THEOSISJerome of Stridon
When the venerable figure approached the holy of holies previously discussed, he measured its walls, which were six cubits tall. This design reflects the creation of the world and all visible beings that were made in six days. The walls measured four cubits in width on every side, symbolizing the foundational elements of existence, particularly human bodies. It is by contending with, and yielding to, the authority of the soul that saints gain access to the mysteries of the Lord. The walls of the house formed an interconnected structure, with each side touching the adjacent one, and their total length was not just thirty-three cubits, but rather sixty-six.
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The Book of Leviticus states that when a male child is born, both the mother and the child must undergo purification for thirty-three days after the first week. Conversely, the birth of a female child requires a purification period of sixty-six days. To enter the holy of holies, both the physical birth and spiritual rebirth are essential, emphasizing that we owe our existence and goodness to God. Thus, the number reflects the necessity of dual births, framing the structure of the temple as a divine support to its sanctity.
According to the Hebrew text, certain ledges extended alongside the walls of the house, providing support without making contact with the temple walls. This detail highlights that holy individuals emerge from the congregation of believers, lining the temple walls and bearing the Church’s foundation while maintaining a respectful distance—merely able to witness and honor the divine ordinances from afar. Presently, we see through a glass darkly and cannot grasp the truth in its entirety. The court was circular, ascending via a spiral staircase to the upper room, illustrating that the structure expands at its apex. It is evident to the reader that what is experienced in our earthly existence, with its disciplines and refraining from indulgence, tends to be more intimate. As we incrementally rise toward the spiritual heights, a broader pathway emerges, echoing the Psalmist's words: “In tribulation thou hast enlarged me” (Psalm 4:2). Thus, through this circular ascent, we journey into the temple’s upper sanctum.
This rounded shape is esteemed by contemporary philosophers, drawing parallels to celestial bodies and human anatomy—comprising the eyes, which shine like stars, the head that houses our senses, and the rounded forms of hands and legs that reveal this divine pattern. The upper room, to which we ascend from narrower realms, is likened to the spaces occupied by Elijah, Elisha, and Tabitha, whose good deeds elevated them (1 Kings 17; 2 Kings 4; Acts 9). The Apostle Peter, foundational to the Church as appointed by the Lord, ascended into an upper chamber known as the roof terrace, where he received revelations about the Church previously unknown (Acts 10). The Savior Himself celebrated the Passover in a spacious upper room, cleansed of all impurity, preparing a sacred feast where He imparted the sacrament of His body and blood, instituting the eternal celebration of the unblemished Lamb.
Further, it is noted that from the center, one may transition to three dwelling places, marking them with a definite sign. There seems little necessity to deliberate over uncertain and unwritten topics when much is available in the sacred scriptures. It continues that the house's height was measured on all sides, with base walls extending six cubits and the outer wall's thickness being five cubits; between the treasury spaces, which are referred to as ἑξε'δρας, lay a breadth of twenty cubits around the entire house. These measurements suggest that, through our earthly perceptions and the two decades represented by twenty, we are privileged to enter both the holy of holies and their higher chambers. With the understanding of our creation across six days and the engagement of our five senses, we ascend to the temple's upper room. We are called to leave behind worldly lowliness and the literal understanding to rejoice in the communion of the Holy Spirit.
The Lord states that the door is positioned to the north, where calamities ignite across the earth (Jer. 1), promising deliverance from the northern adversary (Joel 2:20). This north-facing door also serves as a prayer space, allowing us to pray without ceasing as the Apostle directs us (1 Thess. 5), beseeching as Jeremiah implores: “Let not the apple of your eye be silent” (Lamentations 2:18), seeking refuge from current afflictions or expressing gratitude for past ones. While dwelling in this body, we often lament, “I am a wretched man; who will rescue me from this body of death?” (Romans 7:24). Additionally, there is a door on the south side, which also encompasses a space for prayer measuring five cubits. Moving from the chill of the north to the warmth of the south, we both seek solace and express thankfulness, aiming to secure assurance of victory. The five cubits here symbolize the divine senses, guiding our ascent from the earthly to the heavenly.
The structure designated for divine purposes faced the path toward the sea and measured seventy cubits in width, inviting reflection on the life's trials, tempests, and the trials of seventy years that Jeremiah, Daniel, and Zechariah speak of (Jer. 25; Jer. 29; Dan. 9; Zech. 9), leading us to the true and righteous Sabbath of seven decades. From this, we hope for everlasting rest, as signified by the five cubits allowing us to achieve a length of ninety cubits. This recalls Sarah, who, at ninety years of age—nine decades—bore a son according to the promise, giving birth to Isaac, and was united with Abraham, who was a hundred years old (Genesis 21), suggesting the mysterious significance of the number ten decades. The meaning of this number shall become evident from the following scriptural passages.