Nevertheless, the association of ascent, high priesthood and the sanctuary experience persisted, and thus we find here in 3 Enoch the explanation of the vision described in the Apocalypse of Abraham. The firmament on which Abraham saw the history of his people was the veil. In 3 Enoch, R Ishmael ascended to heaven and met Metatron, the great angel who in his earthly life had been Enoch, and who became his guide: Metatron said to me: Come, I will show you the veil of the All Present One, which is spread before the Holy One, blessed be He, and on which are printed all the generations of the world and all their deeds, whether done or yet to be done, until the last generation.
I went with him and he pointed them out to me with his fingers, like after teaching his son 3 En. He recorded what he saw on tablets. Enoch has the fullest account of history seen in the holy of holies.
Three angels who had emerged from heaven took Enoch up to a tower raised high above the earth and there he saw all history revealed before him, from the fall of the angels to the last judgement 1 En When history was revealed to Moses, however, it was on Sinai, according to the account in Jubilees.
He was told: Write down for yourself all the matters which I shall make known to you to on this mountain: what was in the beginning and what will be at the end and what will happen in all the divisions of the days According to this account, Moses did not see a vision;; the story was dictated to him by the angel of the presence and he learned of history only up to his own time.
He showed him.. Something similar was said of Jesus by the early Christian writers Ignatius of Antioch, Clement of Alexandria and Origen: that he was the high priest who had passed through the curtain and revealed the secrets of the past, the present and the future [12]. History seen in the sanctuary, whether this was described as a tower or as Sinai, was history seen outside the limitations of space and time and this explains why histories in the apocalyptic writings are surveys not only of the past but also of the future as everything was depicted on the veil.
Those who passed through the veil also passed into the first day of creation as the building of the tabernacle was said to correspond to the days of creation.
Again, the evidence for this belief is relatively late, but given the cultural context of the first temple, it is not unlikely. Solomon's kingdom was surrounded by cultures which linked the story of creation to the erection of temples [13] , and there are canonical texts which could be explained in this way. Various attempts have been made to relate the commands given to Moses and the account of the seven days in Genesis 1.
One was that the gathering of the waters on the third day corresponded to making the bronze sea, and making the great lights on the fourth day corresponded to making the menorah. The birds of the fifth day corresponded to the cherubim with their wings and the man on the sixth day was the high priest [14].
It is more satisfactory to keep the traditional order for creating the tabernacle: tent, veil, table, lamp, and link this to the first four days of creation. The earth and seeds of the third day would then be represented by the table where bread was offered and the great lights of the fourth day by the menorah [15]. There is no disagreement, however, over the correspondence between the first and second days of creation and the first two stages of making the tabernacle.
In the beginning, God created the heavens and the earth and on the first day Moses set up the outer covering, the basic structure of the tabernacle Exod.
On the second day, God made the firmament and called it heaven and on the second day Moses set up the veil and screened the ark Exod. The Chronicler said that the temple was built according to a heavenly revelation received by David 1 Chron. The verses in Exodus do not actually say that Moses saw a heavenly tabernacle which was to be the pattern, tabnit , for the tabernacle he had to build, but some later texts do assume this. Given the importance of the subject matter, there are surprisingly few references to the heavenly sanctuary that Moses saw on Sinai [16].
The other two aspects of the tradition, that the temple was a microcosm of the creation and that its construction corresponded to the days of creation suggest that what Moses saw on Sinai was not a heavenly tabernacle but rather, a vision of the creation which the tabernacle was to replicate.
A heavenly temple is not mentioned in this verse even though some translations insert the word temple at this point, e. V [17]. The idea that Moses on Sinai had a vision of the creation finds its clearest expression in the writings of Cosmas, the sixth century Egyptian Christian. He explained that the earth was rectangular and constructed like a huge tent because Moses had been commanded to build the tabernacle as a copy of the whole creation which he had been shown on Sinai.
This is what he wrote: When Moses had come down from the mountain he was ordered by God to make the tabernacle, which was a representation of what he had seen on the mountain, namely, an impress of the whole world. The creation Moses had seen was divided into two parts: Since therefore it had been shown him how God made the heaven and the earth, and how on the second day he made the firmament in the middle between them, and thus made the one place into two places, so Moses, in like manner, in accordance with the pattern which he had seen, made the tabernacle and placed the veil in the middle and by this division made the one tabernacle into two, the inner and the outer Cosmas 2.
The sequence in Jubilees is the same as in Genesis 1, except that Jubilees gives far more detail about Day One, the secrets of the holy of holies. There are seven works on Day One: heaven, earth, the waters, the abyss, darkness and light- all of which can be deduced from Genesis- and then the ministering angels, who are not mentioned in Genesis [19]. A similar account occurs in the Song of the Three Children; before inviting the earth and everything created after the second day to praise the LORD and exalt him for ever, there is a long list of the works of the Day One: the heavens, the angels, the waters above the heavens, the powers, the stars, the rain, dew, winds, fire, heat, summer and winter, ice and cold, frost and snow, lightnings and clouds, the phenomena whose angels praise the LORD on Day One according to Jubilees.
The angels of day One were a sensitive issue. Later Jewish tradition gave the seven works of Day One as heaven and earth, darkness and light, waters and the abyss, and then the winds, whereas Jubilees has the angels.
It has long been accepted [21] that Genesis 1 is a reworking of older material and is related to other accounts of creation known in the Ancient Near East. One of the main elements to have been removed is any account of the birth of the gods, even though Genesis 2.
These are the generations of the heavens and the earth. The rest of Job 38 describes the works of Day One: the boundary for the waters, the gates of deep darkness, the storehouses of snow and hail, wind, rain and ice, the pattern of the stars.
Wisdom, as the serpent in Eden had said, made humans divine, exactly what happened to those who entered the sanctuary and, by implication, witnessed the creation. Enoch, the high priest figure who entered the holy of holies, did know about these things; in 2 Enoch he is taken to stand before the throne in heaven, anointed and transformed into an angel. Then he is shown the great secrets of the creation. The account is confused, but closely related to the account in Genesis even though some of the details seem to be drawn from Egyptian mythology.
Enoch is enthroned next to Gabriel and shown how the LORD created the world, beginning with heaven, earth and sea, the movement of the stars, the seasons, the winds and the angels 2 En. He sees Day One. Enthronement is an important and recurring feature of these texts and another indication of their origin [25]. It is significant that the sanctuary hymn in Revelation 4.
Josephus says that the Essenes undertook to preserve the books of the sect and the names of the angels War 2 [26]. Later he sees the great oath which establishes the creation and binds all its elements into their appointed places 1 En.
The very earliest Enoch material describes how he sees the works of Day One; on his first heavenly journey, Enoch learns about the stars, thunder and lightning, the place of great darkness, the mouth of the deep, the winds, the cornerstone of the earth and the firmament of heaven, the paths of the angels and the firmament of heaven at the end of the earth 1 En. In the Apocalypse of Weeks, another early text embedded in 1 Enoch, there is an expansion after the description of the seventh week.
At the end of the seventh week, the chosen righteous ones were to receive sevenfold i. It is interesting the R. What Job had not seen, Enoch saw in the holy of holies. There is not just one isolated example of such a vision of creation; it is a recurring theme throughout the entire compendium of texts. And what Enoch saw in the holy of holies, Moses, as we should expect, has seen on Sinai. When Ezra asks about the LORD's future plans for his people, he is assured that the One who planned all things would also see them to their end.
Ezra is told that everything was planned in the holy of holies, before time. The speaker in Proverbs 8 also saw the works of Day One. The speaker was begotten [29] before the mountains, the hills and the earth, and was with the Creator when he established the heavens and the fountains of the deep and when he set limits to the waters and marked out the foundations of the earth.
This chapter emphasises that the speaker was witness to the works of Day One. The one who was newly born witnessed the creation, exactly what Cosmas, many centuries later, said of Moses. Then having taken him up into the mountain, he hid him in a cloud and took him out of all earthly things Cosmas 3.
I saw and knew more than if I had been many years together at university That was Day One in Genesis. And first of its parts the Creator proceeded to make the heaven which In other words, everything made on or after the second day was part of the visible world but the works of Day One were beyond matter, beyond the veil. But Plato's account of creation, especially in the Timaeus, is itself of uncertain origin and the question of who influenced whom must remain open.
What the Creation and the Chariot have in common is that they both belong to the world beyond the veil, the timeless place which also revealed the past and the future. The Bible does not tell us how thick it was. The veil was obviously thick enough to obstruct anyone from seeing into the Holy of Holies, so it would have been hard to rip, whatever thickness it was. No man has a reach that great, or the strength. It had to have been someone much higher and greater than man to rip it in two.
Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! High and lifted up. That is where God appeared in the Temple above the mercy seat, "high and lifted up.
He is the One that rent that veil from the top Is He really high and lifted up in our lives? The contemporary church has made up a long-haired, tattooed, body-pierced, rock-n-roll, alcoholic-wine drinking Jesus. Answers 1 Discuss 1. Michael Houdmann had answered a question about the reason the "Veil was torn," I found that answer and here it is: Solomon's temple was 30 cubits high 1 Kings , but Herod had increased the height to 40 cubits, according to the writings of Josephus, a first century Jewish historian.
There is uncertainty as to the exact measurement of a cubit, but it is safe to assume that this veil was somewhere near 60 feet high. Josephus also tells us that the veil was four inches thick and that horses tied to each side could not pull the veil apart.
The book of Exodus teaches that this thick veil was fashioned from blue, purple and scarlet material and fine twisted linen.
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