CHAPTER III

It might be thought that the Hebrew words temunah and tabnit have one

and the same meaning, but this is not the case. Tabnit, derived from

the verb banah (he built), signifies the build and construction of a

thing—that is to say, its figure, whether square, round, triangular, or

of any other shape. Comp. “the pattern (tabnit) of the Tabernacle and

the pattern (tabnit) of all its vessels” (Exod. xxv. 9); “according to

the pattern (tabnit) which thou wast shown upon the mount” (Exod. xxv.

40); “the form of any bird” (Deut. iv. 17); “the form (tabnit) of a

hand” (Ezek. viii. 3); “the pattern (tabnit) of the porch” (1 Chron.

xxviii. 11). In all these quotations it is the shape which is referred

to. Therefore the Hebrew language never employs the word tabnit in

speaking of the qualities of God Almighty.

The term temunah, on the other hand, is used in the Bible in three

different senses. It signifies, first, the outlines of things which are

perceived by our bodily senses, i.e., their shape and form; as, e.g.,

“And ye make an image the form (temunat) of some likeness” (Deut. iv.

16); “for ye saw no likeness” (temunah) (Deut. iv. 15). Secondly, the

forms of our imagination, i.e., the impressions retained in imagination

when the objects have ceased to affect our senses. In this sense it is

used in the passage which begins “In thoughts from the visions of the

night” (Job iv. 13), and which concludes “it remained but I could not

recognize its sight, only an image—temunah—was before my eyes,” i.e.,

an image which presented itself to my sight during sleep. Thirdly, the

true form of an object, which is perceived only by the intellect: and

it is in this third signification that the term is applied to God. The

words “And the similitude of the Lord shall he behold” (Num. xii. 8)

therefore mean “he shall comprehend the true essence of the Lord.”