Relevant bibliographies by topics / Tabernacle

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Tabernacle'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Tabernacle"

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Mohr, Adam. "Out of Zion Into Philadelphia and West Africa: Faith Tabernacle Congregation, 1897-1925." Pneuma 32, no. 1 (2010): 56–79. http://dx.doi.org/10.1163/027209610x12628362887631.

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AbstractIn May 1897 Faith Tabernacle Congregation was formally established in North Philadelphia, emerging from an independent mission that shortly thereafter became the Philadelphia branch of John Alexander Dowie’s Christian Catholic Church. Faith Tabernacle probably abstained from merging with Dowie’s organization because, unlike the Christian Catholic Church, it rigorously followed the faith principle for managing church finances. Like the Christian Catholic Church, Faith Tabernacle established many similar institutions, such as a church periodical (called Sword of the Spirit), a faith home, and a missions department. After Assistant Pastor Ambrose Clark became the second presiding elder in 1917, many of these institutions began flourishing in connection with a marked increase in membership, particularly in the American Mid-Atlantic as well as in Nigeria and Ghana. Unfortunately, a schism occurred in late 1925 that resulted in Clark’s leaving Faith Tabernacle to found the First Century Gospel Church. This event halted much of Faith Tabernacle’s growth both domestically and in West Africa. Subsequently, many of the former Faith Tabernacle followers in Nigeria and Ghana founded the oldest and largest Pentecostal churches in both countries.
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Wonoadi, Jusak Pundiono, and Ester Agustina Tandana. "THE TABERNACLE AS THE PLACE OF GOD'S PRESENCE AMONG HIS PEOPLE: A Tripartite Approach on Temple." QUAERENS: Journal of Theology and Christianity Studies 3, no. 2 (January 2, 2022): 135–54. http://dx.doi.org/10.46362/quaerens.v3i2.75.

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The tabernacle is a Biblical institution as a place of God's presence among His people that was not suddenly created, just as the existence of God's people itself has historical traces and did not suddenly form. This paper provides a chronological view of God's presence until His presence is accommodated by an institution as the place where God dwells called the Tabernacle. The chronology will be discussed from the point of view of Biblical history by presenting facts that state explicitly or implicitly regarding the presence of God, and which are also related to the promise in the "Tabernacle’s Tripartite" formula from Genesis to the book of Revelation, which apparently coincides with "evolution". the place of God's presence, from the Tabernacle which is "non-permanent" to the Temple which is more impressed "permanent", then it is in the "tent" of the body of Jesus, as well as believers so that the place of God's presence becomes spiritual. Then the implications for believers as a "Tabernacle or Temple" where God's presence in the Holy Spirit.
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Hrobon, Bohdan. "Shaping up the Form of the Tabernacle." Vetus Testamentum 63, no. 4 (2013): 555–65. http://dx.doi.org/10.1163/15685330-12301129.

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AbstractSketches of the Tabernacle based on Ex 26 depend on the understanding of the obscure Hebrew termqršymand the even more obscure v. 24 that describes twoqršymof special use. Being a determinative element of a relatively complex construction, the exposition ofqršyminevitably involves some discussion of the other components. Therefore, close attention is paid to the arrangements of the tent curtains as prescribed in vv. 9, 12, and 13, proposing an alternative reading of v. 9 and determining the length of the Tabernacle. Consequently, a novel interpretation of Ex 26:24 that contributes to the Tabernacle’s symmetry and plausibility is suggested.
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Mohr, Adam. "Faith Tabernacle Congregation, the 1918–19 Influenza Pandemic and Classical Pentecostalism in Colonial West Africa." Studies in World Christianity 26, no. 3 (November 2020): 219–38. http://dx.doi.org/10.3366/swc.2020.0307.

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The 1918–19 influenza pandemic killed between 30 and 50 million people worldwide. In Sub-Saharan Africa, as Terence Ranger points out, the pandemic left an indelible mark, including the unforeseen emergence of anti-medical religious movements. None were as significant as Faith Tabernacle Congregation, the Philadelphia-based divine-healing church that spurred a massive revival in West Africa – and a network stretching from Ivory Coast to Nigeria – without ever sending missionaries. They evangelised through personal letters exchanged across the Atlantic, and Faith Tabernacle literature sent from Philadelphia to various leaders in West Africa. The 1918–19 influenza pandemic was the spark that led to the church's massive growth, from one small branch before the pandemic began in 1918 to 10,500 members and nearly 250 branches of Faith Tabernacle in West Africa at its zenith in 1926. After the church's rapid demise between 1926 and 1929, leaders of Faith Tabernacle established most of the oldest Pentecostal Churches in the Gold Coast and Nigeria – such as the Apostolic Faith, the Apostolic Church, the Christ Apostolic Church and the Assemblies of God (Nigeria). Classical Pentecostalism, therefore, is Faith Tabernacle's legacy in West Africa, while abstinence from orthodox medicine continued to be debated within these Pentecostal circles.
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Payer, Claude, and Daniel Drouin. "Philippe Liébert et l’ancien tabernacle de Saint-Constant." Études 16 (September 14, 2018): 39–46. http://dx.doi.org/10.7202/1051323ar.

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En 2016, peu après la parution de l’ouvrage synthèse Les Tabernacles du Québec des xviie et xviiie siècles, un tabernacle méconnu, sculpté vers 1795 par Philippe Liébert (1733-1804) pour l’église de Saint-Constant (Montérégie), est sorti de l’ombre, s’additionnant aux 84 ouvrages déjà recensés. On doit au sculpteur Liébert plus d’une quinzaine d’autels principaux ou encore latéraux, dont l’exceptionnel maître-autel de l’ancien Hôpital Général de Montréal datant des années 1785-1788 et offert par les Soeurs grises au Musée national des beaux-arts du Québec, en 2000. L’ancien tabernacle de Saint-Constant, aujourd’hui en usage dans l’église de Sainte Clotilde (Montérégie), se distingue de la production de Liébert par une architecture inédite et par l’adjonction de deux statuettes atypiques.
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Recchia, Remi. "Tabernacle." Prairie Schooner 96, no. 3 (September 2022): 162–63. http://dx.doi.org/10.1353/psg.2022.a904603.

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Bruning, B. E. "The Twice-Assembled Tabernacle." Journal of Ancient Judaism 7, no. 3 (May 14, 2016): 288–332. http://dx.doi.org/10.30965/21967954-00703002.

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Exodus 35–40, a text-critical and literary-historical crux, reports the construction of the Tabernacle in two forms, neither of which conforms exactly to the instructions for the Tabernacle that Moses receives in chapters 25–31. The two surviving forms of the construction report differ in both the length and the order of their reports: the shorter form of chapters 35–40, now attested only by the Old Greek (OG) translation of Exodus, and the longer, attested in all known Hebrew manuscripts. The most dramatic difference appears in the two forms of chapters 36–39, the manufacture of the Tabernacle’s components; but a similar pattern is also evident in the two forms of Exodus 40, where the assembly of the Tabernacle is related. In light of the evidence of textual pluriformity of scriptural books in the later Second-Temple claim and increasing scholarly confidence in the testimony of OG translators and its use, many now argue that literary edition, not translation, accounts for the diverging forms of Exodus 35–40. Further examination of Exodus 35–40 in light of this claim remains a desideratum. The present article examines Exodus 40 in its two forms, the shorter in OG and the longer in the Masoretic Text (MT) and the Samaritan Pentateuch (SP), as a means of exploring the implications of the claim that OG and MT (etc.) represent variant literary editions of Hebrew texts of Exodus 35–40. Not only does a shorter Hebrew text of Exodus 40 appear to be both the Vorlage of OG and the basis of a revised, expanded edition now attested in MT and SP, but it also suggests an even earlier form of Exodus 40, part of which is now incorporated into Leviticus 8. Recognition of this multi-stage development of Exodus 40 suggests that an already composite, pre-pentateuchal Tabernacle Account (now found in Exodus–Numbers) stands before the Pentateuch represented by the MT especially in Exodus–Numbers. If so, scholarly accounts of both the composition and the transmission of the Pentateuch – or rather, its composition-and-transmission history – are due significant revision, beginning with reassessment of the textual evidence of the Tabernacle chapters in OG Exodus.
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Andersen, Elisabeth. "Closing the Tabernacle European Madonna Tabernacles c. 1150 – c. 1350." Medievalia 23, no. 1 (May 20, 2020): 59. http://dx.doi.org/10.5565/rev/medievalia.497.

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Maginnis, Hayden B. J. "TABERNACLE 35." Source: Notes in the History of Art 12, no. 4 (July 1993): 1–4. http://dx.doi.org/10.1086/sou.12.4.23203372.

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Patterson III, William A., and David R. Foster. ""Tabernacle Pines"." Journal of Forestry 88, no. 12 (December 1, 1990): 23–25. http://dx.doi.org/10.1093/jof/88.12.23.

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Dissertations / Theses on the topic "Tabernacle"

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Tse, Mary Wai-Yi. "The three furnishings in the Holy Place of the Tabernacle." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Bekker, Matthew F., and David M. Heath. "Dendroarchaeology Of The Salt Lake Tabernacle, Utah." Tree-Ring Society, 2007. http://hdl.handle.net/10150/622553.

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We examined tree rings from Douglas-fir (Pseudotsuga menziesii var. glauca (Beissn.) Franco) timbers in the Salt Lake Tabernacle, constructed from 1863–1867 in Salt Lake City, Utah. A seismic upgrade to the Tabernacle initiated in 2005 required the replacement of wooden timbers with steel beams. Our objectives were to 1) determine cutting dates for the timbers to identify logs that may have been salvaged from previous structures, and consequently would have greater historical significance, 2) identify the species and provenance of the timbers, and 3) develop a chronology that could extend or strengthen the existing tree-ring record for environmental and historical applications in northern Utah. We built a 162-year floating chronology from 13 cores and 15 cross-sections, crossdated visually using skeleton plots and verified statistically with COFECHA. Statistically significant (p , 0.0001) comparisons with established chronologies from northern Utah indicated that the Tabernacle chronology extends from 1702–1862. Cutting dates ranged from 1836–1863, with most in 1862 or 1863 and a smaller cluster around 1855. The broad range of cutting dates suggests that some of the timbers were used in previous structures, and that some trees were dead before they were cut. This study provides valuable information for the preservation of historical materials, and increases the sample depth of existing chronologies during the 18th and 19th Centuries.
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Yi, Sun Mi. "Spiritual growth through the Tabernacle type prayer training /." Free full text is available to ORU patrons only; click to view, 2008. http://proquest.umi.com/pqdweb?did=1701252731&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.

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Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2008.
Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 199-205).
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Jenson, Crystal Wride. "The Geographical Landscape of Tabernacles in the Mormon Culture Region." Diss., CLICK HERE for online access, 1992. http://patriot.lib.byu.edu/u?/MTGM,19177.

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Breimaier, Thomas Andrew. "Cross in the Tabernacle : Charles Haddon Spurgeon & Biblical hermeneutics." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31377.

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This thesis examines the biblical interpretation of the eminent Victorian Baptist pastor, Charles Haddon Spurgeon (1834-1892), who became one of the most renowned preachers in the English-speaking world. His Metropolitan Tabernacle in London was the world's first 'megachurch', with a weekly congregation of over 5,000; by the end of his life, more than ten thousand copies of Spurgeon's sermons were printed and distributed weekly. Through his example and his publications, he had an immense influence on preaching across the North Atlantic world. This thesis, the first sustained analysis of Spurgeon's biblical interpretation, argues that his preaching success lay in his distinctive approach to Scripture, and that Christ's crucifixion and the priority of conversion formed the interpretive lens through which Spurgeon approached biblical texts. Chapter one examines Spurgeon's early education and conversion, and explores some previously unpublished early sermons. Chapters two and five analyze Spurgeon's mature addresses and publications, including his magazine and biblical commentaries. Chapters three and four, respectively, address Spurgeon's use of the Old and New Testament in his preaching, with particular attention on the language of cross and conversion. Finally, chapter six considers the instruction that he provided to the hundreds of students who attended his Pastors' College.
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Jantz, A. Elmer. "A Bible conference series from the Tabernacle showing God's means for fellowship with man under the old covenant." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Broussard, Edmund C. "An exegetical study of Hebrews 10:19-20." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Rollins, Sarah. "The Salt Lake Tabernacle : acoustic characterization and study of spatial variation /." Diss., CLICK HERE for online access, 2005. http://contentdm.lib.byu.edu/ETD/image/etd1113.pdf.

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Morales, L. Michael. "The tabernacle pre-figured cosmic mountain ideology in Genesis and Exodus." Thesis, University of Bristol, 2011. http://hdl.handle.net/1983/a246fdfd-088e-4670-afe5-e67011a1f2d1.

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This thesis examines the creation, deluge, and exodus (sea crossing/Sinai) accounts of Genesis and Exodus in relation to cosmic mountain ideology, demonstrating in each narrative the cosmogonic pattern: through the waters 4 to the mountain -* for worship, and arguing that these narratives function to explain the logic and necessity of the tabernacle cultus, temples being the architectural embodiment of the cosmic mountain. While cosmic mountain ideology is an acknowledged backdrop to the religions of the ancient Near East, and to the abernacle/temple cultus of Israel in particular, sufficient attention to its function in these biblical narratives has been wanting. The cosmic mountain will be seen to serve as a symbol for approaching God so that the idea of a "gate liturgy" (in a similar fashion to that of Psalms 15 and 24: "Who shall ascend the mount of YHwH? ") is highlighted in each narrative: Adam and Eve must descend the mount upon their transgression, making the return ascent in worship a key feature in the drama leading up to the tabernacle account (and, perhaps, beyond); Noah, being found just and blameless in his generation, is thus allowed entrance into the ark, something of a "prototype" of the tabernacle; and Moses alone is permitted ascent to the summit of Mount Sinai, a role later mimicked in the instructions for the high priest's annual entrance into the holy of holies. To dwell in the divine Presence via the tabernacle cultus thus presents something of a full-circle, albeit mediated, return to the original intent of creation
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Porcaro, Mark David Warburton Thomas. "The secularization of the repertoire of the Mormon Tabernacle Choir, 1949-1992." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2006. http://dc.lib.unc.edu/u?/etd,394.

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Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2006.
Title from electronic title page (viewed Oct. 10, 2007). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Music (Musicology)." Discipline: Music; Department/School: Music.
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Books on the topic "Tabernacle"

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Allen, Phoebe. Thanksgiving tabernacle. [Oxford]: Mowbray & Co. Oxford: S. Aldate's Street. London: Farringdon Street, E.C., 1988.

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Dowley, Tim. The Tabernacle. Carlisle: Candle Books, 2002.

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Bede. Le Tabernacle. Paris: Les Éditions du Cerf, 2003.

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George, Mark K. Israel's tabernacle as social space. Atlanta: Society of Biblical Literature, 2009.

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George, Mark K. Israel's tabernacle as social space. Atlanta: Society of Biblical Literature, 2009.

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Timmer, Daniel C. Creation, Tabernacle, and Sabbath. Göttingen: Vandenhoeck & Ruprecht, 2008. http://dx.doi.org/10.13109/9783666530913.

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Slatton, Traci L. Dancing in the tabernacle. New York: Parvati Press, 2011.

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El Tabernaculo/The Tabernacle. Broadman & Holman Pub, 2006.

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Dowley, Tim. Tabernacle. Lion Hudson PLC, 2010.

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Publishing, RH Value. Tabernacle. Random House Value Publishing, 1985.

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Book chapters on the topic "Tabernacle"

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"Tabernacle." In The Book of Exodus, 267–301. BRILL, 2014. http://dx.doi.org/10.1163/9789004282667_012.

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"Tabernacle." In La passion selon saint Matthieu, 897. Peeters Publishers, 2021. http://dx.doi.org/10.2307/j.ctv27vt4pz.199.

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"tabernacle." In Sir Banister Fletcher Glossary. © the Royal Institute of British Architects (RIBA) and the University of London, 2018. http://dx.doi.org/10.5040/9781350122741.1002429.

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"tabernacle frame." In The Fairchild Books Dictionary of Interior Design. Fairchild Books, 2021. http://dx.doi.org/10.5040/9781501365171.3787.

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"tabernacle mirror." In The Fairchild Books Dictionary of Interior Design. Fairchild Books, 2021. http://dx.doi.org/10.5040/9781501365171.3788.

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"tabernacle, n." In Oxford English Dictionary. 3rd ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/1001548969.

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"tabernacle, v." In Oxford English Dictionary. 3rd ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/9236793406.

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Siso, Alexandra. "William Byrd and the Elizabethan Tabernacle." In Byrd Studies in the Twenty-First Century, 47–64. Liverpool University Press, 2024. http://dx.doi.org/10.3828/liverpool/9781638040859.003.0004.

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In the early Elizabethan reign, composers of the Chapel Royal and Westminster Abbey created Latin polyphonic settings of Psalm 14, Domine quis habitabit in tabernaculo tuo. The settings are one of the few examples of Elizabethan composers coming together to give voice to one unified message: “Who shall dwell in thy tabernacle?” For courtiers, the tabernacle was more than a biblical reference in Tudor England, it was a sacred space with a structure that guided their life: the different chambers and their increasingly restricted access were a stark reminder of the physical and the social limitations of the Elizabethan court. This study brings a detailed analysis of William Byrd’s setting and studies the composer’s contribution to a repertory which communicated both advice and a warning to its audiences: only the right behavior would be rewarded with entry to the Elizabethan tabernacle, the private chambers of the court, and ultimately to the monarch.
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"Building the Tabernacle." In The Theology of Craft and the Craft of Work, 33–62. Routledge, 2016. http://dx.doi.org/10.4324/9781315552330-9.

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Conway-Jones, Ann. "The Earthly Tabernacle." In Gregory of Nyssa's Tabernacle Imagery in Its Jewish and Christian Contexts, 154–70. Oxford University Press, 2014. http://dx.doi.org/10.1093/acprof:oso/9780198715399.003.0011.

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Conference papers on the topic "Tabernacle"

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Макеева, О. Д., and Н. С. Гуркина. "TABERNACLE AS A SYMBOL IN THE SPACE OF A MEDIEVAL TEMPLE." In Месмахеровские чтения — 2024 : материалы междунар. науч.-практ. конф., 21– 22 марта 2024 г. : сб. науч. ст. / ФГБОУ ВО «Санкт-Петербургская государственная художественно-промышленная академия имени А. Л. Штиглица». Crossref, 2024. http://dx.doi.org/10.54874/9785605162926.2024.10.70.

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Предметы религиозного культа в Средние века нередко наделялись символическим смыслом. К ним относится такой малоизученный элемент интерьера, появившийся в XIII в., как табернакль — хранилище евхаристических даров. Предметом исследования в статье является процесс формирования его символической функции, отражающийся в изменении форм. Определены основные символические значения с точки зрения богословия и церковных установлений, а также в аспекте восприятия прихожанина. Religious objects in the Middle Ages often have a symbolic meaning. This includes such a little- studied element of the interior, appeared in the XIII century, as the tabernacle: the repository of the Eucharistic gifts. The subject of research in the article is a process of formation of its symbolic function, reflected in the change of forms. The main symbolic meanings in terms of theology and church regulations, as well as in the aspect of the parishioner’s perceptionare defined.
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Zebua, Kasieli, Dony Wijaya, Urbanus Sukri, and Anthony Yedidyah Kairupan. "Level of Loyalty of The Tabernacle Pentecostal Church (GPT) in Surabaya During Pandemic." In International Conference on Theology, Humanities, and Christian Education (ICONTHCE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220702.016.

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Carreira, Manuel, Pedro Santos, Anabela Marto, and Alexandrino Gonçalves. "Mirobriga’s Tabernae – Virtual Reconstruction." In 2023 18th Iberian Conference on Information Systems and Technologies (CISTI). IEEE, 2023. http://dx.doi.org/10.23919/cisti58278.2023.10211757.

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Fonti, Alessandro. "Le Corbusier and Ariadne." In LC2015 - Le Corbusier, 50 years later. Valencia: Universitat Politècnica València, 2015. http://dx.doi.org/10.4995/lc2015.2015.957.

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Abstract: From a letter dated 1913 to W. Ritter in which he described the “erotic obsession” which had caused him to depict the statue of the Sleeping Ariadne in the gardens of Versailles as a scantily-clad odalisque in the painting entitled La Versailles du Grand Turc, up to his last graphic project of 1964 entitled “Nassaince du Minotaure II”, the “private mythology” of Le Corbusier’s works was dominated by Minoan-Cretan mythology, to the point that the bull symbol became the unifying principle of his entire pictorial, plastic and architectural work. Dozens of Le Corbusier’s architectural projects include the theme of the labyrinth. The “main ouverte” and Ariadne - la Licorne were intended to “join up” from afar Chandigarh with the Bhakra dam. For the dam Le Corbusier designed architectural elements and he planned to install a copy of the “Ariadne” sculpture, similar in size to the “open hand” at Chandigarh. The Chandigarh-Bhakra complex – the planned city and the hydroelectric infrastructure – was the realization of the global post-war reconstruction plan, an approach devised by Le Corbusier together with the UN’s CIAM, based on the model of the TVA, the New-Deal Federal Agency, which had planned the development of the most backward area in the States starting from hydropower generation. The story is encrypted on the back of the tabernacle at Ronchamp. Resumen: De una carta de fecha 1913 a W. Ritter en el que describía la "obsesión erótica", que le había hecho representar la imagen de la Ariadna dormiente en los jardines de Versalles como una odalisca desnuda en el cuadro titulado La Versalles du Grand Turc, hasta su último proyecto gráfico de 1964 titulado "Nassaince du Minotaure II", la "mitología privada" de las obras de Le Corbusier fue dominado por la mitología minoico-cretense, hasta el punto de que el símbolo del toro se convirtió en el principio unificador de toda su obra pictórica, plástica y arquitectónica. Decenas de proyectos de arquitectura de Le Corbusier incluyen el tema del laberinto. La “main ouverte” y Ariadna - la Licorne estaban destinadas a unirse de lejos Chandigarh con la presa de Bhakra. Para la presa Le Corbusier diseñó elementos arquitectónicos y que planeaba instalar una copia de la escultura "Ariadna", similar en tamaño a la "mano abierta" en Chandigarh. El complejo de ChandigarhBhakra - la ciudad planificada y la infraestructura hidroeléctrica - fue la realización del plan mundial de la reconstrucció posguerra, un enfoque ideado por Le Corbusier, junto con el CIAM de la ONU, basado en el modelo de la TVA, el New-Deal Agencia Federal, que había planeado el desarrollo de la zona más atrasada de los Estados Unidos a partir de la generación de energía hidroeléctrica. La historia está cifrada en la parte posterior del tabernáculo en Ronchamp. Keywords: Minoan-Cretan mythology; Ariadne; Taureaux; hydropower; Chandigarh; Ronchamp. Palabras clave: Mitología minoico-cretense; Ariadna; Taureaux; energía hidroeléctrica; Chandigarh; Ronchamp. DOI: http://dx.doi.org/10.4995/LC2015.2015.957
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