![\"PillarofCloud2\"](\"https:\/\/wp-media.patheos.com\/blogs\/sites\/572\/2018\/01\/PillarofCloud2.jpg\")
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From the first draft of my first book, A Biblical Defense of Catholicism<\/em>\u00a0(1994).<\/p>\n Perhaps a bit more reflection on the nature of the ark, the tabernacle, and the temple is helpful at this point, in order to grasp the profundity of the parallelism between these \u201choly places,\u201d where God is \u201cspecially\u201d present (after all, He is omnipresent), and the Blessed Virgin, in whom God in the flesh chose to take up His abode. By analyzing the similarities, one can see how Mary\u2019s Immaculate Conception is altogether in keeping with the typology of Scripture in this regard, and quite appropriate and fitting for one who was granted the unfathomable honor of being chosen as the Mother of God.<\/p>\n [All quoted material below is from Protestant Bible Dictionaries]<\/p>\n Holiness characterized the temple site (1 Chron 29:3; Is 11:9, 56:7, 64:10) as well as its chambers (Ezek 42:13, 46:19) and courts (Is 62:9), and the city of Jerusalem (Neh 11:1,18; Is 48:2). Other places of theophanic vision and divine presence likewise were holy, including the holy ground of Sinai (Ex 3:5) . . . God\u2019s presence in the camp of the Israelites rendered it holy (Deut 23:14). All Objects related to cultic service were holy . . .<\/p>\n Through God\u2019s covenant with the people of Israel he created a holy people, communicating to them his holiness by dwelling in their midst (Deut 7:6, 26:19; Jer 2:3) . . . In every instance, whether with things or people, it was the presence of God that imparted holiness. The Israelites expressed this with particular power in their reverence for God\u2019s `holy name,\u2019 which constituted the actual presence of God with them (Lev 20:3, 22:2, 1 Chron 16:10) . . .When something was holy, it then partook of God\u2019s own holiness . . . Hence angels, because of their proximity to God, are called `holy ones\u2019 (Job 5:1, Ps 89:6-7).<\/p>\n (Allen C. Myers, editor, Eerdmans Bible Dictionary<\/em>, Grand Rapids, Michigan: Eerdmans, 1987 (English revision of Bijbelse Encyclopedie<\/em>, edited by W. H. Gispen, Kampen, Netherlands: J. H. Kok, revised edition, 1975), translated by Raymond C. Togtman & Ralph W. Vunderink; pp.493-494)<\/p>\n<\/blockquote>\n ***<\/p>\n Tabernacle: A portable structure that the Israelites made as commanded by God at Sinai and in which he dwelled during the wilderness wanderings . . . The Levites who carried the tabernacle furnishings were never to touch them, on pain of death (Num 4:15). When David retrieved the ark from its Philistine captors, it was transported by oxcart. During that journey Uzzah put out his hand to steady the ark on the tottering cart, immediately forfeiting his life (2 Sam 6:2-7). (Myers, ibid<\/em>., 979-980)<\/p>\n<\/blockquote>\n ***<\/p>\n The Temple in Jerusalem (actually, three in succession) was simply the permanent structure based on the plan of the Tabernacle, with outer courts, priest\u2019s courts, an altar, and the innermost holy sanctuary, the \u201choly of holies.\u201d The ark of the covenant was placed inside the holy of holies in the first (Solomon\u2019s) temple, but was lost after the destruction of Jerusalem and the temple by Nebuchadnezzar in 587 B.C.<\/p>\n The sons of Levi camped around the tabernacle and apparently served as buffers to protect their fellow-tribes from God\u2019s wrath, which threatened them if they unwittingly came in contact with the holy tent or its furnishings (Num 1:51,53, 2:17) . . .<\/p>\n The sons of Kohath . . . were in charge of carrying the furniture after it had been carefully covered by the priests, who alone could touch it (Num 3:29-32, 4:1 ff.). . .<\/p>\n Apparently the carrying of the ark was entrusted to the priests rather than the Kohathites (cf. Num 4:15) because of the supreme importance of these journeys . . . (1 Sam 6:15; 2 Sam 15:24; 1 Ki 8:4).<\/p>\n (J. D. Douglas, editor, The New Bible Dictionary<\/em>, Grand Rapids, Michigan: Eerdmans, 1962: pp. 1028-1030)<\/p><\/blockquote>\n ***<\/p>\n Israelite priests . . . were to meet stringent demands regarding marriage and cultic purity (Lev 21-22). The high priest was subject to even more demanding regulations (Lev 21:10-15). The impact of the holiness laws was to reinforce the holiness of God before Israel. (Myers, ibid<\/em>., 849)<\/p>\n The most holy place was not to be entered except by the high priest, himself permitted to enter only on the Day of Atonement and only with the proper precautions [in Lev 16:2,13 the high priest is warned to properly observe instructions \u201cthat he die not\u201d]. (Myers, ibid<\/em>., 733)<\/p>\n The high priest . . . first sanctified himself by taking a ceremonial bath and putting on white garments (Lev 16:4). Then he had to make atonement for himself and other priests by sacrificing a bullock (Num 29:8). God dwelt on the mercy seat [on top of the ark] in the Temple. (Herbert Lockyer, Sr., editor, Nelson\u2019s Illustrated Bible Dictionary<\/em>, Nashville: Nelson, 1986, p. 380)<\/p>\n\n
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