5. Life in and before God

1
5. Life in and before God

• BIB566/THE566 Old Testament Theology

2
5. LIFE IN AND BEFORE GOD

• 5.1 The Law and Obedience
• 5.2 Cult (Worship)
• 5.3 Ethics

3
5.1 The Law and Obedience

• 5.1.1 Decalogue
• 5.1.2 The Book of the Covenant
• 5.1.3 Purity and Holiness Code
• 5.1.4 Deuteronomic Code

4
5.1.0 Revelation at Sinai

• 1. The Context of the Law
• 1.1 To know God is to know his will. In the OT
  to know God is not a mystical experience or
  merely an inter-personal relationship. Nor is it
  a feeling of spirituality. Rather, the knowledge
  of God is defined throughout as obedience to his
  will which has a content. Childs, OT Theology
  in a Canonical Context, 51
• 1.2 "Gods command before the Law at Sinai....
  Gen 2.16 12.1 32.9 Ex 3.10. In sum, God
  appears throughout the OT as a person with a will
  which he freely communicates. Childs, OT
  Theology in a Canonical Context, 52

5
5.1.0 Revelation at Sinai

• 1.3 Law has as its object the maintenance of
  life in community. Two aspects of law will
  inevitably be found in a community in which a
  legal tradition of complex character has
  developed (a) the policies or general statements
  which provide the legal understandings of how
  life in community is to be maintained and (b)
  the procedures by which these policies are to be
  put into effect and applied in specific
  instances. The OT does not have different terms
  for these two aspects of law, but they are
  nonetheless easily recognized in the legal
  materials. The policies are closely related to
  the self-understanding of Israel as a covenant
  community under God. The procedural legislation
  also reveals at a number of points the extent to
  which the covenant relationship between God and
  Israel is intimately involved in actual judicial
  proceedings. Harrelson, Law in the OT, IDB,
  Vol 3, 77

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5.1.0 Revelation at Sinai

• 2. The Canonical Shape of the Sinai Witness
• 2.1 The revelation of Sinai (Ex 19) is
  integrally connected with the deliverance from
  Egypt. The giving of the Law (Ex 20ff.) and the
  sealing of the covenant (Ex 24) form the climax
  of the formation of the people of God (19.4-6).
  Childs
• 2.2 The Decalogue is distinguished from the most
  other legal corpora by having little or no
  reference to a specific historical period of
  Israels history, or to a particular institution
  such as a central sanctuary. In its canonical
  role the Decalogue forms a theological summary of
  the entire Sinai tradition. All the detailed
  legislation which follows is therefore
  subordinated to and interpreted by the heart of
  the Law found in the Ten Commandments. Childs

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5.1.0 Revelation at Sinai

• 2.3 Book of Lev and Sinai 26.46 27.34. The
  canonical effect of structuring the book of Lev
  in such a way as to connect all the material
  directly to the revelation at Sinai is of crucial
  importance in understanding its role as
  authoritative scripture for Israel.... If a law
  functions authoritatively for Israel, it must be
  from Sinai. Conversely, if it is from Sinai, it
  must be authoritative. Childs
• 2.4 ...Deuteronomy... Moses applies the divine
  law to the new situation in which the people
  would shortly enter. It is, therefore, built into
  the canonical function of Deuteronomy that a new
  application of old tradition is being offered.
  The new interpretation seeks to actualize the
  traditions of the past for the new generation in
  such a way as to evoke a response to the divine
  will in a fresh commitment to the covenant.
  Childs

8
Casuistic Law

• A casuistic law, Alt pointed out, is one that
  is built on the sequence of a protasis and an
  apodosis of a conditional sentence. The main
  case is introduced by the Hebrew conjunction k
  (granted or supposing that) and subsidiary
  cases by the weaker Heb )im if. In its pure
  form, Alt added, all parties in the law are
  referred to in the third person. As an example,
  he quoted Exod 2118-19, Supposing men quarrel
  and one strikes the other with a stone or with
  his... and the man who was struck does not die
  but keeps his bed... if then the man rises again
  and supported on his staff can walk in the
  street, he that struck him shall be clear, only
  he shall pay for the loss of his time, and shall
  have him thoroughly healed (Alt 1967 114).

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Apodictic

• Laws formulated in the apodictic style, Alt
  stated, are generally rhythmic and terse
  metrical in form fundamental, categorical, and
  inclusive in character they usually appear in
  series. He identified four groups (1) laws
  introduced by an active participle and followed
  by the Heb formula mot yumat (e.g., Exod 2112,
  15-17) (2) a list of curses which begin with the
  Heb predicate )arur, cursed (e.g., Dent
  2715-26) (3) three short series consisting of
  prohibitions in the second person singular (i.e.,
  Lev 187-17 Exod 2217, 20, 21, 27a-b with
  interpolations, and Exod 231-3, 6-9 with
  interpolations and (4) the Decalogue, where, as
  he put it, the categorical negative is the
  strongest unifying element in the whole list
  (Alt 1967 153).

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Problems in the Two Type System

• "First, Alt did not recognize mixed forms.
  Rather, he maintained that any deviation from the
  basic casuistic form was a secondary variation
  in which stylistic elements of other forms have
  crept in (Alt 1967 114). This, however, led
  many scholars to contradictory conclusions."
• "Second, the participial forms presented a
  special problem. Alt had placed them among the
  apodictic laws, and in fact argued that they best
  exemplified the category itself but other
  scholars, including M. Noth, J. J. Stamm, and M.
  E. Andrew, pointed to the description of the
  legal consequence as being reminiscent of the
  casuistic laws."

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Problems in the Two Type System

• "Third, some scholars who have accepted Alts two
  major divisions took a further step and provided
  subcategories based on content."

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5.1.1 Decalogue

• 1. Why in Stone?
• 1.1 . There are traditions in the Bible about
  laws first being inscribed upon stones one finds
  this in connection with the Ten Commandments (Ex
  31.18 32.15-19 34.1-4, 28-29 Deut 5.22
  10.1-5) and in connection with unspecified larger
  corpora (Deut 27.4-8 Josh 8.32).... The purpose
  of these monumental records was not for the
  dissemination of the laws via written medial but
  rather to preserve a fixed text, at least in one
  place, should dispute ever arise as to their
  wording and intent. Greengus, Law in the OT,
  IDBSupp, 535

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5.1.1 Decalogue

• Exod 20.1-17 Deut 5.6-21
• Unlike the other laws which stress Moses
  mediatorial role, the Decalogue stress Yahweh's
  sole authorship. (1st person singular)

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5.1.2 The Book of the Covenant

• Exod 21.1-23.33
• "A complex of laws, civil and criminal, moral and
  ritual the judicial laws (2122217) are
  overwhelmingly formulated in casuistic style, the
  moral and ritual (22182333) are mostly
  expressed apodictically."
• "The following are the legal topics 21211,
  slavery vv 1217, capital offenses vv 1827,
  bodily injuries vv 2832, homicidal beasts vv
  3336, damage to property 2137 (Eng 221) to
  223 (Eng 224), theft of livestock 2245
  (Eng 2256), damage to crops vv 614 (Eng
  715), laws of bailment vv 1516 (Eng 1617),
  law of seduction 2217 (

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5.1.2 The Book of the Covenant

• Eng 2218), prohibition of sorcery v 18 (Eng
  19), bestiality v 19 (Eng 20), apostasy
  222026 (Eng 222127), concern for the
  disadvantaged of society 222730 (Eng
  222831), duties to God 2313, judicial
  procedure vv 45 restoration of lost property
  vv 69, impartial justice vv 1011, seventh year
  fallow v 12, sabbath law v 13, obedience to
  God denial of other gods vv 1419, sacred
  seasons vv 2033, hortatory epilogue."

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5.1.3 Purity and Holiness Code

• Purity Code Lev 11-16
• Dietary Code Lev 11
• Other Purity Lev 11-15
• Sanctuary Purity Lev 16
• Holiness Code Lev 17-27
• Prologue Epilogue Lev 17 26.3-46
• Family Law Lev 18, 20
• Holy unto the Lord Lev 19
• Priestly regulations Lev 21-22 24
• Calendar of Festivals Lev 23

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5.1.3 Purity and Holiness Code

• Priestly administrations Lev 25, 27

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5.1.4 Deuteronomic Code

• 12.1-26.15
• Research has shown that the Deuteronomic code
  (or block of torah), Deut 12-26, is closely
  related to the so-called Book of the Covenant, Ex
  20.23-23.19. In fact, a careful comparison of the
  two reveals that (apart from one long section, Ex
  21.18-22.15, which has its own separate history)
  only four short sentences in the Book of the
  Covenant (Ex 20.26 22.28 29b, 31) are not
  reflected or expanded in the Deuteronomic code.
  So in practical terms the Deuteronomic code may
  be said to be an expanded edition of the Book of
  the Covenant. Cairns, ITCDeut, 4

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5.1.4 Deuteronomic Code

• Not found in the Book of the Covenant, but
  parallel in the Law code of the Ancient Near
  East
• Deut 21.18-21 Stubborn and Rebellious Son
• Deut 22.13-27 Laws for wives and those engaged
• Laws found neither in the Book of Covenant nor
  ANE
• Exhortations to Israel to cleave to the LORD
  and love him with all the heart Primacy of
  loving God with all ones heart Deut 6.4 7.6-16
  8.5-6 13.1-4, 10 14.1-2 26.1-11
• Regulations designed to preserve the status and
  welfare of the Levites Deut 12.18b-19
  14.27-29a 18.1-8

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5.1.4 Deuteronomic Code

• Rules regulating the role of prophecy in Israel
  Deut 13.1-5 18.9-22
• Emphasis on social justice
• Regulations concerning the holy war or
  Yahwehs war.
• Regulations defining the office of kingship Deut
  17.14-20 1 Sam 8 12 Jud 9.7-15 Hos 5.1 8.4
  10.15 13.10-11.
• Insistence that there is only one legitimate
  shrine where Israel may worship Yahweh Deut
  12.1-28 14.22-29 15.19-23 16.1-17 17.8-13
  18.1-8 19.1-13.

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Theological Implications of the Law

• 1. In spite of the variety and diversity of the
  various OT laws, there is a theological coherence
  to the material as expressing the one will of God
  to his covenant people. Childs, OT Theology in
  a Canonical Context, 56
• 2. The Law contains both promise and threat. It
  calls forth decisions which result in either life
  or death. Commandments which serve the faithful
  as guides to life similarly work death to the
  disobedient. The dual side of the Law is
  highlighted throughout the Pentateuch, both in
  the ceremony which sealed the covenant (Ex 24)
  and in the ritual blessing and cursing. Childs,
  OT Theology in a Canonical Context, 56

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Theological Implications of the Law

• 3. The Law of God was a gift of God which was
  instituted for the joy and edification of the
  covenant people. It was not given as a burden,
  but as a highest treasure and a clear sign of
  divine favor. Childs, OT Theology in a
  Canonical Context, 57
• 4. The clearest sign of the brokenness of the
  covenant and of the alienation of Israel from God
  emerged when his Law became a burden and a means
  of destroying the nation. Childs, OT Theology
  in a Canonical Context, 57
• 5. N.B. the classic discussion of the three uses
  of the law in Luther Calvin Moral, Ceremonial,
  and Civil

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5.2 Cult (Worship)

• 5.2.1 Ark and Tabernacle
• 5.2.2 Temples
• 5.2.3 Sacrifices (also atonement)
• 5.2.4 Festivals
• 5.2.5 Praise
• 5.2.6 Spirituality

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5.2.0 The Nature of Cult

• "In the Old Testament we are almost always
  dealing with the religion and faith of a people
  described as such, very rarely with the
  phenomenon called "personal religion." Cult is by
  definition the religious expression of a group
  and not a feature of personal religion. Cult is
  explicitly or implicitly a profession of faith."
  John L. McKenzie, A Theology of the Old
  Testament, 32-33

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5.2.0 The Nature of Cult

• "Cult means social worship through ritual
  performance anything less than this is not cult.
  It is not private worship and it is not
  improvised. Some form of cult appears in every
  religion and ritual symbolism exhibits certain
  common features which are found in many
  religions. These features do not arise from
  borrowing. Some ritual symbols are almost
  natural sacrifice, for example, is a nearly
  universal ritual symbol. Cult is not the most
  peculiar feature of ancient Israelite religion
  there are many rites and symbols which can be
  found elsewhere in the ancient Near East, and
  some borrowing is altogether probable."
  McKenzie, 37

26
5.2.0 The Nature of Cult

• The OT depicts the presence of God in relation to
  three factors sacred places, sacred times,
  sacred acts. The sacred or holiness is the crux
  of much of the book of Leviticus and in many of
  the passages in Numbers. Places are understood
  not necessarily geographically, located in the
  Temple and Tabernacle (Shiloh as being the
  location of the Tabernacle is argued by Haran and
  seems the best analysis for the
  post-conquest/pre-monarchical period. Sacred
  times are seen in the 3 major feasts of the
  Ancient Israel and along with the Day of
  Atonement which is not a feast. The latter feast
  such as Purim (Esther) and Hanukah or the Feast
  of Lights were much latter.

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5.2.0 The Nature of Cult

• The sacred acts involving sacrificing, eating,
  worshipping in music, song, dance, etc. were
  participatory. These sacred times, places, and
  acts necessitated the work of the cultic
  functionary, i.e., the priest and Levites. But
  the fact remains is that the most important thing
  is that God would arrive.

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5.2.1 Ark and Tabernacle

• 5.2.1.1 The Ark
• 5.2.1.2 The Tent of Meeting
• 5.2.1.3 The Tabernacle

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5.2.1.1 The Ark

• Introduction
• 1. What could make a King lose all his royal
  inhibitions, and dance in only a linen ephod (2
  Sam 6.14)?
• 2. What would cause the warrior of Israel to
  raise a proleptic shout of victory when it
  appeared on the battle field (1 Sam 4.5)?
• 3. What would cause an idol to collapse on the
  threshold of its own temple (1 Sam 5.3-5)?
• 4. What would you expect in the Most Holy place
  of King Solomon's Temple? With poles so long that
  its ends could be seen in the prior room (1 Kgs
  8.8)?
• 5. What will be seen in God's heavenly temple,
  with accompanying flashes of lightning,
  rumblings, peals of thunder, an earthquake, and
  heavy hail (Rev. 11.19)?

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5.2.1.1 The Ark

• 1. Terms
• 1.1 !Ara'
• 1. In Gen 50.26 it was the term for Joseph's
  coffin.
• 2. In 2 Kgs 12.10-11 2 Chr 24.8-11 it was
  Jehoiada's money receptacle.
• 3. In the remaining 195X !Ara' refers to the
  cultic object, the ark.
• 4. Names range from ArkX58 Ark of GodX37 Ark
  of the God of IsraelX7 Ark of YahwehX38 Ark
  of the CovenantX40 Ark of the TestimonyX12
  The Holy ArkX1 The Ark your strengthX2.

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5.2.1.1 The Ark

• 1.2 kibwto,j
• 1. Heb 9.4 Rev 11.19
• 2. It is also used to the translate Noah's ark in
  Gen 6.14ff, however the MT uses the specialized
  term hb'Te.

32
5.2.1.1 The Ark

• 2. The Ark as a Box
• 2.1 Deut 10.1-5 Holder for the Ten Commandment
  tablets.
• 1. 10.1 e !Ara 10.2 !Ara'B' 10.5 !Ara'B'
• 2. 10.3 yJivi yce !Ara faw" acacia wood
• 3. Accent on the Tablets.
• 2.2 Deut 31.24-26
• 1. N.B. that the hZlth hr'ATh rp,se was to be
  placed beside dCmi 1 Sam 6.8? the kyhla
  hwhy-tyrb !wra.
• 2. The Levites are to carry it (v25) like Num
  3.31 4.5-6 1 Chr 15.2-10, 14-15, 26 Judg 3-4

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5.2.1.1 The Ark

• 2.3 Ex 25.10-22 37.1-9 Covenant God's
  presence God's direction.
• 1. Ex 25.10 37.1
• 1.1. Made of Acacia wood.
• 1.2. Size 2.5 cubits long 1.5 cubits wide 1.5
  cubits deep.
• 2. Ex 25.11 37.2
• 2.1 Gold inside and out. WNP,cT. WxW tyBMi
• 2.2 Molding of gold. bybis' bh'z" rzE

34
5.2.1.1 The Ark

• 3. Ex 25.12-15 37.3-7
• 3.1 Rings, poles, place in to carry the Ark.
• 3.2 Ex 25.15 "The poles shall remain in the
  rings of the ark they shall not be taken from
  it." WNM,mi Wrsuy" aOl
• 3.3 1 Kgs 8.8 "The poles where so long that the
  ends of the poles were seen from the holy place
  in front of the inner sanctuary but they could
  not be seen from outside they are there to this
  day."

35
5.2.1.1 The Ark

• 4. Ex 25.16 "You shall put into the ark of the
  covenant that I shall give you."
• 5. Exod 25.20 Question How were the Cherubim
  placed? And what form did they take?

36
5.2.1.1 The Ark

• Exod 25.10-22

37
5.2.1.1 The Ark

• 3. The Ark as a War Palladium
• 3.1 Warring in the Wilderness
• 3.1.1 Num 10.35-36 "Arise, O Lord, let your
  enemies be scattered, and your foes flee before
  you" "Return, O Lord of the ten thousands of
  Israel."
• a. Considered problematic by the Masoretes
  because it is bracketed by the inverted n.
• b. F.M.Cross considered it "holy war ideology."
• c. S. Terrien argues that it was a quote from the
  Scroll of the Wars of Yahweh. Note that wq is
  often associated with war settings Judg 7.9, 15
  18.9 Ps 7.7 44.25.
• d. Divine Warrior Motif
• i. Ps 68.1, 7-8, 11-12, 17-18 n.b. the
  processional in vv24ff
• ii. Judg 5.4-5 Deut 32.2-3 (Ps 68.18) Hab
  3.3-6.

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5.2.1.1 The Ark

• 3.1.2 Num 14.40-45
• a. Note the context is God's judgment for not
  trusting. Here they now want to go, but without
  God's leading.
• b. This is symbolized by the fact that both the
  Ark and Moses did not go (14.44).
• c. Important is the fact that the Ark becomes
  paralleled to the presence of God in battle. This
  makes this cult object the same as the phrase,
  "The battle is the LORD's"!

39
5.2.1.1 The Ark

• 3.2 The Conquest Narratives
• 3.2.1 Jos 3-4 Crossing the Jordan
• a. !wra used X15 in these two chapters.
  JordanX24
• b. 3.3 "When you see...you shall set out from
  your place."
• c. God's presence in guiding and leading.
• d. The form seems to almost a processional.

40
5.2.1.1 The Ark

• 3.2.2 Jos 6 The Collapse of Jericho
• a. !wra is used X9, along with trumpet as key.
• b. Ritual marching with a strong "Holy War
  Ideology."
• c. Note that the Ark is not mentioned in the Ai
  first attempt (7.1-5). It is only after words
  that Joshua falls down before it (7.6)!
• 3.2.3 Jos 8.30-35 An Oath
• a. The writing and reading of the Law establish a
  covenant people. Note Israel, women, little ones
  and aliens who resided with them (8.35b).
• b. The Ark is stationed in the middle and
  represents God's presence.

41
5.2.1.1 The Ark

• 3.3 Pre-monarchical War Palladium
• 3.3.1 1 Sam 4.1-7.2 Not a magical toy!
• a. !wra mentioned X31.
• b. Miller and Roberts argue that the text is
  paralleled by the ancient Near Eastern idea
  concerning the capture and return of a god(s) in
  a battle context. Therefore, the theological
  center is the "burning issue" of a Philistine
  victory and Yahweh's role in this historical
  setting. The victory over Dagon in 1 Sam 5.2-4
  and the subsequent return of the Ark establishes
  a theodicy.

42
5.2.1.1 The Ark

• c. 4.21 Crucial in terms of the role of the Ark
  is the name Ichabod. McCarter explains the name
  as Where is (the) glory? or Alas (for the) glory?
• d. Note the connection of dbk with Akkadian
  melammu and puluhtu as Cross puts it, "the
  refulgent and radiant aureole which surround the
  deity in his manifestation or theophanies."

43
5.2.1.1 The Ark

• 4. Kapporeth tr,PoK Ex 25.17-22 37.6-9
• 4.1 The Meaning of Kapporeth
• 4.1.1 The meaning of the kapporeth is debated.
  Zobel indicates that Herrrmann, von Rad, and
  Weiser have adopted the rendering, cover plate.
  This seems to be derived from the Arabic kafara,
  to cover, i.e., lid, cover. G.J. Wenham comments
  concerning this etymology, "the plausibility of
  this etymology depends on kipper meaning to cover
  sin. If this is rejected, it seems unlikely that
  kapporet means merely lid. It functioned as a lid
  for the Ark, but it was much more. It was the
  place where God's glory appeared and where
  atonement was made once a year. Note the
  communication indicated in Ex 25.22.

44
5.2.1.1 The Ark

• 4.1.2 The Greek rendering, hilasterion
  (propitiation) may possibly reflect the root
  kipper to make atonement, yet one wonders if this
  is not too strongly influenced by Lev 16.
• 4.1.3 Recently Gorg has argued that kapporeth
  goes back to the Egyptian kp (n) rdwj, meaning
  sole of the foot or footplate
• 4.2 Size Material
• 4.2.1 Ex 25.17 37.6 2.5 cubits by 1.5 made of
  pure gold.
• 4.2.2 rwhj hbz emphasizes it importance.

45
5.2.1.1 The Ark

• 4.2.3 Cherubim 25.18-20 37.7-9
• a. Guardian angels of God's presence...note
  25.22 Also Gen 3.24 Ezek 41.17-20.
• b. The priestly cherubim are described as having
  their wings spread upward, covering the
  kapporeth, while at the same time having their
  faces directed at each other.
• 4.2.4 Leviticus 16 and the Day of Atonement

46
5.2.1.1 The Ark

• 5. A Throne Footstool
• A. The Ark of the Covenant of the LORD of hosts,
  who is enthroned on the cherubim
• 1. Shiloh and twabc hwhy 1 Sam 4.4
• 2. 2 Sam 6.2, 18 7.8, 26, 27
• 3. Ps 24.7-10
• B. A Cherubim Throne and a Ark as footstool
• 1. 1 Kgs 8.1-13
• a. Cherubim 1 Kgs 6.23-28
• b. 1 Kgs 8.6-8 Ark under Cherubim poles seen in
  adjoining room.

47
5.2.1.1 The Ark

• 2. Isaiah 6.1-3
• 3. 1 Chr 28.2 "for the ark of the covenant of the
  Lord, for the footstool of God" Ps 132.7"Let us
  go to his dwelling place let us worship at his
  footstool."
• 4. But note Isa 66.1 "Heaven is my throne and
  the earth is my footstool what is the house that
  you would build for me, and what is my resting
  place?"
• 5. Enthronement Psalms 47 93 95-99

48
5.2.1.1 The Ark

• 6. What Happened to the Ark?
• 6.1 ""Shishak may have removed it (1 Kgs 14.26),
  Manasseh may have replaced it with his image of
  Astarte (2 Chr 33.7), and then Josiah restored it
  (35.3), though it is most likely that it was
  destroyed or stolen during Nebuchadnezzar's
  invasion. Jer 3.16-17 may imply the existence of
  the ark, and the legend of 2 Macc 2.4 is related
  this passage in Jeremiah." Davies, "Ark of the
  Covenant," IDB, p 224

49
5.2.1.1 The Ark

• 6.2 "2 Macc 2.4 "It was also contained in the
  same writing, that the prophet, being warned of
  God, commanded the tabernacle and the ark to go
  with him, as he went forth into the Mountain,
  where Moses climbed up, and saw the heritage of
  God. And when Jeremy came thither, he found a
  hollow cave, wherein he laid the tabernacle, and
  the ark, and the altar of incense, and so stopped
  the door. And some of those that followed him
  came to mark the way, but they could not find it.
  Which when Jeremy perceived, he blamed the,
  saying, As for that place, it shall be unknown
  until the time that God gather his people again
  together, and receive them unto mercy."

50
5.2.1 Ark and Tabernacle

• 5.2.1.2 The Tent of Meeting
• 5.2.1.3 The Tabernacle

51
Introduction

• Two Problems
• 1. Many different terms to describe the
  Tabernacle
• 1.1 vdqm Sanctuary
• 1.2 dm lha Tent of Meeting
• 1.3 lhah The Tent hwhy lhah The Tent of YHWH
• 1.4 !kvm Tabernacle
• 1.5 twdh kvm Tabernacle of the Testimony

52
Introduction

• 2. Two different locations in relationship to the
  camp with implied differences of function and
  theology.
• 2.1 in the midst of the camp of Israel (Exod
  25.8 29.42-46)
• 2.2 outside of the camp

53
5.2.1.2 The Tent of Meeting
54
5.2.1.2 The Tent of Meeting

• 1 The Tent of Meeting dm lha
• 1.1 The name
• 1.1.1 The tent of meeting or reunion
• 1.1.2 dm means the date of an appointed
  meeting.
• 2. Basic Texts
• 2.1 Exodus 33.7-11
• 2.2 Num 11.24-30
• 2.3 Num 12
• 2.4 Deut 31.14-23

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5.2.1.2 The Tent of Meeting

• 3. The Theology of the Tent of Meeting
• 3.1 A Prophetic Institution
• 3.2 Oracular Institution
• 3.3 Political Institution

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5.2.1.3 The Tabernacle
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5.2.1.3 The Tabernacle

• 1. Introduction
• 1.1 Tent type object which was not meant to last.
• 1.2 Ex 25-31 and parallel is very complex
  syntactically.
• 1.3 The use of technical language which is
  difficult to understand. Note especially Haran's
  many discussion in Temples and Temple Service in
  Ancient Israel.
• 1.4 One is never meant to forget the portability
  of the Tabernacle.

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5.2.1.3 The Tabernacle

• 2. Tabernacle and Archaeological Parallels
• 2.1 (Utfah tribal palladia, used by present
  nomadic tribes. It is basically a camel saddle in
  modern times with wooden frameworks. There seems
  to be a sacrificial system with it.
• 2.2 Mahmal A tent like structure used in
  processions to Mecca. It is box like and
  decorated with silk and a domed-top.
• 2.3 Qubbah Ancestor of the Mahmal and Utfah. It
  was a miniature read leather tent with domed top,
  mounted on a camel's back. It was used by a
  priest who would utilize it to give oracles.
  Possible sacrificial system attach to it. The Num
  25 Baal Peor story, especially verse 8 cites a
  hB'Quh in this incident.

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5.2.1.3 The Tabernacle

• 2.4 These parallels lend striking corroboration
  to the Priestly (sic) tradition that the
  Tabernacle had a covering of ram's skin, dyed
  red and no doubt we must conclude that the
  qubbah institution among the Semites sheds light
  on the origin of the Tabernacle. We must suppose
  that the portable red leather tent was one of the
  oldest motifs in Semitic religion. Thus it goes
  without saying that the Tabernacle and the Ark
  have historical connections with their Semitic
  past. Cross, The Tabernacle, BA, 61

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3. Construction

• 3.1 Tent
• 3.1.1 General size 30 cu. by 10 cu. by 10 by.
  This brakes down into two segments, with the Holy
  of Holies being a perfect cube of 10 cu.
• 3.1.2 Cherubim Curtains Ex 26.1-6 Violet,
  purple, scarlet with cherubim 28X4 cu. with two
  series of 5 panels joined by 50 loops by gold
  clasps (note that the text does not say the usual
  pure gold used for those things that are in the
  tabernacle).
• 3.1.3 Goat's Hair Curtain Ex 26.7-13 30X4 cu.
  with a total of 11 panels rather than the 10 of
  the Cherubim. However the same 50 loops but it
  uses bronze clasps.

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3. Construction

• 3.1.4 Ram's Skin and Dugong (yvix'T.) Ex 26.14
  Each one of them serves a different purpose.
  Ezekiel mentions both the vve and vxT as
  examples of expensive products in relation to
  what common people were used to (Eze 16.10). From
  him we infer that the first was used for wrapping
  up a head-dress, while with the second sandals
  were prepared. Similarly the linen is used for
  hangings in the tabernacle (and the priests use
  it for clothes), while the skins, being more
  hard-wearing, are placed on the roof, to act as a
  covering to the part most exposed to the
  elements. Haran, Temples and Temple Service in
  Ancient Israel, 163

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3. Construction

• 3.1.5 Boards Ex 26.15-30 (kereshin)
• 3.1.5.1 10cu. high, 1 1/2cu. wide 46 frames
  20X20X6 gold plated 15 bars for each side with
  the middle going through the frames where placed
  in bases two per frame.
• 3.1.5.2 How were these structured? If solid,
  could they be carried at all? Note the A.R.S.
  Kennedy's reconstruction in Cross, p. 55, 57.

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3. Construction

• 3.1.6 Curtains Ex 26.31-37
• 3.1.6.1 Blue, purple, crimson with cherubim to
  separate Holies of Holies from the Holy place.
  The description centers on the Ark gt Kapporet.
• 3.1.6.2 Entrance of tabernacle curtain is similar
  in material but without cherubim and seems to be
  made differently. The four entrance pillars
  mentioned at the same time.

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3. Construction

• 3.1.7 Court of Tabernacle Ex 27.9-19
• 3.1.7.1 And enclosure of 100X50 cu.
• 3.1.7.2 Utilized 5 curtain hangings, 5 cu. high,
  hook were used to attach it to the 60 pillars
  with silver clap tops. The front of the curtain
  hanging was facing the east and was 20 cu. with a
  multi-colored screen.

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3.1 The Tent

• General size 30 cu. by 10 cu. by 10 by. This
  brakes down into two segments, with the Holy of
  Holies being a perfect cube of 10 cu.

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3.1 The Tent

• 3.1.2 Cherubim Curtains Ex 26.1-6

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3.1 The Tent
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3.1 The Tent

• 3.1.3 Goat's Hair Curtain Ex 26.7-13 30X4 cu.

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3.1 The Tent

• 3.1.4 Ram's Skin and Dugong Ex 26.14

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3.1 The Tent

• 3.1.5 Boards Ex 26.15-30 (kereshin)

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3.1 The Tent

• 3.1.6 Curtains Ex 26.31-37

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3.1 The Tent

• 3.1.7 Court of Tabernacle Ex 27.9-19

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3.2 Inner Furniture

• The Ark Exod 25.10-16

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3.2 Inner Furniture

• 3.2.2 Table with the bread of Presence Ex
  25.23-30

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Table with the bread of Presence
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Table with the bread of Presence
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Table with the bread of Presence
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3.2 Inner Furniture

• 3.2.3 Lampstand Ex 25.31-29

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3.2.3 Lampstand
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3.2 Inner Furniture

• 3.2.4 Altar of Incense Ex 30.1-10

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3.2.4 Altar of Incense
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3.3. Outer Furnishings

• 3.3.1 Altar Ex 27.1-8

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3.3.1 Altar
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3.3. Outer Furnishings

• 3.3.2 Bronze Bowl Ex 30.17-21

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3.3.2 Bronze Bowl
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The Theology of the Tabernacle

• 1. A portable sanctuary of the Presence of the
  God of Sinai.
• 2. It is where God dwells in the midst of Israel,
  esp. their camp.
• 3. The fact that it was made from a divine
  pattern for is important. (Ex 25.9)
• 4. The tablets of the Decalogue is placed within
  the Tabernacle Tent gt Most Holy Place gt in Ark gt
  under Kapporeth.
• 5. The constant reminder of the Holiness of God.
  The fact that the structures are graded by
  materials used, by local to the Ark and
  Kapporeth, and function. Note the description of
  Ezekiel's Temple verses the Solomonic and Second
  Temple!

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The Theology of the Tabernacle

• 6. The Tabernacle was commanded by God and
  carried out by a freewill offering (Ex 25.1-9).
• 7. The detailed recording of the obedience of
  Moses and the people are crucial. The whole point
  of the repetition of Ex 25-31 in 35-40 finds it
  meaning here.
• 8. The special gifting of Bezael and Oholiab (Ex
  31.1-11 / 36.1-7).
• 9. The apostasy of Ex 32 is significant for
  understanding that the institution and the people
  that service in it are different. The failings of
  humans cause defilement and the presence of God
  in the midst of the peoples is threaten, however
  the purity of the institution does not come from
  the cult

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The Theology of the Tabernacle

• functionaries. It comes from the God who
  commanded the institution.
• 10. The conclusion of Ex 40 with the coming of
  the ka4bod of YHWH caps the whole narrative. And
  sets the stage for the continued story of Israel
  in the wilderness.

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The Priestly Theology of the Tabernacle

• 1. Reconciliation
• 1.1 God's existence in the midst of the people is
  based upon the establishment of a proper
  relationship with God.
• 1.2 The role of the Decalogue is important, since
  it is ultimately the object in the center-stage.
  (Ark as box)
• 1.3 Also the Kapporeth as the location of God's
  meeting with Israel is important as the
  alternative to a one-sided torah alone view.
• 1.4 The altar as central in the fore-grounds
  places the discussion in sacrificial terms.
  Significant here is not only the descriptive
  texts of Lev 1-7, Num 19, but also the Feasts of
  Israel.

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The Priestly Theology of the Tabernacle

• 2. Holiness
• 2.1 The gradation of locations, materials,
  functions are significant for the priestly idea
  of holiness. Douglas' idea of abnormal/normal
  works in parallel here.
• 2.2 For a Holy God to dwell with people, there is
  a demand of holiness. The theology of priestly
  consecration in Lev 8-10 is rewarding for the
  perspectives of holiness and God's people, but
  the texts of Lev 11-16 and the Holiness Codes of
  Lev 17-27 places the onus on the people
  themselves.

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The Priestly Theology of the Tabernacle

• 3. The Moveable Presence
• 3.1 The contrast with the normal ANE religions at
  this time point to the Nomadic origins. Note
  however Haran's argument of the tabernacle and
  its origins at Shiloh!
• 3.2. The moveable Presence parallels the theme of
  God's guidance and leadership of his people in
  the wilderness, and exile.