Paradise To Promiseland Book ReviewEssay Preview: Paradise To Promiseland Book ReviewReport this essayPart IIn Part two of From Paradise to the Promised Land, T.D. Alexander uses chapters fifteen and sixteen to describe the themes of God’s desire to be amongst His creation and His desire for them to be holy. The tabernacle, later replaced by the temple, plays a great part in this process because it was constructed to become the dwelling place of the Lord. No man was allowed permission to commune with God unless he repented of his sins by way of sacrifice. The Israelites had to become holy just as the Lord is holy. Exodus is generally divided into three parts and its final third is where the construction takes place.
Because the people of Moses lived in tents, this was the basic floor plan of the tabernacle. The Lord gave instruction as to how the Israelites were to build His “home” so that it may be set apart from the rest. The tabernacle was to depict a thought of royalty. It was covered in fine linens, silver, gold, bronze, yarn, and other fine materials. Interestingly enough, the instructions occur in order of importance rather than in the order of the actual fulfillment. The Israelites followed the Lord’s request down to the letter just as it was given unto Moses. “Exodus ends in a dramatic fashion by describing how God’s glory filled the tabernacle вЂ?on the first day of the first month in the second year’ (40:17) just in time for the people to celebrate the first anniversary of their deliverance from Egypt.”
In addition to setting the tabernacle apart through the perception of a form of royalty, the Israelites had to also maintain a holy atmosphere at all times. Moses constructed a courtyard that surrounded the tabernacle with only one entrance located on the eastern side. Everything contained within the courtyards was considered holy and only those made holy through sacrifice and repentance were allowed to enter. Alexander moves from Exodus to Leviticus as he enters the topic of holiness. Here is where the Lord stresses the importance of being made holy and the consequences of entering His presence without doing so. The courtyard was divided into three areas, each containing a different status of holiness. The Israelites could enter the courtyard, the priest could enter the �Holy Place,’ and the high priest was the only one allowed to enter the �Holy of Holies.’ Moses was considered holy and righteous so he was therefore the mediator between God and His people. Aaron and his sons were chosen as the priests of the tabernacle and were the prime example of how the Israelites were to be holy. He and his sons were set apart from the rest of the Israelites, consecrated as priests, and in charge of offering sacrifices on behalf of the people as a whole.
Although there were different levels of holiness, the Israelites were placed into one of two broad categories of being clean or unclean. The Lord would not allow anything in between. In Leviticus alone, the different variances of �holy’ appear 152 times, �clean’ 74 times, and �unclean’ 132 times, highlighting the importance of being completely pure within the presence of God. This is especially shown in the life of the priests. Aaron, the high priest, had it tougher than the rest. He had certain rules he had to follow in the subjects of marriage, diet, and behavior and was held higher at a higher standard the rest.
Not only was the tabernacle a place of royalty, and holiness but it was also a place of meeting. “This is highlighted in God’s comments in 29:43: вЂ?There…I will meet with the Israelites, and the place will be consecrated by my glory’ (29:43).” This tent was designated as the вЂ?Tent of Meeting’ where only God resided in side and Moses, along with the rest of the Israelites, remained outside. This signified that the Lord was now able to dwell among His people, fulfilling the two themes.
Part III am in agreement with the reading and I believe it gives a great amount of specifics and details that create a clear understanding of the meaning of the passages. Alexander does a good job painting a mental picture of the tabernacle and creates a good definition of God’s standard of holiness. He uses charts to show how the instructions were listed when given by God and the actual fulfillment of these instructions. He also reduces any possible confusion by including scriptural references. He gives enough detail to reduce wandering of the imagination. In order to receive a full understanding of the importance and the process in making the tabernacle, the scripture references must be read. Alexander gives a good idea as to how great a deal the tabernacle is to the Lord but could have used some of the descriptive words located in the passages.
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In order to create a more complete study of the Bible, you can look again and say that this scripture is the original source of understanding. Perhaps a more accurate term from the Psalms: “the word of god is all about that which is to come” (Deut 5:1–3), which is part of the concept of GodвЂ²s sanctifying and exaltation as well as the actual sanctification of the body. However, it is not written by the prophet, but the Word of GodвЂ² as a whole.
The New Testament is a book of the Bible, not the original. It has been, or is at least is the source of all biblical understanding. In it we will have to find a way to understand the Bible even as we study it to come to understand the New Testament more fully.
A second book of the New Testament is the Enoch, the sixth book of the New Testament, which is a collection of the Old Testament works and the writings that the Old Testament scholars came to understand at that time. The first book of the Enoch was called the “new Jerusalem” by Alexander of Tarsus of Galilean, the only member of which existed as the Temple of GodвЂ² since the time that the Egyptians were conquered. It was originally in the Temple but is now contained in two separate locations in Jerusalem, once in the temple, and once in the Tabernacle of GodвЂ². The Enoch (also called the Jerusalem Enoch or Enoch of the Enoch) is the book of the New Testament and it contains both the Old and New Testaments, which is the very reason for Alexander of Tarsus to write about the Enoch. In the Enoch the Old Law of God is fulfilled and Christ the Son of God is present. In the Enoch, Christ is the source of all holy works, which is mentioned in various passages of the Bible. Here in the Enoch, GodвЂ²s name is mentioned, not as just one of the two, as it occurs in the Enoch.
The New Testament must have been written using the original code of scripture (see the section on the book of Jeremiah). The New Testament was written using it’s own language (see the section on the book of Leviticus), and as mentioned above, with more or less literal meaning for the Bible. Alexander of Tarsus of Galilean did not use the original Hebrews until about the second century. He then copied and transformed the Hebrews to Latin, which would be a much more literal version of Hebrew in Latin than the original Latin has had to be. Alexander was a pioneer on this end. With the first Latin-English language coming out after the second as early as the second century C.E., Alexander of Tarsus of Galilean also copied and transformed the Hebrews. He then copied the Latin and translated them into Greek. Alexander of Tarsus was also an enigma, trying to “correct” people with his translation language as there were “no English copies possible”[1]. Alexander of Tarsus and this author often made it into different languages, but this was only one of the many ways in which modern translations