you have not brought out in your OP is that there is a specific reference to "the tabernacle of David" other than Amos . . . and it is to this that Amos is referring, and thus James in Acts 15



Here is the reference:

Isa 16:5 And in mercy shall the throne be established: and he shall sit upon it in truth in thetabernacle of David, judging, and seeking judgment, and hasting righteousness. ​

It is speaking of the governing authority of the King, the house of David . . not the Temple . .


What do scholars say it is?

Some commentaries on this:



John Gill:

Isa 16:5 - And in mercy shall the throne be established,.... That is, the throne of Hezekiah, and his government over Judah, which was more firmly settled and established after the overthrow of the Assyrian army, through the mercy of God vouchsafed to him, and on account of the mercy he exercised among his subjects, see Pro_20:28. Hezekiah was a type of Christ, and his throne typical of his, and the ultimate view of the prophecy may be to the stability of the kingdom of Christ; so the Targum,
​

"then the Christ of Israel, his throne shall be established in goodness:''
. . ..
in the tabernacle of David; or "tent"; meaning his palace, or house in Jerusalem, alluding to his having been a shepherd before he was a king, or referring to the unsettled state of David's house; this was typical of the church of God, where Christ sits and reigns as King, see Amo_9:11; the Targum is,

"in the city of David;''

Jerusalem, as Aben Ezra:

​

Barnes says this:

Shall the throne be established - The throne of the king of Judah. That is, he that shall sit upon the throne of David shall be disposed to repay the kindness which is now sought at the hand of Moab, and shall be able to do it.
And he shall sit upon it - The king of Israel.

In truth - In faithfulness; that is, shall be true and faithful. His character shall be such that he will do justice, and will furnish protection and aid to the Moabites, if they now receive the fugitives of Israel.

In the tabernacle of David - In the dwelling place; the palace of David; for so the word "tabernacle, or tent" (אהל'ôhel) seems to be used here. It means "temple" in Eze_41:1. It denotes a habitation, or dwelling place, in general, in Pro_14:11; Psa_52:7; Psa_91:10. The palace, court, or "citadel" of David, was on mount Zion; and the sense here is, that the king to whom Israel refers would be a worthy successor of David - just, true, faithful, benignant, and disposed to repay the favors now sought at the hand of Moab.


​

Adam Clarke says this:

Isa 16:5 -
In mercy shall the throne be established - May not this refer to the throne of Hezekiah? Here we have the character of such a king as cannot fail to be a blessing to the people.

1. "He sitteth on the throne in truth" - He does not merely profess to be the father and protector of his people: but he is actually such.

2. He is judging. He is not a man of war or blood, who wastes his subjects’ lives and treasures in contentions with neighboring nations, in order to satisfy his ambition by the extension of his territory. On the contrary, his whole life is occupied in the distribution of justice.

3. He seeketh judgment. He seeks out the poor distressed ones who cannot make their way to him, and avenges them on their oppressors.

4. He hastens righteousness. He does not suffer any of the courts of justice to delay the determination of the causes brought before them: he so orders that the point in litigation be fairly, fully, and speedily heard; and then judgment pronounced. Delays in the execution of justice answer little end but the enriching of unprincipled lawyers.


​

I haven't run yet into any that assert that the 'tabernacle of David' is to be construed to be the Temple ..

The commentaries on Acts 15:16 say the same:




John Gill:

and will build again the tabernacle of David, that is fallen down: that is, as the Jewish (r) writers themselves interpret it, the kingdom of the house of David,
​

Albert Barnes:

The tabernacle of David - The tent of David. Here it means the house or royal residence of David and the kings of Israel. That is, he would restore them to their former glory and splendor as his people. The reference here is not to the temple, which was the work of Solomon, but to the magnificence and splendor of the dwelling-place of David; that is, to the full enjoyment of their former high privileges and blessings.​

Matthew Henry:

The covenant was made with David and his seed; but the house and family of David are here called his tabernacle,because David in his beginning was a shepherd, and dwelt in tents, and his house, that had been as a stately palace, had become a mean and despicable tabernacle, reduced in a manner to its small beginning. This tabernacle was ruined and fallen down; there had not been for many ages a king of the house of David; the sceptre had departed from Judah, the royal family was sunk and buried in obscurity, and, as it should seem, not enquired after. But God will return, and will build it again, raise it out of its ruins, a phoenix out of its ashes; and this was now lately fulfilled, when our Lord Jesus was raised out of that family, had the throne of his father David given him, with a promise that he should reign over the house of Jacob for ever, Luk_1:32, Luk_1:33. And, when the tabernacle of David was thus rebuilt in Christ, all the rest of it was, not many years after, wholly extirpated and cut off, as was also the nation of the Jews itself, and all their genealogies were lost. The church of Christ may be called the tabernacle of David. ​

I can't find any scholar who equates the tabernacle of David with the Temple . .





Also look at your quote from 2 Sam:

2 Samuel 7:10-16 (KJV): "10 Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime, 11 And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house. 12 And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. 13 He shall build an house for my name, and I will stablish the throne of his kingdom for ever. 14 I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: 15 But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. 16 And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever."
​

Notice that God is speaking of the house He will make for DAVID . . . NOT Himself!
The Temple is GOD's HOUSE, not David's house . . . this is all speaking of what God will do for David . . build his DYNASTIC house . .





Peace to all!

 

[thereselittleflower]

Trevor

Also, your obsevations regardsing Acts 15 and who James was referring to . .

This is part of James' summary at the end of the Jerusalem conference. There are a number of things that are obscure at first. One is the name "Simeon". Is this Simon Peter or Simeon who prophesied over the babe Jesus when he was presented in the Temple. This Simeon said that Jesus would be:

Luke 2:32 (KJV): "A light to lighten the Gentiles, and the glory of thy people Israel."

My preference is that James is referring to Simeon, not Simon Peter.

I appreciate you sharing your opinion, however, I can't find it substantiated either in scripture or by scholars.



Here is the passage:

Act 15:7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.


Act 15:8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;

Act 15:9 And put no difference between us and them, purifying their hearts by faith.

Act 15:10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

Act 15:11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

Act 15:12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.

Act 15:13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:

Act 15:14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.


​

Now, let's look at other translations of verse 14:

Act 15:14


(ALT) "Simon explained how God first visited [them] to take out of [the] Gentiles a people for His name.

(CEV) Simon Peter has told how God first came to the Gentiles and made some of them his own people.

(Darby) Simon has related how God first visited to take out of the nations a people for his name.

(DRB) Simon hath related how God first visited to take to the Gentiles, a people to his name.

(EMTV) Simon has declared how God first visited them to take from the Gentiles a people for His name.

(GNB) Simon has just explained how God first showed his care for the Gentiles by taking from among them a people to belong to him.

(HNV) Shim`on has reported how God first visited the nations, to take out of them a people for his name.

(ISV) Simeon has explained how God first showed his concern for the gentiles by taking from among them a people for his name.


​

Some other translations choose Symeon or Simeon .. .



Here is the word defined by Strong's:

G4826


Συμεών

Sumeōn

soom-eh-one'

From the same as G4613; Symeon (that is, Shimon), the name of five Israelites: - Simeon, Simon.


G4826

Συμεών

Sumeōn

Thayer Definition:

Simon = "harkening"

1) the second son of Jacob by Leah

2) one of Abraham’s descendants

3) the one who took the infant Jesus in his arms in the temple

4) a teacher at the church of Antioch

5) the original name of Peter the apostle

Part of Speech: noun proper masculine

A Related Word by Thayer’s/Strong’s Number: from the same as G4613


​

Since Peter's name was orginally Simon, and he is the one who delcared first that God was taking those from among the Gentiles to call by His name, it is simply a straightforward matter that James is referring to Peter . . . Also known by both names as Simon Peter

Mat 16:16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.



​

And in several other places:

Mat_16:16; Luk_5:8; Joh_1:40; Joh_6:8; Joh_6:68; Joh_13:6; Joh_13:9; Joh_13:24; Joh_13:36; Joh_18:10; Joh_18:15; Joh_18:25; Joh_20:2; Joh_20:6; Joh_21:2; Joh_21:3; Joh_21:7; Joh_21:11; Joh_21:15; 2Pe_1:1;



​

James, who would have been very familiar with the story of how God first used Peter to bring the gospel to the genitles would also have been aware of how God referred to Peter as SIMON when an angel told Cornelius to call for Peter:

Act 10:5 And now send men to Joppa, and call for oneSimon, whose surname is Peter:

Act 10:17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate,

etc . . .

​

And by using Peter's other name, Simon, in his speach in Acts 15, he is harkening back to this message by an angel to the first Gentile . . .




No, James is not referring to Simeon of Luke 2 . .. He is referring to Simon, and only a few translations translate it Simeon.


All commentaries I have ever read on this verse understand that James is referring directly to Simon Peter the apostle and what he had JUST said previous in that very same council which we have record of above.



Peace to all!

 

[TrevorL]

The Tabernacle of David

Howdy "thereselittleflower",

Greetings. I appreciate your comments.

As an explanation of "the tabernacle of David" "thereselittleflower" wrote:

"It is speaking of the governing authority of the King, the house of David . . not the Temple "

The principal range of the phrase may represent his personal house or dynasty, but this explanation ignores the tabernacle that David made to receive the ark when it was brought to Jerusalem. I believe the term "the tabernacle of David" includes this tabernacle, and it also is then developed in thought to the house or Temple that David desired to build in 2 Samuel 7. All these things are gathered together in this purpose and promise. This reference shows that all of this will be God's work, in building the house or Temple, also the house or dynasty of David, and the throne of David. All of this is ultimately fulfilled in Christ who is the house of God, the true seed of David, the House or Temple of God. The faithful are part of this house.

David is remembered for his selfless and great love of the things of God. The Psalms and David are virtually synonymous, and his Psalms form the basis of many of the best hymns and anthems today. David will receive "the sure mercies of David" Acts 13:34, Isaiah 55:1-3,

2 Samuel 23:5 (KJV): "Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow."

We also will receive this mercy from the Lord Jesus Christ when he returns if we respond humbly, as did David, to the things of God, and to the things of the Son of God, the son of David.


The promises to David are fulfilled in Christ, but the full realisation or restoration of the throne of David awaits for the return of Jesus, when he comes to sit on David's throne in Jerusalem and reign for 1000 years over the converted remnant of Israel and the nations Isaiah 2:1-4, Zechariah 13:8-9, 14:9-21.

Jeremiah 3:15-17 (KJV): "15 And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding. 16 And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more. 17 At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart."

Jesus will not only be the king of the Age to Come, but also the priest, after the pattern of Melchizedek, the king / priest of Jerusalem. Even David typified Christ as king / priest with David's strong association with the ark, the tabernacle, the Temple, the house that God would build. There are many verses that speak of the restoration or rebuilding of the Temple. The events of Ezekiel 38 & 39 which speak of Israel in the land today, and their ultimate conversion, and then Ezekiel 40-48 speaks of the building of the Temple, giving much literal detail.

Two other references to the Temple of the future age are:

Ezekiel 37:24-28 (KJV): "24 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. 25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince for ever. 26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. 27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. 28 And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore."

Zechariah 3:8 (KJV): "Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH."

Zechariah 6:12-13 (KJV): "12 And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD: 13 Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both."

Kind regards
Trevor

 

[Serapha]

Hello trevort...



I just ran across this again, and I am taking a class in Jewish manners and customs right now, and in studying that area, I came across a statement that may interest you... that the Simeon in the temple at Christ's birth may have been "Simeon" the son of Hillel (famous Jewish rabbi, aka the House of Hillel) and the father of Gamaliel with whom Paul studied. The priests served between the ages of 20-25 until age 50, the right age for the priest to be "this" Simeon to be the priest when Christ was brought to the temple to be redeemed.


~serapha~

 

[TrevorL]

The Tabernacle of David

Howdy "serapha",


Greetings. I enjoyed your comments.

"serapha" wrote:

"I came across a statement that may interest you... that the Simeon in the temple at Christ's birth may have been "Simeon" the son of Hillel (famous Jewish rabbi, aka the House of Hillel) and the father of Gamaliel with whom Paul studied. The priests served between the ages of 20-25 until age 50, the right age for the priest to be "this" Simeon to be the priest when Christ was brought to the temple to be redeemed."

Gamaliel appears to be a moderate Pharisee, and I do not know if you have any reference to any Pharisees being also priests. Concerning the age of Simeon, it appears that he was old:

Luke 2:28-29 (KJV): "28 Then took he him up in his arms, and blessed God, and said, 29 Lord, now lettest thou thy servant depart in peace, according to thy word: 30 For mine eyes have seen thy salvation, 31 Which thou hast prepared before the face of all people; 32 A light to lighten the Gentiles, and the glory of thy people Israel."

It appears that he would not be there when Jesus returned to the Temple even at the age of 12, let alone 30. If he was the son of Hillel, is this word associated wiith the Hebrew word "praise" and hence "tehillah" of Psalm 145. It is significant that he "blessed God", compare the Hebrew parallels bless / praise in Psalm 145:1-3 and the praise near the time of the true Passover sacrifice Matthew 21:14-16, Psalm 8. Simeon is a true worshipper, whom God spoke directly to, indicating his faith and character. He could have been drawn from the environment of the Pharisees Luke 18:9-14.

Seeing you are familiar with Jewish manners and customs is there any evidence of the role of Nicodemus being "the" teacher (RV), rather than "a" teacher (KJV) John 3:10. Some modern translations do not repeat the RV suggestion. Was he a Pharisee also, as he seems to be part of the Sanhedrin at least. I like his three stages of involvement with Christ, out of darkness to light John 3:19-21, 7:45-8:13. He believed in the resurrection. What books are used these days when studying Jewish manners and customs. I have a few old ones, "The Land and the Book" WM Thomson, "Scripture Manners and Customs" 22nd ediition 1895, and a few more recent and a few Bible Dictionaries. I am a collecter more than a reader of these.

I like the illustration given in "The Land and the Book" of Isaiah 1:3-4 of the ox returning to it's stable at night from the field. This gives an illustration from life in the 1850s to 1880s, but would not possibly be evident today. While in Isaiah, does your title "Serapha" come from Isaiah 6. I view Isaiah 6 as a vision future to Isaiah's time, rather than a direct seeing of things then present. The details are like, in a respectful sense of the Divine artist - a Divine "cartoon", an illustration, a pictorial representation with the various aspects fulfilled in Christ's 1st and 2nd coming, eg John 12, Matthew 13.

Kind regards
Trevor