Shekinah

I do not know how accurate this is;

http://en.wikipedia.org/wiki/Shekhinah

 

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,

11 So that the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord.

found this online:

n order to help understand the specific manifestations of God's glory it is important to understand the frequently used term, Shekinah.

Shekinah (Shechinah) is a transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells” and was used to describe the light on the mercy-seat of the Ark of the Covenant in the Holy of Holies, the Shekinah symbolizing the Divine presence (Ex 25:8). Shekinah is not found in Scripture but the root word shakan (07931) (to dwell, to settle down, to tabernacle with, to have a habitation) and the related word mishkan (04909) (tabernacle) are both frequently used and both are associated with the presence of God (and His glory) dwelling with man.

The meaning of the word Shekinah (the One Who dwells) reminds us that we did not seek to dwell with God but He with us and this truth should evoke continual thanksgiving in those who have been brought into covenant with Him under the shelter of His wings. And so in Exodus, we see that it was God Who first expressed His desire to dwell among men, instructing Moses to tell the people to

construct a sanctuary for Me, that I may dwell (shakan) among them. According to all that I am going to show you, as the pattern of the tabernacle (mishkan from shakan) and the pattern of all its furniture, just so you shall construct it." (Ex 25:8; 25:9)

Comment: Even the Hebrew verb shakan underscores the idea not of loftiness but of nearness and closeness. This recalls the words of David who prays to Jehovah "Oh draw near to my soul and redeem it. Ransom me because of my enemies!" (Ps 69:18) Are you suffering even now dear believer? As Spurgeon says "The near approach of God is all the sufferer needs; one smile of heaven will still the rage of hell. It shall be redemption to me if Thou wilt appear to comfort me. This is a deeply spiritual prayer, and one very suitable for a deserted soul. It is in renewed communion that we shall find redemption realized."

Arnold Fruchtenbaum defines Shechinah Glory as....

the visible manifestation of the presence of God. It is the majestic presence or manifestation of God in which He descended to dwell among men. Whenever the invisible God becomes visible, and whenever the omnipresence of God is localized, this is the Shechinah Glory.

The usual title found in the Scriptures for the Shechinah Glory is: the glory of the Lord. The Hebrew form is Kvod Adonai (word study), which means “the glory of the Lord,” and describes what the Shechinah Glory is. The Greek title, Doxa Kurion (kurios), is also translated as “the glory of the Lord.” Doxa (word study) means “brightness,” “brilliance,” or “splendor” and it depicts how the Shechinah Glory appears.

Other titles give it the sense of “dwelling,” which portrays what the Shechinah Glory does. The Hebrew for Shechinah, from the root shachan, means “to dwell.” The Greek word skeinei (see study of related words - skenos and skenoma) means “to tabernacle,” and is derived from the Hebrew Shechinah.

John Cumming writing on the pillar in Exodus 13:21-22...

The pillar of cloud by day and of fire by night, when it settled between the cherubim, as a perpetual bright light, and token of the presence of God in the temple, was named the “shechinah,” so called from the Hebrew verb shakan, which meant “to dwell.” Our Lord was thus the “Shechinah” incarnate (cf Jn 1:14); and when the Bible speaks of his Second Coming, it speaks of his coming “in the cloud.” (Mt 24:30, Rev 1:7) The apostles were told that he would come in like manner as they had seen him go (Acts 1:9-11). So that this pillar of cloud by day, and of fire by night, seems to have been the dwelling-place, or the place of special manifestation of God our Saviour before He became Man, and was incarnate. (Sabbath Morning Readings on the Old Testament Book of Exodus)

Shekinah originally was used in the Jewish Targum (Aramaic translation of Hebrew Bible) and rabbinic literature whenever the Hebrew text would mention the presence of God in a way that implied certain human limitations. The Targum Onkelos for example paraphrases Jehovah's declaration in Ex 25:8 as

And they shall make before Me a sanctuary and I shall cause My Shekinah to dwell (shakan) among them.

In summary, the term Shekinah as commonly used describes the visible manifestation of God's presence and glory usually in the form of a cloud as discussed below under Past Glory.

The picture of the Shekinah cloud of glory dwelling on the Temple has a parallel "fulfillment" in the New Testament (obviously written by Jews familiar with the Shekinah in the Old Testament) where John writes that

the Word became flesh, and dwelt (tabernacled) among us, and we beheld His glory, glory as of the Only begotten from the Father, full of grace and truth. (John 1:14-note) (Spurgeon's sermon on -- John 1:14 The Glory Of Christ - Beheld)

Spurgeon Commenting on John 1:14 observes believers have something (Someone) far better than the Shekinah Glory Cloud of Israel in the Old Testament: In and around the tent (The OT Tabernacle) wherein the Lord dwelt in the center of the camp there was a manifestation of the presence of God.

 

Here you go: http://www.answerbag.com/q_view/1991707

 

Winman....

That llink was my thought too! You stole the link off my fingertips! :laugh::laugh:

 

SCO-

These passages are meant to demonstrate the reality of the indwelling and sealing of the Spirit that we as NT Christians are quickened and kept by.
In the OT Exodus....it was an external manifestation...In The NT... it is internal. We are part of christian Israel///the new exodus.:thumbsup::thumbsup:
The essence of Covenant ...is God with us:
20 Neither pray I for these alone, but for them also which shall believe on me through their word;

21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

22 And the glory which thou gavest me I have given them; that they may be one, even as we are one:

23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.