MAKE ME A SANCTUARY An Exegesis of Exodus 25:8 The Directive to Build the Wilderness Sanctuary Original Draft February 13, 2009 Edited November 16, 2016 By Lascelles G. B. James ©2016 all rights reserved Lascelles James Make Me a Sanctuary ii CONTENTS PREFACE iii THE TEXT 1 BACKGROUND TO THE TEXT 3 THE STRUCTURE OF THE SENTENCE (SYNTAX) 5 Wf['îw> W e asū 8 yliÞ li 12 vD"_q.mi Miqedash 13 yTiÞn>k;v'w> weshakaneti 14 ~k'(AtB. betokam 16 CONTEMPORARY APPLICATION 19 ONTOLOGICAL IMPLICATIONS 21 SUMMARY 24 BIBLIOGRAPHY 25 GLOSSARY 28 Abbreviations 28 Hebrew Letters Of The Alphabet 30 Lascelles James Make Me a Sanctuary iii Greek Letters Of The Alphabet 34 Comparison Of Hebrew And Greek Words 36 Linguistic Symbols And Terminology 38 Hebrew Strong Verb Paradigms 40 Greek Indicative Mood Regular Verb Paradigms 42 Rabbinical Commentary 46 Lascelles James Make Me a Sanctuary iv PREFACE It is reported that, while conversing with an erudite Catholic doctor, the English reformer William Tyndale said, "I will cause a boy that driveth the plow to know more of the scripture than you do." 1 Tyndale later translated the New Testament scriptures from Greek to English, making it widely available to the common man of his era. In like manner, the Hebrew Old Testament was translated into English by scholars who followed Tyndale. Today, modern speakers of the English language have numerous translations of the Bible which they can contrast and compare to aid their understanding without having to read the scriptures in the language of their autographs. Even so, due diligence applied in order to understand these languages may illuminate the portions of scripture that appear shadowy under outcrops of language barriers and made even darker by the inability of the English language to fully express the original intent of authors who wrote in these ancient tongues. The method of presentation in this rp,se (sefer) book is primarily intended to foster a better general understanding of the divine directive to build the wilderness sanctuary, and to encourage ministers of religion, students and teachers of theology, linguistics, philology, and grammar, to develop an approach to biblical studies that take into account the biblical languages. The author uses traditional exegetical methods employing morphological and lexical analysis. Generous use is also made of Bible commentary and other resources to aid the exegesis. A unique feature of this rp,se is that the yrIb.[i (ibrî) Hebrew and Ellhniko,j (ellenikos) Greek words in their basic forms are mingled with English words in sentences to express the ideas presented. It is desired by the author that the repetitive use of these words will foster and reinforce the development of biblical language vocabulary, and serve as a primer for studies in this area; hence, even a cursory reading should generate active interest in the languages. Thérèse de Lisieux, known for her spiritual memoir, L'histoire d'une âme (Story of a Soul) religious best-seller of the 20th century, once said, "If I had been a priest I should 1 Christopher Anderson, Annals of the English Bible (New York, NY: Robert Carter and Brothers, 1852), 19. Lascelles James Make Me a Sanctuary v have made a thorough study of Hebrew and Greek so as to understand the thought of God as he has vouchsafed to express it in our own language." 2 The exegesis itself unearths some truths concealed in the archaic Hebrew and Greek languages about the sanctuary, salvation, and the Savior. The relationship between these terms are explored in a revelation that is fresh and stimulating and which makes it a useful supplementary book for students who are about to begin studies in biblical exegesis. Elliger and Rudolph‟s edition of Kittel‟s Biblia Hebraica Stuttgartensia (BHS) provides the Hebrew text preserved for centuries by the Masoretic scribes. The Masoretic text based on the Babylonian recension 3 of the Hebrew Bible is the source of some translations such as the KJV. The Greek text is provided by the Septuaginta Rahlfs which is a version of the Septuagint. The Septuagint is the 3 rd century B.C. Greek translation of the Old Testament Alexandrian recension (source of the NIV) which became the common Bible of Greek speaking Jews and later Greek speaking Christians. 4 The Septuagint differs from Kittel's Hebrew Old Testament in a number of ways, including the order of the books. The Masoretic or received Hebrew text was accepted as the authoritative text by the 1 st century rabbis. Comparative analysis of Hebrew and Septuagint versions of the text under consideration indicate differences in morphology and lexicology, adding flavor to the exegesis. The disappointing decline in the study of Biblical languages may be attributed to the daunting challenge of the depth, breadth and consistency of study that is required. Language acquisition is not easy when the language being studied is no longer commonly spoken, or written to convey thoughts and ideas. Nevertheless, farmers who till soil zealously and sow seeds of expectation will eventually reap abundant and satisfying fruit; those who therefore endeavor to interpret the ancient writings must prepare themselves for arduous labor. 2 Max Zerwick, A Grammatical Analysis of the New Testament, Translated Revised and Adapted by Mary Grosvenor (Rome: Editrice Pontificio Istituto Biblico Roma, 1996). 3 A critical revision of a text incorporating the most plausible elements found in varying sources. 4 Lawrence H. Schiffman, From Text to Tradition: A History of Second Temple Rabbinic Judaism (New Jersey: Ktav Pubishing House, Inc. 1991), 133. Lascelles James Make Me a Sanctuary vi What has been written here is the first edition of a series that will explore Genesis 25:8. Each stage of the exploration will lead readers to becoming better exegetes and exponents of both the Hebrew and Greek texts of the Bible. The appended glossary provides content clarification, and contains useful information for navigating the discourse. The Hebrew and Greek paradigms illustrated in this edition are standard paradigms confined to the regular inflections of verbs. Students of the languages are expected to be conversant with these paradigms in order to enable them to recognize forms that do not appear in the lexicons. THE TEXT "Make me a sanctuary so that I can reside among them" – NJB (Exo 25:8). In the Pentateuchal book of Exodus, the Israelite patriarch hv,mo (mosheh), describes a vD'q.mi (miqdash) sanctuary that was made according to the divine directive and plan of hwhy (Yahweh) – the God of laer'f.yI (yisrael). This sanctuary was built while hv,m,o under the direction of hwhy , led the nation of laer'f.yI out of slavery in Egypt to Canaan, a part of what is now Palestine, where they have settled for centuries. Modern Israelis are believed to be, in part, the descendants of this nation. The vD'q.mi was the key to the h['Wvy> (yeshûâ) salvation of laer'f.yI. Known as the àgi,asma (agiasma) in the Septuagint, it was central to understanding the ministry of Ihsou/j Cristo,j (Jesus Christ) on behalf of Cristiano,j (Christians) today. The book of ~yrI+b.[I (ibrîm) Hebrews in the New Testament is the key resource for clarity on this subject. The h['Wvy> that Israel waited for was Ihsou/j ([;vuäAhy>) and according to a later form, [:WvyE (yeshûâ) the promised seed. The O.T referred to Ihsou/j as the anointed one, or x;yvim' (mashiach) Messiah. hwhy in his infinite wisdom revealed spiritual truth in a concrete and pictorial manner through sanctuary typology. 5 It is not possible to fully understand the mission and position of Ihsou/j Cristo,j without a clear comprehension of the vD'q.mi built by hv,mo in the wilderness. It was a shadow cast on earth to espouse heavenly things. 6 Knowledge of the vD'q.mi will provide a background against which the work of [:WvyE may be visualized. 5 Richard M. Davidson, "Sanctuary Typology," Symposium on Revelation – Book 1, ed. Frank Holbrook, (Hagerstown, Maryland: Review and Herald Publishing Association, 2000), 99. 6 Uriah Smith, Looking Unto Jesus (Battle Creek, Mich.: Review and Herald Pub. Co, 1989), 56. Lascelles James Make Me a Sanctuary 2 A better understanding of this divine directive of Gen 25:8 may be realized by morphological and lexical analysis of the Hebrew text. Comparison of the Septuagint text may also aid a proper exegesis. `~k'(AtB. yTiÞn>k;v'w> vD"_q.mi yliÞ Wf['îw> (BHS)7 kai. poih,seij moi àgi,asma kai. ovfqh,somai evn ùmi/n (LXT).8 And thou shalt make me a sanctuary, and I will appear among you (LXE). 9 And let them make me a sanctuary; that I may dwell among them (KJV). I want the people of Israel to build me a sacred residence where I can live among them (NLT). 7 K. Elliger and W. Rudolph. Biblia Hebraica Stuttgartensia BHS: Hebrew Bible, Masoretic Text or Hebrew Old Testament. 4 th ed. (Stuttgart: German Bible Society Stuttgart, 1990). 8 Alfred Rahlfs, ed. LXT – LXX Septuaginta: Old Greek Jewish Scriptures (Stuttgart: German Bible Society, 1935). 9 Lancelot Brenton, English Translation of the Septuagint version of the O.T. (Samuel Bagster & Sons, 1988). Lascelles James Make Me a Sanctuary 3 BACKGROUND TO THE TEXT For a better understanding of this utterance, it is desirable that the event that it predicts be positioned at the pinnacle of a chronology of events that featured miraculous revelations of God to the people whom He freed from slavery. Summarily retracing the events, it will be seen that these expressions really began when God manifested His presence in "the burning bush," calling Moses to lead the people of Israel. God then revealed himself through the rod of Moses, ten plagues, a pillar of cloud by day, a pillar of fire by night, the parting of the Red Sea, and the drowning of Pharaoh‟s army. The marvelous revelations of hwhy continued as He miraculously made bitter waters sweet, provided food from heaven (manna), gushed water from a rock, and aided Israel in the defeat of the Amalekites. To cap these manifestations and to demonstrate His remarkable power and glory, He dramatically descended on Mt. Sinai enveloped in fire. The book of Exodus recounts that: And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. (Exo 19:16-18) It was on Sinai that God gave the law of Ten Commandments, and it was there on Sinai that the directive to build the sanctuary was given. In yet another awesome manifestation according to the 2 nd book of the Pentateuch, God made an impression: And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. And the LORD spake unto Moses saying, Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering... And let them make me a sanctuary; that I may dwell among them (Exo 24:17 25:2; 25:8). Lascelles James Make Me a Sanctuary 4 God‟s design to dwell among them at this point must be seen as a climax to all the previous appearances; it may be viewed as a crowning act in a very literal sense. After all the miraculous manifestations of his presence, the greatest of them was to be fulfilled through this statement of purpose. His awesome presence would be right in their midst; He would attend to his subjects at all times, as a King of kings, immanently resident in His own domain. God‟s revelations were congruent with His desire to be with His people, but unfortunately their mindset, forged from servitude and oppression in Egypt for about 400 years, could not grasp the quintessential privilege of hosting God as the chosen people. Hence, while Moses was receiving the instructions for building the sanctuary, they were apostatizing – worshipping a golden calf. According to EllenWhite, laer'f.yI forfeited this blessing of the divine presence of God in their midst, and for a time, the erection of the sanctuary was rendered impossible. After they were again taken into favour with hwhy, the patriarch, hv,mo proceeded to execute the divine command so God‟s design could be fulfilled 10 10 Ellen G. White, Patriarchs and Prophets (Miami, Florida: Inter-American Division Publishing Association, 2002), 305. Lascelles James Make Me a Sanctuary 5 STRUCTURE OF THE SENTENCE (SYNTAX) Syntax deals with the rational principles of thought expression. It is a process of analyzing and classifying the modes of expression presented in a language. 11 This exegetical study of the text will begin with an analysis of the structure of the sentence, or its syntax. The word syntax is from the Greek word sunta,ssw (suntassō) which means arrangement. It is the picture of the orderly marshalling of words to express ideas, not a mere medley of words. 12 The minimal form of the sentence is subject and predicate. The subject is usually expressed by a noun and the predicate by a verb; and this verb may need a direct or indirect object. Often the predicate too may be a noun or its substitute. 13 A sentence may contain one or more clauses. A clause is a group of related words that forms part of a sentence. Every clause has a subject and a predicate. There are two types of clauses: independent and dependent. An independent clause expresses a complete thought by making a complete statement, and can therefore stand alone as a complete sentence. On the other hand, the dependent clause depends for its meaning on an independent clause that either precedes or follows it. Dependent clauses are therefore said to be subordinate to independent clauses and cannot by themselves form a full sentence. 14 For this syntactic analysis, the LXE translation will be used, but with modern English equivalents for the archaic words thou shalt and the omission of the first conjunction And at the beginning of the sentence, so that the sentence becomes "You will make me a sanctuary, and I will appear among you." The sentence has two distinct clauses. The first clause is independent and may stand by itself, "They shall make me a sanctuary." The second clause which is joined to the first clause by the coordinating conjunction and, may also be said to be independent, if the conjunction is coordinating. 11 Dana and Mantey, A Manual Grammar of the Greek New Testament 12 A.T. Robertson, A Grammar of the Greek New Testament in Light of Historical Research (Nashville, Tennessee: Broadman Press, 1934), 384. 13 Nigel Turner, A Grammar of New Testament Greek J.H. Moulton Vol. 3: Syntax (Edinburgh, Scotland: T&T Clark Ltd, 1998), 11. 14 Jo Ray McCuen and Anthony C. Winkler, From Idea to Essay: A Rhetoric Reader and Handbook 10 th ed. (New York: Pearson Education, Inc., 2004), 602. Lascelles James Make Me a Sanctuary 6 However a careful consideration of the Hebrew text will indicate that the w> (vav) conjunction may also mean so or that 15 which then causes the second clause to be dependent on the first clause as the conjunction changes function from coordinating to subordinating, and the sentence will now read, "You will make me a sanctuary, so I will appear among you. The main verbs make and appear are preceded by the modal auxiliary (helping verb) will. This auxiliary changes the tense of the complete verb to future. Both clauses have subjects (made up of noun phrases) and predicates (consisting of verb phrases). Verb phrases may consist of a verb by itself (intransitive verb), or a verb (usually transitive), a direct object, and an indirect object. In this sentence, the first clause has: a subject, you; a predicating verb, will make; an indirect object, me; and a direct object, sanctuary. The second clause has: a subject, I; a predicating verb, will appear; and an adverbial prepositional phrase, among you. In this clause the predicating verb is modified by a preposition, among, and an object, you, both parts of speech make up an adverbial prepositional phrase. If the clauses are pictured as a series of slots, the first slot is the subject and the second slot is the first slot in the predicate which is known as the predicating verb. The predicate may have other slots for direct and indirect objects. A simple diagram may thus be drawn for the sentence. 16 15 Francis Brown, S. Driver and C. Briggs, BDB Hebrew English Lexicon (Peabody, Massachusetts: Henrdrickson Publishers, 1996). 16 Martha Kolln and Robert Funk, Understanding English Grammar 7 th ed .(New York: Pearson Education, 2006), 36. Lascelles James Make Me a Sanctuary 7 This syntactic illustration breaks the sentence into the two clauses, shows the link between the clauses, the component parts of each clause, and the relationships between the parts. A slot diagram provides more details on the syntax of the sentence Lascelles James Make Me a Sanctuary 8 The diagram for the adverbial prepositional phrase is a two-part framework with a slanted line for the preposition among, and a horizontal line for the object you. Wf['îw> Weasū Exodus 25:8 begins thus: Wf['îw> (weasū) and they shall make. Wf['îw> i s the qal perfect with vav conjunction 3 rd person common plural of hf'[' (asâ) which connotes: do, fashion, accomplish, perform or commit. 17 The qal perfect (state of action of the verb) prefixed with the w> ((vav conjuction) will usually be translated in the future tense. The suffix W is appended to make the verb 3rd person plural. 18 On the other hand, the translators of the LXX Septuaginta Rahlfs (LXT) 17 Francis Brown, S. Driver and C. Briggs, BDB Hebrew English Lexicon (Peabody, Massachusetts: Henrdrickson Publishers, 1996). 18 Page Kelley, Biblical Hebrew: An Introductory Grammar (Grand Rapids, Michigan: W.B. Eerdmans Publishing Co., 1992), 83. Lascelles James Make Me a Sanctuary 9 used the future 2 nd person singular of the verb poie,w, which is suffixed with the morphemes s (a tense formative) and eij (personal ending), to form poih,seij19 meaning, "And thou shalt" (LXT). The noun hf,[]m; (maaseh) denoting deed, or work is another grammatical form of the verb hf'['. Franz Rosenzweig uses commentary on The Torah by Plaut to reinforce the idea that the purpose of the Exodus was not freedom for freedom‟s sake, but liberation from slavery in order to be free to worship and serve hwhy. "Let My people go that they may worship Me" (Exo. 10:3). For even as hwhy made the world so laer'f .yI now makes the vD 'q.m. in a new act of creation, and the same words used in the opening chapters of Genesis characterize the account of the creation of the Tabernacle. 20 Aside from the numerous occurrences in the O.T. of the meaning do or make in a general sense, hf'[' is often used with the sense of ethical obligation. The people of laer'f.yI were frequently commanded to do all that hwhy had commanded (Exo 23:22; Lev. 19:37). The numerous contexts in which this concept occurs attest to the importance of an ethical response to hwhy which goes beyond mere mental abstraction and which is translatable into obedience which is evidenced in a demonstrable act. 21 When used in the sense of make, the emphasis is on the fashioning of the object (Gen 8:6; Gen 33:17; Exo 25:10-11, 13, 17, etc.). When used of hwhy, the word frequently emphasizes God's acts in the sphere of history. These contexts stress one of the most basic concepts of OT theology, which is, that hwhy is not only transcendent, but he is also immanent in history, effecting his sovereign purpose. hv,mo could recall God's great acts in Egypt, reminding the people of all that hwhy did (Deut 29:1). That which hwhy has done to the nations is a testimony to His intervention in history (Josh 23:3). Solomon, in his dedicatory prayer, could beseech God to act (1Kings 8:39). The word hf'[' is often used of the signs and wonders performed by God in the course of history (Josh 24:17; Psa 19 J.W Wenham, The Elements of New Testament Greek (Cambridge, U.K: Cambridge University Press, 2001), 88. 20 Howard Gorin, "The Torah" by Plaut adapted by Franz Rosenzweig in "Weekly Torah Reading" Shalom, Africa (Vol. 1, No. 22 11 Feb. 2005). 21 R. Laird Harris, Gleason L. Archer Jr. and Bruce K. Waltke, eds. Theological Workbook of the O.T. (Chicago: Moody Press, 1980). Lascelles James Make Me a Sanctuary 10 98:1; Isa 25:1), demonstrating again the heavy emphasis in the OT on the immanence of God. 22 The word occurs with great frequency in the Genesis account of creation, which is the first great act of God in history. The significant interchange between the words ar'B' (bara) create, make and hf'[' is of great interest. The word ar'B' carries the thought of the initiation of the object involved. It always connotes what only hwhy can do and frequently emphasizes the absolute newness of the object created. The word hf'[' is much broader in scope, connoting primarily the fashioning of the object with little concern for special nuances. 23 The use of ar'B' in the opening statement of the account of creation seems to carry the implication that the physical phenomena came into existence at that time and had no previous existence in the form in which they were created by divine fiat. The use of hf'[' may simply connote the act of fashioning the objects involved in the whole creative process. The word hf'[' is also used elsewhere in Scripture to describe aspects of the creative work of hwhy (Psa 86:9; Psa 95:5; Psa 96:5). 24 The building of the vD'q.mi was not only an act of obedience on the part of laer'f.yI towards hwhy, but was an extrapolation of the exciting genesis of the #r,a, (eretz) earth described in the 1 st and 2 nd chapters of Genesis which divinely incorporated ~d'a' (adam) man as an agent in the process. Robert Harris articulates that this makes ~d'a' a partner with God having the responsibility of creating a semblance of heaven on earth. God was inviting ~d'a' to play a role in creation which he himself could have played, but which He chose to delegate to ~d'a' through the appointment of Exo. 25:8 – `~k'(AtB. yTiÞn>k;v'w> vD"_q.mi yliÞ Wf['îw> 22 Ibid 23 R. Laird Harris, Gleason L. Archer Jr. and Bruce K. Waltke, eds. Theological Workbook of the O.T. (Chicago: Moody Press, 1980). 24 Ibid Lascelles James Make Me a Sanctuary 11 Harris underscores this by alluding to recent biblical scholarship which points to the similarity in language and expression between the description of the Israelite erection of the vD'q.mi in the final chapters of Exodus, and God's creation of the universe at the beginning of Genesis. To further reinforce this, he highlights Franz Rosenzweig‟s postulation that the completion of the directives of hwhy in regards to the vD'q.mi, is a human replication of the divine act of creation, so that, (Exodus 39:32 and 40:33 reproduce Genesis 2:1 ff; and Exodus 39:43 reproduces Genesis 1:31 and 2:3). 25 Rosenzweig‟s exegesis pays close attention to the language of Scripture which makes the connection between the creation of the #r,a, and the building of the vD'q.mi. Just as the heavenly, angelic choir is said to be eternally praising God (Psa 148:2, Dan 7;10, Heb 12:22) so, too, laer'f.yI was to be enjoined in worshipping hwhy continually. Making this vD'q.mi was a reminder to them of the great responsibility to hwhy. 26 Eric Henry corroborates the concept of unity and cooperation by espousing that the consensus of ~yhi_l{a/ (Elohim) the Godhead, "Let us make man in our image...let them have dominion..." Gen. 1:26, was an act that enjoined ~yhi_l{a/ to ~d'a' (man received His breath and authority). 27 Hwhy continued this sharing by inviting laer'f.yI to create for Him a dwelling, reciprocating His own act of creating man‟s dwelling and extending the invitation to cooperate. The LXX uses the word poih,seij they shall make, derived from poie,w to make, produce, create. The word is used to refer to the act of building, the work of a smith, creating works of art, and composing or writing. 28 The building of the vD'q.mi would engage the services of skilled artisans, who would be gifted by hwhy specially for its creation. It was to be a work of art, divinely inspired, but built by ~d'a', an exemplar of cooperation in creation. The sanctuary at its completion was indeed a precise work of art that illustrated the power of obedience and cooperation. 25 Robert J. Harris, "Commentary on Exodus 25:1–27:19," JTS Torah Commentary (March 4, 2006 ). 26 Ibid 27 Eric L. Henry, Success: A Genesis Perspective (Mandeville, Jamaica: NCU Press, 2006), 10-11. 28 Liddell and Scott, The Abridged Liddell-Scott Greek English Lexicon (New York: Oxford University Press, 1977). Lascelles James Make Me a Sanctuary 12 It may be also assumed that the utterance, "They shall make" is both a directive and a prophecy. It is a directive within the broad context of the entire discourse on Mount Horeb, where Moses was receiving divine commands and instructions, and a prophecy as dictated by the future tense of the verb phrase, and the omniscience of a God who knows the future. yli li yli is a combination of the preposition l. which means to, for , towards, belonging to, according to, or in 29 and the pronominal suffix y i me.30 Morphologically, it is a particle preposition suffix 1 st person singular. Used in this context, it simply means to or for me, as most translators seem to agree. The LXX equivalent moi, is the 1st person dative personal pronoun of evgw, I, which is the indirect object of the sentence. 31 A favourable translation could therefore read, "They shall make for me..." Thus the vD'q.mi, though it was to be built by laer'f.yI , was God‟s vD'q.mi; it was to be His place, it belonged to Him. It therefore followed then that, in this place hwhy ordered his subjects to attend him with their homage and tribute. Thither they must come to consult his oracles, thither they must bring their sacrifices, and there all Israel must meet, to pay their joint respects to the God of laer'f.yI.32 29 Francis Brown, S. Driver and C. Briggs, BDB Hebrew English Lexicon (Peabody, Massachusetts: Henrdrickson Publishers, 1996). 30 Page Kelley, Biblical Hebrew: An Introductory Grammar (Grand Rapids, Michigan: W.B. Eerdmans Publishing Co., 1992), 68. 31 William D. Mounce, Basics of Biblical Greek Grammar (Grand Rapids, Mich: Zondervan, 2003), 91. 32 Matthew Henry, Matthew Henry Commentary on the Entire Bible ( Peabody, Massachusetts: Henrdrickson Publishers, 1991). Lascelles James Make Me a Sanctuary 13 Additionally, Rashi‟s commentary informs that, yli means ymiv.li for my name.33 vD'q.mii Miqedash Archeological excavations in the Middle East and elsewhere indicate the existence of ancient temples. The Sumerians of southeastern Iraq, the Akkadians who ruled Mesopotamia, and the Babylonians had temples in which they kept images of Gods. These Gods needed the daily attention of the priests. Priestly responsibilities included bathing, clothing, and feeding the images. Food and drink were brought to the temple to appease the anger of the Gods and bring blessings to the people. 34 Temples were therefore the precincts of the Gods and the priests who stood between the Gods and the people. It was therefore not unusual in that dispensation for hwhy to request a sacred place for His abode in the midst of Israel where His presence would be manifested physically and His subjects could gather around to worship Him. The designation of such a place is reflected in its name, in Hebrew vD'q.mii. . This Hebrew word vD'q.mi (miqedash), means sanctuary or sacred place.35 Other grammatical categories or syntactic classes (see glossary) of the noun vD"_q.m are: o the verb vd;q' (qadash) which in the Qal connotes the state of that which belongs to the sphere of the sacred. Thus it is distinct from the common or profane. 36 o the adjective vd,qo (qodesh ) which denotes apartness, holiness, and sacredness. 37 33 Abraham ben Isaiah and Benjamin Sharfman, The Pentateuch and Rashi's Commentary: A Linear Translation into English – Exodus Book II (Brooklyn, N.Y.: S.S. & R. Publishing Company, Inc. 1977), 291. 34 Paul Z. Gregor et al. Toward Understanding God. Mandeville, Jamaica: NCU Press, 2006), 5-8. 35 Francis Brown, S. Driver and C. Briggs, BDB Hebrew English Lexicon (Peabody, Massachusetts: Henrdrickson Publishers, 1996). 36 R. Laird Harris, Gleason L. Archer Jr. and Bruce K. Waltke, eds. Theological Workbook of the O.T. (Chicago: Moody Press, 1980). Lascelles James Make Me a Sanctuary 14 Similarly, the Greek word àgi,asma (agiasma) sanctuary, with its lexical cognates, the abstract noun àgiasmo,j (agiasmos) sanctification/consecration, and the verb àgia,zw (agiadzo) or àgi,zw to hallow/to dedicate, reinforces the concept of the sacredness of this place that hwhy decrees to be built. He orders a royal palace to be set up among them for himself, here called a sanctuary, or holy place, or habitation, of which it is said in Jer. 17:12 "A glorious high throne from the beginning is the place of our sanctuary." 38 It may be derived from scripture that there were txoêB.z>M mizbechot (altars), plural for x;Bez>mi mizbeach, used for religious worship before this – as in Gen. 8:20 (Noah), Gen. 12:7 (Abram), and Gen 26:25 (Isaac) – yet there was never a house, or temple, built for sacred uses in laer'f.yI before this vD"_q.mi was erected by hv,m. In his commentary, Rashi uses the expression hv'duq. TyBe house of holiness39 to denunciate the sanctity of the divine residence. yTiÞn>k;v'w> weshakaneti The verb !k;v' means to dwell. It occurs here as yTiÞn>k;v'w> weshakaneti (qal vav conjunction perfect 1 st person common singular), 40 corresponding in morphology to Wf['îw> (w e asū) excepting for number (singular). The meaning thus conveyed by this form is, so I shall dwell or and I shall dwell (future tense). 37 Ibid 38 Matthew Henry, Matthew Henry Commentary on the Entire Bible ( Peabody, Massachusetts: Henrdrickson Publishers, 1991). 39 Abraham ben Isaiah and Benjamin Sharfman, The Pentateuch and Rashi's Commentary: A Linear Translation into English – Exodus Book II (Brooklyn, N.Y.: S.S. & R. Publishing Company, Inc. 1977), 291. 40 Francis Brown, S. Driver and C. Briggs, BDB Hebrew English Lexicon (Peabody, Massachusetts: Henrdrickson Publishers, 1996). Lascelles James Make Me a Sanctuary 15 The root of this verb yTiÞn>k;v'w> is nkv shin-khaf-nun. It is the same root from which Shekhinah, the Rabbinic term for the Divine Presence, is derived. 41 It is interesting that the Septuagint reads, "and I will appear among you," favoring the word ovfqh,somai ophthesomai (indicative future passive 1st person singular) which means to appear or manifest rather than dwell which is implied by the Hebrew translation of !k;v';. This vD'q.mi is to be considered the place where he would appear and his glory be made manifest 42 (concurring with the LXT rendering ovfqh,somai to appear). hwhy kept His court in this tabernacle as Israel's King. There he manifested his presence among them, and it was intended for a sign or token of his presence, that, while they had that in the midst of them, they might never again ask, "Is the Lord among us or not?" And, because in the wilderness they dwelt in tents, even this royal palace was ordered to be a tent too, that it might move with them. On the other hand, the Hebrew verb !k;v' is used 129 times in the OT, and hwhy is the designated subject of the verb 43 times. He may dwell on Mount Zion (Psa 74:2). He will dwell in Jerusalem (Zech 8:3). It is Jerusalem in which God has chosen to cause his "name" to dwell (Deut 12:11, etc.). On several occasions some symbolic representation of the divine presence dwells among the people: the glory (of God) is to dwell in the land: Exo 24:16; Psa 85:9. 43 This verb is translated most often in the LXX by kata&skhno,w, cata-skenó-ō to settle, rather than simply skhno,w to tent on approximately a two-to-one ratio. One suggestion is that the longer form of the verb reinforces and lays further stress on the idea of a longer or permanent stay rather than an overnight stop. 44 41 Howard Gorin, "Weekly Torah Reading" Shalom, Africa (Vol. 1, No. 22 11 Feb. 2005). 42 Matthew Henry, Matthew Henry Commentary on the Entire Bible ( Peabody, Massachusetts: Henrdrickson Publishers, 1991). 43 R. Laird Harris, Gleason L. Archer Jr. and Bruce K. Waltke, eds. Theological Workbook of the O.T. (Chicago: Moody Press, 1980). 44 Ibid Lascelles James Make Me a Sanctuary 16 There is another verb in Hebrew that also means to inhabit or dwell" and it is bv;y" yashab. When bv;y" is used in connection with God's dwelling, it is his heavenly abode that is alluded to. "He that sits (yasheb) in the heavens shall laugh" (Psa 2:4). The word is suggestive then of majesty and regality. !k;v', on the other hand, underscores the idea not of loftiness, but of nearness and closeness. 45 ~k'AtB. betokam ~k'AtB.. (noun common masculine singular construct suffix) is derived from the word %w<T' (tawek) , an adjective which means midst or middle of. It is prefixed by the preposition B. which means in, at, by, with, or among. 46 The plural pronominal suffix ~ ' (am), of them or their, is descriptive attributive genitive and qualifies the adjective midst very sharply. 47,48 %w<T' can signify middle, whether of a space or place, a number of people or things, or of a line. It sometimes carries the connotation in the very heart and midst of, among (not necessarily of the actual middle), between or dwelling in the midst. 49 hwhy designed to dwell among the people of laer'f.yI; He has chosen them to be a peculiar people to Himself (above all people), among whom divine revelation, and a religion according to it, should be lodged and established: He Himself would be their King. 50 45 Ibid 46 R. Laird Harris, Gleason L. Archer Jr. and Bruce K. Waltke, eds. Theological Workbook of the O.T. (Chicago: Moody Press, 1980). 47 Page Kelley, Biblical Hebrew: An Introductory Grammar (Grand Rapids, Michigan: W.B. Eerdmans Publishing Co., 1992), 71. 48 A.T. Robertson, A Grammar of the Greek New Testament in Light of Historical Research (Nashville, Tennessee: Broadman Press, 1934), 496. 49 Francis Brown, S. Driver and C. Briggs, BDB Hebrew English Lexicon (Peabody, Massachusetts: Henrdrickson Publishers, 1996). 50 Matthew Henry, Matthew Henry Commentary on the Entire Bible ( Peabody, Massachusetts: Henrdrickson Publishers, 1991). Lascelles James Make Me a Sanctuary 17 As their King, hwhy had already given them laws for the government of themselves, and their dealings one with another, with some general rules for religious worship, according to the light of reason and the law of nature, in the Ten Commandments and the following comments upon them. But this was not thought sufficient to distinguish them from other nations, or to answer to the extent of that covenant which hwhy would make with them to be their God; and therefore His design was now to dwell ~k'(AtB. The use of the dative expression evn ùmi/n in the LXT which usually means in you, yet oftentimes among you or with you, 51 may indicate intimacy and permanence. hwhy made impressions on the people of laer'f.yI at various times so that they felt his presence. He parted the Red Sea, He made bitter water sweet at Marah, and he caused water to spring from a rock at Meribah; but now, He was about to abide with them, constantly present, as a king in his court, so they could converse and consult with Him. Evn ùmi/n suggests also that the design and function of the vD'q.mi was to concretize the reality of the indwelling of the divine Presence, God‟s immanence, in laer'f.yI, a presence to which the people may direct their hearts and minds. 52 Umberto Cassuto (see glossary) posits that an explanation for this vD"_q.mi is probably the fact that after laer'f.yI had been privileged to witness the revelation of hwhy on Mount Sinai, they would have become very conscious of God‟s nearness; but, once they set out on their journey, it seemed to them as though the connection had been severed. There was need for a tangible symbol of God‟s presence with them. It was the function of the Tabernacle to serve as such a symbol. 53 Gorin relates that a Midrash tells of a king who gave his only daughter in marriage to a prince from another country. He told his daughter, "I cannot prevent you from moving away with your husband, but it grieves me to have you leave. Do this for me, then. Wherever you live, build an apartment for me so that I can come and visit you." Thus 51 Liddell and Scott, Liddell-Scott Greek English Lexicon (New York: Oxford Univ. Press, 1977). 52 Howard Gorin, "Weekly Torah Reading" Shalom, Africa (Vol. 1, No. 22 11 Feb. 2005). 53 Howard Gorin, from Umberto Cassuto in "Weekly Torah Reading" Shalom, Africa (Vol. 1, No. 22 11 Feb. 2005). Lascelles James Make Me a Sanctuary 18 God says to Israel, "Wherever you travel, build a shrine for Me that I may dwell among you." 54 54 Ibid Lascelles James Make Me a Sanctuary 19 CONTEMPORARY APPLICATION Embodied in this directive to build from God, is His deep desire to be with His creation. Our understanding of His revelation leads us to believe that He created us for His own glory. Thus, when we go to the House of the Lord, we go to worship and honor our Creator. The ancient sanctuary was referred to as the d[eAm lh,ao (ohel moed) tent of meeting (Exo 40:34, Lev 1:3, Num 3:7, 1 Chron 6:17). The concept of the Christian church representing a place where God is present, and consequently a place where He is worshipped, has its roots in the sanctuary that was built by the divine directive. Hence, "let them make me a sanctuary that I may dwell among them" has been the theme of missiology for ages. It is a call that evangelists and missionaries respond to as the patriarch Moses did almost 3500 years ago. Oftentimes, the fulfillment of this call – to erect a place of worship – is the fruit of labor that indicates the success of an evangelical campaign. Church is where God meets with His people publicly; it is where His subjects meet with Him collectively. The shepherd king David underscores the purpose of the sanctuary: Lift up your hands in the sanctuary and bless the Lord (Psa 134:2); Praise the Lord! Praise God in His Sanctuary...! (Psa 150:1); ... in His temple everyone says, "Glory!" (Psa 29:9). God's purpose of having his Sanctuary among His people is to set them apart. God is holy and He imparts holiness by his presence. Ezekiel confirms this: The heathen will know that I the Lord do sanctify Israel when My Sanctuary is in the midst of them forever more (Eze 37:28). The contemporary reality is that people will never fulfill their roles as true disciples of Christ unless they are ushered into and function within a congregation of disciples where their manifold and diverse gifts can be combined into effective evangelism. This makes it imperative – as was the directive to Moses – for churches to be constructed that will Lascelles James Make Me a Sanctuary 20 focus energies during construction and facilitate the process of discipleship on completion by helping in its effective organization. C. Peter Wagner insists that as evangelism nets disciples, the number of churches must increase. 55 Over two billion people worldwide are without an evangelizing church in their culture. They will not be able to accept Jesus Christ as Lord and Savior unless someone brings the gospel into their society through missionary work and the planting of churches. The multiplication of disciples will be directly proportional to the increase in the number of churches. Church planting remains a highly effective means of evangelism today. Lyle Schaller, one of the most respected analysts of church life states that "church planting is the closest thing to a guaranteed method of outreach. On the other hand, hwhy really desires to dwell in the bb'le (lebab) heart of his creatures. The making of a physical dwelling place for hwhy on earth was a visible sign of his presence that served to remind laer'f.yI that he was not imaginary, but existent, physically manifesting His presence ~k'AtB.. Pau/loj avpo,stoloj Cristou/ VIhsou (Paulos apostollos Christou Yesou) Paul, an apostle of VIhsou/j Cristo,j, addressing the New Testament church at Ephesus, wished that qeo,j, the Father of Jesus Christ, "would grant them, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; That Christ may dwell in their kardi,aij (cardiais) hearts by faith" (Eph. 3:16,17). 55 C. Peter Wagner, Church Planting for a Greater Harvest: A Comprehensive Guide (Ventura, CA: Regal, 1990), 11. Lascelles James Make Me a Sanctuary 21 ONTOLOGICAL IMPLICATIONS Solomon once said: But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded? (1 Kings 8:27). Ontology is the branch of philosophy that deals with being. 56 It is the study of the nature of existence or reality in general. The word ontology has its origin in a combination of two Greek words, o;ntoj (the genitive participle of ei=mi – I am), and lo,goj message, teaching; declaration, statement, assertion; discourse, speech, teaching, conversation. 57 Ontology deals with questions concerning what entities exist or can be said to exist, and how such entities can be grouped, related within a hierarchy, and subdivided according to similarities and differences. 58 God‟s omnipresence is a feature of his being that stretches the borders of ontology. He cannot be confined to any space, and this presents a problem for the human concept of existence. Despite inquisition and speculation, the existence of God cannot be perceived without abstraction. Mankind‟s efforts to define God are limited to the realities or boundaries of their own existence and the extent of their knowledge at any given time. Thus the sciences of ontology and epistemology 59 impact theology. Throughout recorded history, God has chosen to reveal Himself to human beings in ways that they best understand. This is because of the great divide between God‟s intellect and the intellect of human beings. As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts (Isa 55:9). 56 William Morris, "Ontology" The American Heritage Dictionary (New York: Houghton Mifflin Company, 1991), 869. 57 Liddell and Scott, Liddell-Scott Greek English Lexicon (New York: Oxford Univ. Press, 1977). 58 Wickipedia.com 59 The division of philosophy that investigates the nature and origin of knowledge (American Heritage Dictionary) Lascelles James Make Me a Sanctuary 22 Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? 22 It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in (Isa 40:21-22). He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all (John 3:31). Israel‟s golden calf experience was an indication that even though God had manifested Himself to them in their miraculous delivery from slavery and preservation through adversity, their concept of Him was closer to an abstraction, and they needed a corporeal revelation. God‟s answer to the ontological problem was, "I will live among you." Hence, no longer was He a God in the heavens, transcendent – beyond ordinary perception – and aloof, but a God who lived within their physical reality; a God who was immanent to their world. God was providing empirical evidence of His existence to satisfy the cognitive limitations of His subjects. Nonetheless, God must not be confined to space and time. This revelation of Himself was the concept of Him that Israel needed at that moment in time to lead them towards the reality of salvation through the ministry of Christ, foreshadowed by the sanctuary and its services. Rabbi Riskin elucidates this by suggesting that Israel‟s faith was matriculated in the concept of a non-corporeal universal Deity who could not be contained, but the sin of the golden calf demonstrated that they had not yet reached the spiritual and conceptual level to enable them to relate to the Almighty without the inspiration of a physical Sanctuary. 60 The use of symbolic concepts enriches human experience and thought, and enhances communication. 61 This sanctuary was God‟s plan of salvation in operation. Its services brought the people to a confrontation of sin and an application of its remedy. By prayerful and careful study, Christians today may derive a very good understanding of God‟s plan of salvation vividly illustrated in symbols by this ancient sanctuary and its furnishings, and then actualized by the life, death, resurrection, ascension, and intercession of Jesus Christ in every detail of its services and ministration. 60 Shlomo Riskin, The Israel Report "It takes a nation to build a sanctuary" (Jerusalem, Israel: The Jerusalem Post, March 01 2001), www.jpost.com 61 Jerome Kagan, Julius Segal and Earnest Havemann, Psychology: An Introduction 9 th ed. Rev. Don Baucum and Carolyn D. Smith (Belmont, CA: Wadsworth/Thompson Learning, 2004), 237 Lascelles James Make Me a Sanctuary 23 Religious experience cannot be explained by psychology. Psychological explanations imply that it is only through the psyche that we can establish that God acts on us. 62 The act of residing materially with men was a sublime, ultimate, climactic act of God that was and still is an ontological paradigm that continues to span the divide of the psyche and religious experience. 62 C.G. Jung, Collected Works, vol 11 (London: Routledge & Kegan Paul, 1979), 9,10. Lascelles James Make Me a Sanctuary 24 SUMMARY Exegetical insights lead to a more thorough understanding of the divine directive of Gen 25:8. Morphological and lexical analysis of the Hebrew text helps to reveal what has been determined thence as the true motive of God in issuing the directive to make a sanctury. The writer of Exodus, hv,mo, uses the verbs, hf'[' and !k;v', the noun, vD'q.mi, the adjective %w<T' combined with two vav conjuctions w>, one preposition B. , and a pronominal suffix ~ ', in one utterance to emphatically communicate God‟s desire to be with His people laer'f.yI . This assurance of his personal presence was the initial stage in the strategic plan of h['Wvy> through [:vuAhy> (salvation through Jesus). Comparative insights can also be gained from similar linguistic analysis of the Greek translation of the text composed by the Septuagint translators. Discussion of the contemporary relevance of the directive adds depth to the subject, the immanence of God. Extrapolation of the idea encompasses church planting, the key to successful evangelism. Deductions have definitive implications for the science of ontology. A window into the psyche and religion in light of a corporeal God was briefly opened. . Lascelles James Make Me a Sanctuary 25 BIBLIOGRAPHY Anderson, Christopher. Annals of the English Bible. New York, NY: Robert Carter and Brothers,1852. Brenton, Lancelot. English Translation of the Septuagint version of the O.T. Samuel Bagster & Sons, 1988. Brown, Francis, S. Driver and C. Briggs. BDB Hebrew English Lexicon. Peabody, Massachusetts: Henrdrickson Publishers, 1996. Dana and Mantey. A Manual Grammar of the Greek New Testament Davidson, Richard M. "Sanctuary Typology," Symposium on Revelation – Book 1, ed. Frank Holbrook. Hagerstown, Maryland: Review and Herald Publishing Association, 2000. Elliger, K. and W. Rudolph. Biblia Hebraica Stuttgartensia BHS: Hebrew Bible, Masoretic Text or Hebrew Old Testament. 4 th ed. Stuttgart: German Bible Society Stuttgart, 1990 Fromkin, Victoria, Robert Rodman and Nina Hyams. An Introduction to Language 7 th ed, Boston, Massachusetts: Heinle, Thompson Corp.,2003. Gorin, Howard. "Weekly Torah Reading" Shalom, Africa Vol. 1, No. 22 11 Feb. 2005. Gregor Paul Z. et al, Toward Understanding God (Mandeville, Jamaica: NCU Press, 2006). Harris, R. Laird, Gleason L. Archer Jr., and Bruce K. Waltke, eds. Theological Workbook of the O.T. Chicago: Moody Press, 1980. Harris, Robert J. "Commentary on Exodus 25:1–27:19." JTS Torah Commentary. March 4, 2006. Henry, Eric L. Success: A Genesis Perspective. Mandeville, Jamaica: NCU Press, 2006. Henry, Matthew. Matthew Henry Commentary on the Entire Bible. Peabody, Massachusetts: Henrdrickson Publishers, 1991 Jung, C.G. Collected Works, vol 11. London: Routledge & Kegan Paul, 1979. Lascelles James Make Me a Sanctuary 26 Kelley, Page. Biblical Hebrew: An Introductory Grammar. Grand Rapids, Michigan: W.B. Eerdmans Publishing Co., 1992. Kolln, Martha and Robert Funk. Understanding English Grammar 7th ed. New York: Pearson Education, 2006), 36. Kagan, Jerome, Julius Segal and Earnest Havemann. Psychology: An Introduction 9th ed. Rev. Don Baucum and Carolyn D. Smith. Belmont, CA: Wadsworth/Thompson Learning, 2004. Liddell and Scott. The Abridged Liddell-Scott Greek English Lexicon. New York: Oxford University Press, 1977. McCuen, Jo Ray and Anthony C. Winkler. From Idea to Essay: A Rhetoric Reader and Handbook 10 th ed. New York: Pearson Education, Inc., 2004. Mounce, William D., Basics of Biblical Greek Grammar. Grand Rapids, Mich: Zondervan, 2003). Rahlfs, Alfred, ed. LXT – LXX Septuaginta: Old Greek Jewish Scriptures. Stuttgart: German Bible Society, 1935. Robertson, A.T. A Grammar of the Greek New Testament in Light of Historical Research. Nashville, Tennessee: Broadman Press, 1934. Schiffman, Lawrence H., From Text to Tradition: A History of Second Temple Rabbinic Judaism (New Jersey: Ktav Pubishing House, Inc. 1991). Smith, Uriah. Looking Unto Jesus. Battle Creek, Mich.: Review and Herald Pub. Co, 1989. Turner, Nigel. A Grammar of New Testament Greek J.H. Moulton Vol. 3: Syntax. Edinburgh, Scotland: T&T Clark Ltd, 1998. Wagner, C. Peter. Church Planting for a Greater Harvest: A Comprehensive Guide. Ventura, CA: Regal, 1990. Wenham J.W. The Elements of New Testament Greek. Cambridge, UK: Cambridge University Press. Zerwick, Max. A Grammatical Analysis of the New Testament, Translated Revised and Adapted by Mary Grosvenor. Rome: Editrice Pontificio Istituto Biblico Roma, 1996. Lascelles James Make Me a Sanctuary 27 Riskin, Shlomo. The Israel Report "It takes a nation to build a sanctuary." Jerusalem, Israel: The Jerusalem Post, March 01 2001. BibleWorks Greek and Hebrew Paradigms. CD-ROM. Norfolk, Virginia: BibleWorks, LLC., 2003. Isaiah, Abraham ben and Benjamin Sharfman. The Pentateuch and Rashi's Commentary: A Linear Translation into English (Exodus Book II). Brooklyn, N.Y.: S. S. & R. Publishing Company, Inc. 1977. Lascelles James Make Me a Sanctuary 28 GLOSSARY ABBREVIATIONS BHS Biblia Hebraica Stuttgartensia KJV King James Version NJB New Jerusalem Bible LXX Septuagint NT New Testament OT Old Testament NIV New International Version NLT New Living Translation Gen Genesis Exo Exodus Lev Leviticus Num Numbers Deut Deuteronomy Josh Joshua Chron Chronicles Psa Psalms Isa Isaiah Lascelles James Make Me a Sanctuary 29 Eze Ezekiel Eph Ephesians Heb Hebrews Rev Revelation Lascelles James Make Me a Sanctuary 30 HEBREW LETTERS OF THE ALPHABET Consonants 63 English Name of Letter Form Final Form English Equivalent Pronunciation ālĕf a ‟ Silent letter bêt B B b v b as in bar V as in vial gîmel G g g g G as in get G as in get dalet D d d d D as in dart D as in dart he h h H as in hall vav w v V as in vial zayin z z Z as in zion het x kh CH as in BaCH 63 Page Kelley, Biblical Hebrew: An Introductory Grammar (Grand Rapids, Michigan: W.B. Eerdmans Publishing Co., 1992), 1. Lascelles James Make Me a Sanctuary 31 tet j t T as in Tell yod y y Y as in You kaf K k $ k kh K as in Key CH as in BaCH lamed l l mem m ~ m M as in Mat nun n ! n N as in Not samekh s s S as in Sit ayin [ „ Silent letter pe P p @ p f P as in Pit F as in Fan sade c # s TS as in neTS qof q q K as in Keep res r r R as in Ring sin f s S as in Sit shin v š SH as in SHip tav T t t t T as in Tar T as in Tar Lascelles James Make Me a Sanctuary 32 Full Vowels 64 Name Sign Position with Consonant Sound Illustration Qames ' a' ā as in car ba' father Patah ; a; ă as in car tB; daughter Sere E ae ē as in they lae God Sere yod y e yae ê as in they tyBe house of Segol , a, ĕ as in met lq,v, shekel , Hireq-yod y i Yai î as in marine ayhi she Hireq I ai ĭ as in sit ~[i with Holem O ao ō as in row aOl not Holem-vav A Aa ô as in row rwOa light Qames-hatuf ' a' ŏ as in cost lK' all of Sureq W Wa û as in rule aWh he Qibbus U au ŭ as in pull !x'l.vu table 64 Page Kelley, Biblical Hebrew: An Introductory Grammar (Grand Rapids, Michigan: W.B. Eerdmans Publishing Co., 1992), 6. Lascelles James Make Me a Sanctuary 33 Half Vowels 65 In addition to the full vowels Hebrew makes use of semi-vowels or half-vowels. They represent full vowels that have been abbreviated for phonetical purposes. To understand half-vowels it is necessary to be knowledgeable about the aw'v. (ševā) or sheva. There are two classes of sheva, the vocal sheva and the silent sheva. The vocal sheva is written like a modern colon, except that it is placed below the line. The vocal sheva is usually represented in transliteration by a small "e" superscripted (raised above the line). It has a short abbreviated sound, as in the Hebrew word for covenant, tyri.B.. (berit); it is pronounced "breet". The simple vocal sheva may also be combined with three short vowels to form compound shevas. Compound shevas arose out of the difficulty of pronouncing the guttural letters (a, h, x, [, and sometimes r) with simple vocal shevas. The three short vowels are pătăh, s e gôl, and qămĕs-hătûf. Name Sign Position with Consonant Sound Illustration š e vā . a. Short abbreviated sound YriP. fruit hătĕf-pătăh ] a] Hurried pătăh ynIa]i I hătĕf-s e gôl ? a/ Hurried segôl VwOna/ mankind hătĕf-qămĕs \ a\ Hurried qămĕs-hătûf YwIx\ sickness The \ (hătĕf-qămĕs) always represents a half-vowel of the "o" class and never of the "a" class. 65 Ibid, 9. Lascelles James Make Me a Sanctuary 34 GREEK LETTERS OF THE ALPHABET 66 English Name of Letter Greek Name of Letter Upper Case Letters (Capitals) Lower Case Letters English Equivalent Pronunciation Alpha alfa A a a a as in hat Beta bhta B b b b as in big Gamma gamma G g g g as in get Delta delta D d d d as in dig Epsilon eyilon E e e e as in set Zeta zeta Z z z dz as in adze or z as in zoo Eta hta H h ē ê as in fête Thēta qhta Q q th th as in thick Iota iwta I i i i as in fit Kappa kappa K k k k as in keep Lambda lambda L l l l as in long Mu mu M m m m as in man Nu nu N n n n as in not 66 J.W Wenham, The Elements of New Testament Greek (Cambridge, U.K: Cambridge University Press, 2001), 18. Lascelles James Make Me a Sanctuary 35 Xi xi X x x x as in axe Omicron omicron O o o o as in pot Pi pi P p p p as in pin Rhō rw R r r r as in row Sigma sigma S s, j s s as in sit Tau tau T t t t as in top Upsilon uyilon U y u u as in put Phi fi F f ph ph as in phone Chi ci C c ch ch as in loch Psi yi Y y ps ps as in tips Ōmega wmega W w ō o as in lone Lascelles James Make Me a Sanctuary 36 COMPARISON OF HEBREW AND GREEK WORDS HEBREW WORDS 67 GREEK WORDS 68 Wf['îw> and they shall make poih,seij You (singular) shall make W they (plural pronominal suffix) -ousin they (plural pronominal suffix) Yl to me moi to me vD'q.mi Sanctuary àgi,asma sanctuary yTiÞn>k;v'w> and I shall swell ovfqh,somai I shall appear ~k'AtB. in the midst of them evn umin in you (plural) txoêB.z>MI Altars qusiasth,ria altars x;Bez>mi Altar qusiasth,rion altar 67 Francis Brown, S. Driver and C. Briggs, BDB Hebrew English Lexicon (Peabody, Massachusetts: Henrdrickson Publishers, 1996). 68 Liddell and Scott, The Abridged Liddell-Scott Greek English Lexicon (New York: Oxford University Press, 1977). Lascelles James Make Me a Sanctuary 37 bv;y" he dwells kata&skhno,w I dwell hwhy Yahweh qeo,j God bb'le heart, inner man, understanding kardi,a heart, inner self, mind, will, desire ~d'a' man, Adam a;nqrwpoj man ~yIr;c.mi Mizraim, Egypt Ai;guptoj Egypt ar'B he makes, creates poie,w I make, create hf'[' he makes suntele,w I complete, make w> and, so, that (prefix) kai, And , even, so ~ ' their, of them ùmw/n their, of them h['Wvy> Salvation swthri,a salvation [:vuAhy> Jesus Ihsou/j Jesus hv,mo Moses Mwush/j Moses vd;q' be set apart àgia,zw to hallow, to dedicate %w<T' midst, middle me,soj midst vd,qo Holy a[gioj holy laer'f.yI Israel Israh,l Israel x;yvim' anointed one Cristo,j, Christ #r,a, Earth gh/ earth, land !k;v' he dwells skhno,w I dwell Lascelles James Make Me a Sanctuary 38 LINGUISTIC SYMBOLS AND TERMINOLOGY 69 syllable A unit of spoken language consisting of a single uninterrupted sound formed by a vowel or diphthong alone, of a syllabic consonant alone, or of either with one or more consonants. 70 The superscripted "e" ( e ) or "ə" The proper symbol is "ə", known as the schwa. It is used in English to represent vowels in unstressed syllables and is used for the Hebrew sheva " >" in this discourse.71 Morphology The study of the structure of words Morpheme Smallest unit of linguistic meaning or function lexicon Knowledge of morphemes and words Semantics The study of the linguistic meaning of morphemes, words, phrases, and sentences Lexical semantics The study of the meaning of words and the meaning of relationships between words lexeme Meaningful speech form that is a vocabulary item of a language Lexical Of or relating to the vocabulary, words, or morphemes of a language 69 Victoria Fromkin, Robert Rodman, Nina Hyams, An Introduction to Language 7 th ed, (Boston, Massachusetts: Heinle, Thompson Corp.,2003), glossary. 70 William Morris, "Syllable" The American Heritage Dictionary (New York: Houghton Mifflin Company, 1991), 1230. 71 Ibid, 238 Lascelles James Make Me a Sanctuary 39 Syntax knowledge of the structure of phrases and sentences Grammar Knowledge about language including phonology, morphology, syntax, semantics, and lexicon Grammatical category or syntactic class Categories or classes of words are nouns, pronouns, verbs, adverbs, prepositions, conjunctions etc. Lascelles James Make Me a Sanctuary 40 HEBREW STRONG VERB PARADIGM The Strong Verb Stem Qal Niphal Piel Pual Hiphil Hophal Hithpael Stative Qal Perf 3ms lj;q' lj;q.nI lJeqi lJ;qu lyjiq.hi lj;q.h' lJeq;t.hi dbeK' !joq' 3fs hl'j.q)" hl'j.q.nI hl'J.qi hl'J.qu hl'yjñiq. hi hl'j.q.h' hl'J.q;t. hi hd'b.K(' hn"j.q)" 2ms T'l.jñ;q' T'l.j;ñq.nI T'l.Jñ;qi T'l.Jñ;qu T'l.j;ñq.hi T'l.j;ñq.h' T'l.Jñ;q;t. hi T'd.b;ñK' T'n>joñq' 2fs T.l.j;q' T.l.j;q.nI T.l.J;qi T.l.J;qu T.l.j;q.hi T.l.j;q.h' T.l.J;q;t. hi T.d.b;K' T.n>joq' 1cs yTil.j;ñq' yTil.j;ñq. nI yTil.Jñ;qi yTil.Jñ;qu yTil.j;ñq. hi yTil.j;ñq. h' yTil.Jñ;q;t. hi yTid.bñ;K'; yTin>joñ q' 3cp Wlj.q)" Wlj.q.nI WlJ.qi WlJ.qu Wlyjñiq.hi Wlj.q.h' WlJ.q;t.hi Wdb.K(' Wnj.q)" 2m p ~T,l.j; q. ~T,l.j; q.nI ~T,l.J; qi ~T,l.J; qu ~T,l.j;q. hi ~T,l.j;q. h' ~T,l.J;q;t. hi ~T,d.b; K. ~T,n>j' q. 2fp !T,l.j;q. !T,l.j;q. nI !T,l.J;qi !T,l.J;qu !T,l.j;q. hi !T,l.j;q. h' !T,l.J;q;t. hi !T,d.b;K. !T,n>j' q. 1cp Wnl.j;ñq' Wnl.j;ñq.nI Wnl.Jñ;qi Wnl.Jñ;qu Wnl.j;ñq. hi Wnl.j;ñq. h' Wnl.Jñ;q;t. hi Wnd.b;ñK' WNjoñq' Impf 3ms ljoq.yI ljeQ'yI lJeq;y> lJ;quy> lyjiq.y: lj;q.y" lJeq;t.yI dB;k.yI !j;q.iyI 3fs ljoq.Ti ljeQ'Ti lJeq;T. lJ;quT. lyjiq.T; lj;q.T' lJeq;t.Ti dB;k.Ti 2ms ljoq.Ti ljeQ'Ti lJeq;T. lJ;quT. lyjiq.T; lj;q.T' lJeq;t.Ti dB;k.Ti 2fs ylij.q.Ti ylij.Q)"Ti yliJ.q;T. yliJ.quT. yliyjñiq.T; ylij.q.T' yliJ.q;t.Ti ydiB.k.Ti Lascelles James Make Me a Sanctuary 41 1cs ljoq.a, ljeQ'a, lJeq;a] lJ;qua] lyjiq.a; lj;q.a' lJeq;t.a, dB;k.a, 3m p Wlj.q.yI Wlj.Q)"yI WlJ.q;y> WlJ.quy> Wlyjñiq.y: Wlj.q.y" WlJ.q;t.yI WdB.k.yI 3fp hn"l.joñq. Ti hn"l.jñ;Q' Ti hn"l.Jñeq; T. hn"l.Jñ;qu T. hn"l.jñeq. T; hn"l.jñ;q. T' hn"l.Jñeq;t. Ti hn"d.B;ñk. Ti 2m p Wlj.q.Ti Wlj.Q)"Ti WlJ.q;T. WlJ.quT. Wlyjiq.T; Wlj.q.T' WlJ.q;t.Ti WdB.k.Ti Stem Qal Niphal Piel Pual Hiphil Hophal Hithpael Stative Qal Stem Qal Niphal Piel Pual Hiphil Hophal Hithpael Stative Qal Impf 2fp hn"l.joñq. Ti hn"l.jñ;Q' Ti hn"l.Jñeq; T. hn"l.Jñ;qu T. hn"l.jeñq. T; hn"l.jñ;q. T' hn"l.Jñeq;t. Ti hn"d.B;ñk. Ti 1cp ljoq.nI ljeQ'nI lJeq;n> lJ;qun> lyjiq.n: lj;q.n" lJeq;t.nI dB;k.nI Impt v 2ms ljoq. ljeQ'hi lJeq; ljeq.h; lJeq;t.hi db;K. 2fs ylij.qi ylij.Q)"hi yliJ.q; yliyjñiq.h; yliJ.q;t.hi ydib.Ki 2m p Wlj.qi Wlj.Q)"hi WlJ.q; Wlyjiñq.h; WlJ.q;t.hi Wdb.Ki 2fp hn"l.joñq. hn"l.j;ñQ' hi hn"l.Jñeq; hn"l.jñeq. h; hn"l.Jñeq;t. hi hn"d.b;ñK. Inf Abs lAjq' ljoQ'hi lJoq; lJoqu ljeq.h; ljeq.h' lJeq;t.hi dAbK' ljoq.nI lJeq; Cs ljoq. ljeQ'hi lJeq; lyjiq.h; lj;q.h' lJeq;t.hi db;K. Ptc Act ljeqo lJeq;m. lyjiq.m; lJeq;t.mi dbeK' !joq' Pas s lWjq' lj'q.nI lJ'qum. lj'q.m' Imp w cnsc ljoq.YIw: ljeQ'YIw: lJeq;y>w: lJ;quy>w: ljeq.Y:w: lj;q.Y"w: lJeq;t.YIw: dB;k.Yiw: Perf w cnsc Tñ'l.j;q'w> Tñ'l.j;q.nI w> T'ñl.J;qiw> Tñ'l.j;q.hi w> Jussive ljoq.yI ljeQ'yI lJeq;y> lJ;quy> ljeq.y: lj;q.y" lJeq;t.yI dB;k.yI Cohortati ve hl'j.q. a, hl'j.Q)" ai hl'J.q; a] hl'yjñiq. a; hl'J.q;t. a, hd'B.k. a, Lascelles James Make Me a Sanctuary 42 INDICATIVE MOOD REGULAR VERB PARADIGMS lu,w, I loose, stem lu- Principal Parts: lu,w, lu,sw, e;lusa, le,luka, le,lumai, evlu,qhn Present Active Indicative of lu,w S 1 lu,w I loose (am loosing) 2 lu,eij you loose (are loosing) 3 lu,ei he looses (is loosing) Pl 1 lu,omen we loose (are loosing) 2 lu,ete you loose (are loosing) 3 lu,ousi(n) they loose (are loosing) Imperfect Active Indicative of lu,w S 1 e;luon I was loosing 2 e;luej you were loosing 3 e;lue(n) he was loosing Pl 1 evlu,omen we were loosing 2 evlu,ete you were loosing 3 e;luon they were loosing Present Middle/Passive Indicative of lu,w S 1 lu,omai I loose (am loosing) for myself I am being loosed 2 lu,h| you loose (are loosing) for yourself you are being loosed 3 lu,etai he looses (is loosing) for himself he is being loosed Pl 1 luo,meqa we loose (are loosing) for ourselves we are being loosed 2 lu,esqe you loose (am loosing) for yourselves you are being loosed 3 lu,ontai they loose (are loosing) for themselves they are being loosed Lascelles James Make Me a Sanctuary 43 Imperfect Middle/Passive Indicative of lu,w S 1 evluo,mhn I was loosing for myself I was being loosed 2 evlu,ou you were loosing for yourself you were being loosed 3 evlu,eto hw was loosing for himself he was being loosed Pl 1 evluo,meqa we were loosing for ourselves we were being loosed 2 evlu,esqe you were loosing for yourselves you were being loosed 3 evlu,onto they were loosing for themselves they were being loosed Future Middle Indicative of lu,w S 1 lu,somai I shall loose for myself 2 lu,sh| you will loose for yourself 3 lu,setai he will loose for himself Pl 1 luso,meqa we shall loose for ourselves 2 lu,sesqe you will loose for yourselves 3 lu,sontai they will loose for themselves Aorist Active Indicative of lu,w S 1 e;lusa I loosed 2 e;lusaj you loosed 3 e;luse(n) he loosed Pl 1 evlu,samen we loosed 2 evlu,sate you loosed 3 e;lusan they loosed Aorist Middle Indicative of lu,w S 1 evlusa,mhn I loosed for myself 2 evlu,sw you loosed for yourself 3 evlu,sato he loosed for himself Pl 1 evlusa,meqa we loosed for ourselves 2 evlu,sasqe you loosed for yourselves 3 evlu,santo we loosed for ourselves Lascelles James Make Me a Sanctuary 44 Perfect Active Indicative of lu,w S 1 le,luka I have loosed 2 le,lukaj you have loosed 3 le,luke(n) he has loosed Pl 1 lelu,kamen we have loosed 2 lelu,kate you have loosed 3 lelu,kasi(n), le,lukan they have loosed Pluperfect Active Indicative of lu,w S 1 (ev)lelu,kein I had loosed 2 (ev)lelu,keij you had loosed 3 (ev)lelu,kei he had loosed Pl 1 (ev)lelu,keimen we had loosed 2 (ev)lelu,keite you had loosed 3 (ev)lelu,keisan they had loosed Perfect Middle/Passive Indicative of lu,w S 1 le,lumai I have loosed for myself I have been loosed 2 le,lusai you have loosed for yourself you have been loosed 3 le,lutai he has loosed for himself he has been loosed Pl 1 lelu,meqa we have loosed for ourselves we have been loosed 2 le,lusqe you have loosed for yourselves you have been loosed 3 le,luntai they have loosed for themselves they have been loosed Aorist Passive Indicative of lu,w S 1 evlu,qhn I was loosed 2 evlu,qhj you were loosed 3 evlu,qh he was loosed Pl 1 evlu,qhmen we were loosed 2 evlu,qhte you were loosed Lascelles James Make Me a Sanctuary 45 3 evlu,qhsan they were loosed Future Passive Indicative of lu,w S 1 luqh,somai I shall be loosed 2 luqh,sh| you shall be loosed 3 luqh,setai he shall be loosed Pl 1 luqhso,meqa we shall be loosed 2 luqh,sesqe you shall be loosed 3 luqh,sontai they shall be loosed Lascelles James Make Me a Sanctuary 46 RABBINICAL COMMENTARY 72 Umberto Cassuto (also known as Moshe David Cassuto 1883-1951) Born in Florence, Italy He studied there at the university and the rabbinical college. After getting a degree and rabbinic ordination, he taught in both institutions. From 1914 to 1925, he was chief rabbi of Florence. In 1925 he became professor of Hebrew and literature in the University of Florence and then took the chair of Hebrew language at the University of Rome. When the 1938 anti-Semitic laws forced him from this position, he moved to the Hebrew University in Jerusalem. Franz Rosenzweig (1886-1929) Influential German Jewish theologian and existential thinker. He studied at various universities and eventually resolved to convert to Christianity. However, after attending an orthodox High Holy Day service in Berlin, he affirmed his commitment to the Jewish faith. Subsequently he served in the German army and wrote The Star of Redemption while in hospital. On his return home, he established an institution for Jewish studies. In 1921 he became partially paralyzed, but continued to write. Together with Martin Buber, he translated the Hebrew Bible into German Midrash (Hebrew, exposition) Midrash refers to the way the Talmudic rabbis interpreted the Bible. The interpretative approach known as Midrash Halakha seeks to define the full meaning of biblical law. Midrash Aggadah, on the other hand, aims to derive a moral principle, lesson or theological concept from the biblical text. Rabbinic scholars formulated various rules to deduce hidden or new meanings. RASHI RASHI (1040-1105), is an acronym for Rabbi Shlomo ben Yitzchak. Born in France and educated in Germany, he was a commentator par excellence on the Written and Oral Law. Rashi‟s commentary on the Talmud is lucidly clear. His genius is even more evident in his exposition of the Chumash (the Five Books of Moses, or the Written Law). He resourcefully blends Midrashim, the comments of his own teachers, and his own profound insights in a manner which sheds light on the meaning, of the text. 72 Howard Gorin, "Weekly Torah Reading" Shalom, Africa (Vol. 1, No. 22 11 Feb. 2005, Terumah Union of American Hebrew Congregations). Lascelles James Make Me a Sanctuary 47 Rashi's commentary on the Bible was unique in that every word in the text which needed explanation was commented on with the least amount of words possible in his commentaries. Besides explaining individual words, Rashi also made use of the the Midrash. Instead of just quoting the early rabbis, he applied the stories specifically to the Bible text; often abridging them. He emphasized the relevance of the Midrash to the Tanakh. Drawing on the breadth of Midrashic, Talmudic and Haggadic literature (including literature that is no longer extant), as well as his knowledge of grammar and Halakah, Rashi clarifies the text in simple language. 2 Rashi wrote the first comprehensive commentary on the Talmud. His commentary, seeks to provide a full explanation of the words and of the logical structure of each Talmudic passage. His commentary on the Talmud continues to be a key basis for contemporary rabbinic scholarship and interpretation. Rashi's commentary on the Tanakh and especially the Chumash is the essential companion for any study at any level. Shneur Zalman of Liadi wrote that "Rashi‟s commentary on Torah is the „wine of Torah‟. It opens the heart and uncovers one‟s essential love and fear of God." Teachers and the Torah masters of the last nine hundred years, have assigned a pride of place to Rashi's commentary and made it a point of departure for all other commentaries.