The Free Thinkers guide to the Bible
The Two Tabernacles
Welcome back to the Free Thinkers guide to the bible. I created this series so that ‘anyone’ can explore and understand the bible. You don’t need to be a biblical scholar; all you need is a desire to see what is written. I will present to you several biblical examples and demonstrate the process of sifting the accounts to reveal the hidden. This process is very similar to archeology, where the layers are excavated and analyzed.
Just not the dirty part, though you will be digging up some dirt along the way.
Warning:
The series unfolds like a story in a book. Please study the content in the order it is presented to have the best experience. The study series begins with Part 1 #1 – The Flood
The purpose of these studies is not to tear down; but to bring about a greater awareness that the Bible (Old and New testaments) were written by multiple scribes/schools of scribes. We highlight the intentional additions and manipulations that were added in order to promote priestly matters.
This portion of the studies is primarily concentrated on the first five scrolls of the bible. They reveal the accounts and insertions that were made by the three distinct scribal authors/groups.
The “A” priestly authors who constructed the primary framework of the first five scrolls, wrote the majority of the information in them; including all of the Leviticus scroll, most of the Exodus and Numbers scrolls and portions of the Genesis and Deuteronomy scrolls.
The “D” Deuteronomy author(s) who provided the framework and context for the first person Moses recollection account of the Exodus and Numbers scrolls.
The “B” Deuteronomy affiliated author(s) who wrote second hand stories and accounts that are included in the Genesis, Exodus and Numbers scrolls.
Preface
Welcome to ‘The Two Tabernacles’ study. In this section we build upon the knowledge we acquired in the previous studies.
In this study we review several ‘Tabernacle’ accounts and explore the differences between them.
The “B” & “D” accounts are very similar as we have seen in our previous studies including “The Ark” study where we determined that there were two Arks; the Ark Moses made in the “D” account and the Ark Bezaleel made in the priestly “A” account.
Before we begin; it is essential that we define a few key words; as translations can often obscure the original intended meaning, as we will soon see…
'Ohel H168 – Tent/covering
‘Ohel’ is commonly translated as tabernacle when referring to the temporary dwelling place of God; and usually translated as ‘tent’ for common portable dwellings in the KJV bibles.
Mô‛êd H4150 – Appointment/Meeting/(place of) Assembly/Congregation
“Moed’ is commonly translated as ‘the congregation’ and always translated as ‘the congregation’ in the KJV when used in conjunction with ‘Ohel’. A better translation of ‘Moed’ might be ‘meeting’ or ‘assembly’.
Mishkân H4908 – Dwelling place – specifically the (religious) Tabernacle
Miqdawsh H4720 – A consecrated/holy place or thing – from Qadash – to be ceremoniously or morally clean
We begin with the first mention in the “B” accounts of the ‘Ohel moed’ in Exodus chapter thirty-three …
The Two Tabernacles
The Tabernacle of the congregation/Tent of Meeting “B”
Note: This event occurred between the Golden calf incident and Moses ascending the Mount to receive the second set of tablets.
Coincidentally this is also the period of time that Moses made the Ark and second set of tablets at the instruction of the Lord in the first person Deuteronomy account in chapter ten.
Exo 33:7 And Moses took the tabernacle/Tent (Ohel), and pitched it without the camp, afar off from the camp, and called it the tabernacle of the congregation/Tent of Meeting (Ohel Moed). And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation/Tent of Meeting (Ohel Moed), which was without the camp. 8 And it came to pass, when Moses went out unto the tabernacle/Tent (Ohel), that all the people rose up, and stood every man at his tent (Ohel) door, and looked after Moses, until he was gone into the tabernacle /Tent (Ohel).
9 And it came to pass, as Moses entered into the tabernacle /Tent (Ohel), the cloudy pillar descended, and stood at the door of the tabernacle/Tent (Ohel), and the LORD talked with Moses. 10 And all the people saw the cloudy pillar stand at the tabernacle/Tent (Ohel) door: and all the people rose up and worshipped, every man in his tent (Ohel) door. 11 And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle/Tent (Ohel).
Synopsis
Moses pitched a tent away from the camp and called it the ‘the Tent of meeting’ (Ohel Moed). Anyone who sought (bâqash) the Lord went to ‘the Tent of meeting’ (Ohel Moed).
When the Lord talked with Moses from a pillar of cloud at the tent opening or entered ‘the Tent of meeting’ the people rose up and paid homage in their tent openings.
The account adds that Moses servant Joshua resided in ‘the Tent of meeting’ full time; thus it can’t be the religious dwelling (Mishkan).
Note: The bookends…
There are fifteen occurrences of ‘the Tent of meeting’ (Ohel Moed) in the “A” accounts in Exodus chapters twenty-six through thirty-one that are almost directly before this “B” account that detail the preparations for the construction of the Tabernacle (Mishkan), its furnishings, as well as priestly rituals and garments.
There are then ten occurrences of ‘the Tent of meeting’ (Ohel Moed) in the “A” accounts in Exodus chapters thirty-five through the end of the scroll of Exodus in chapter forty that are almost directly after this “B” account that detail the building of the Tabernacle (Mishkan), its furnishings as well as priestly rituals and garments.
Coincidence? Or intentional scribal positioning?
I leave this for you to determine
The Tent of meeting “D” account
(2nd person) Deu 31:1 And Moses went and spake these words unto all Israel. 2 And he said unto them,
(1st person) I am an hundred and twenty years old this day; I can no more go out and come in: also the LORD hath said unto me, Thou shalt not go over this Jordan. 3 The LORD thy God, he will go over before thee, and he will destroy these nations from before thee, and thou shalt possess them: and Joshua, he shall go over before thee, as the LORD hath said. 4 And the LORD shall do unto them as he did to Sihon and to Og, kings of the Amorites, and unto the land of them, whom he destroyed. 5 And the LORD shall give them up before your face, that ye may do unto them according unto all the commandments which I have commanded you. 6 Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.
(2nd person) 7 And Moses called unto Joshua, and said unto him in the sight of all Israel,
(Likely 1st person) Be strong and of a good courage: for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it. 8 And the LORD, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed. (Continued in verse fourteen)
(2nd person – likely Priestly insertion) 9 And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the LORD, and unto all the elders of Israel. 10 And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, 11 When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. 12 Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law: 13 And that their children, which have not known any thing, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it.
(2nd person) 14 And the LORD said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation (Ohel Moed), that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation (Ohel Moed). 15 And the LORD appeared in the tabernacle (Ohel) in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle (Ohel).
Synopsis
In this first person account; Moses was one hundred and twenty years old and no longer physically able to perform some tasks. He spoke to the people and placed the responsibility of leading them on Joshua. He told the people not to fear because the Lord would be with them. He then spoke to Joshua and gave him the same encouragement as he gave to the people. “Be strong and courageous”.
Verses nine through fifteen switch to a second person account. Verses nine through twelve were likely inserted by priestly scribes who added that Moses wrote the law and gave it to the priests who carried the ark of the “law/covenant”. It also added references to priestly rituals such as; the year of release, the coming together at “the place where the Lord will choose”, the Feast of Tabernacles (Sukkoth), and the reading of the law to all of the people at this festival.
Verses fourteen and fifteen were likely written by the Deuteronomy chronicler. Note: These two second person verses contain the only references to the ‘Ohel Moed’ in the scroll of Deuteronomy!
“D”/”B” comparison: the two accounts share common factors: both accounts state that Moses and Joshua both enter into the ‘Ohel moed’. The Lord also appears in a cloudy pillar at the door of the ‘Ohel’ in both accounts.
There is another example in the “B” writer’s accounts that features ‘the tent of meeting’ and mirrors the "D" account that should be examined as a second witness…
The Tabernacle of the congregation/Tent of Meeting “B”
The rebellion of Aaron and Miriam
Num 12:4 And the LORD spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation/Tent of meeting (Ohel Moed). And they three came out. 5 And the LORD came down in the pillar of the cloud, and stood in the door of the tabernacle/Tent (Ohel), and called Aaron and Miriam: and they both came forth. 6 And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. 7 My servant Moses is not so, who is faithful in all mine house. 8 With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses? 9 And the anger of the LORD was kindled against them; and he departed. 10 And the cloud departed from off the tabernacle/Tent (Ohel); and, behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous.
In this account that occurs in Hazeroth after leaving the Mount; we see the similarities with the Exodus thirty-three account and the "D" account. The Lord comes down in a pillar of cloud and speaks at the door of the Ohel.
Note: The full account is featured in our previous “B” writer’s study:
The Rebellion of Miriam and Aaron
The Tabernacle/Mishkan “A” account
We begin the “A” account in Exodus twenty-five which details the materials and design of the religious Tabernacle (Mishkan).
Exo 25:8 And let them make me a sanctuary (Miqdawsh); that I may dwell among them. 9 According to all that I shew thee, after the pattern of the tabernacle (Mishkan), and the pattern of all the instruments thereof, even so shall ye make it.
Exo 26:1 Moreover thou shalt make the tabernacle/Dwelling place (Mishkan) with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them. 2 The length of one curtain shall be eight and twenty cubits, and the breadth of one curtain four cubits: and every one of the curtains shall have one measure. 3 The five curtains shall be coupled together one to another; and other five curtains shall be coupled one to another. 4 And thou shalt make loops of blue upon the edge of the one curtain from the selvedge in the coupling; and likewise shalt thou make in the uttermost edge of another curtain, in the coupling of the second. 5 Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second; that the loops may take hold one of another. 6 And thou shalt make fifty taches of gold, and couple the curtains together with the taches: and it shall be one tabernacle /Dwelling place (Mishkan).
Synopsis - Miqdawsh/Mishkan
We learn from these verses that the Mishkan/Tabernacle housed the Miqdawsh/sanctuary. The Mishkan was composed of purple, blue and scarlet linen curtains (embroidered?) with cherubim and coupled with gold fasteners.
The Tent (Ohel)
Exo 26:7 And thou shalt make curtains of goats' hair to be a covering upon the tabernacle/Dwelling place (Mishkan): eleven curtains shalt thou make. 8 The length of one curtain shall be thirty cubits, and the breadth of one curtain four cubits: and the eleven curtains shall be all of one measure. 9 And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle/Tent (Ohel). 10 And thou shalt make fifty loops on the edge of the one curtain that is outmost in the coupling, and fifty loops in the edge of the curtain which coupleth the second. 11 And thou shalt make fifty taches of brass, and put the taches into the loops, and couple the tent (Ohel) together, that it may be one. 12 And the remnant that remaineth of the curtains of the tent (Ohel), the half curtain that remaineth, shall hang over the backside of the tabernacle/Dwelling place (Mishkan). 13 And a cubit on the one side, and a cubit on the other side of that which remaineth in the length of the curtains of the tent (Ohel), it shall hang over the sides of the tabernacle /Dwelling place (Mishkan) on this side and on that side, to cover it. 14 And thou shalt make a covering for the tent (Ohel) of rams' skins dyed red, and a covering above of badgers' (tachash) skins.
Exo 26:33 And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.
Synopsis - Ohel
We learn from these verses that the Ohel was composed of curtains of goats hair that would cover the Mishkan/Tabernacle and was coupled with bronze fasteners. A covering of red dyed rams skins was placed over the goats hair curtains and a covering of (tachash - deer/antelope?) skin was placed over the rams skins.
Tachash – H8476 A (clean) animal with fur
The Tabernacle of the congregation (Ohel Moed)
Exo 27:20 “And you, you are to command the children of Yisra’ěl to bring you clear oil of pressed olives for the light, to cause the lamp to burn continually. 21 In the tabernacle of the congregation (Ohel Moed) without the vail, which is before the testimony, Aaron and his sons shall order it from evening to morning before the LORD: it shall be a statute for ever unto their generations on the behalf of the children of Israel.
Exo 29:42 This shall be a continual burnt offering throughout your generations at the door of the tabernacle of the congregation (Ohel Moed) before the LORD: where I will meet you, to speak there unto thee. 43 And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory. 44 And I will sanctify the tabernacle of the congregation (Ohel Moed), and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest's office. 45 And I will dwell among the children of Israel, and will be their God. 46 And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God.
Exo 39:32 Thus was all the work of the tabernacle (Mishkan) of the tent of the congregation (Ohel Moed) finished: and the children of Israel did according to all that the LORD commanded Moses, so did they.
Lev 1:1 And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation (Ohel Moed), saying, 2 Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD…
Exo 40:17 And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle (Mishkan) was reared up.
Synopsis - Ohel Moed
Beginning in Exodus twenty-seven we see that the tent of the congregation (Ohel Moed) became synonymous with the tabernacle (Mishkan) in the “A” writers accounts.
The Lord dwelled in the Tabernacle (Mishkan) and the priesthood ‘served’ Him and conducted the religious ceremonies and rituals there.
The people brought their offerings to the tabernacle and appeared there to hear the words of the Lord spoken from it.
Notes: In the “A” writers accounts the Tabernacle/Mishkan is composed of the Sanctuary/Miqdawsh which contains the Qodesh (holy) place and the Qodesh ha Qodeshim (the most holy) place. The tent of the congregation/Ohel Moed covers the Tabernacle/Mishkan and there is a curtained courtyard that surrounds it.
Comparison
The “B” & "D" writer’s tent appears to be a standard tent (that Joshua resides in). There doesn’t appear to be any religious significance to the tent other than being the place the Lord speaks from the opening (petach) in a pillar of cloud.
The “A” writer’s tent is the dwelling place of the Lord. The Aaronid priesthood serves the Lord in/at the Mishkan with rituals and performs offerings.
Conclusion: As with our previous studies we see a substantial difference between the two versions of the ‘Ohel moed’.
You have options when deciding how to process this information.
You can pretend that the differences don’t matter in the grand scheme of things.
You can decide that the differences can be explained by concluding that the “B” writer’s tent is separate from the “A” writers Tabernacle and that it performed a different function. (The common rationale)
Or you can make the hard choice and see that each group of writers has their own ‘Tabernacle of the congregation’ and contemplate the reasons why.
Author: Hoyt Allen Spiker - 2026 - Shemoth20@Gmail.com
