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How did the Jerusalem high priests go from being cultic servants in the sixth century BCE to assuming political supremacy at some point during the third or second century? The Making of the Tabernacle and the Construction of Priestly Hegemony examines how the conditions were created for the priesthood's rise to power by examining the most important ideological texts for the high priests: the description of the wilderness tabernacle and the instructions for the ordination ritual found in the Biblical books of Exodus and Leviticus. Although neglected by many modern readers, who often find them technical and repetitive, the tabernacle accounts excited considerable interest amongst early scribes and readers, as is evidenced by the survival of them in no fewer than four versions. Untangling this intricate compositional history helps shed light on how these chapters in the Pentateuch shaped-and were shaped by-the perception of the priesthood's powers and competencies during the Persian and early Hellenistic periods. The hierarchy that is developed is more nuanced and multifaceted than previously appreciated, with Israelite artisans, community leaders, Levites and women incorporated into a complex vision of society. The ordination ritual was also transformed by scribal elites during the Persian period, appearing in no fewer than five variant forms as the role of the high priesthood and its relationship to other groups was negotiated. Using a broad, plural methodological approach that incorporates insights from sociology, ritual studies, textual and literary criticism, early interpretation, manuscript studies, and philology, Nathan MacDonald's study shines new light on the historical development, theology, and ideology of priestly texts in the Pentateuch.
Reprint of the original, first published in 1875. The publishing house Anatiposi publishes historical books as reprints. Due to their age, these books may have missing pages or inferior quality. Our aim is to preserve these books and make them available to the public so that they do not get lost.
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1865 edition. Excerpt: ... ship shall be brought to nought; and the chariots of his glory shall be the shame of his lord's house, "for Jehovah hath spoken it." It is remarkable that the prophecy in Zechariah quoted above, which alludes to the Lord as "the corner, the nail, and the battle bow," proceeding out of Judah, ends with the words " every oppressor together." Here also there is an apparent allusion to this same antichrist who will combine in himself every species of oppression, and who will be destroyed when, the corner, the nail, and the battle bow of Judah is revealed from heaven as the deliverer of Israel, from the great Pharoah of the earth. CORDS. Some of the Cords were the charge and burden of the Merarites. (Num. iii. 37; iv. 32.) The rest of the Cords were the charge and burden of the Gershonites. (Num. iii. 26; iv. 26.) This is rather a remarkable exception to the arrangement made for the charge and burden of the Tabernacle, its curtains and hangings. In no other instance did the Merarites and Gershonites carry any similar portions of the Tabernacle, but the distribution of the burdens was in every Other case kept quite distinct. It may be that the object of God in thus altering the rule, was to give us a little intimation of a truth important to be remembered, viz., that however varied and different the gifts and occupations of His servants, yet they are members of the one body of Christ. There are mutual interests which link them on together. There are common ties which unite them firmly as one assembly of God's people. There are bands of brotherhood which inseparably bind them in one bundle of life. This same word "Cords" occurs with reference to the cords of a tent. "Enlarge the place of thy tent, and let them stretch forth the curtains of...