Parsha #19 : “T’rumah/Contribution”
(Sh’mot / Exodus
*25:1 to 27:19*)
Edition: 15b21
“Why Tabernacles?”
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
In the opening verses of chapter thirteen of Mark’s Gospel, we read these words: “As Y’shua came out of the Temple, one of the talmidim said to Him, “Look, Rabbi! What huge stones! What magnificent buildings!”
In a similar vein, recently, I was watching a television programme, a certain segment of which took place inside the Masonic Temple and the City Hall in Philadelphia, Pennsylvania. The two buildings were built opposite each other at roughly the same time, and – according to the programme’s plot – are connected by an underground passage. As the ‘heroes’ are going from room to room in the Masonic Temple, one of them – astounded by the intricate design and masterful workmanship – queries, “Who builds such a place as this?”
In the opening verses of chapter thirteen of Mark’s Gospel, we read these words: “As Y’shua came out of the Temple, one of the talmidim said to Him, “Look, Rabbi! What huge stones! What magnificent buildings!”
In a similar vein, recently, I was watching a television programme, a certain segment of which took place inside the Masonic Temple and the City Hall in Philadelphia, Pennsylvania. The two buildings were built opposite each other at roughly the same time, and – according to the programme’s plot – are connected by an underground passage. As the ‘heroes’ are going from room to room in the Masonic Temple, one of them – astounded by the intricate design and masterful workmanship – queries, “Who builds such a place as this?”
In many ways, we humans are fascinated by buildings, especially some of the more exotic ones. India’s Taj Mahal, The “Gherkin” in London, The Sydney Opera House, all come to mind – but there are so many more today that these ‘simple’ designs pale by comparison. Furthermore, it’s not just a modern phenomenon. Just as the Talmidim were fascinated by the Temple in their day, buildings have caught the imagination of men from time immemorial. But the words with which Y’shua responds to His talmidim announce a caveat to all of us. He says to His followers, “You see all these great buildings? They will be totally destroyed – not a single stone will be left standing!” (Mark 13:2)
Our Parsha this week is called “T’rumah”, meaning “contributions”. As always, it is the first important word (or phrase) in the Hebrew text of the passage. In the English, the word doesn’t come until well into the verse: “Adonai said to Moshé, ‘Tell the people of Isra’el to take up a collection for me – accept a contribution from anyone who wholeheartedly wants to give.” (CJB Sh’mot 25:1)
The passage continues in the form of instructions given to Moshé, still atop Mount Sinai, regarding the construction of the Tabernacle or “Mishkan” which will act as a ‘resting place’ for the Shekinah Presence of Elohim amongst the people. (The “Shekinah Presence” is the Older Covenant equivalent of God’s “Holy Spirit”). It is from this concept that Elohim will later instruct B'nei Yisra'el to hold an annual Festival called “Sukkot” or the Festival of Tabernacles to commemorate that during their sojourn in the Wilderness He (Elohim) “dwelt amongst them”. It is the same concept from which we get the additional Name of Adonai “Emmanuel”, meaning “God With Us”
With the opening of this Parsha, “T’rumah”, we move from the giving of God’s Law and His Rulings, to a series of instructions and the stories of how they are carried out, with respect to the building and adorning of the Tabernacle or “Mishkan”.
But all these elaborate instructions, and indeed just the fact that Elohim, in His wisdom, gave B'nei Yisra'el such a building as the Tabernacle, raises a question: Why was such a place even necessary? To answer this question, we have to examine the text, as well as some of the related thoughts recorded by the sages.
Once again, we come across the argument about the order of events as recorded in the Torah, and in fact throughout Scripture – both Covenants. Some of the sages claim that the stories written so long ago are not necessarily in “historical or chronological order”. This, you will recall from our study of Parsha Yitro, is the claim of the sage Ibn Ezra. Others, such as Ramban claim that we should accept the order of record as actual “unless there are compelling reasons to say otherwise”. For sages such as Ibn Ezra and Rashi then, there is a portion of Scripture which we have not yet encountered in our study which actually pre-dates these instructions about the Tabernacle being delivered. They would say that this week’s fragment has been ‘planted’ here for a reason – perhaps no more than to group all the communication between Elohim and Moshé which took place atop the mountain, into one segment of Torah. Another explanation could be that the instruction based in law, (which will be exercised through the members of the sanhedrin) and the instruction regarding the Tabernacle, (the place of holy ritual) are tied to one another as are the places in which both the Law and the Ritual will be performed. When the Tabernacle, (and later the Temple) is completed the seat of the Sanhedrin (think “Supreme Court”) will be in close vicinity to it.
Clearly, Moshé is atop Sinai for a minimum of forty days, during which he receives God’s advice which would guide him over the next forty years of wandering. Ibn Ezra claims Sometime after those forty days, and the event of Isra’el’s moral failure, the Tabernacle is built and it becomes the “Tent of Meeting” for Moshé and Elohim for the rest of the wilderness ‘tour’. What isn’t always taken into account, by either side of the argument, is that it takes a year for the Tabernacle to be completed. For Ramban and his ‘cohort scholars’, however, our present passage with all its instructions (to be carried out later) occurs here in this ‘time’, at this juncture, just as it is written.
Personally, once again, I can see arguments for both views. On the one hand, why give instructions for a tabernacle until we see that it is actually necessary? On the other hand, Elohim is omniscient, and knows ‘a priori’ (before the fact) that the tabernacle will be needed, and so He delivers the instructions now ‘while He has Moshé’s undivided attention’. To be honest with you, my readers, I tend toward this second theory, for this is more descriptive of the way I comprehend God – One who is pro-active, not reactionary.
At the same time, I have to admit that this has not fully answered the question ‘Why is the Tabernacle necessary in the first place?’ No matter which of the sages viewpoints one holds to, God sees a need for His people, and I would have to say that this need does come out of some disappointment on the part of Elohim. That disappointment arises from the sin of B'nei Yisra'el which is about to be revealed (Parsha Ki Tisa, Sh’mot 32:1ff)
The opening verses of Parsha T’rumah comprise only a partial list of what will eventually be ‘received’ from the children of Isra’el. Some of it, we will see, will be taken up as a tax, other materials will be part of a census taking, but the items mentioned here are received as a ‘Free-Will Offering’. The material to be given includes gold, silver and copper, wool which is coloured scarlet, turquoise or purple; white Linen; goat-hair; red-dyed hides from rams; and the skins of “tachash”, along with acacia wood. Most scholars maintain that “tachash” is porpoise, others refer to badger skin and still others ‘fine leather’. [The SEASC says this: “The Tachash was a beautiful, multi-coloured animal that existed only at the time and since then has become extinct. Its hide was used to make a covering for the Tabernacle”.] (“Shabbos 28a”) The list also notes items to be used within the temple, for ritual purposes mostly. These included: oil, spices, incense, onyx stones and gems. (We will encounter most of these items again, along with some further detail, in subsequent passages).
You may be wondering where some of these things came from, particularly the gold, silver and copper. Think back to the late night hours that ‘open’ the 15th day of Nisan. The Israelite people were told to circulate amongst their neighbours and collect “items of some value” from them. This was part of God’s instruction to them (see Sh’mot 12:35). The items came in the form of jewellry, and utensils, mostly.
[Word Study: Note the word T’rumah, translated as “contribution” or “portion”. (Your Bible may use the word “offering”. It is a word which is difficult to translate. By implication it seems it could be related to the idea of a tithe, though there is no indication that it involves a percentage or any set amount. It is rather an item, or a part of something larger which is separated off to be used for “a higher purpose”. The Hebrew ‘root’ of the word (“room”) means ‘to uplift’. The essence of the items of value which are given, then, is that its being “offered” will up-lift the giver as he or she sees the purpose of the wealth with which God has blessed him/her.]
Continuing His instruction to Moshé, Elohim said, “They shall make a Sanctuary for Me – so that I may dwell among them – like everything that I show you, the form of the Tabernacle and the form of all its vessels; and so shall you do.” (vss 8&9)
The passage continues in the form of instructions given to Moshé, still atop Mount Sinai, regarding the construction of the Tabernacle or “Mishkan” which will act as a ‘resting place’ for the Shekinah Presence of Elohim amongst the people. (The “Shekinah Presence” is the Older Covenant equivalent of God’s “Holy Spirit”). It is from this concept that Elohim will later instruct B'nei Yisra'el to hold an annual Festival called “Sukkot” or the Festival of Tabernacles to commemorate that during their sojourn in the Wilderness He (Elohim) “dwelt amongst them”. It is the same concept from which we get the additional Name of Adonai “Emmanuel”, meaning “God With Us”
With the opening of this Parsha, “T’rumah”, we move from the giving of God’s Law and His Rulings, to a series of instructions and the stories of how they are carried out, with respect to the building and adorning of the Tabernacle or “Mishkan”.
But all these elaborate instructions, and indeed just the fact that Elohim, in His wisdom, gave B'nei Yisra'el such a building as the Tabernacle, raises a question: Why was such a place even necessary? To answer this question, we have to examine the text, as well as some of the related thoughts recorded by the sages.
Once again, we come across the argument about the order of events as recorded in the Torah, and in fact throughout Scripture – both Covenants. Some of the sages claim that the stories written so long ago are not necessarily in “historical or chronological order”. This, you will recall from our study of Parsha Yitro, is the claim of the sage Ibn Ezra. Others, such as Ramban claim that we should accept the order of record as actual “unless there are compelling reasons to say otherwise”. For sages such as Ibn Ezra and Rashi then, there is a portion of Scripture which we have not yet encountered in our study which actually pre-dates these instructions about the Tabernacle being delivered. They would say that this week’s fragment has been ‘planted’ here for a reason – perhaps no more than to group all the communication between Elohim and Moshé which took place atop the mountain, into one segment of Torah. Another explanation could be that the instruction based in law, (which will be exercised through the members of the sanhedrin) and the instruction regarding the Tabernacle, (the place of holy ritual) are tied to one another as are the places in which both the Law and the Ritual will be performed. When the Tabernacle, (and later the Temple) is completed the seat of the Sanhedrin (think “Supreme Court”) will be in close vicinity to it.
Clearly, Moshé is atop Sinai for a minimum of forty days, during which he receives God’s advice which would guide him over the next forty years of wandering. Ibn Ezra claims Sometime after those forty days, and the event of Isra’el’s moral failure, the Tabernacle is built and it becomes the “Tent of Meeting” for Moshé and Elohim for the rest of the wilderness ‘tour’. What isn’t always taken into account, by either side of the argument, is that it takes a year for the Tabernacle to be completed. For Ramban and his ‘cohort scholars’, however, our present passage with all its instructions (to be carried out later) occurs here in this ‘time’, at this juncture, just as it is written.
Personally, once again, I can see arguments for both views. On the one hand, why give instructions for a tabernacle until we see that it is actually necessary? On the other hand, Elohim is omniscient, and knows ‘a priori’ (before the fact) that the tabernacle will be needed, and so He delivers the instructions now ‘while He has Moshé’s undivided attention’. To be honest with you, my readers, I tend toward this second theory, for this is more descriptive of the way I comprehend God – One who is pro-active, not reactionary.
At the same time, I have to admit that this has not fully answered the question ‘Why is the Tabernacle necessary in the first place?’ No matter which of the sages viewpoints one holds to, God sees a need for His people, and I would have to say that this need does come out of some disappointment on the part of Elohim. That disappointment arises from the sin of B'nei Yisra'el which is about to be revealed (Parsha Ki Tisa, Sh’mot 32:1ff)
The opening verses of Parsha T’rumah comprise only a partial list of what will eventually be ‘received’ from the children of Isra’el. Some of it, we will see, will be taken up as a tax, other materials will be part of a census taking, but the items mentioned here are received as a ‘Free-Will Offering’. The material to be given includes gold, silver and copper, wool which is coloured scarlet, turquoise or purple; white Linen; goat-hair; red-dyed hides from rams; and the skins of “tachash”, along with acacia wood. Most scholars maintain that “tachash” is porpoise, others refer to badger skin and still others ‘fine leather’. [The SEASC says this: “The Tachash was a beautiful, multi-coloured animal that existed only at the time and since then has become extinct. Its hide was used to make a covering for the Tabernacle”.] (“Shabbos 28a”) The list also notes items to be used within the temple, for ritual purposes mostly. These included: oil, spices, incense, onyx stones and gems. (We will encounter most of these items again, along with some further detail, in subsequent passages).
You may be wondering where some of these things came from, particularly the gold, silver and copper. Think back to the late night hours that ‘open’ the 15th day of Nisan. The Israelite people were told to circulate amongst their neighbours and collect “items of some value” from them. This was part of God’s instruction to them (see Sh’mot 12:35). The items came in the form of jewellry, and utensils, mostly.
[Word Study: Note the word T’rumah, translated as “contribution” or “portion”. (Your Bible may use the word “offering”. It is a word which is difficult to translate. By implication it seems it could be related to the idea of a tithe, though there is no indication that it involves a percentage or any set amount. It is rather an item, or a part of something larger which is separated off to be used for “a higher purpose”. The Hebrew ‘root’ of the word (“room”) means ‘to uplift’. The essence of the items of value which are given, then, is that its being “offered” will up-lift the giver as he or she sees the purpose of the wealth with which God has blessed him/her.]
Continuing His instruction to Moshé, Elohim said, “They shall make a Sanctuary for Me – so that I may dwell among them – like everything that I show you, the form of the Tabernacle and the form of all its vessels; and so shall you do.” (vss 8&9)
Here in verses 8 and 9 we see one very logical reason for the construction of the tabernacle. It will be a place where Elohim, at least the Spirit of Elohim – or the Shekinah Presence if one prefers – will reside. Rather than having to climb Sinai every day, or whenever Moshé needs to communicate with God, (or vice versa) Moshé will simply have to meet with Adonai in the “Meeting Place” – the Mishkan or Tabernacle.
But the sages indicate that this was an adjustment of Elohim’s intention. The original plan, they point out was that the Shekinah Presence of God would dwell within each person of Righteous Attitude. “Ideally,” Sforno points out, “no Tabernacle, no Temple, should have been necessary.” He continues “The entire nation [had] achieved the level of prophecy, and every member of B'nei Yisra'el was worthy for the Shekhinah to rest upon him [or her].
But the sages indicate that this was an adjustment of Elohim’s intention. The original plan, they point out was that the Shekinah Presence of God would dwell within each person of Righteous Attitude. “Ideally,” Sforno points out, “no Tabernacle, no Temple, should have been necessary.” He continues “The entire nation [had] achieved the level of prophecy, and every member of B'nei Yisra'el was worthy for the Shekhinah to rest upon him [or her].
In Chapter 24, in a portion of last week’s Parsha we did not cover in this cycle of study, we see that Moshé brought to the people the Laws of Sinai which he read to them. Twice, all the people responded to the words of God as Moshé delivered them, saying the first time: “We will obey every word Adonai has spoken.” The next morning he again read everything he had recorded of the words of Adonai, and the second time, the people responded favourably: “Everything that Adonai has spoken, we will do and obey.” In order to seal the covenant, Moshé took the blood of a sacrificed animal and sprinkled it on the people, saying: “This is the blood of the covenant which Adonai has made with you in accordance with all these words.” Following this “sealing” of the covenant, Moshé, Aharon, Nadav and Evihu (the sons of Aharon) and the seventy elders went part way up the mountain where they witnessed God’s presence, and partook of a special meal. [Note: All covenants were sealed with blood and with a shared meal] They stayed there while Moshé alone went up further into the cloud of Elohim’s Presence for a further six days. On the seventh day, Elohim spoke to Moshé once again, while all the people of Isra’el witnessed God’s Glory in raging fire. It was after this, as we read in this week’s portion, that the instructions for the Tabernacle were given. The point is this – the people had witnessed God’s presence. They knew that God had revealed Himself to them and this was a ‘high point’ in their relationship with Elohim. My sense of all this is that this is the experience which Sforno is indicating as proof of the righteousness of Elohim’s Holy Nation Isra’el – They had encountered God, one on one, so to speak, and lived to tell about it. In this Righteous condition, “no tabernacle should have been needed”, for the people themselves were in the Condition to be worthy of housing the Spirit of God directly.
But we human beings are weak and broken people. The Righteousness to which we are called seldom lasts for long and, true to form, B'nei Yisra'el fell from the zenith of God’s grace, almost instantly. That is why the Tabernacle became necessary for Isra’el. The people of God were not yet ready to “house” His presence within themselves, after all, and thus an “external” dwelling place was the best they could hope for.
The Hahftorah passage for this week is from 1st Kings 5:26 to 6:13. It tells us about the construction of the Temple in Yerushalayim under the authority of Solomon. This was the first temple constructed in Yerushalayim. In the last few verses of the passage we read: “The word of Hashem came to Shlomo (Solomon), saying, ‘This Temple that you build – if you follow My decrees, perform My statutes, and observe all My mitzvot (commandments), to follow them, then I shall uphold My word with you, that I spoke to David Your father. I shall dwell among the Children of Yisra’el, and I shall not forsake My people Yisra’el.”. Indeed, when the construction is completed and the inaugural service is performed in the Temple, the presence of Elohim is so powerful that the Cohenim (priests) are unable to remain standing. Over and over again, however, B'nei Yisra'el fell away from that Righteousness. The Tabernacle got them through the wilderness; then various renditions of the Temple served as the Dwelling of the Presence of Adonai for centuries, but finally, the last physical reminder of Adonai’s physical presence was destroyed, as prophesied by Y’shua.
But God has not abandoned His initial plan. For now, because of our weakness, our broken natures and our sinfulness – in spite of the Saving Grace of Messiah Y’shua – it remains necessary to endure the Tabernacles and Temples of our age. However, Adonai Elohaynu (The Lord, our God) is neither aloof, nor distant. In his book found in the Older Covenant, Yirmeyahu (Jeremiah) proclaims “The days are coming’ says Adonai, ‘when I will make a new covenant with Beit Yisra’el (the House of Isra’el) and with Beit Y’hudah (the House of Judah). It will not be like the covenant I made with their father on the day I took them by their hand and brought them out of the land of Egypt….. I will put my Torah within them and write it on their hearts;’ declares Elohim, ‘I will be their God, and they will be my people. No Longer will any of them teach his fellow community member or his brother, “Know Adonai”; for all will know me, … I will forgive their wickednesses and remember their sins no more.” (31:31ff) We believe that this prophetic promise was fulfilled on Chag Shavuot (the Festival of Pentecost) following the resurrection of Meshiach Y’shua. Indeed, the Holy Spirit or the Shekinah Presence of God came to the Apostles in the ‘Upper Room’ where they were gathered. We believe also that this Holy Presence is passed on to each and every believer who, in a selfless act of Righteousness, invites God’s Spirit in.
Still though, we endure the presence of Temples, Tabernacles, and Churches in our world, in our time. Perhaps, although we try to live the lives of Tzadikim (the Righteous ones) we continue to be unworthy. Many say, “We don’t need to go the ‘buildings’ – no matter which form one might be speaking of – for we can pray to God on our own. This is pure pride speaking. It is the rebellious nature of a child or a teen-ager who refuses to submit to God’s will for us. While it is true that Elohim can be experienced anywhere if we humble ourselves and approach Him in the Righteousness of Faith, we must recall that the Tabernacle, the Temples and the Churches have been given to us as ‘focal points’, holy places – imperfect as they are – where God Himself has declared He will reside, so as to dwell “amongst us”. As a friend once said to me, when speaking of the church, “Here is where we find the ‘densest Presence’ of God”.
So, “Why Tabernacles?”. Simply because Elohim Himself desires to be amongst us, to be present with us, to be dwelling with His children. And so in obedience, and ignorance, we construct these edifices of grand design and ornate furnishings. At the same time, however, we need to remember that these are not to be the “be all and end all” creations. The simplest design, when humbly constructed, will be sufficient for Adonai. What He really desires is the preparation of our hearts to such a point of humble Righteousness that He can make His home there, within the individual person, The true ‘Tzadik’, the real ‘Chassid’.
But we human beings are weak and broken people. The Righteousness to which we are called seldom lasts for long and, true to form, B'nei Yisra'el fell from the zenith of God’s grace, almost instantly. That is why the Tabernacle became necessary for Isra’el. The people of God were not yet ready to “house” His presence within themselves, after all, and thus an “external” dwelling place was the best they could hope for.
The Hahftorah passage for this week is from 1st Kings 5:26 to 6:13. It tells us about the construction of the Temple in Yerushalayim under the authority of Solomon. This was the first temple constructed in Yerushalayim. In the last few verses of the passage we read: “The word of Hashem came to Shlomo (Solomon), saying, ‘This Temple that you build – if you follow My decrees, perform My statutes, and observe all My mitzvot (commandments), to follow them, then I shall uphold My word with you, that I spoke to David Your father. I shall dwell among the Children of Yisra’el, and I shall not forsake My people Yisra’el.”. Indeed, when the construction is completed and the inaugural service is performed in the Temple, the presence of Elohim is so powerful that the Cohenim (priests) are unable to remain standing. Over and over again, however, B'nei Yisra'el fell away from that Righteousness. The Tabernacle got them through the wilderness; then various renditions of the Temple served as the Dwelling of the Presence of Adonai for centuries, but finally, the last physical reminder of Adonai’s physical presence was destroyed, as prophesied by Y’shua.
But God has not abandoned His initial plan. For now, because of our weakness, our broken natures and our sinfulness – in spite of the Saving Grace of Messiah Y’shua – it remains necessary to endure the Tabernacles and Temples of our age. However, Adonai Elohaynu (The Lord, our God) is neither aloof, nor distant. In his book found in the Older Covenant, Yirmeyahu (Jeremiah) proclaims “The days are coming’ says Adonai, ‘when I will make a new covenant with Beit Yisra’el (the House of Isra’el) and with Beit Y’hudah (the House of Judah). It will not be like the covenant I made with their father on the day I took them by their hand and brought them out of the land of Egypt….. I will put my Torah within them and write it on their hearts;’ declares Elohim, ‘I will be their God, and they will be my people. No Longer will any of them teach his fellow community member or his brother, “Know Adonai”; for all will know me, … I will forgive their wickednesses and remember their sins no more.” (31:31ff) We believe that this prophetic promise was fulfilled on Chag Shavuot (the Festival of Pentecost) following the resurrection of Meshiach Y’shua. Indeed, the Holy Spirit or the Shekinah Presence of God came to the Apostles in the ‘Upper Room’ where they were gathered. We believe also that this Holy Presence is passed on to each and every believer who, in a selfless act of Righteousness, invites God’s Spirit in.
Still though, we endure the presence of Temples, Tabernacles, and Churches in our world, in our time. Perhaps, although we try to live the lives of Tzadikim (the Righteous ones) we continue to be unworthy. Many say, “We don’t need to go the ‘buildings’ – no matter which form one might be speaking of – for we can pray to God on our own. This is pure pride speaking. It is the rebellious nature of a child or a teen-ager who refuses to submit to God’s will for us. While it is true that Elohim can be experienced anywhere if we humble ourselves and approach Him in the Righteousness of Faith, we must recall that the Tabernacle, the Temples and the Churches have been given to us as ‘focal points’, holy places – imperfect as they are – where God Himself has declared He will reside, so as to dwell “amongst us”. As a friend once said to me, when speaking of the church, “Here is where we find the ‘densest Presence’ of God”.
So, “Why Tabernacles?”. Simply because Elohim Himself desires to be amongst us, to be present with us, to be dwelling with His children. And so in obedience, and ignorance, we construct these edifices of grand design and ornate furnishings. At the same time, however, we need to remember that these are not to be the “be all and end all” creations. The simplest design, when humbly constructed, will be sufficient for Adonai. What He really desires is the preparation of our hearts to such a point of humble Righteousness that He can make His home there, within the individual person, The true ‘Tzadik’, the real ‘Chassid’.
Until we reach that ‘point’, all the buildings we create – whether in line with the instructions of Elohim given in Scripture or whether lavishly based on Human design – are susceptible to ruination and destruction. If the World Trade Towers can come down to dust and scrap metal in a matter of minutes, who are we to presume to be greater than God and more efficient in design and execution of our plans.
Instead, let us humble ourselves before Him and prepare a dwelling place free of pride and self-importance – the one place Adonai Elohaynu longs to be ‘housed’.
Shavua Tov!! - Have a Great Week!!
Special Note: For more insight into this parsha (via an earlier reflection) please click Here.
Shavua Tov!! - Have a Great Week!!
Special Note: For more insight into this parsha (via an earlier reflection) please click Here.
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Acknowledgements
Wikipedia and other Internet sources for background information
http://en.wikipedia.org/wiki/Philadelphia_City_Hall
http://en.wikipedia.org/wiki/Masonic_Temple_%28Philadelphia,_Pennsylvania%29
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Acknowledgements
Wikipedia and other Internet sources for background information
http://en.wikipedia.org/wiki/Philadelphia_City_Hall
http://en.wikipedia.org/wiki/Masonic_Temple_%28Philadelphia,_Pennsylvania%29
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
