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Author: Bohdan Hrobon

This article focuses on the components that formed the Tabernacle’s framework and thereby determined its size and shape—the so called qršym . The discussion includes various interpretations of this enigmatic term and proposes a new reading of Ex 26:24, according to S. R. Driver ‘a most obscure

In: Vetus Testamentum
Author: Claudia Leurini

The strophe M28/I/R/i/24-27/, part of a Middle Persian Manichaean abecedarian hymn published in 1995 by P. O. Skjærvø has long represented a riddle: specially the meaning of šmbyd. The proposal by Durkin-Meisterernst to understand it as ‘curtain’ allows to propose a new translation of the whole strophe, which is evidently a polemic text alluding to passages of Exodus 25 and 26, where the Tabernacle of the Temple is described.

In: Iran and the Caucasus

Abstract

The tabernacle-texts are introduced by a spectacular theophany (Exod 24:15-18), during which Moses climbed the mountain of God. In a forty-day visit on the mountain Moses received God's instructions for the production of the "tabernacle" and the sacred furnishings of the sanctuary, in order to convey them to the Israelites (Exod 25-31). The speeches with the instructions form the first part of the sanctuary texts. The second part, Exod 35-40, broadly explains the wording of the instructions, how the Israelites carry out the divine directive, how the sanctuary is made (Exod 35-39), how Moses sets it up (Exod 40), and finally how YHWH tabernacles within it (Exod 40:35). The instruction portion is structured in seven speeches and is embedded in an extremely minimal narrative frame. It opens with a theophany narrative in Exod 24:15-19 and closes with a reference to the "stone tablets".

In: The Book of Exodus

Tabernacle” is a rendering of ʾōhel môʿēd, “the tent of meeting.” We find it in Exod. 33:7–11; Num. 11:14–17, 24b–30; 12:4–5a, 6–8, 10, traditions that were inserted into the Yahwist source (Pentateuch) and likely were pre-Deuteronomistic. This tent-sanctuary stood outside the camp and was a place

In: The Encyclopedia of Christianity Online
Author: Reinhard Pummer

SAMARITAN TABERNACLE DRAWINGS R EINHARD P UMMER Summary Drawings of the Israelite tent sanctuary, the Tabernacle, and its implements are the main expression of representional art among the Samaritans. They are based on the descriptions in Exodus and are expressions of central tenets of the

In: Numen
Author: Mark K. George
The narratives about Israel’s tabernacle are neither a building blueprint nor simply a Priestly conceit securing priestly prominence in Israel. Using a spatial poetics to reexamine these narratives, George argues that the Priestly writers encode a particular understanding of Israel’s identity and self-understanding in tabernacle space. His examination of Israel’s tabernacle narratives makes space itself the focus of analysis and in so doing reveals the social values, concerns, and ideas that inform these narratives. Through a process of negotiation and exchange with the broader social and cultural world, the Priestly writers portray Israel as having an important role in the divine economy, one that is singularly expressed by this portable structure.
Author: Willem Smelik

essay charts the way translations are used in connection with a single topic, the material for the tent cover of the Tabernacle, a topic I did not cover previously. The examples are representative since they include marked and unmarked translations, anonymous and ascribed quotations, and diverse sources

In: Aramaic Studies
Does the design of the Tabernacle in the wilderness correspond to God’s blueprint of Creation? The Christian Topography, a sixth-century Byzantine Christian work, presents such a cosmology. Its theory is based on the “pattern” revealed to Moses on Mount Sinai when he was told to build the Tabernacle and its implements “after their pattern, which is being shown thee on the Mount.” (Exod. 25: 40). The book demonstrates, through texts and images, the motifs that link the Tabernacle and Creation. It traces the long chain of transmission that connects the Jewish and Christian traditions from Syria and ancient Israel to France and Spain from the first through the fourteenth century, revealing new models of interaction between Judaism and Christianity.
Author: Adam Mohr

In October 1929 the elders of Faith Tabernacle ordained the Sierra Leonean E. Edward Edwards—a former student at the Tuskegee Institute—at the church’s international headquarters in North Philadelphia. 1 Edwards, who was the only Faith Tabernacle leader from West Africa to travel to Philadelphia

In: Journal of Religion in Africa
Author: Benjamin Sommer

conflicting constructions of divine presence 41 © Koninklijke Brill NV, Leiden, 2001 Biblical Interpretation 9, 1 CONFLICTING CONSTRUCTIONS OF DIVINE PRESENCE IN THE PRIESTLY TABERNACLE BENJAMIN D. SOMMER Northwestern University The sign is born at the same time as imagination and memory, at

In: Biblical Interpretation