By Michael M Homan PH.D.
An exam of the functionality, shape and symbolism of old tents, particularly within the Hebrew Bible, but in addition within the higher context of the traditional close to East. Terminology linked to tents and the mixing of phrases for domiciles are firstly explored. Then, utilizing historic, mythological, archaeological and anthropological insights, tents are tested of their manifold utilization: domiciliary, army, nuptial and spiritual. quite a few parallels and versions of the Tabernacle are assessed, and the Tabernacle's historicity is addressed. The paintings ends via studying a biblical word that dismisses councils: "To your tents, O Israel!"
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Extra resources for To Your Tents, O Israel!: The Terminology, Function, Form, and Symbolism of Tents in the Hebrew Bible and the Ancient Near East (Culture and History of the Ancient Near East)
See Mordechai Cogan and Hayim Tadmor, II Kings, AB 11 (Garden City, NY, 1988): p. 286. 70 Godfrey R. Driver, "Supposed Arabisms in the Old Testament," JBL 55 (1936): p. 107. 67 24 CHAPTER TWO mrr rra is applied to the Tabernacle,71 which is also called D'rfwn-rr? 72 These passages are frequently seen as anachronistic and examples of the authors' ineptitude. 73 Perhaps rrs is not a house per se, but a place where something is found, a residence or container. Such seems to be the case in Gen 28:17-19 and 35:14-15, where Jacob pours oil on a standingstone (najjQ) at Luz, and subsequently changes the name of the place to Bethel (the house of God).
Edom's genealogy in Genesis 36 has also been argued to consist of 12 tribes, although this is less certain. See Cyris H. Moon, A Political History of Edom, pp. 16-20. E. in the Song of Deborah (Judges 5). See David N. Freedman, "Early Israelite Poetry and Historical Reconstructions," Symposia for ASOR's 75th Anniversary (Cambridge, MA, 1979): p. 88; Baruch Halpern, The Emergence of Israel in Canaan (Chico, 1983): pp. 146-49, and Lawrence E. Stager, "Archaeology, Ecology, and Social History: Background Themes to the Song of Deborah," VTSup 49 (1987): pp.
So, too, Martin Noth: "The sanctuary . . is in P quite clearly orientated on the picture of the later temple at Jerusalem. The only question is whether the model is the temple of Solomon ... or the temple of Zerubbabel" (Exodus [Philadelphia, 1962]: p. 201). Ronald E. Clements writes that the Tabernacle is a "description of a temple under the guise of a portable tent sanctuary," (God and Temple [Philadelphia, 1965]: p. 111). For more extreme views, see John Van Seters, Abraham in History and Tradition (New Haven, 1975): pp.