tl T Bft f Wi m Digitized by the Internet Archive in 2016 with funding from Getty Research Institute https://archive.org/details/templeofezekielsOOsull The Temple of Ezekiel’S Prophecy. Developed from Ezekiel’s Specification by Henry Sulley, Architect, Nottingham. TEC 33 TEMPLE OF EZEKIEL’S PROPHECY; AN EXHIBITION OF THE NATURE, CHARACTER, AND EXTENT OF THE BUILDING REPRESENTED THE LAST NINE CHAPTERS OF EZEKIEL, WHICH IS SHORTLY TO BE ERECTED IN THE LAND OF ISRAEL, AS “A HOUSE OF PRAYER FOR ALL PEOPLE,” (Isa. lvi. 7 ; Mark xi. 17,) WITH PLATES, DRAWN PROM THE SPECIFICATION OP THE INSPIRED TESTIMONY, HENRY SULLEY. PUBLISHED BY HENRY SULLEY : ARCHITECT, NOTTINGHAM ; AND ROBERT ROBERTS, 139, MOOR STREET, BIRMINGHAM. [All Bookseller?.] 1892. SECOND EDITION (REVISED). ENTERED AT STATIONERS’ HALL. Jnt ucinr CENTER UL'RARY Q ONTENTS. PREFACE TO FIRST EDITION ... PREFACE TO SECOND EDITION ... CHAPTER I. Section I. page Relation of the subject to the Israelitish People ... 1 Section II. The Nations and Israel — Blessing to the former, in the Restoration of the latter ... ... ... ... 2 Section III. Summary — Statement and Deductions 3 CHAPTER II. Section I. The Time of the Vision ... ... 4 Section II. 1 The Locality of the Things seen ... ... ... 6 A very High Mountain ... ... ... 7 Section III. A Man like unto the appearance of Brass ... ... 8 Section IV. A Line of Flax ... ... ... ... ... ... 10 Section V. The Measuring Reed 12 Section VI. The Opening Injunction 12 CHAPTER IV. Section I. The Temple Cell* A. The Porch B. The Posts of the Temple and the Entrances C. The Temple D. The 11 Place Left” ... E. The Wall of the Temple F. The Wall “for the Ribs” G. Arithmetical Proofs H. The Cherubim ... I. “ The Covered Openings" J. The Lattice Work K. The General Dimensions of the “ Temple ” L. Summary Section II. The Most Holy ... Section III. m« or “ Separate Place ” t : • Section IV. The Altar and its Court ... .1. A. The Altar of Wood Section V. Will the Building fit upon the Site? ... i., ii., Hi. in., iv. page .. 38 .. 40 41 .. 42 .. 43 .. 43 .. 44 .. 44 .. 45 .. 46 .. 46 .. 46 .. 47 .. 48 50 50 55 56 CHAPTER III. Section I. A Wall on the outside of the House round about ... 13 Section II. The Gates : A. The Entrance Thresholds ... ... ... ... 15 B. The Chambers of the Gate ... ... ... ... 16 C. The Pedestals in the Gateway ... ... ... ... 17 D. The Threshold of the Gate by the Porch of the Gate within ... ... ... ... ... 18 E. The Porch of the Gate within ... .. ... ... 18 F. The Porch of the Gate within the Court ... ... 18 G. The length and breadth of the Gate Building ... 19 H. The Roof of the Chambers of the Gate and their “ Boundary ” ... ... ... ... ... ... 20 I. The Palm Trees of the Gate ... ... ... ... 20 J. The Arches ... ... ... 21 K. The Lattice Work ... ... ... 22 Summary... ... ... ... ... ... 25 Section III. The Outer Cour' i : A. The “ Pavement ” and the “ Gates ” ... ... ... 25 B. The Cellce flanking the Outer Court ... 26 C. The extent of the Outer Court ... .. ... ... 29 D. The Inner Court Gates and the Cellce flanking the Inner Court 29 E. The Porches of the Court and the Galleries ... ... 30 F. Details of the Buildings on the South , East, and North sides, and the Entrances to the whole 32 G. The Fourth Side 35 Section IV. The Corner Courts 36 CHAPTER V. Section I. The Furniture of the Sanctuary ... .. ... 58 Section II. The use of the Buildings of which the Sanctuary is composed ... 63 A. Provision for Slaughter of Animals ... ... ... 63 B. Provision for Depositing “ The Present,” Ac. ... 61 C. Simultaneous Offering ... ... ... .. ... 64 D. Arrangements for feeding the Multitude ... ... 66 E. Sanitary Arrangements ... 67 F. Courts of Justice ... 68 G. The Reservation of a part of the House for the use of the Lev it es 71 II. The Reservation of the Eastern side for the Prince ... 71 J. The use of the Most Holy ... ... 74 Section III. The Provision of Water everywhere ... ... ... 78 A Baptism— The Laxo of Life 80 Section IV. Review of the Argument ... 80 A. Negative Arguxnexds in support of the Exposition ... 80 B. The Positive Arguments ... ... 81 A. The Hill of Zion is the future Throne of the Lord .. 82 B. Zion and Jerusalem and the Temple one 82 C. Zion and Jerusalem in their future glory, a Place for Sacrifice ... ... 83 D. The Altar and the Most Holy in the future 83 E. Christ the High Priest in the Temple ... 83 F. Christ the Supreme Ruler in the Courts of the Temple 83 G. Christ the Prince who offercth Memorial Sacrifice ... 83 H. Christ and the Saints in the Eastern Court ... .„ 83 CONTENTS. — Continued. PAGE PAGE J. The Immortal Race in the Temple and on Mount The Exhortation . 84 Zion 84 Explanation of Plate XIV 87 K. The desire expressed by. the Prophets to see this Temple Commensurate with the Outcome of the Ezekiel CHAPTER VI. Prophecy ... 84 The Holy Oblation and the Division of the Land 89 L. The Resurrection and the New Order of Priests in Section I. Zion 84 The Division of the Land 89 M. The Entrance of the Glory of Yahweh through the Section II. East Gate ... 84 The City ‘‘ Jehovah Shammah ’’ .. . 93 N. Christ and the Altar .. 84 Section III. 0. The River 81 Coming Physical Changes 94 A PPENDICES. APPENDIX A. PAGE APPENDIX G. PAGE The Restoration of Israel ... 97 A Suggestion respecting the Corner Courts 112 APPENDIX B. APPENDIX H. Will Sacrificial Offerings be made in the Age to come? .. 101 “ Thy Servants take pleasure in the Stones thereof ” 112 APPENDIX C. APPENDIX J. A Word as to the Proposal of some to alter the Hebrew of Some Interesting Features in the Construction of the Ezekiel xlii. 16-20 .. 103 House ; or, How is the Sanctuary to be Constructed ? 113 APPENDIX D. The Order in ivhich the Building is to be Erected 113 The Origin of the Arch . APPENDIX E. .. 104 The Building Material ... The Building of the House a Merciful Provision during a 113 Inventions .. 105 Time of Need 114 APPENDIX F. APPENDIX K. The Time of the End .. 105 A Comparison 115 Index of Passages of Scripture quoted or referred to in this Work, exclusive of those quoted from Ezekiel 116 List of Illustrations. PLATE PAGE I. -FRONTISPIECE : BIRD S-EYE VIEW OF THE SANCTUARY 1 II.— BLOCK PLAN OF THE SANCTUARY 13 III. — ENLARGED HALF PLAN 14 IV. -PLAN OF THE GATE 18 V.— ELEVATION OF THE GATE ... 22 VI. -SECTION OF THE GATE 26 VII. — PERSPECTIVE DRAWING OF GATE 30 VIII. — VIEW DOWN OUTER COURT 36 IX.— PLAN OF “ THE TEMPLE ” 41 X.— EXTERIOR VIEW OF DITTO ._ 46 XI.— ISOMETRICAL VIEW OF THE ALTAR 54 XII. -MAP OF THE HOLY OBLATION 54 XIII. -MAP OF JERUSALEM AND ITS ENVIRONS 57 XIV. — THE ITINERARY OF EZEKIEL AND HIS GUIDE 88 PREFACE TO THE FIRST EDITION. Page Page Page Page Page Page Page Page The last nine chapters of the prophecy of Ezekiel con- tain a description of a building never yet erected. On this there is a general agreement among critics, notwith- standing that considerable difference of opinion has existed, and does exist among them, as to the nature, construction, and purpose of the building seen in vision by the prophet. There is, in fact, a babel of voices upon the subject, which has never hitherto been fully under- stood. It may safely be asserted that for centuries these chapters have been a mystery, alike to both Jew and Gentile. Neither ancient nor modern writers appear to have comprehended the wonderful things contained in them. Many books have been written, and elaborate drawings made to explain the vision. ERRATA. 14. —1st Column, Line 5 down, read Plate iv. and v. not iii. and iv. 26.— 2nd Column, Line 22 down, read Chronicles for Ch. 57. —1st Column, Line 22 up. read A— E not A— F. 70- 1st Column, Line 2 up, read Luke xxiv. 4 not xxiii. 43. 71. —1st Column, Line 25 down, read Messianic, not Messiaunic 86. — 2nd Column, Line 5 down, read v. 31 not 33. 86 — 2nd Column, Line 19 up, read Hcb xii. not xiii. HR — 2nd Column, Line 20 up, insert the 1st Epistle before the word John. record of the chief features of Solomon’s Temple, so far as remembered by Ezekiel and his fellow exiles, in order to enable the children of Israel to rebuild the Temple when the time of their promised restoration took place ; and that to those features the prophet added fanciful features of his own, or embodied in his description im- provements which were considered desirable to introduce whenever the building should be re-erected. It is need- less to say, that such an idea not only renders the pro- phecy unintelligible, but ignores the character of Ezekiel as a prophet ; or, at all events, tarnishes his name in making him publish as a vision that which he himself * Henry Smith, Warleigh. has merely concocted as an aid to memory. Such a theory casts a doubt upon his inspiration, and dishonours him as a prophet of God ; but the vision can be shewn to be prophetic, and this removes one great obstacle raised by such writers in the way of a solution. Others have been wrecked on the notion that the vision is purely allegorical or symbolical. They have inter- preted it according to the dictates of their fancy. Some have seen in it “ The triumph of the Church,” “ The perpetual worship of the God of heaven in the kingdom of Christ,” &c. These suppositions are too absurd for refutation. The literal is so self-evidently the basis of the prophecy as to exclude all suggestion of an allegori- cal meaning. lilures that have taken place in the attempts to .nd the prophecy have led some to conclude that t be understood till Messiah comes. Mr. Wm. 11 writes thus : — “ That there be things hard to erstood in the sacred Scriptures, these last nine rs, as well as the beginning of Ezekiel, do abun- testify ; and such difficult things are in these at they have made men of the greatest parts to e at the thought of interpreting them. The is say that the first of Ezekiel and these last ts are inexplicable secrets, and understood by and therefore forbid their disciples to read adding, when Elias shall come, he will explain ngs. Jerome, that great light of his time, pro- his trepidation hereat, ‘ that he did knock at a door.' Gregory the Great, when he went about 01 k, said, ‘ We pursue a midnight journey.’ ” Such utterances as these will not surprise those who understand that the key of knowledge has been lost to “ Christendom,” as foretold by the apostles, and in the Book of Revelation. With the world, it cannot be ex- pected that the understanding and import of the vision will be found, “ for the secret of the Lord is with them “ that fear Him ” (Ps. xxv. 14), and those who are not in this secret, when they openly confess their ignorance fulfil the words of the prophet Isaiah : — “ And the “ vision of all is become unto you as the words of a book “ that is sealed, which men deliver to one that is learned, “saying, Read this, I pray thee; and he saith, I cannot, “ for it is sealed. And the book is delivered to him that PREFACE TO THE FIRST EDITION. n. “ is not learned, saying, Read this, I pray thee ; and he “ saith, I am not learned ” (Isa. xxix. 11-12). The failure of past expositions is no argument against ultimate success. There are many reasons for conclud- ing that the vision was meant to be understood at the right time. The minute constructional details, such as steps, thresholds, doorways, columns, arches, chambers, courts, chimneys, cooking ranges, tables, hooks, &c., all tend to show that their co-relation and use are intended to be comprehended before the prophecy is fulfilled. If not, why should these things be mentioned at all? If the Messiah, or some angel, must come to make the vision plain, what object could be served by giving it in the first instance ? If it was not intended to im- part knowledge beforehand, there could be no reason in communicating it. For the mere purpose of building it would have been sufficient to give instructions when the time for the erection of the structure should arrive, as in the case of Solomon’s temple, and the tabernacle in the wilderness before it. The very fact of this pre- liminary picture of the building having been given in writing so long beforehand, involves the conclusion that God intended a preliminary understanding of it • and that understanding would appear to he a very complete one in view of verses 10 and 11 of chap, xliii. The probability is, that the general appearance of the build- ing described by Ezekiel is intended to be a matter of familiar comprehension before the time of its erection arrives ; for the vision is one of the “ things written “ aforetime for our learning ” (Rom. xv. 4). Investigation, then, is wise, and hope of success rea- sonable, if the conditions of success exist. It is no pre- sumption to think they do exist. The first condition is the doctrinal (Ps. xxv. 14 ; Prov. xxv. 2) ; and secondly, the chronological. It is at “ the time of the end” when the vision speaks. It must be evident to those who have at all studied the subject of the return of Christ and the restoration of the Jews, that the time of these events draws nigh. This is shown in such publications as Coming Events in the East, Prophecy and the Eastern Question, c fee. The period of the world’s history, then, is favourable to the supposition that Ezekiel’s vision will he under- stood. Then, as to doctrinal conditions, there exists in the earth a community whose very foundation is laid upon the written word, interpreted by right reason. They stand in the prospective relation of those referred to in Psalm xxv. 14, Proverbs xxv. 2, Revelation v. 9-10 ; and therefore supply another condition of success. It was at the request of some of these, conjoined with supplication to the God of heaven, that He would reveal to us the secret, that the study of the Ezekiel Temple prophecy was commenced by the writer some ten years since. Friends supposed his profession would be some qualification for the work. His studies were pursued with more or less continuous application for seven years, and were largely supplemented by critical assistance of those qualified to interpret the Hebrew tongue, without which one unacquainted with Hebrew could not expect to arrive at a correct understanding of the vision. The work now presented to the reader is the result. This result has been attained by patient investigation and careful construction. It has been a work of analysis first, and synthesis afterwards. The writer has carefully avoided jumping to conclusions. Almost every passage of Scripture having a bearing upon the subject has been examined, criticised, and put to the test. In the process of investigation every care has been used to get at a correct rendering of the origi- nal, for there were difficulties in the translation — not insuperable difficulties, nor difficulties involving any great alteration in the translation, but, from the very nature of the case, it was necessary to search for any variety of technical meaning which might underlie the original. The chief difficulty, however, is not the trans- lation, but the absence of any plan to explain the des- criptions. Architects and other trained experts find a difficulty in understanding even a comprehensive des- cription of any building without a plan accompanying the written description. How much more difficult to under- stand Ezekiel’s brief specifications, unaccompanied byany plan, even the most rudimentary ; but of course this was the problem to be solved. The solution has been reached, first by ascertaining indisputable general facts, and then, having attained a correct understanding of the different elements com- posing the structure, to proceed to fit them together. Almost innumerable drawings were made during the course of this process, and those which contained some element inconsistent with the general specification of the prophet were eventually cast aside. In this way one feature of the building after another became visible upon the horizon of thought, and was registered as an accepted fact to be transferred to paper when the whole should be complete. In this process, almost every pre- conceived notion, plan, or suggestion, came to be thrown aside. In fact, the greatest difficulties in the way of the comprehension of the true plan were ultimately discovered to be these preconceived notions. The reader must therefore follow the writer in this, in order to do justice to the study of the subject. He must put away from his mind all preconceived ideas on the sub- ject ; he will then be the better prepared to follow the argument that elucidates the prophecy. He will see that Ezekiel’s specification represents a building unique in construction, and entirely different from anything the world has ever seen ; indeed it can hardly be said that other plans have been drawn from the prophet’s specifications — they are mostly guesses, with which the vision is supposed to agree. The plans before the reader PREFACE TO THE FIRST EDITION. of tliis book are the result of a strict and scientific ex- amination of the vision itself. They are totally different from anything present to the mind of the writer when he began the study. A patient perusal on the part of the reader will probably lead him to join in the opinion ex- pressed by many who have seen the drawings, that they represent the kind of building required by the whole scope of the vision shown to Ezekiel. If a true solu- tion of the prophecy has been attained, we must con- clude that it has been given by the Father, through the Son ; for, as it is written concerning the building itself, “ Except the Lord build the house, they labour in “ vain that build it ” (Psalm cxxvii. 1), so it may be said that the understanding of this vision could only come by His directing hand. Man need not be inspired to be the subject of His direction and control. There are innumerable ways in which thoughts are caused to come into the mind, and a man may analyse and syn- thetize from youth to old age without getting at the comprehension of a prophecy unless the Father give the key. The development of the present exposition ap pears explicable only upon this principle. In the course of his study, curious incidental circumstances have at certain points led the writer’s mind, directed his thoughts, and called his attention to features which are essential to the understanding of the vision, and yet which a casual attention could not have noticed. The writer cannot attribute to his own wisdom and skill the result attained. His profession as an architect, and his knowledge of The Truth, appear, however, to have been sufficient to prevent him (as one hath said) putting a “ horse’s head on the body of a bullock ; ’’ but God selects His own instruments to perform His will, and even prepares them before use. The writer is grateful and thankful for all the assist- ance given in this work by others — those who have assisted in the critical investigation of the text, and those who have helped in preparing this work for the press. One revised the manuscript, another supervised the Hebrew, and a third the proof-sheets — a labour of iii. love for the sake of the truth, freely offered and freely accepted, with the result that a much more ornate and perfect production is the result. The writer is, more- over, sensible of the co-operation of those who have helped financially, from the pre-paid subscriber of one copy to the fellow-labourer whose prompt action caused the writer to go to the press just as he was about to abandon the project of printing, and return to each sub- scriber his subscription money. Having ended his in- vestigation some three years ago, the writer felt that the same hand which had led him into the investigation of the subject would also provide the means of publica- tion, if it were in harmony with the purpose of God that publication should take place. The subscription list, therefore, was made a test on this point, and, finally, the exact amount asked for was placed in the writer’s hands. The writer esteems this a mark of great con- fidence, and rejoices in the comfort and consolation given to him amidst many discouragements and much sorrow. The work of production has been long, and some must have felt weary while waiting its appearance. Let such remember that we cannot add one cubit to our stature, and that this work has been hindered, like a certain building of past history, by obstacles of such a nature, that, “ while holding the trowel in one hand, “ the sword has been wielded in the other.” Some things in this book may cause a smile, and the interpretation of the vision may be derisively rejected ; but God chooses “ the simple to confound the wise,” and babes and sucklings can offer praise to Him, while those in high places are passed by. A certain writer said, “ The evidence of the truth of all revelation is so con- “ structed as to be quite sufficient for the humble and “ sincere who are ready to believe ; while it is such as “ may be cavilled at by any who wish to disbelieve.” It is the earnest desire of the writer that the reader may not be of the latter class, but may be found among “ the wise, who shall inherit glory,” rather than among those “ who receive the promotion of fools.” HENRY SULLEY, Architect, Nottingham. PEEFACE TO THE SECOND EDITION. In issuing this second edition it is a gratification on the writer’s part to make further reference to the assistance rendered in the development of the work itself. Much to the author’s regret, one who so largely assisted with the Hebrew, does not wish his name to appear in connection with the work. His help was most valuable. Not only did he make an entirely new translation of the last nine chapters of Ezekiel but at much labour tabulated the critical work of Hebrew scholars for the author’s guidance. Not being permitted to mention his name in connection with the work on its first appearance, it seemed inexpedient to say much in reference to others. Nevertheless, the assistance rendered by Professor Evans (formerly Hebrew tutor, Aberystwith College,) was most useful and valuable, coming as it did at the close of our labours,, like the skilful accomplished summary of a competent judge upon the evidence culled from commentators and translators. It must not be omitted to mention the assistance of Mr. J. J. Andrew in reading the proof sheets ; also of numerous friends in a variety of ways, and last but not least, of Mr. Eobert Eoberts, in revising,, and assisting in revising, the work before going to press in both the editions. To all of whom the writer’s thanks and gratitude are due, especially to the latter, whose abundant loving co-operation in the things of God for twenty years past will be an ever grateful remem- brance. September 30th, 1892. HENEY SULLEY. THE TEMPLE OF EZEKIELS PROPHECY. CHAPTER I. The Israelitish people — Their future — “He that scattered will gather The nations and Israel: blessings to the former in the restoration of the latter — The Temple and Tabernacle of past history designed by God, and erected under divine supervision — The analogy — Logical deductions. SECTION Z RELATION OF THE SUBJECT TO THE ISRAELITISH PEOPLE. T HE origin, history, and destiny of the Israelitish people must be understood in order to compre- hend the things seen in vision by Ezekiel. Of that origin, history, and destiny it will be sufficient to present a very condensed view ; a complete exhibition must be sought for in other publications.* Something like three thousand years ago, the Israeli- tish people were bondmen in Egypt, out of which they were taken by the hand of God, and planted as a com- munity in a land “ flowing with milk and honey.” Their deliverance was effected and accompanied by “ mighty signs and wonders : ” so that the history of this people from the very beginning may truly be said to be an extraordinary one. Israelites are not like other peoples. Gentiles have formed themselves into bodies political, and are characterised by diversities of govern- ment, evolved out of their own mind. It is not so with the Israelitish race ; they did not form themselves into a polity : it was God who did so. They did not formu- late their own laws, but God gave them statutes and judgments “by the ministration of angels.” These, coming from a Divine source, stamp their national organization with a character altogether different from that of other sections of the human family. Their laws bear upon every commercial and social aspect of life, and embrace regulations as to food, worship, military enterprise, sanitate m, and medicine. Every contingency and every need of human life was provided for : which cannot be said of the laws of any other people. Let a man study the appointments of the Israelitish worship, and the ordinances thereof, and the provision of suitable structures in connection with that worship ; first, in the construction of the tent used during the sojourn in the wilderness, and secondly, in the erection of a temple permanent when the tribes were at rest in * A few of the most striking testimonies, foretelling the « Restoration of Israel,” are exhibited in the Appendix. “ the land of promise.’’ Let him see how God concerned himself about minute details, and gave instruction con- cerning matters which were to all appearance of trivial nature. Let him note how the size, weight, and dis- position of all the materials which composed the tabernacle were carefully specified, how a “ pattern ” was given for its construction, and how the workmen were specially endowed with skill to form the materials in exact counterpart of the design given (Exod. xxv. 9 — 40 ; xxxi. 3 — 6). Let him note how the same thing was repeated when the Temple (called the Temple of Solomon) was con- structed. This also was built after a Divine pattern. David received the design from God (1st Chron. xxviii. 11, 12), and David’s son Solomon put up the building according to this pattern ; and, as in the case of the tabernacle, the materials for its construction had been provided by the “ spoiling” of the Egyptians in judgment, so in the case of the Temple, the gold and silver and other requisite materials were provided by the Divine subjugation of the surrounding nations (1st Chron. xviii. 7 — 11 ; xxix. 10 — 16). Neither was Solomon left to his own unaided skill, but he was fortified by God-given wisdom for the work of construction. Let him, then, study the prophecies which proclaim the future of the Israelitish race, and he will discover a complete analogy to these two cases. That future will surpass their past in every point. Their national and political ascendancy in the earth will revolutionize the world. They will become the head after many centuries of subjection to Gentile rule. (Deut. xxviii. 13 — 44 ; Lev. xxvi. 44). At that time Jerusalem shall become “ The throne of the Lord ” (Jer. iii. 17), and the centre of government, from which all the social and religious affairs of mankind are to be moulded and regulated. The restoration of Israel is not a matter of opinion : it 2 THE NATIONS AND ISRAEL. is a divinely attested truth. Any man who believes that the Bible is inspired, who understands the meaning of words, who possesses right reason, and who is honest, will necessarily assent to the proposition, That the children of Israel will he restored to the land of their fathers under Divine power and favour. He will go further than this, and concede that the only hope of prosperity and peace to all the human race is involved in this “performance of the truth to Jacob and the mercy to Abraham sworn unto the Israelitish fathers from the days of old” (Micah vii. 20). The Jewish polity in its highest glory was a perfect model of good government, social well-being, and religious order — a government in which the highest welfare of a people could be secured, and in which a perfect state-religion joined hand in hand with kingly rule toward that end. Two elements of good were lacking. The things established under the hand of Moses, David and Solomon, were transitory and limited. The kingdom, notwithstanding all its beauty, did not continue. And while it is true that the light of the Divinely organised Jewish nationality illuminated to a certain extent the surrounding gloom, even penetrating into non-Jewish nationalities, who, hearing of the wisdom of Solomon, came from the ends of the earth to drink at the living stream, yet the government had not any widespread application to the world at large. This meteor-like spark of divinely-given wisdom was but a foretaste of good things to come, which are to last for ever. That which happened in the days of Solomon will be repeated in effulgence and per- fection in the day of Israel’s future glory. The foretaste was but a preparation of the human desire for a more perfect state of things than hitherto has obtained. Just when man has proved self-government a failure, just as his eyes begin to open to the fact that all human reme- dies for existing evils are abortive, then the new order, pre-designed of God, is ready to come upon the scene, in the rebuilding of the fallen tabernacle of David. SECTION II. THE NATIONS AND ISRAEL— BLESSING TO THE FORMER IN THE RESTORATION OF THE LATTER. Some of the details of this coming change will prepare the mind to understand its relation to the Ezekiel Temple. In prospect of this future good, the prophet Zeckariah, by the spirit, calls upon the nation of Israel to manifest their joy, as exhibited in the second chapter of his prophecy (verses 10, 11). “Sing and rejoice, O daughter of Zion : for lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall he joined to the Lord in that day, and shall he my people." This prophecy is certainly yet unfulfilled ; and that its fulfilment is associated with Israel’s restoration is proved by the fact that the next verse (a continuation of the things affirmed in the eleventh) declares that “ THE LORD shall inherit Judah, and shall choose Jerusalem again.” As to what the prophet means by saying, “ many nations shall be joined to the Lord,” we have his own explanation as contained in chap. viii. 22, confirmed by the prophet Jeremiah, chap. iii. 17 : “ Yea, many people and strong nations shall come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord. “At that time shall they call Jerusalem the throne of the Lord, and all nations shall be gathered unto it, to the name of the Lord, to Jerusalem.” This will be a new thing in the earth. No nation, save the Israelitish nation, has hitherto been required to assemble for worship at Jerusalem, nor have they sought God there. But the time is fast approaching when they will not only desire to go, but their presence will be required, whether they are inclined to obey the mandate or otherwise. Zechariah reveals this in chap. xiv. 16 — 18 : “It shall come to pass that every one that is left of all nations which came up against Jerusalem, shall even go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of tabernacles. And it shall be that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of Hosts, even upon them shall be no rain. And if the family of Egypt go not up, and come not that have no rain, there shall be the plague wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles.” The invitation, then, to assemble at Jerusalem for praise of God and submission to the King whom he “ sets upon his holy hill of Zion ” (Ps. ii. 6), is universal, and will be enforced with the utmost rigor. None will be exempt. Every family will be coerced in the man- ner described by the prophet Zechariah. “ All people who on earth do dwell ’’ must raise their gladsome welcome to the King of Kings. “ In that day shall there be one Lord, and his name one ” (Zee. xiv. 9). The Heathen will then have become the inheritance of Jehovah’s anointed one, and the uttermost parts of the earth will have become his possession. The political and religious changes involved in the fulfilment of the prophecies already mentioned are so extensive and thorough, that every inhabitant of the earth will be affected by them. All of every name and race and of whatever country, will become acquainted with and subject to the new government, and all will be required to conform to the religious order of the day. Every corner of the earth will be enlightened with divine knowledge, and every inhabitant blessed (Hab. ii. 14 ; Jer. iv. 2). All power will be vested in one central authority, enthroned at Jerusalem (Zech. xiv. 9 — 21). War will cease (Isa. ii. 3,4). Peace will reign. In the place of wickedness, righteousness will be there SUMMARY-STATEMENT AND DEDUCTIONS. 3 (Isa. xxxii. 1, 16, 17). Poverty will be banished, indulgence dethroned, and vice chained (Ps. lxvii. 6 ; Rev. xx. 2). The unjust judge, the tyrant, and the oppressor will be remembered as a dreamy recollection of the past, if they are not forgotten in the bright millen- nial reign of Christ which opens before mankind. With one united voice the people will then praise God, as called for in the sixty-seventh Psalm, saying: “ Let the people praise thee, 0 God ; let all the people praise thee. 0 let the nations be glad, and sing for joy ; for thou shalt judge the people righteously.” SECTION III. SUMMARY-STATEMENT AND DEDUCTIONS. 1st. That when God in time past selected for himself a people, appointed the form of their govern- ment, and ordained their worship, he specially designed and caused to be constructed, first a tent, and then a Temple in connection with His people : the former to be used during their sojourn in the wilderness, and the latter when they were settled in the land of promise in peace. 2nd. That he designed and specified all the details of both structures: He provided the materials for their construction, and endowed those with wisdom who were to fashion the buildings to the pattern given. 3rd. That God has still a purpose with this people, viz., with the Israelitish nation, whom he watches and esteems as “ the apple of his eye.” He will restore them to the land of their fathers ; regenerate the land ; re-build the city ; re-organise the people as a nation, and make them the foremost people on the face of the earth. He will restore their worship : give them peace, and bestow blessings upon them far exceeding those received in the most palmy days of their existence. 4th. That all the nations of the earth will, con- currently with Israel, participate in the blessings of the age. All will rejoice in the glory of the new order of things, and every inhabitant of the earth, both Jew and Gentile, will obey the “ law which goes forth from Zion, and the word of the Lord from Jerusalem.” 5th. That the law which goes forth from Zion, among other enactments, will require all the families of the earth to go up, from year to year, to worship the Lord of Hosts in Jerusalem. The logical deductions from these premises are as follows : — a. That as God so minutely and so particularly specified the nature and construction of the Temple and Tabernacle in the day of small things, He would be sure to precisely and carefully specify the constructive character of the Temple of His glory. b. That inasmuch as the Temple of God’s people in the past was ordained for the use of a comparatively small number, and inasmuch as all the peoples of the earth are to worship at Jerusalem, we may expect to find in any prophecy exhibiting the future building, specifications of a vast structure equal to the necessities of the case. c. Prima facie, then, we may reasonably expect that the hitherto obscure prophecy of Ezekiel does describe such a building; and that it is a vast structure, with constructional features so minutely and clearly delineated by the prophet as to be capable of being reduced to paper, for the instruction and enlightenment of all whom it may concern. These conclusions appear so obvious to the writer that he deems it unnecessary, and a waste of time, paper and ink, to discuss the suggestions made by some that Ezekiel only depicts a building 500 cubits square. The best confutation of such an idea will be found in the evidence submitted in the following pages. The Temple of the future age is to be “ a house of prayer for all people.” Let the reader then open his mind to the bearing of the testimonies already laid before him. Let him be prepared to realize the stupendous character of the structure set forth in the Ezekiel measurements, and the abundant provision for universal worship foreshadowed by them. 4 THE TIME OF THE VISION - . CHAPTER II. Ezekiel xk, verses 1 — 4. The time of the vision, a significant fact in connection with the subject matter of the prophecy — The locality of the things seen, exactly defined and subversive of previous notions on the subject — Coming physical changes in the locality — The measuring angel, i.e . , “a man like unto the appearance of brass” — The line of flax in his hand— The measuring reed — The opening injunction, its importance to readers of the prophecy, and its ultimate significance. The first four verses of the fortieth chapter of Ezekiel are introductory to the detailed specifications of the building described in that and the following eight chapters. They exhibit to us — 1. The time of the vision. 2. Where the building is to be erected. 3. Who the constructor of the building is. 4. Who are his associates. 5. The Measuring Reed. 6. For whose sake the matter is made known, and the way its mystery is to be solved. Taking these items in their order, it will be found important to consider them seriatim — SECTION I. THE TIME OF THE VISION. In the first verse, Ezekiel informs us that “ the hand of the Lord ” was upon him in the five and twentieth year of what he styles “ our ” captivity, and fourteen years after the city was smitten. By the comparison of chap- ters i. 2; xxxiii. 21; and 2nd Kings xxiv. and xxv., we find that the captivity of “ Jehoiachin, his officers and mighty men,” &c., is referred to, and that Jerusalem is the city that was smitten. These events were the con- summation of that retribution which God foretold should come upon the children of Israel consequent upon their breaking the solemn covenant made at Sinai and in the land of Moab, as it is written : “ If ye will not hearken unto Me, and will not do all these commandments ; and if ye despise My statutes ; or if your soul abhor My judgment, so that ye will not do all My commandments, but that ye break My covenant : I also will do this unto you ; I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation, and I will scatter you among the heathen, and will draw out a sword after you, and your land shall be desolate, and your cities waste.” — (Lev. xxvi. 14—16, 31—33). This and other prophecies of a like nature at this time received their fulfilment, as testified by the prophet Jeremiah : “ The Lord hath done that which He had ‘‘ devised ; He hath fulfilled His word that He had com- “ manded in the days of old ; He hath thrown down and “ hath not pitied, and He hath caused thine enemy to “ rejoice over thee ; He hath set up the house of thine “ adversaries. How doth the city sit solitary, that was “ full of people ! how is she become as a widow ! She “ that was great among the nations, and princess among “ the provinces, how is she become tributary ! Judah “ is gone into captivity, because of affliction, and because “ of great servitude ; she dwelleth among the heathen, she “ findeth no rest. Her adversaries are the chief, her “ enemies prosper ; for the Lord hath afflicted her for the “multitude of her transgressions. Jerusalem hath “ grievously sinned ; therefore she is removed. How hath “ the Lord covered the daughter of Zion with a cloud in “ His anger, and cast down from heaven unto the earth “ the beauty of Israel, and remembered not His footstool “ in the day of his auger ! The Lord hath swallowed up “ all the habitations of Jacob, and hath not pitied : He “ hath thrown down in His anger the strongholds of the “ daughter of Judah : He hath brought them down to the “ ground: He hath polluted the kingdom and the princes “ thereof.” — (Lam. ii. 17 ; i. 1, 3, 5, 8 ; ii. 1, 3). The vision, then, described in the last nine chapters of Ezekiel’s prophecy was given at a time when desolation reigned over the once glorious land of Israel ; and when the city of Jerusalem was in ruins. Occurring at such a time, it occupies a peculiar position in relation to the history of Israel. It came just as the fruits of disobedience had burst upon them, and appears to divide their history into two epochs — one ending with their complete desolation, and the other with their complete restoration. The vision itself contains indisputable evidence of its association with the time of restoration. After Ezekiel was made to see the chief constructional features of the building, which is the centre of the vision, he is shewn how “ The glory of the Elohim of Israel ” enters the house, and hears a voice saying, “ Son of man, the place of my throne, and the place of the soles of my feet, where 1 will dwell in the midst of the children of Israel for ever ” (Chap, xliii. 2 — 7). The fulfilment of this prophecy involves the restoration, in all its fulness, that is spoken of in other parts of the Scriptures, when the glory of the Lord shall rise upon Israel, the Redeemer having come to Zion, and Jacob no longer in transgression. Then the THE TIME OF THE VISION - . 5 Lord will have made a new covenant with the house of Israel. In those days shall Judah be saved and Jeru- salem shall dwell safely. And the Geutiles will come to her light and kings to the brightness of her rising. The sons of strangers shall build up her walls, and kings shall minister unto her. The sons also of them that afflicted her shall come and do reverence, yea all that despised her shall bow themselves down at the soles of her feet. Her sun shall no more go down ; neither will the moon withdraw, for the days of her mourning shall be ended. Never again will Israel defile themselves with their idols, nor with their detestable things, nor with any of their trangressions. They will be one nation in the land upon the mountains of Israel, and one king shall be king to them all. Of the increase of His government and peace there shall be no end, because the zeal of the Lord of Hosts will perform it. At that time shall they call Jerusalem the throne of the Lord, or as Ezekiel described it, “ The place of my throne and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever.” — (Is. lix. 20 ; lx. 1; Jer. xxxi. 31; xxxiii. 16; Is. lx. 3, 10, 14, 20; Ezek. xxxvii. 22, 23 ; Is. ix. 7 ; Ezek. xliii. 7.) While the position of the vision is remarkable in dividing this epoch of restoration from the era of down- treading, there appears yet a deeper significance. Ezekiel is very precise as to the particular day upon which “ the hand of the Lord was upon him ; ” he mentions the day, the month, and the year: “In the five and twentieth year, in the beginning of the year, in the tenth day of the month, in the self-same day,” or, as it may be well expressed, in that very day, “ the hand of the Lord was upon me.” Now, why should the Spirit so particularise and so emphasise the day in which Ezekiel was shewn the vision ? The answer is founded upon four facts. First — The things Ezekiel saw are represented as actually existent at the time when the vision was given, although not really so existent. See verse 43, where, speaking of the tables of stone for the burnt offering, he tells us that “ upon the tables was the flesh of the burnt offering ” — just as though the sacrifices were about to be offered : Deity thus speaking of those things which be not as though they were (Isa. xlvi. 10). Secondly — The twelfth chapter of Exodus shews that a great national event was in preparation on the tenth day of the first month. That event was the deliverance of Israel from bondage, the destruction of their enemies, and the passing over of their sins. These momentous occurrences were but a type of what is to come. They were commemorated by the “ feast of the Passover,” the inception of which took place by the selection of the sacrificial lamb, on “ the tenth day of the month.” — (Exodus xii. 2, 3.) Thirdly — The year mentioned by Ezekiel is a year of Jubilee, i.e., a year which arrives in recurring periods of fifty. Eor proof of this assertion the reader is referred to the opening verses of the first and fortieth chapters. In the former, it is stated that Ezekiel saw certain things in the “ thirtieth year.” The question is, the thirtieth year of what ? A comparison of facts will show that it was the thirtieth year of a Jewish epoch of fifty years. Thus the thirtieth year was also the fifth year of king Jehoiachin’s captivity. Now, as we have seen, the vision of the Temple was given in the five and twentieth year of the same Jehoiachin’s captivity ; so, if we deduct five years from the five and twenty, we get twenty, which, added to the thirty mentioned by Ezekiel in the first chapter of his prophecy, completes the epoch of fifty years.* Therefore, the vision recorded in the fortieth chapter was given in a year which would have been reckoned as a year of Jubilee in the days of Israel’s prosperity. Under the circum- stances, however, it was to them a year, amongst others, of sorrow, mourning, and woe. Fourthly — Ezekiel was a man of SIGN to Israel (see chap. iv. 3 — 6) both as regards their affliction and their prosperity. From these premises it is reasonable to conclude — a. That inasmuch as a complete vision of the building was given to Ezekiel in a Jubilee year, there is a Jubilee year yet future, when the building seen by him in vision will have real existence; that it will be finished and opened for public worship on that date. h. That such Jubilee will fall on the feast of the Passover, and that by the tenth day of the first month the sacrifices will be in preparation, and all things in readiness for the glory “ of Yah-weh” to enter the newly erected house. c. That the construction of the building will be associated with the national regeneration of Israel, when the Father will “ forgive their iniquity, and remember their sins no more,” “ blotting out as a thick cloud their transgressions” (Jer. xxxi. 34; Is. xliv. 22); so that by the time that the top stone is fixed, and the last pavement laid, their enemies will have been destroyed ; * A simple and approximate calculation has been made to show that the year *n which Ezekiel saw the vision was a Jubilee year Josiah reigned 31 years He held the Passover in his eighteenth year . — Deduct - 18 „ This leaves a period of thirteen years from commence-) ment of Passover to the end of his reign - - - J 1 ^ ” Jehoahaz reigned 0 3 months Jehoiachim „ n years Jehoiachin „ o 3 months Zedekiah ,, *-“------11 years This would give what would be the time when the city [ was smitten ) 35 yrs. 6 mo. Ezekiel received the vision after this event - - - 14 years Total 49 yrs. 6 mo. Thus accounting for a period of 50 years, allowing a short interval for the removal of one king and the setting up another during the troublesome times of the Babylonish captivity. G THE LOCALITY OF THE THINGS SEEK and all their bondage, whether literal or spiritual, will end in the creat Jubilee then inaugurated. d. Seeing the day of Israel’s deliverance from Egypt was signalised as a beginning of months and years unto them (Exod. xii. 2), this greater deliverance, which involves not only regeneration to the house of Israel, but blessing to all the Gentiles, will be the starting point of a new age, in which official records will not date from “ the year of our Lord,” or the reign of some Gentile king, or from “ Jehoiachin’s captivity,” hut from the day defined in the vision itself, when the offerings of the Israelitish people are once again accepted, and peace shall reign with Jew and Gentile to earth’s remotest bound. SECTION II. THE LOCALITY OF THE THINGS SEEN. Doubt need not exist as to where the extraordinary building seen by Ezekiel is to be erected. Verse 2 in- forms us, “that in the visions of Elohim,* he was brought into the land of Israel.” This defines generally the district into which the prophet was brought. Verse 1 gives more specific information. Ezekiel says he was taken “ thither,” that is, to the “ city that was smitten,” i.e., Jerusalem, as the context shews. The two state- ments are given for a purpose, and the order observed in their relation is not without an object. By verse 1, we learn that Ezekiel was taken to the very city formerly the centre of Jewish authority. By verse 2, we know how and in what manner Ezekiel was taken to the building which he saw. He was first set down upon “ a very high mountain,” at some distance from the place to which he was afterwards brought. From this resting place, he sees a new and vast building, standing upon the ancient site of Jerusalem, i.e., upon the hill of Zion. This building looks like “ the frame of a city,” but it is not a city in the ordinary acceptation of the term. Yet it is a city — even a city of “ Elohim.” Within its walls assemble for prayer and praise that vast concourse of people whom Yah-weh will bless. It is the “ Holy City ” : whereas the profane or commercial department of the head centre of government is located some thirty miles to the south. There are not wanting those who dispute this con- clusion, and who would interpret the prophecy so as to locate the commercial centre on the ancient hill of Zion, * A3 to the expression “ In the visions of God,” it may be briefly noted that the same expression occurs in Ezekiel i. 1, and that such visions exactly mirror forth things which will become realities in the earth. To say Ezekiel was taken to the land of Israel “in the visions of Elohim." is to say that he will be taken there really, being, as before stated, a man of Sign. Those who desire a full exposition of the word “ Elohim,” and its doctrinal relation to the purpose of God, are referred to pp. 87-111, Vol. I., and pp. 339-340, Vol. II., of Eureka, a three volume! exposition of the Apocalypse, by the late Dr. Thomas, of Hoboken, New York, published by Mr. Roberts, 139, Moor Street, Birmingham, England. In the same book the reader will find reasons for the substitution of the pronunciation Yah-weh in all cases where the word ntrp occurs, instead of Jehovah, as in the C.V. and who therefore suppose that the Temple itself will be built as far north as Samaria. Such a conclusion is quite inadmissible in all the premises. God’s “ Holy hill of Zion ” (Ps. ii. G) will never be made the “ profane portion of the city ’’ (Ezek. xlviii. 15). Zion and the Temple are both mentioned in 'prophecy as the place where Jehovah will manifest his presence ; therefore the Temple will be erected upon Mount Zion. The following testimonies shew this : — “ The Lord hath chosen Zion : he hath desired it for His “ habitation . This is my rest for ever : here will I dwell ; “for I have desired it. — iPs. cxxxii. 13, 14.) Here God distinctly declares he will dwell in Zion. And Zion is a general term signifying the site of Jerusalem. Used in this general sense, it includes “the stronghold of Zion,” “ the city of David,” “Mount Moriah,” and whatever else pertains to the elevation upon which Jerusalem stands. Compare David’s above- cited testimony with that of Ezekiel regarding the building seen by him in vision : ‘ ‘ Behold the glory of the Elohim of Israel came from the way of the east, . . . and . . . came into the house by the gate whose prospect is towards the east, and speaking unto me out of the house, he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever.” — (Chap, xliii. 2, 3, 4, 6, 7.) In the light of these witnesses, we have no difficulty in fixing upon the site of the building described by Ezekiel. David declares that the habitation, throne, and dwelling place of Deity is to be Mount Zion. Ezekiel testifies that Deity will dwell and reign in the building which was seen by him in vision. Mount Zion then, beautifully “ situated on the sides of the North,” is not only the 'city of the great King, but is also the site of the house where Deity will cause his name to dwell. Numerous testimonies confirm this, not all, perhaps, in the direct manner of those already quoted, but in their co-relation to the incidents surrounding the subject. For example, when Israel is restored to the Divine favour, they are presented to Jehovah at the place where He is pleased to put his name, i.e., to Mount Zion. “In that day shall the present be brought unto the Lord of Hosts of a people scattered and peeled, and from a people terrible from their beginning hitherto ; a nation meted out and trodden underfoot, whose land the rivers have spoiled, to the place of the name of the Lord of Hosts, the Mount Zion.” — (Isa. xviii. 7.) Here the place of the name of the Lord of Hosts and Mount Zion are identical in a prophecy of the latter day presentation of Israel by the merchants of Tarshish to Jehovah. This presentation is made, as it were, at the chief seat of the Kingdom from which all administration A VERY HIGH MOUNTAIN'. 7 proceeds. Hence the prophet Micali testifies that “ the law shall go forth from Zion, and the word of the Lord from Jerusalem.” Ezekiel and Zechariah both testify to the fact that a river of remarkable properties shall spring forth at the time of Israel’s redemption. The one speaks of it as issuing “ from Jerusalem,” and the other as issuing out of the building portrayed in the last nine chapters of Ezekiel’s prophecy. Evidently they speak of one place (See Ezekiel xlvii. 1-13, and Zecli. xiii. 1, xiv. 3-8.) Jeremiah conclusively disposes of the notion that the building of Jehovah’s praise will be erected on the hill of Samaria. He testifies i “ The Lord will be the God of all the families of Israel.” There shall be a day when the watchmen upon Mount Ephraim (Samaria) will cry, Arise ye, and let us go up to Zion , unto the Lord our God.” — (xxxi. 1-6.) There could, of course, be no necessity for the Ephraimites to go to Zion unto the Lord their God if the name of Jehovah were placed on some hill of Samaria. The building seen by Ezekiel must either be constructed at Jerusalem, or at some considerable distance from it. The specification of the divisions of the Holy portion of the land necessitates this. By those .specifications, the locality of the Temple, if not on the site of Jerusalem, would fall somewhere about Samaria. But this is impossible in view of Jeremiah’s testimony, which exhibits the Samaritans seeking God at Zion. The structure seen by Ezekiel was not a building erected at some distance from Jerusalem, but a building standing upon the very site of Jerusalem itself. A Very High Mountain. While it is stated that Ezekiel is taken to Jerusalem, it is also declared that he was set down upon “ a very high mountain.” Now Zion, upon which Jerusalem stands, is not a high mountain ; nor is it the highest mountain in Judea. At first sight, this statement might give the idea that Ezekiel was caused, in vision, to visit some other part of the land of Israel, and that the building which he saw was situated upon some other hill than that of Zion. It must be remembered, however, that the word mountain has sometimes in the scriptures a wider signification than that of a single hill, viz., “ Hill country.” Eor instance : The Edomites dwelt in “ Mount Seir.” But Mount Seir is an extensive range of hills, as anyone may see who consults a map •of the Exodus. The fact is also proved by the following prophecy : — “ Thus will I make Mount Seir most desolate. . . . and I will fill his mountains with his slain men : in thy hills, and in thy valleys, and in all thy rivers shall they fall that are slain with the sword.” — (Ezek. xxxv. 7-8.) Here are several mountains in one mount. Again, Moses, singing the high praises of the Lord, says : — “ Thou shalt bring them (Israel) in and plant them in the mountain of thine inheritance, in the place, O Lord, which Thou hast made for Thee to dwell in.” — (Exod. xv. 17.) Now the people brought up from Egypt could not inhabit one single hill. Evidently mountain has, in this case, a wider signification, and David, speaking of what God had done, said : — “He brought them (Israel) to the border of His sanctuary, this mountain, which His right hand hath purchased.” — (Ps. lxxviii. 54.) Here again the word “ mountain ” is used in a wide and comprehensive sense. These testimonies point to the conclusion that Ezekiel was brought to the immediate neighbourhood of Jerusalem, even though Jerusalem and its suburban territory cannot, from a geographical point of view, be called “ a high mountain.” Still Ezekiel affirms that he was set down upon “ a very high mountain.” This points to the fact that, although Jerusalem and the cluster of hillocks sur- rounding it are not now the highest portion in Palestine, they are destined to be so. Remarkable physical changes have taken place in this portion of the earth in the past* others more remarkable are in store. The prophet Zechariah, speaking of the time when the “ Lord shall be King over all the earth,” says : — “ All the land shall be turned as a plain (i.e., as Arabdh,) from Geba to Rimmon, south of Jerusalem: and it shall be lifted up.” — (ch. xiv. 9-10.) Isaiah and Micah both testify to the same thing : — “ It shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills ; and all nations shall flow unto it. And many people shall go, and say, come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths.” — (Isa. ii. 2-3 ; Mic. iv. 1-3.) These prophecies, when fulfilled, must leave Jerusalem and its surrounding territory at a much higher level than at present. In fact, a large tract of country will be affected by these changes. From Geba to Bimmon is a considerable distance. Without being able to speak precisely, Geba is more than seven miles north of Jerusalem, while Rimmon is about forty miles to the southward. Roughly speaking, then, a district fifty miles square will be lifted up, and with it the bed of * Professor Hull, who recently conducted a geological expedition along the district known as the Wady-el-Arabah, is of opinion that the level of the Salt Sea, or Dead Sea, which is now 1 ,292 feet below the level of the Mediterranean at one time stood about 1,400 feet higher than at present. The Geology of Palestine, by Professor Hull, F.R.S., F.G.S. See notice of books from which quotations are made at the end of this volume. 8 “A MAN LIKE UNTO THE APPEARANCE OF BRASS. the Dead Sea ; thus bringing the waters thereof up to the required level for a waterway connection with the Mediterranean. (Chap, xlvii. 10.) Jerusalem, situated on such a table land, would be, in the broad acceptation of the term, the “ mountain of the Lord,” up to which and unto which all people go. It would be the highest point in the land of Israel, being “ exalted above the hills.” The building seen by Ezekiel would encircle the central prominence of this plateau ; for, being set down upon “ a very high mountain,” he was able to see, at some distance from him, something which looked like “ the frame of a city ; ” and this city-like building was upon the same mountain upon which Ezekiel stood. (Verse 2 marginal rendering.)* From some minor prominence, then, near Jerusalem, this preliminary view would be given to him before being brought to the building itself. More detailed information respecting “ the mountain of the Lord ” will be given when treating of the extent and use of the “ Holy oblation,” mentioned in chapters xlv. and xlviii. of the prophecy. SECTION III. “A MAN LIKE UNTO THE APPEARANCE OF BRASS.” When Ezekiel is brought sufficiently near to the build- ing, he sees “ a man ” standing in one of the gates thereof, the appearance of whom is “ like unto brass.” Who this man is and why he should be likened unto brass are questions of interest and importance. They can only be satisfactorily answered by considering the symbolic use of brass in the Scriptures, and by noting things spoken of and by the angel measurer. Upon the children of Israel tempting the Lord in the wilderness, their folly was not expiated till, confessing their sin, they looked upon a brazen serpent which Moses by commandment had made. How, from what is written concerning the experience of Adam and Eve in the garden of Eden and from the following testimonies — Numb. xxi. 5-9 ; Psalm lxxviii. 18 ; 1 Cor. x. 9 ; James i. 14 ; iii. 5-6 ; Gal. v. 17 — we may gather that the serpent was a symbolical representation of their sin ; its form indicated the character of their transgression, and the metal of which it was composed, the origin of their sin. As tempters of the Deity, they were fitly symbolised by a serpent. Their flesh, which caused them to transgress, was appropriately represented by brass, or rather copper, which is the word some modern translators use. Polished copper, glittering in the sun- shine, is a fair representation of “ fire,” and fire repre- sents the burning and consumptive nature of lust. — (James iii. 5, 6 ; iv. 1, 2). Now inasmuch as all lust is of the flesh, called “ sin’s flesh,” brass may be taken * The R.V. reads : “ whereon was as it were the frame of a city.” as representative of sins flesh in the symbol before us. This brazen serpent not only pourtrayed the sin of the children of Israel, but also that of mankind. By it they would be reminded of their federal relation to Adam, the whole figure being a perfect symbol of human character. Transfixed to the pole in the wilderness, it was a type of the way in which Deity delivers men from the consequence of sin. — (John iii. 14.) The higher significance attaching to the figure, however, does not destroy the symbolical meaning of its copper substance, but rather establishes it. Dr. Thomas shews in his three-volumed exposition of the Apocalypse, already referred to, that brass is used to signify sin’s flesh. Speaking of the altar built by Jacob, he says : — “This Yahweh-nissi altar was superseded by “ an altar overlaid with plates of brass. These “plates represented the ‘flesh of sin’ purified by “ fiery trial. ‘ Gold, silver, brass, iron, tin, and “ lead, everything,’ said Moses, ‘ that may abide the “ fire, ye shall make go through the fire, and it “ shall be clean ; nevertheless, it shall be purified “vnth the water of separation; and all that “ abideth not the fire ye shall make go through the “ water.’ — (Numb. xxxi. 22-23). The connection of “ the plates with sin’s flesh is established by their “ history. They were ‘ the censers of those sinners “ against their own souls,’ Korah, Dathan, Abiram, “and their company, two hundred and fifty of “them, who rebelled against the strength of Israel. “He commanded Eleazar, Aaron’s son, to melt “ them, and roll them into ‘ broad plates for a “ covering of the altar ; ’ and for ‘ a sign to the “ children of Israel.’ ” — (Numb. xvi. 37).* From the premises before us, we may conclude that the figure, of brass standing in the gate of the building has some connection with “ the flesh of sin.” But while the metal represents sin, the things put in the mouth of this remarkable figure represent some- thing else. According to verse 4, the man of brass speaks to Ezekiel thus : — “ Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall show thee : for to the intent that I might show them unto thee art thou brought hither. ” Now, according to verses 1 and 2, it was “ the hand of the Lord” upon Ezekiel, showing him the things which he saw. In some sense, then, the Deity is repre- sented in the figure before us, otherwise this man of brass would not be entitled to use the language ascribed to him. This feature is further emphasized by verse 7, * Eureka, vol. 1, page 117. “A MAN LIKE UNTO THE APPEARANCE OF BRASS. 9 chap, xliii., where the Man is represented as speaking thus : — “ Son of man, the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the children of Israel for ever.” Evidently, from the context in which this verse occurs, the “ I ” represents the Deity. Thus we have two remarkable features symbolized in the figure seen by Ezekiel — Sin and the Deity. Now, we know that Deity “cannot look upon iniquity;” be., he will not condone or allow it. — (Habakkuk i. 13). Sin, therefore, could only be represented in the figure in a remote sense, and would be indicative of a past connection with transgression merely. A human being raised from the dead, and standing in the blessed position of those “ whose transgression is forgiven, and whose sin is covered ” (Ps. xxxii. 1), would not be an inappropriate counterpart of the symbol, providing lie were qualified to speak as the figure seen by Ezekiel is represented to speak. Such an one would be a manifestation of the Deity* whose past connection with the human race would be appropriately represented by copper. This being conceded, curiosity respecting the figure seen by Ezekiel does not end with the conclusion that the man of brass is a manifestation of Deity in flesh ; for those things which were seen in vision are to be realities in the near future ; therefore we naturally ask, Who is this man ? The vision itself helps to give an answer. Concerning this man of copper who stood in the gate, we read in verse 14, that “ HE MADE also posts of threescore cubits round about the gate.” The man of brass, then, is not merely the measurer of the building, but he is also the constructor and builder thereof. Can we, from this, ascertain his name, and identify his personality ? Let us see. First, it should be noted that the building which looked like “ the frame of a city ” is not a city in the strict sense of the term, as before stated, but is a house of prayer, sacrifice, and praise, in fact a temple. Con- sult the following testimonies : — “ By the posts of the gates where they washed the burnt offerings. “ Four tables were on this side, and four tables on that side, by the side of the gates * * whereupon they slew their sacrifices. “ And without the inner gate were the chambers of the singers in the inner court. “ The people of the land shall worship at the door of this gate before the LORD." — (Chap. xl. 38, 41, 44 ; xlvi. 3.) These testimonies shew that the building is a temple, and not only is it a temple, but “ The temple of the Lord.” Now compare with these expressions the announcement made through the prophet Zechariah : — ‘ ‘ Behold the man , whose name is the Branch ; and he shall grow up out of his place, and he shall build the temple of the Lord ; and he shall bear the glory, and shall sit and rule upon his throne ; and he shall be a priest upon His throne ; and the counsel of peace shall be between them both.”— (Chap. vi. 12, 13.) Here, then, we have the name of the Temple builder. He is styled “ The Branch.” But who among the posterity of Adam bears such a name ? Do we know such an one ? If some of our contemporaries are right, we do not. The Jews, for instance — while having hope in a future re-builder of Zion, while expecting great things from one who is called the Branch, who is to set up an ensign for the nations, and assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth (Isa. xi. 2, 3, 5, 12), while believing that a righteous Euler will come, and that in “ His day Judah shall be saved, and Israel shall dwell safely ” — (Jer. xxiii. 5-6) — utterly deny the Nazarene any connection with the good things for which they look. They are as blind to the fact that these things must be fulfilled in him as are the Gentiles to the glorious future yet in store for the Jews. No wonder the Jews reject the “Christian” (?) doctrine concerning their Messiah. But surely any Jew who can discern things that differ, and will take the trouble to investigate the matter, must see what a different doctrine the Christadelphians present for their accept- ance. Oh, that there were with us a tongue of wisdom, to appeal with awakening power to the sons of Israel, who see not the light shining from the prophetic page ! Perhaps, even at the writer’s invitation, some of the outcast race may deign to listen to a friendly voice, and, considering questions here propounded, may find an answer in the peace which is now denied unto them. Turning to the Apocalypse, we read, concerning the crucified one, chapter xxii. 16, “I am the root and the offspring of David.’’ Jesus affirms that he is the “ root ” of David, because he was a manifestation of Him who brought David into existence, and sustained Jiim in life. He is also the “offspring” of David, because he was born in the manner described by Luke. He thus became the seed of David, and therefore the branch springing up out of David’s loins (1st Tim. iii. 16 ; Luke i. 27, 31-35 ; Ps. cxxxii. 11). By virtue of the Divine side of his parentage, He is that Eighteous Branch which Jeremiah and Isaiah both prophesied should grow up out of David’s roots. (Isa. xi. 1 ; Jer. xxiii. 5, 6 ; xxxiii. 15.) He is now in the heavens, at the right hand of the Father (Ps. cx. 1 ; Acts ii. 34) ; but He will shortly re-appear (Heb. ix. 6-12, 24-28 ; Lev. ix. 23, 24 ; Eev. xxii. 7), and afterwards he will stand in “ The Gate ” of the newly erected Temple, triumphant over all enemies, and ready to bless his * An exhaustive exposition upon “ God manifestation will be found in Eureka vol. 1, pages 87-118. 10 A LINE OF FLAX. people. By this time he will have given infallible proof that he is the one who was crucified by the tribe of Judah over Eighteen Hundred years ago. He will show to the Elders of Israel the wounds in his hands and in his side. (Zech. xii. 10.) They will say “ what are these wounds in thy hands ? ” Then he shall answer “ the wounding I had in the house of my friends ” (Zech. xiii. 6). Upon discovering his identity “ They shall mourn for him as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born.” (Zech. xii. 10.) SECTION IV. A LINE OF FLAX. Ezekiel states that the man of brass-like appearance held in his hand a line of flax and a measuring reed. From a cursory glance at this figure, or a superficial consideration of the thing written, we might be led to suppose that the line held in his hand is for the purpose of taking large dimensions. Modern architects, it is true, use both a staff and a tape, the former when taking short measurements, and the latter under certain circumstances for measuring long distances. No skilled constructor, however, would think of using a tape to set out a building, or to take an accurate measure of any existing structure. Measurements of precision must be taken, or laid down with the rod, the best material for which is of wood. A line of flax would not be suitable for such measurements. Even modern tape-measures having metal in-wrought in their substance are found utterly untrustworthy where accurate setting-out is necessary, how much more unsuitable would be a flaxen cord, however deftly wrought ? Again, in no case throughout the description of the Temple and its measurements is any measurement said to betaken with a line. It is not even called a measuring line. More- over, when the angel measures the outside of the house (a distance of 500 reeds), it is expressly stated that the measurement is taken with the reed. — (xlii. 15-19). Five hundred reeds is a considerable distance, and if the line were intended to be used as some suppose, surely this is a case where such a use would have been made. From these considerations, it is reasonable to conclude that something more important is to be understood by the “ line of flax ” than is generally supposed. The mere distinction of measuring instruments is a trivial matter in view of the important character of the vision we are considering. It must be conceded that the man of copper is figura- tive of something else, so also with the line of flax and the measuring reed. But the things they signify are strictly in harmony with their own particular attributes, and must be interpreted accordingly. There are two places only in the Temple vision where the line is mentioned, and in each of these places a different Hebrew word is used. The words are (pathil), and Ip (qav). The former occurs in verse 3, chap. 40, and the latter in verse 3, chap. 47. The Hebrew word p , in its scriptural usage, does not exclude the idea of measure, but it does not convey the modern technical sense of lineal measuring cord. There is a difference also between a measured line and a measuring line, although the former sometimes becomes the latter. "We have a good illustration of the use of the word line in this sense in the first book of Kings, chap. vii. 23 ; concerning the molten sea it is there stated that “ a line (Ip) of thirty cubits did compass it round about.” This is a primitive and natural method of determining the measure of a circular object. A measured line cut to a certain length is necessary for such a purpose, but is not necessarily a divided instrument of measure. Again, a line, imaginary or real, must be laid down before any great distance can be measured, and such a line, when its length is determined, becomes the measure of the object to which it is related. Another way in which a line may be used is to mark off a boundary or division. By this means a district may be said to be divided by a line. Now we find the word p used in other portions of the scriptures, and in these occurrences the word is often used in the sense of appointment, division, limitation, and rulersliip, in connection with the affairs of mankind, as illustrated in the following instances : “I will stretch over Jerusalem the Z me pP'i of Samaria, and the plummet of the house of Ahab ; and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down.”— (2nd Kings, xxi. 13.) “ The Lord hath purposed to destroy the walls of the daughter of Zion ; He hath stretched out a line (P), He hath not withdrawn His hand from destroying.” — (Lamen- tations ii. 8. ) “ Go, yeswiftmessengersto a nation scattered and peeled, to a people terrible from their beginning hitherto ; a nation meted out and trodden under foot [or of line and line, and treading under foot.”] — (Isaiah xviii. 2.) “ Judgment will I lay to the line (P) and righteousness to the plummet. ’’—(Isaiah xxviii. 17.) “ The cormorant and the bittern shall possess it ; the owl and the raven shall dwell in it; and He shall stretch out upon it the line (P) of confusion, and the stones of empti- ness.”— (Isaiah xxxiv. 11.) In these testimonies the idea of apportionment is given, such as the prophecy of the measure of the destruction of Jerusalem by that of Samaria. Hence Jeremiah represents the woe of Israel as limited by a stretched out line, and Isaiah by a series of such lines ; while in the day of their recompense, Bozrah is to be encircled with the line of confusion. There is in the nineteenth psalm a remarkable instance A LINE OF FLAX. 11 of the use of the word line, in a figurative sense. The first four verses read thus: — “The heavens declare the glory of God; and the firmament sheweth his handiwork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language where their voice is not heard. Their line Oil) ’ s gone out through all the earth, and iheir words to the end of the world.” Bagster’s Bible gives “rule” or “direction” as alterna- tive renderings of the word translated line in this passage, either of which express the figurative sense of the word as here used. But whose rule is it that goes out through all the earth ? According to the first verse already- quoted, it is “ The heavens which declare the glory of God and the firmament which sheweth his handiwork.” And what heavenly firmament can that be ? Is it the starry expanse above our head to which reference is made, or is there some hidden meaning in the language selected by David under the guidance of the Spirit ? Undoubt- edly the latter, for although the constellations of the physical heavens do shew forth the glory of their creator, and demonstrate the divine character of the hahd that fashioned them, yet they have no audible voice which man can hear, nor can it be said that their words go out unto the end of the world. We must therefore seek for the explanation of the matter elsewhere. Peter spoke of a certain heaven and a certain earth which were to be destroyed, and to be superseded by a “ new heaven and a new earth wherein dwelleth righteousness.” (2 Pet. iii. 7, 13.) He manifestly foretold the dissolution of the Israelitish constitution of things which then existed, and the restoration of things Israelitish under a new divine order. (Deut. xxxi. 30 ; xxxii. 1, 2 ; Is. lxv. 17 — 19.) The “ heavens ” who rule in that polity will be an immortal race of men. Most of its constituents are now sleeping in the dust, but shortly, at the appearing of Christ, they will he raised from the dead and united to their living faithful brethren in one grand galaxy. Jesus is the sun of this new constitution of things. The Apostles and Prophets, and some who follow in their footsteps, are the brilliant stars which give beauty and variety to the new firmament, for Daniel describes the result of resurrec ion and judgment on this wise. “ They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever.” (Dan. xii. 3.) Jesus also declares that “ then shall the righteous shine forth as the sun in the kingdom of their Father.” — (Matt. xiii. 43.) Dr. Thomas saw the application, and points out the prophetic bearing of the nineteenth Psalm in the following words : — “ These new heavens will declare the glory of ail ; “ and their firmament, or aerial, his handiwork. “ Day unto day will utter speech ; and night unto “ night will show knowledge, and there will he no “ speech nor language where their voice is not “ heard. Their rule will go out through all the “ earth, and their words to the end of the world. “ Paul has quoted these words in Bom. x. 18, as “ predictive of the apostolic proclamation of the “ kingdom. There was great significancy in such “ an application, for they who made the proclama- “ tion will constitute the heavens and rule — the “ personal Son of Man on the throne of his glory, “ and the Apostles on the throne of David’s house, “ with all the approved and glorified sharing in “ their administrations in the grand era of “ regeneration. — Matt. xix. 28 ; Apoc. ii. 26 ; iii. “ 21 .”* The selection by the Spirit of the Hebrew word b'-TS ( pathil ) in chap. 40, verse 3, and which is also translated “ line,” cannot be without significance. It comes from a verb, meaning “ to knot ” or “ spin,” and signifies a line more deftly wrought than the Hebrew word IQ . Looking at the two words used as mutually explanatory of their literal relation in the figure before us, we see that the angel of brass held in his hand a ivoven flaxen cord. Now the word translated flax is used to define the nature of the linen robes of the Mosaic priests, which were typical of the white robes of the glorified Saints. — (Bev. xix. 8.) These facts are just in harmony with the things already indicated. All human affairs are to be regulated by Jesus and the glorified saints who are with him in the work, because they are “ the called, the chosen, and the faithful” (Bev. xvii.14), and have been wrought (Bev. vii. 14, and 1 Pet. i. 7) into one unbreakable lever of government. — (Ps. cxlix. 2, 5 — 9 ; ii. 1 — 12.) Jesus is the centre of the new system. He will then, as it were, hold in his haxd those saints who rule with him, and they will be a line by which affairs of State will be administered in perfection. Is there a liar or a thief to be detected and punished ? Then the powers of which the Apostles tasted belong to the constituents of the line in full manifestation. (Joshua vii. ; 2 Kings vi. 26, 27 ; Heb. vi. 5 ; Acts v. 1, 10 ; viii. 18, 22). Is there a nation which refuses to go up to the feast of tabernacles ? These immortal men can compel obedience by withdrawing rain or dissem- inating disease. (Zech. xiv. 17, 19 ; 2nd Sam. xxiv. 15, 16 ; Heb. ii. 5.) Is there a nation disobedient to the commands of Jehovah ? Then the all-powerful King, by the agency of his sons, stretches out a line over that nationality, bringing disease, desolation, and woe, even as the eternal Father by angelic agency cast one over Jerusalem and Samaria. (2nd Kings xxi. 13 ; Ex. xxiii. * Eureka, vol. ii., page 277. 12 THE OPENING INJUNCTION. 22 ; 2nd Kings vi. 17.) Is it necessary to have mercy, and build up a people with great blessing ? Then the line can he stretched over the places that are desolate, and reconstruction and upbuilding comes to pass. (Zee. i. 16.) Is it necessary to build the temple of the Lord? Then the line in the hand of the measuring angel is man- ipulated by the holder. The immortal beings composing it go forth at their Master’s command — They “fly as a cloud,” and cause the isles to wait upon the King in Zion. The sons of strangers are compelled to go and build up the walls of Jerusalem, and kings are made to minister of their substance (Is. lx. 8, 10.) So masons, artificers, and wealth are provided in abundance. The Live therefore is used to accomplish all things required to be done in the various operations which pertain to the new order of things. Their rule (Ps. xix. 4) will be preceded by the sounding forth of the word (Eom. x. 18), which is to go forth from Jerusalem (Is. ii. 2), and to transgress the line of the commandment which will be spoken from their mouth, will bring swift and sure punishment : while obedience thereof will bring blessing and peace. SECTION V. THE MEASURING REED. Ezekiel saw the angel use for the purpose of measure and construction, a reed of six cubits long, each cubit being one cubit and one handbreadth (verses 5, 14). The equivalent of this measure in English numerals is difficult to determine. Evidence at present accessible will equally assigu either 21 inches or 24 inches. For- tunately, so far as drawing a plan of the building seen by Ezekiel is concerned, it is not necessary to know the exact size of the reed. Any unit of measure may ba selected and called a “ reed.” _ Such a measure divided into six parts will serve the purpose. It would be in- teresting, however, to know the actual length of the cubit mentioned by Ezekiel. The information would also be practically useful in laying down the geographical limits of the “ Holy oblation ; ” and in fixing the respective limits of the Tribal allotments. (Chap. xlv. 1 — 11 ; xlviii. 1 — 29). Now, although the reed seen by Ezekiel in the hand of the man of brass is stated to be a “ measuring reed,’’ and is manifestly the instrument by which the size of the new temple will be determined, yet, in view of the highly symbolical character of the figure in whose hands it is seen, we may be almost certain that a figurative meaning attaches to it. When Jesus was mocked by Herod’s soldiers (Matt, xxvii. 27 — 29), a reed was placed in his hand, as well as a crown upon his head ; the former as a symbol of Ruler ship, and the latter of Royalty. A reed, therefore, is a fitting symbol of the exalted position which is delegated to the Son of Man in the age to come. Moreover, besides the temple which is to be built of stone on Mount Zion, there is a spiritual temple (1 Cor. iii. 16), the individual stones of which have long been in course of preparation. The constituents of the spiritual house (Heb. iii. 6) have already been referred to in an earlier part of this section. Now this spiritual temple (i.e. Temple of the Spirit) is constructed according to a certain standard of measure. That measure is CHRIST. For so Paul informs us in Eph., chap. iv. 13 ; iii. 17-18 ; Col. iii. 10. A measuring reed therefore is an apt figure of Christ, in whom all the treasures of wisdom and knowledge and all fulness dwells. (Col. i. 18, 19.) A man of brass, then, holding in his hand a line of flax and a measuring reed, is an appropriate figure of Jesus and his brethren in visible, corporeal, and active manifestation during the building of the temple on Mount Zion. The Son and his House (Heb. iii. 6) — the Bridegroom and his Bride (Rev. xix. 7) — the one NEW MAN making peace — (Eph. ii. 15, 22 ; iv. 13). SECTION VI. THE OPENING INJUNCTION. Ezekiel, being brought into the gate where the angel stands, is addressed by him in the following manner : — “ Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee ; for to the intent that I might shew them unto thee art thou brought hither : declare all thou seest to the house of Israel.” — (Verse 4.) This injunction is repeated in chap. xliv. 5, and is there somewhat amplified as follows : — ‘ ‘ Son of man, mark well, and behold with thine eyes and hear with thine ears, all that I say unto thee concern- ing all the ordinances of the house of the Lord, and all the laws thereof ; and mark well the entering in of the house, with every going forth of the sanctuary.” Taking the last quotation as explanatory of the first, and comparing the one with the other, the salient features of this injunction appear to be — 1. That Ezekiel is styled “ Son of Man.” 2. That deep and sincere concentration of mind is essential for the comprehension of the vision. 3. That such comprehension can only come by carefully collating every fact stated, even to the minutest detail, and that such a conspectus must include every “ law,” every “ ordinance,” every “ coming in,” and every “ going forth of the sanctuary.” 4. That all Ezekiel saw and heard he was to make known to the house of Israel. The salutation “ Son of Man ” is significant, in view 600 Reeds or 3000 Cubits The Temple of Ezekieus Prophecy. Plate II. BLOCK PLAN OF THE SANCTUARY, Developed from Ezekiel’s Specification by Henry Sulley, Architect, Nottingham. 600 Reeds or 3000 Cubits A WALL ON THE OUTSIDE OF THE HOUSE ROUND ABOUT. 13 of the fact that Ezekiel is a man of sign to the House of Israel. It becomes more so when those things addressed to him under that title are noted. The measuring angel is represented as saying to Ezekiel, “ Son of man, thus saith the Lord God : These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon. And thou shalt give to the priests, .... which approach unto me to minister unto me, saith the Lord God, a young bullock for a sin offering.” — (Chap, xliii. 18, 19.) From this testimony, it is evident that when the things exhibited in the Ezekiel vision become accom- plished facts, Ezekiel will be there, and take a prominent part in the organisation of the Temple worship. He thus stands forth as a representative of the resurrected class, and therefore is a man of sign to the Spiritual House of Israel, as well as to the natural descendants of Abraham. From this, it would follow, that the injunction given to Ezekiel is also intended for every prospective constituent of the spiritual house, of which he forms a part. To such, the Spirit saith, “Behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee ; ” observe also, “ all that I say unto thee concerning all the ordinances of the House of the Lord, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary.” The writer has taken the injunction as a “ touch-stone ” with which to test the many attempts that have been made to expound this vision. None have answered the test. The non-observance of the injunction by the authors of many absurd drawings probably explains their failure to expound the vision. Not even the most careful students of the subject seem hitherto to have grasped its meaning. Some have done good service in critical and scholastical emendation of the text, but no one has produced a drawing which can be said even to pretend to find a reasonable place for all the features mentioned in the prophecy. In every case, some important element is missing. One writer, whose attempt to understand the vision is frustrated by his refusal to believe that the Temple is to be a house of sacrifice and prayer unto all people during Messiah’s reign, does not even presume to think his work is conclusive, and says of it, that he “ hopes it may lead some one to produce a book upon the subject which will set the matter at rest.” This, then, is the water’s aim. Whether that object is accomplished, others must decide. So far, however, as the writer can see, this exposition does find a reasonable place for everything mentioned by Ezekiel, even if it be not the exact pattern of what Ezekiel saw. Faithfully in compliance with the injunction given, Ezekiel has “ declared all he saw to the House of Israel.” This is but a preliminary step to the full exhibition of the building itself, foretold in chap, xliii. Concerning this feature of the case, more will be said when dealing with that particular chapter. Meanwhile, till the consummation mentioned in that chapter takes place, the door of invitation remains -open. And any constituent of the natural Abrahamic tree may be cleansed from his sin, and thus stand with the beloved at the advent of Messiah, in the manner that God has appointed. CHAPTER III. Ezekiel xl., verses 5 — 43 ; xlii., verses 1 — 12 ; xlvi., verses 19 — 24. The wall round about the house, co-extensive with and forming the outside boundary — The gates with their twofold divisions, and their relation to the wall — The chief constructional features of the outer courts — -The pavements — The “chambers” flanking the oucer wall — The arches round about — The “ arithmetical ” proof — The extent of the outer courts — The gates of the inner courts vis ct vis with those in the outside wall — The chambers flanking the inner court — “The galleries ” — “ The porches of the court ” — and the “ Corner courts.” SECTION I. A WALL ON THE OUTSIDE OF THE HOUSE ROUND ABOUT. Ezekiel is taken from the position where he first obtains a general view of the Temple, and is brought sufficiently near to see it more in detail (verse 3). His ears are now sufficiently attent, and his eyes ready to notice all things done by his guide in their tour of inspection. While standing in the gate, Ezekiel sees the angel measure the “ wall on the outside of the house.” [See Plates ii., iii., iv., and v.] This wall deserves particular attention : it is one reed high and one reed broad, or thick (verse 5), which, taking twenty-four inches as approximately 14 A WALL ON THE OUTSIDE OF THE HOUSE ROUND ABOUT. the length of Ezekiel’s cubit and handbreadth, would re- present a wall twelve feet high and twelve feet thick. How would the measurement he made ? It must have been made where the gate intersects the wall, and while Ezekiel was in a suitable position for seeing the measurement thereof. If Ezekiel were standing in the gate, he would have an end view of the wall. This, in fact, is the only way the thickness of the wall could be seen, unless Ezekiel was elevated in order to see the breadth of the wall from above, and it is not so stated. Now, the angel “ stood in the gate ” with a measuring reed in his hand — verse 3 — [Plates iii. and iv. ; pages 18, 22] ; and it is stated in verse 5, that “ a wall is on the outside of the house,” and that the angel “ measured the breadth of the building,” i.e., the building of the wall. These two verses taken together make it certain that the gate went through the wall, and that on each side of the gate, the thickness of the wall would be visible. Ezekiel saw this wall “ on the outside of the house round about ; ” that is to say, he saw the outside wall of the house. No other wall enclosing the house is men- tioned in the description. Therefore, if this be not the enclosing wall, the house would be open to access on every side, and there would be no need for gates. Of these gates particulars are given, and those particulars necessitate that this wall and the gates are co-related. It cannot be that a structure which is to be freely used for worship would be surrounded by a wall twelve feet high without any means of access. On the other hand, it would be anomalous that there should be gates of majestic proportions without an excluding wall. The wall is mentioned again in chap. xlii. 20, and its whole extent is given — five hundred reeds each way. This has placed commentators in a dilemma, and to escape from it, they have adopted all sorts of arbitrary expedients. Their difficultjr is this : they cannot fit in the interior specifications of Ezekiel with a five hundred reed building, and therefore they maintain that the gates are not in the five hundred reed wall, but in a small structure inside the area. In fact, they do not see any place or need for such an immense area as would be enclosed within a live hundred reed square. Therefore, they boldly dispense with the measurement of five hundred reeds so explicitly given in the testimony, or adopt other expedients to narrow down the limits of the structure seen by Ezekiel to five hundred cubits square. In fact, they squeeze the testimony in order to make it fit a theory. This is to be reprobated on every ground.* No construction of the vision can be right that does not leave the text intact and harmonize with the surroundings of the subject as a whole. A building of five hundred cubits would scarcely differ from Herod’s Temple. Such * For remarks on the proposal of some to alter the Hebrew text in chap, xlii., see appendix. a building would be totally inadequate for a “ house of prayer for all people,” and for the assembly of that vast concourse of people which the scope of numerous pro- phecies requires. This is reason sufficient, if there were no other, for rejecting any exposition that involves a structure of such limited dimensions. Some have supposed the wall to surround the house at a distance from it, in order to find a place for the 500 reed wall, and yet limit the size of the house to five hundred cubits. But the theory involves the anomaly already referred to. Namely, that in that case, the surrounding wall would have no gates, for the gates mentioned in the fortieth chapter of Ezekiel cannot on that hypothesis be planted in the wall. Hence we have the extraordinary suggestion of a house of prayer surrounded by a gateless wall twelve feet high and four miles in circumference, shutting off all means of access to the inside ! Now, the wall mentioned by Ezekiel must have some connection with the house itself, and form an integral part of the building ; and if it be not connected with it in the way already indicated, what is its use ? There is no reasonable answer to the question. Again, if the wall does not form an integral part of the building, the fact would have become apparent in the specifications. The case stands just the other way, and the verses already considered are conclusive when read together thus — ‘ ‘ And behold a wall on the outside of the house round about. . . . Now when he had made an end of measuring the inner house , he brought me forth toward the gate whose prospect is toward the east, and measured it (i.e., the house) round about. He measured the east side with the measuring reed, five hundred reeds . He measured the north side, five hundred reeds . He measured the south side, five hundred reeds . He turned about to the west side, and measured five hundred reeds.” “ He measured IT by the four sides : IT had a wall round about, five hundred long, and five hundred broad.” — (Chap. xl. 5, and xlii. 15-20.) The evidence is clear that the house was measured inside and out. Its inner circumferences first, and its outside limit last. This outside limit is marked by the wall, which would strikingly impress Ezekiel by its vast extent and its extraordinary proportion, and which, in the natural order of things, would be the first to be measured, just as the testimony narrates. Another point to be noted is, that one use of the wall is to make “ a separation between the Sanctuary and the Profane Place.” — (Ch. xlii. 20.) Now Ezekiel testifies that “ the Sanctuary is to have doors ” therefore gates. — (Ch. xli. 24.) These gate structures then are in the wall of the Sanctuary of which they form part. Further, Ezekiel speaks of the “ Outer Court Gate” as the gate of “the Outer Sanctuary.” — (Ch. xliii. 1 ;xliv. 1.) Therefore the outer enclosing wall and the outer gates form part of the < 1000 Cubits The Temple THE ENTRANCE THRESHOLDS. 15 house. A wall planted away from the house at a distance would not answer to these specifications. The wall, as we have already seen, is stated to be five hundred reeds on each of the four sides. — (Chap. xlii. 15 — 20). What this means is not at first realised. The exact length of the reed is not certain, but it is some- where between ten feet six inches and twelve feet ; if the former, five hundred reeds would be nearly a mile. If twelve feet, the length of five hundred reeds would be considerably over one mile. On either supposition, such a wall would enclose a very large area — an area contain- ing six hundred and forty British acres. How such an area can be involved in Ezekiel’s specifications has been a problem hitherto. Its solution is easy when the char- acter of the buildings inside the house is understood. A riaht understanding of these makes it certain that the house is co-extensive with the wall. Twelve feet high and twelve feet thick, is an extraor- dinary proportion for a wall. There must be some special necessity for such a wall. The necessity is not difficult to understand in the view illustrated in the drawings of the gates. — [Plates i., ii., iii., iv., v., vi. and vii. — See Frontispiece, and pages 12, 14, 18, 22, 26 and 30]. SECTION II. THE GATES. A certain celebrated architect said : “ The gateways, notwithstanding the minuteness of his (Ezekiel’s) details, are a puzzle not easy to solve.” He also ventured to assert that they were “ hardly worth spending much time upon.” One ventures to think, that if the gentle- man in question had understood the subject, he would not have spoken in this manner. Study has convinced the present writer, and may convince the reader, that the understanding of the construction of the gates is of supreme importance to the understanding of the whole structure. This may be gathered from the fact that the bulk of the fortieth chapter is occupied in their descrip- tion. They are, indeed, the hey of the specification Entering the building with this key, and carefully remembering the injunction of Ezekiel’s guide, we may unlock the mystery of me vision. These gates, though used for purposes of ingress, are not a mere opening in the wall. Even a cursory glance at the chapter reveals this fact. They are composed of several important parts, which, put together, make a perfect whole, and comprise entrances, posts, columns, chambers, &c. The gates partake more of the character of gate buildings than the structural entrances which we conventionally understand by “ gates.” The Hebrew word translated “ gate,” in its primary meaning, does not involve a gate building. It only has this meaning in a derived sense. The word is used several times through- out Ezekiel’s specifications in its primary sense, andthere- fore it mustbe remembered that the word “gate ” does not necessarily refer to a “ gate building ” in every case, or even to a gate at all in the sense in which Englishmen understand the term. In our conception of the gates of the temple described by Ezekiel, we must not be guided by any foreign instances, ancient or modern, but must follow strictly the specifications given. Conducted by the angel “ to the gate which looketh toward the east ” (verse 6), Ezekiel sees its several features. These are — 1. The entrance thresholds. 2. The chambers of the gate. 3. The pedestals of the gateway. 4. The threshold of the gate “ by the porch of the gate within.” 5. “ The porch of the gate within.” 6. The porch of the gate within the court. 7. The length and breadth of the gate building. 8. The boundary and the roof of the little chambers. 9. The “ palm trees ” of the gate. 10. The arches. 11. The lattice work. These details are not all fully specified in the descrip- tion of the first gate, but they come out on collating all the items scattered in the description of the other gates, All the gates are alike (see chap, xh, verses 21, 24, 28. 32, 35), and that which is affirmed of one applies to all. It is, in fact, a feature of the specification, that import- ant details are, to all appearance incidentally mentioned, and are also found where they appear to be out of place in the testimony. Such matters, taken in their isolated occurrences, appear to be unconnected with the imme- diate context ; but taken in connection with the vision as a whole, they supply important links. The whole vision is, in fact, the context to each part. Taking the leading features of the gate in order, we consider first — A. — THE ENTRANCE THRESHOLDS. From verse 6, we learn that the man with the line in his hand measured “ the threshold of the gate ” immediately he ascended the steps thereof, i.e., he measured that space which lies between the sides of a door opening in the thickness of a wall, and which we sometimes call the door- way, or entrance step.* — [B. Plate iv. ; page 18.] This threshold measured one reed broad ; it is, therefore, the same width as the wall, as most thresholds are. This threshold lies facing those. * The reader will observe that the different features referred to in this exposition are distinguished by letters on the plates. 16 THE CHAMBERS OF THE GATE. who enter the gate, and upon it they must tread, unless they stumble upon it as they go up the steps, and fall with their hands upon the threshold, as the Ephraimite’s concubine did before the door of the house where her lord sojourned (Judges xix. 27). This threshold would be level with the floor of the gateway ; otherwise it would be called a step. Nevertheless, it would count as a step, unless there were a platform in front of it level with it. Without such a platform, or ledge, the threshold would form one step of the seven giving access to the house (verses 6 and 26). Then it is stated that “ he measured the other threshold one reed broad ” (verse 6). Here are two thresholds measured by the angel as soon as he reaches the top of the steps. A third threshold is also men- tioned in the next verse ; “ by the porch of the gate within ” (verse 7). Now, seeing there are more than two thresholds mentioned, the expression “ the other threshold ” can only be understood by supposing there are two thresholds at the front or entering face of the gate buildings. The threshold mentioned in verse 7, therefore, must be placed at the further or inner end of the gate buildings, and cannot be connected with those first mentioned. These are placed side by side, and are divided from each other by an extension of the division between the doors, in the plan of the gate accompanying this exposition. — [See Plate iv.] There being two thresholds, there would be two doors to each gate. But why two doors ? Just this : one for exit, and one for entrance ; that such an arrangement is intended, we may gather from the following testi- mony : “ The Temple and the Sanctuary had two doors. And the doors had two leaves ; two turning leaves ; two for the one door, and two for the other.” — (Chap. xli. 23,24.) Now, the outside limit of the sanctuary is that portion of the house first measured (see chap. xl. verse 5 ; and xlii. verses 15 — 20). To the four sides of this sanctuary are gates, and the sanctuary itself is a mile square. When, therefore, it is stated that the sanctuary had two doors, it is clear we are not to suppose there are only two doors giving access to this immense area ; in fact, more than two gates are specified, therefore the state- ment “ that the sanctuary had two doors ” must be understood in the sense of two doors to each particular gate of the sanctuary. Understood in any other sense, it would mean that there were only two gates to the whole building, whereas, we know positively that there are more than two gates. The arrangement already suggested enables us to understand the two things in harmony, that is, we have two thresholds, two entrances and two doors in evcii gateway, side by side. — [8 and C. Plate iii.] A more convenient arrangement for orderly entrance and exit could not be devised. And, considering the immense number of people who will assemble in the temple, such an arrangement would be absolutely necessary. Gentiles have already adopted this expedient where large congregations meet. The order of the kingdom of God will certainly not come behind Gentile devices. The necessity for two doorways in each gate of the Temple appears greater, when we consider a certain law of the house, mentioned in chap, xlvi, verse 9 : “ He that entereth in by the way of the north gate to worship shall go out by the way of the south gate ; and he that entereth by the way of the south gate shall go forth by the way of the north gate ; he shall not return by the way of the gate whereby he came in, but shall go forth over against it.” 1 Compliance with this law will secure orderly fraternal intercourse, when confusion might otherwise reign. It is an arrangement, in fact, for passing to the right and to the left, and to carry this out in the most effectual manner through the gates, each gateway is divided into two parts ; hence “ two thresholds ” are specified at the entrance of the gates. B. — THE CHAMBERS OF THE GATE. Next in order, we consider the opening clause of verse seven. Omitting the italicised words found in the common version, the clause reads : “ And little chamber one reed long, and one reed broad ; and between the little chambers five cubits.” The word chamber here is a singular noun used in a generic or collective sense. Putting every before the word chamber, occurring first in this verse, tends to obscure this fact. Grammatically, the translation is correct. But, nevertheless, an important element of the key is hidden thereby. In fact, most of the italicised words in the C.V. help to mystify the vision, and should as far as possible, be omitted in the reading. The important bearing of this will be seen as we follow the steps of the angel through the building. It may be noted here that the words “ was ” and “ were ” so freely introduced into the text by the translators, and which are not in the original, are particularly objectionable, because they tend to convey the impression that Ezekiel is speaking of a building which has already existed. With equal facility, the translators might have adopted the present tense, which is actually employed in the original. Deity,* “ speaking of those things which be not as though they were,” receives an illustration in this vision. This fact is hidden by the translation. With the adoption of the * See Paul’s explanation of the Divine method of foretelling future events. — Rom. iv. 17. THE PEDESTALS OF THE GATEWAY. 17 present tense, the meaning of the prophecy would be made more easy ; and the more readily should we perceive that Ezekiel describes a building, not which was, but which is to be, and which, to the mind of the Spirit, does exist, and therefore, in a description by the Spirit, is fitly described in the present tense. In fact, we find in the vision realistic descriptions which are not to be understood on any other principle. For instance : “ He brought me again to the door of the house, and behold, waters issued out (lit., are coming out) from under the threshold of the house ; ” “ there ran out i waters on the right side;” “lie brought me through the waters,” &c. Now the context should be translated in harmony with the actuality of these things. Hearing in memory that Ezekiel’s guide stands upon the outside thresholds of the gate while he measures them, the next important feature of the gate is men- tioned in the order in which it would come up for notice, supposing the measurer to pass up one side of the gate building, and down the other. From the entrance threshold, he would pass the “ little chambers” (verse 7), say on the left-hand side ; he would note their respective dimensions, and the size of each post between them. — [D-D : E-E Plates iv. and vi.; pages 18 and 26.] Next he would come to “ the threshold of the gate by the porch of the gate within.” [F. Plate iv.] He would measure this porch (verse 8). Next he would come to the porch or gate within the court, and measure it (verse 9). — [H. Plates iv. and vi.] Passing down the light-hand side of the gate building, on his return journey, lie would, by ocular demonstration, enable Ezekiel to say : “ the little chambers of the eastern gate are three on this side, and three on that side ” (verse 10) -[D-D-D. Plates iv. and vi.] These chambers are one reed long, and one reed broad, i.e., six cubits square. They are also six cubits high, as we gather from the twelfth verse, which states that the “ chambers are six cubits on this side, and six cubits on that side.” This is a third measure of the little chambers, and a third measure can only be applied vertically. That is to say the little chambers are six cubits high on one side of the gate, and six cubits high on the other side of the gate. -[D-D. Plate vi.] The position of the chambers in relation to the gate is clearly defined in verses 10 and 13, which read: “ The little chambers of the gate eastward (are) three on this side, and three on that side . . . He measured then the gate from the roof of one little chamber to the roof of another :thebreadthwasfive-and-twenty cubits, dooragainst door,” or opening against opening. The description could not well be clearer. The measurement is taken from the roof of one to the roof of the other, across the gateway. — [c-c. Plate iv. and e-e. Plate vi.] A passage-way, therefore, of twenty- five cubits, separates the chambers which are on either side of the gate. This roof of the chambers would be flat, as most eastern roofs are. Its thickness is not stated, unless the “ space ” mentioned in verse 12 be its thickness. C. — THE TEDESTALS IN THE GATEWAY. Ezekiel states that there are five cubits between each chamber (verse 7). This measurement must be applied transversely in relation to the twenty-five cubits already mentioned, i.e. to say, the twenty-five cubits give the measure across the gateway, or its width, and the three little chambers, with the five cubits between them, go to make up the gateway lengthwise. Hence, in laying down the five cubits, thestaff must be placed so as to point fonoard from the entrance threshold to the other end of the gateway. Ezekiel does not say there is a space between the chambers. He saw five cubits of something between each chamber. These are the posts of verse 10, which are “ of one measure on this side of the gate and on that side of the gate.” The posts mentioned in this verse cannot be the posts of the porch, for the latter are distinctly specified in connection with the porch. And their size precludes the possibility of their being con- nected with the chambers in the ordinary sense of door posts. They are five cubits wide, and six cubits deep, i.e., they measure just one reed deep, the same depth as the side of the little chambers between which they stand, and they are five cubits on the side facing the gateway. Like the wall, these posts are of unusual size, and then- proportions also point to some distinctive feature in the construction of the house. They are shewn on Plates iv. and vi., figured E-E. The height of these posts, at first sight, appears to be the same as that of the roof of the little chambers, vdiich are the same height as the wall. They probably rise higher than the little chambers, viz., to the lowest roof of the gateway, which appears to be thirteen cubits, or just the height of the doors. A “ post,” twelve feet deep, ten feet wide, and twenty-six feet high,* would form a suitable foundation for the superstructure which is described further on in the specification. Such a “post” divided into pedestal and sub-base by the roof of the chambers, and the lower roof of the gateway, would not only be an excellent foundation, but would also form a pleasing architectural feature in the con- struction of the gate. * For the sake of ready calculation, all through this exposition, the cubit and the hand breadth, six of which make one reed, is supposed to measure twenty-jour British inches. A reed, therefore, would equal 12 ftet. 18 INNER THRESHOLD AND PORCHES OF THE GATE. D. — THE THRESHOLD OF THE GATE BY THE PORCH OF THE GATE WITHIN. After passing up the side of the gate building, and measuring the “ little chambers,” the angel is in a favourable position for measuring that third threshold mentioned in verse 7. It is one reed broad, i.e., the same width as the two outside thresholds, and like them, would have side jambs of equal width. The order in which the threshold is mentioned fixes its position. To one walking inward and passing the three chambers on the left hand, this threshold would lie immediately in front. — [See F. Plate iv.] No other threshold is mentioned in the specification of the gate. The word threshold, therefore, must in this case either be taken in a collective or plural sense, and held to apply to loth sides of the gateway, or it must have reference only to a threshold on one side of the gate building. If the latter, we have an easy explanation of the next verse (i.e., verse 8) ; and if the former, we still have an explanation, but less lucid. An entrance space within the gate building itself, at its further end, twelve feet broad and twenty feet wide in front of a door, would appropriately be called a “ thresh- old.” Especially so if such a space were on the entering side of the gateway. — [Letter F shews the threshold in front of the doorway, and letter -p- indicates the posi- tion of the doors — Plate iv.] Now, the same space on the other or exit side of the gateway could not be so appropriately called a “ thresh- old ” in the Bible sense of the term. To one coming- out of the temple, this space would lie beyond the doors thereof, and therefore on the outside, although still within the gate buildiug, and might be appropriately called a porch rather than a threshold. If this is the meaning of the specification, the relation of verse 7 and 8 to each other becomes clear. Supply the verb which governs verse 7, the latter part of it with verse 8 then reads : — “ He measured the threshold of the gate, by the porch of the gate within, one reed. “ He measured also the porch of the gate within, one reed.” That is to say, there is a space within the gate build- ing in front of the doors of entry to the sanctuary called a threshold. And there is a similar space beyond the doors of exit from the sanctuary called a porch. The threshold is by or alongside the porch within the gateway, and is therefore of the same width. — [Plate iv.] E. — THE PORCH OF THE GATE WITHIN. “ The porch of the gate within ” forms an integral part of the gate building itself. It would be that part of the gateway into which one would step immediately on passing through the doors of exit from the Temple — [See G and p. Plate iv.] Its constructional features would not differ from that portion of the gate called the “threshold of the gate by the porch of the gate within.” Collateral evidence justifies the use of either of the two words “porch” and “ threshold,” in a collective or plural sense. In this way we may understand that Ezekiel describes the space on both sides of the gateway in front of the doors as a “ threshold ” and yet as a “ porch.” Any threshold having a door hinged upon it and covered over with a lintel, or roof, becomes a porch so far as its constructional features are concerned. And every porch, or entrance space, when standing in front of a doorway, covers a “ threshold.” F. — THE PORCH OF THE GATE WITHIN THE COURT. Immediately after measuring the porch first mentioned, and before leaving the inner end of the gateway, the angel measured “ the porch of the gate, eight cubits ; and the posts thereof, two cubits.” This porch is stated to be inward, that is to say, it stands clear of the gate, and is inside the court. Yet, from the order in which the measurements are given, the two porches appear to adjoin each other, and to be divided the one from the other by the doors of the sanctuary. A sort of inner and outer porch, six cubits wide on one side of the doors, and ten cubits on the other side, i.e., this last mentioned porch, with its posts, projects ten cubits into the outer court, while the six cubits project into the gate building. This porch is figured H, on Plates iv. and vi. The disposition of the porches and the thresholds speci- fied in Ezekiel’s prophecy has been an utter puzzle to commentators, and much nonsense has been written upon the subject. Some have called verse 8 a gloss, and have been for ostracizing it from the text as utterly inconsistent with verse 9 ; others have been for placing one or other of the porches specified in an impossible position where the term “porch” would not apply. And some have been disposed to alter the translation of the last clause of verse 7,' and make the specification repeat itself. The clause would then read “ He measured the threshold of the gate, one reed broad, even the one threshold, one reed broad.” J ust as though there was only one threshold to the gate ! And this in spite of the fact that there are at least three mentioned. And then, it must be remembered that mere repetition is quite out of the question in a concise and condensed specifica- tion such as this is. It could not be more brief. Not a word is wasted. It is in fact a marvel of brevity. As each distinctive feature of the building appears upon the horizon of thought, this peculiarity of the specifica- ¥ . THE LENGTH AND BREADTH OF THE GATE BUILDING. 19 tion is more impressed upon the mind, until wonderment and surprise struggle for the mastery — wonder as to what is further involved in the specification, and surprise as to its verbal perfection. One whole side of the sanctuary, with its outer court, posts, columns, arches, and towers, is specified in a sentence. We may be perfectly sure, then, that there is no unnecessary repeti- tion in the text, and may safely hold to the present translation of the seventh and eighth verses. G. — THE LENGTH AND BREADTH OF THE GATE BUILDING. Any plan of the building, or of any portion of it, must, if correct, he proved by a perfect agreement between the general dimensions of the structure and the detail measures. Want of harmony or “fit” between these would cast a doubt upon the correctness of any plan. It is not sufficient that the details of the specification are all observed, and a place found for each feature : the general measure must cover the details also. Neither will the agreement of general measures with detail figures, stamp an interpretation as correct, unless, at the same time, an appropriate place is also found for every detail feature mentioned by Ezekiel. Applying this test, or “ checking ” principle, it will be observed that the total length of the gate, and its porch, is fifty cubits, ‘ ‘ And from the face of the gate of the entrance, unto the face of the porch of the inner gate, fifty cubits ” (verse 15). That is to say,, the measure of fifty cubits extends from the outside face of the wall to the face of the porch which looks inside the court. Will this total length of fifty cubits fit the plan of the gate in its details, as now developed ? Let us see : — Cubits. Outer Threshold, one reed 6 Three Chambers, each one reed - - 18 Two posts between chambers, each five cubits 10 Threshold by porch of gate within, one reed * G Porch of gate 8 Posts of same - - - - 2 50cubits. Thus the general measure covers and fits all the details. This “ proves ” the plan of the gate so far as its longitudinal measure is concerned. The next point of interest is its latitudinal expanse. This, as already pointed out, is stated to be twenty-five cubits. It must not be supposed, however, that the whole width of the gateway is intended to be a clear, undivided space — so * The porch mentioned in verse 8 is included in the breadth of the threshold, because it is shewn to stand over it. See remarks under section E. far as the lower part of it is concerned. Other occupy- ing features appear to be involved from the facts men- tioned by Ezekiel. Verse eleven states that Ezekiel’s guide “ measured the breadth of the entry of the gate, ten cubits ; and the length of the gate, thirteen cubits.” Breadth, in rela- tion to a gate, or a gate opening, or a gateway, is technically its width. Therefore, the doorways in the gateway will be ten cubits wide. There would be two such openings in each gate, one for entrance, and one for exit, as already indicated. Together, they would equal twenty cubits, and could be fitted into the width of the gateway, leaving sufficient room for hanging-posts, and for the dividing fence in the centre of the gateway. The length of a gate in relation to breadth would be its height. This would be thirteen cubits — quite a proportionate measure for a gate opening ten cubits wide. These measures are majestic. Two door openings side by side, each twenty feet wide, and twenty-six feet high, would in themselves be imposing, quite apart from the impressive height of the pillars standing on either side of the gateway. To each opening there would be “ folding doors,” i.e., speaking in modern technical language, “ a pair of folding doors.” — \_p-p. Plate iv.] The precise and peculiar manner in which these doors are specified (verses 23 and 24, ch. xli.) helps the con- clusion that the thirteen cubits is a measure which must be applied vertically. Those two verses have been quoted in full on page 16, and need not be reproduced. A glance at them reveals the fact that no size is given for the doors there mentioned. This must be discovered from other testimony. Now the doors of the sanctuary must be the same size as the “ entry of the gate.” We therefore not only learn the size of the doors mentioned in chapter xli. by what is stated in the eleventh verse of chapter xl., but we also gather from the former how to apply the thirteen cubits mentioned in the latter. The length of the gate opening therefore is thirteen cubits high, or long — the length being measured upwards. — [See figures 13, near b, Plate v., and H, Plate vi.] In confirmation of this way of applying the measure of length in a vertical direction, the word (orek) is used where height is involved as compared with breadth, in Exodus xxvi., xxxvi. And in support of both the measurements in verse 11 applying to the door openings of the sanctuary, we have the word flDS translated “entry” in verse 11, also translated “door” in verse 13. Up to the height of these doors, i.e., up to twenty-six feet high, the gate building would probably be divided into two sections by the “ wall” mentioned in verse 7, chap. xlii. This wall would scarcely be a solid wall. The original word translated “wall” in this place is (gather), and applies to anything effecting an inclosure, 20 THE ROOF OF THE CHAMBERS OF THE GATE AND THEIR “ BOUNDARY. as a wall does, but the word would more fitly apply to a fence, which also effects an inclosure. A solid wall would be rather unsightly in such a position, but a row of columns like those supporting the roof of the porch, connected at their base with a raised bench, would form a suitable "HU , and effectually divide the gate into two parts, so that the stream of people, inflowing and outgoing, would not collide in the passage way. The fence mentioned in chap. xlii. is fifty cubits long, so is the colonnade in the centre of the gateway. — [See Plates iv. and v.] II. — THE HOOF OF THE CHAMBERS OF THE GATE AND THEIR “BOUNDARY.” The roof of the “ little chambers ” is not specifically mentioned anywhere save in the thirteenth verse, and then only when the width of the gateway is given. The thickness of this roof and its height from the floor of the gateway must therefore be gathered from other items in the specification. We know the height of the underside of the roof from verse 12, because the chamber is there defined to be six cubits high. As to the thickness of the roof, we find a feature mentioned in connection with the “ little chambers ” called in the ordinary trans- lation “ a space ” or limit or bound ( see margin). Neither of these renderings of the original appears to have satisfied the revisers, who completed their labours by the issue of the Revised Version, now (1891) six years ago. Accordingly they give us the word “ border ” in preference to either. Verses 11, 12, and 13 then read thus : — “ He measured the breadth of the opening of the gate, ten cubits ; and the length of the gate, thirteen cubits ; and a border before the lodges (“ little chambers ”) one cubit on this side, and a border, one cubit on that side ; and the lodges (“little chambers ”) six cubits on this side, and six cubits on that side. And he measured the gate from the roof of one lodge (“little chamber”) to the roof of the other, a breadth of five and twenty cubits, door against door.” This is an improvement on the Common Version. “ Border ” is more tangible than space. Here we see that after measuring the width of the entrance doorways (ten cubits), the measuring staff is raised to measure the height of the same (thirteen cubits), and while the staff appears to remain in this vertical position, ct border is measured before the little chambers. And then, with the staff still in an upright position, the height of the little chambers is ascertained ; presumably, therefore, “ The border before the little chambers ” is measured vertically on this side of the gateway and on that side of the gateway. Now, assuming that the roof of the little chambers is one cubit thick, the edge of such a roof-slab would form a border or margin to the little chamber on the top side. Suppose, also, this border is moulded for the sake of ornament, and returned down each side of the chambers, we should then have a border, one cubit wide, “before ” or “ to ” the little chambers. Then, if there be a fence on the further or inner side of the chambers one cubit thick, that would also be a “ border ” before the chamber. There would still be another side, viz., the bottom side, or floor of the chamber. Is this level with the gateway threshold, or is it level with the pavement by the side of the gates ? (Verse 17.) Probably the latter, but in either case we have a border before the little chamber one cubit wide, because the pavement stands up one cubit above the level of the court. (Chap. xlii. 4.) From a variety of considerations, there appears to be strong reason for adopting the measure of one cubit in each of the direc- tions suggested. In the drawings of the gate, the border is shown in front of the little chambers as a step up from the gateway and as the thickness of the roof over them. — [c-and-r. Plate vi. Page 25.] I. — THE PALM TREES OF THE GATE. Verse 14 is a good instance of the conciseness of Ezekiel’s specification. It may also be taken as illustra- tive of the somewhat incidental way in which some important features of the building are mentioned. And further, it strikingly illustrates that remarkable feature in the specification which helps so largely to the under- standing of the vision, namely, the use of a noun of singular number in a collective or plural sense. In the latter part of the verse, we have the word “post” so used. “ Unto the post of the court” cannot have refer- ence to one post only. There are many posts in the court. Supposing they are all alike, then ■'* post,” a singular noun of number, is just as expressive of the fact as our use of the word “ man,” when we mean a num- ber of men ; only we require to understand this use of the word to see the meaning. “ The post of the court,” then, means each or every post of the court. Verse 14 not only informs us that there are posts to the court, but also that these posts are posts of the gate as well. The verse reads : — “He made also posts of threescore cubits, even unto the post of the court round about the gate.” Here are p>osts and posts in another than a similar sense. A pedestal is a post, and a column is a post. The original word (i Ayil ), as occurring in the con- text, may apply to either. Now, from verse 10. we know that on either side of the gateway there are posts ; and from verse 14, we know there are posts to the court. But are the posts of verse 14 exactly the same in all respects as those of verse 10 ? Not necessarily. There appear THE PALM TKEES OF THE GATE. 21 to be three distinct affirmations (and perhaps a fourth) in the 14th verse. First — “He made post (i.e., posts) of threescore cubits to the court.” Secondly — It is affirmed that there are other posts (pedestals) in the court “ to which ” the threescore cubits posts “ are made.” That is to say, lie made long posts to surmount short posts in the court. This is the sense of the words, “ even unto the post of the court.” Thirdly — It is affirmed that the posts of the court are also “ round about the gate ” — that is,“ the posts of the court ” are the same as those “ round about the gate.” The coart could not be round about the gate — that would be an absurdity — but its posts can. The fourth affirmation inferentially underlying the verse is, that the posts in the court upon which others are placed [i.e., the pedestals), are like the pedestals in the gate whicli are specified in verse 10. Now, these short posts stand on either side of the gateway, between the little chambers. We know they are five cubits wide, because that is the measure- ment between the chambers, and that they are six cubits deep, because that is the measure of the side of the chambers of the gate ; and we know by parity of reason that they are at least six cubits high, the roof of the chambers being six cubits high. But the doors of the gate are thirteen cubits high, and, since the roofs of the gateway must be at least as high as the doors, these posts must rise above the “ little chambers,” i.e., as high as the roof of the gate, that is, thirteen cubits high. Such a post (^n) would in modern technical language he called a pedestal, or a sub-base, and upon it another post to*) could be placed, called in modern technical language a column, pillar, or shaft. Upon these premises, then, verse 10 helps to explain verse 14. The plain meaning of the two may be expressed thus : — There are pedestals round the gateway, and these pedestals round the gateway are also pedestals to the court. I'hey have upon them posts of threescore cubits. Thus under- stood, these verses are perfectly clear, and with a plan shewing how this could be the case, verse 14, which hitherto has been considered inexplicable, ceases to be mysterious. — [c-c-c. Plate iii. Posts of the court round the gate, d-d., other posts in the court.] The length of the posts is stated to be “ threescore cubits.” Are we therefore to understand that every pedestal has “ made to it” a column, or pillar, sixty cubits, i.e , one hundred and twenty feet high ? Not necessarily. The word in the first part of verse 14 is in its plural form. Had this been otherwise, then to each pedestal there would have been specified a post sixty cubits long. As the matter stands, some other explanation must be sought. It should be observed that in the specification of the gate, its principal features have been given in dual form. Thus we read, “ the little chambers of the gate were three on this side arid three on that side.” “The posts had one measure on this side and that side “ the little chambers, six cubits on this side, and six cubits on that side.” This peculiarity of description leads to the idea that the sixty cubits apply to both sides of the gateway. “ He made also posts of threescore cubits unto the post round about the gate ; ” i.e., the post on this side of the gate, and on that side of the gate, measure together sixty cubits, i.e., thirty cubits on the one side and thirty on the other. If the measure given includes a plurality of posts in any other sense than the one now suggested, we appear to have a construc- tional difficulty in the specification, unless the words “ on this side and on that side ” of verse 26 can be shewn to mean on this side and that side of each post, rather than on each side of the gateway. This view of the matter would give a large central square post on either side of the gateway, with two slender shafts at each corner of the same, the whole standing upon one base or pedestal. The measure of these slender shafts would, in that case, be fifteen cubits each. These repeated three times, vertically, would give the total length of the large post, to which they stand related. Whichever way the measure be applied, the general result is the same, and the appearance of the sanctuaTy would only differ slightly in detail. Now, palm trees are specified to be upon every post in the gateway (verse 16). A column, whether large or small, composed of base, shaft, and spreading foliated capital, is fitly represented by a “ palm tree the root representing an ornamental base, and the head, a foliated leaf-like capital. The figure would equally describe a single shaft upon each post, or several pillars to a larger central post. The word being in the plural favours the latter hypothesis. Probably the shaft of the columns will be ornamented as Avell as the base and the cap. Some “ palm trees” have leaf-like serrated and knotted bark of beautiful appearance. Hidden under the terms of this specifica- tion, therefore, we probably have a building of ornate beauty as well as of unique design, conjoined with majestic proportions. The drawings, therefore, accom- panying this exposition, do not merely represent the bare fornijs specified, but also a suitable degree of ornamentation, as suggested by the specifications. When the building comes to be erected, its actual appearance may differ from the drawings on this point, but the reader will not be a loser by a little dressing, according to the judgment of the writer — dressing which in no way affects the general dimensions of the speci- fication, and which of course forms no part of it. Most readers of the prophecy have supposed “ the palm trees” to be sculptured representations of palm trees upon the posts. Such a conclusion is altogether 22 THE ARCHES. inadmissible. The palm trees form an integral part of the gate building. They are mentioned in the des- cription of every gate as a distinct item, measured by Ezekiel’s guide. “ The gate of the outward court thatlooketh towards the north . . . and their palm trees (are) after the measure of the gate thatlooketh towards the east.” — (Yerses 20 and 22.) And so with every mention of the palm tree, even where the fact is not so distinctly apparent as in these two verses, for it must be remembered that the verb “he measured ” governs all the description of the gates. The introduction of the words ivas and were in the C.Y. helps to prevent this feature of the case being under- stood. So whatever the palm trees are, whether identical with the “posts” of verse 14, or slender shafts joined up to a central pillar, they are a distinct archi- tectural feature in the gate according to the measure given. The suggestion has been ventured that literal palm trees are here specified. What curious palms they would be ! A tree without fructif} r ing soil stuck on the top of a post twelve feet high ! “ Palm trees upon the posts” is an expression alike convenient and graphic for describing a series of slender ornamental columns, standing upon pedestals and sub- base, than which a more fitting figure could scarcely be selected. J. — THE ARCHES. We have now considered, step by step, and from detail to detail, all the features of the first gate mentioned in the specification up to verse 16, and including the last clause of that verse. Two features remain for considera- tion, viz., the “ arches ” and the “ narrow windows.” That there are arches to the gateway, and very mag- nificent arches too, no one can doubt who considers all the elements of the specification. They are mentioned in the specification of the first gate, i.e., the Eastern gate (see verse 16). They are mentioned in the spe- cification of the Northern gate (verse 22). They are mentioned in the specification of the Southern gate (verse 24), and they are mentioned in the specification of each of the inner court gates, verses 29, 33, and 36. These arches are “ twenty-five cubits long and five broad ” (see verse 30) ; that is to say, the arches are just as long as the gateway is broad, and they are just as wide as the posts between the little chambers. Moreover, we learn from verse 22, that the arches are before the steps of the gatevjay. Any person, therefore, ascending these steps, would see over the gateway an arch, or series of arches, under which he would pass on entering the house. These arches being of the same width as the cap and base of the “ palm trees ” or columns, and being twenty-five cubits wide, would spring from one column to the other across the gateway. The specification of these arches seems clear enough to defy all adverse criticism. But it is well to mention that an objection has been urged against translating ( elammim ) by the word “ arch,” on the sup- position that the arch was not known at the time Ezekiel received the specification. There is nothing in this objection. It is a mistake due to incomplete know- ledge on the part of those who raise the objection. As a matter of fact, the arch was known long before Ezekiel wrote the prophecy, though it did not come into general use until a much later period. The erroneous impression which exists upon the subject is due to the latter fact.* For reasons which need not now be stated, there will probably be four columns in each gate on either side, and therefore a series of four arches would rise over the gateway as shewn. — [ h-h-h . Plates iv. and vi. ; pages 18, 26.] K. — THE LATTICE WORK. Few translators are satisfied with the rendering “nar- row windows ” in verse 16, and there are fewer still who can give a more satisfactory translation of the original. The translators of a.d. 1611, who produced the transla- tion of the Scriptures which we call the “ common version,” appear to have been in doubt as to the meaning of fYlftlON (challonoth atumoth), so they gave us the alternative marginal rendering “ closed windows.” The revisers of 1885 transfer the marginal rendering to the text, and do not even give us the translation “ narrow windows ” as an alternative rendering. The words “ closed windows ” do undoubtedly give a more literal rendering of the original than “narrow windows but do they represent to us in English the thing spoken of under those terms ? The context itself ap- pears to answer, “ No.” Verse 16 taken as it stands does not convey a tangible idea to the reader. The 16th verse, omitting the italics, reads : “And closed windows to the lodges (little chambers), and to their posts within the gate round about, and likewise to the arches ; and windows round about inward (or within) and upon post palm trees.” (R.Y.) Observe the verse narrowly, and let those who think “ closed windows ” a good translation of the original explain, first, How a chamber without walls (for none are specified) can have a “window” in it? secondly, let them explain how “ a post ” and “ an arch ’ can have windows in them ? And, thirdly, let them explain how there can be “ windows round about,” in the ordi- * As to the “ origin of the arch,” see appendix. THE LATTICE WORK. 23 nary acceptation of the term, without an inclosing wall to the gate building (for none is specified) ? These questions go to the root of the difficulty, and show that something else is meant by “ closed windows” than what is commonly understood by these words in this day and generation. Then the phrase, “ closed window,” is in itself out of harmony with the context. Ezekiel is not describing a condition, but a constructional feature. To speak of a “closed window” in such a connection is quite an anomaly. The word ( challonoth ), rendered “ windows ” is the plural form of the noun ( challon ). It is derived from a verb, meaning “ to perforate,” and is not inappropriately translated window. But there are “windows and windows,” and as the word “ window,” in conventional use, carries with it more meaning than that of an opening for light, sight and air, so also with the Hebrew use of the term a**- We read in Genesis, in that very brief description of the ark, that God commanded Noah to make a window tsdhar) in it (chap. vi. 16). That is to say, he commanded Noah to make provision for light to enter. The word "injJ has been translated by Young, “ bright object.” This window, then, might have been “ glazed ” with a transparent substance for anything we know to the contrary. The invention of glass is pre- historic ; glass was certainly made by the Egyptians 1600 B.C., and if known to them, nothing can be said against the possibility of antediluvian glass manufac- ture. But even if the manufacture of glass was not known when the ark was made, the remarkable substance called Mica has existed from all ages. It is a glittering mineral, as its name indicates, is quite transparent, can be obtained in large plates, and is used at the present day in different parts of the earth for windows. Talc is a similar substance, also useable for windows. Now, concerning the word “niJ ( tsdhar ) in its dual number D'H! - !!! ( tzohordim ), it is translated noon, noonday , and mid-day, and occurs about 23 times in the Hebrew Bible, and if this word has been translated “ noon,” “ noonday,” &c., because the word means something “bright,” we can understand that when God told Noah to make a (tzohar) to the ark, he referred not to making a light in it, but to the insertion of a bright sheet of some glit- tering substance which would admit light, such as Mica or Talc. There is evidence, therefore, in sup- port of the possibility that the “ window ” spoken of in Genesis vi. 16, was a window in the modern acceptation of the term, that is, an opening filled in with some bright transparent substance. Now, looking again at the word used so frequently throughout the Ezekiel specification, we find the word in its singular form used in Genesis viii. 6, where it is stated that Noah opened “ the window ” of the ark. Here, then, we have the word qualified by the word > and we have the word "iniJ quali fied by the word rtan. The one must be explana- tory of the other. A window which could be opened, and which, without being opened, would let in the noonday sun, must either have been formed with transparent substance or with lattice bars. The latter would prevent the birds flying out of the ark, but would admit rain. The former would give light, yet keep out the storm. In view of the fact that the window was at the top of the ark (Genesis vi. 16), and that ventilation as well as light would be required, and in view of the meaning of the word "ini? , one is tempted to think that both lattice work and transparent substance were used in the construction of the window to the ark. Anyway, there must have been lattice work if nothing else. The word is used in connection with the word ( eshndb ), and is translated lattice in the 28th verse of the fifth chapter of Judges. “ The mother of Sisera looked out at a window (y\bn) and cried through the lattice ” Why is his chariot so long in coming? Why tarry the wheels of his chariot ? ” In this verse we have what is called a double paral- lelism of frequent occurrence in Hebrew poetry, in which the hemistitch of one line is repeated in the next. “ She looked out at the window and cried through the lattice ,” is equivalent to, “ She looked through the ‘ lattice ’ and cried out of the ‘ window/ ” the terms in this case being interchangeable, and meaning one and the same thing'. Nor is this an isolated instance of the two words used interchangeably — thus, in Proverbs we read : “At the window (r^n) of my house I looked through my casement (^211?^) and beheld the simple ones, &c.” (Prov. vii. 6.) Another Hebrew word has been used in a similar connection with namely, Q'’2Hn (charaklcim). “My beloved is like a roe, or a young hart : behold, he standeth behind our wall, he looketh forth at the windows (niri^n), shewing himself through the lattice (□' 1 3"in) — (Cant. ii. 9). In this passage, again, we find the words lattice and zvindoiv used as interchangeable terms. By usage, then, apart from any other consideration, we may look upon 24 THE LATTICE WORK. the term riWv or window, as meaning something beyond a mere opening in a wall. And just as we, in speaking of a “ window,” include under that term, “ fittings,” which originally did not form part of a window at all, so the word “ windows ” in the fortieth chapter of Ezekiel may be taken to specify “ fittings ” of some kind ; and the balance of evidence appears to favour the idea set forth by the several words used in Scripture in connection with rtan. Thus, in Genesis, we have a remote reference to bars of some kind, if not to transparent substance. In Judges, we have the word lattice used interchangeably with the word window. And also in Canticles. Looking at the different features specified in the gate, some qualification of the word “ windows ” appeal s neces- sary. If by “ window ” a hole for light and air is meant, it seems absurd to speak of windows to a chamber in a gate which does not possess an inclosing wall in which such a structure could be formed. But if the words D">3"in (Cant. ii. 9), and (Judg. v. 28 ; Prov. vii. 6), are correctly rendered “ lattice ” in the C.Y., the substitution of the word lattice or lattice work in the place of the word “windows ” would be legitimate, and this change would exactly fit the other features of the specification. Thus, if the space between the “ posts ” ( -pedestals ) of the gateway were closed at the further side with lattice work, that space would become “ a chamber ” or “ lodge ” at once. Anyone entering the gateway, could not pass into the temple through the “ little chambers,” because the lattice work would bar the way. Such chambers would form convenient places to pause and speak to anyone who might be waiting in these retired nooks on either side. Visitors entering the gate would see the court through the lattice work, but could not obtain access to the court without passing along the entire length of the gateway, and through the doorways at the further end. In confirmation of this suggestion, it should be re- membered that the word {windows) is a 'plural noun derived from a verb meaning to perforate. The noun therefore carries with it the idea of a plurality of holes or perforations. But there are no walls in which to make these perforations. What, therefore, are we to understand by the specification ? The word HiEtON (atumdth), translated “closed,” appears to give the explanation when taken in connection with the word NO ( ta ), i.e., “ little chamber.” Atumdth is the passive particle of the verb OEN (atdm), which means to “close” or “shut.” This being “ closed ” or “shut” may be affirmed of the chambers, if it can be shown that windows possess that attribute ; verse 16, therefore, may read as follows : — “ And windows {i.e., openings or perforations) enclose the little chambers, and to their posts within the gate round about, and likewise to the arches, round about inward are windows.” Of course in this way of reading the verse something is implied or understood in connection with the word “ window,’’ “ opening,” or “ perforation.” And although the idea of inclosing a room or shutting in one side of it witli a window appears at first sight a little incongruous, this is not really so. Many large spaces at this day are enclosed with a window , such as a shop ; and in some cases several windows effect the same result. Moreover, some palatial residences in the East are protected from the rays of the mid-day sun by pierced stonework of beautiful design. And with such fretwork very large rooms are enclosed. To say, then, that a room is closed with “ windows,” or “ perforations,” is not, upon a review of the facts, at all incongruous. But, then, the idea of the frame as well as the glass is carried with the word “window” in such a case. Now, we have only to do this in the case in point, and the whole verse becomes intelligible. That is to say, lattice work enclosed the little chambers, and the posts within the gate round about, and likewise the arches had lattice work round about inward. Or, we might say, that the chambers, posts, and arches were formed with fretwork. This would be a clear explanation of an otherwise obscure verse which has troubled translators more than a little ; and it is an explanation in harmony with Gesenius, who says the words. Dillon mean “ fenestra e clathris cancellisve clausae,” i.e., “ windows closed with bars or lattice ; ” Fiirst defines them to mean “ closed : ” i.e., “ latticed windows : ” but these two scholars did not appear to perceive the absence of walls to the little chambers, and they did not conceive the idea of a window inclosing a space, which very often is the case. Standing opposite one of the little chambers, then, one would see the way into the court barred by lattice. Taking a step to the threshold, and looking upward, the lattice work would be seen to rise between each pillar above the roof of the little chambers. It would curve overhead, upheld and carried by the arches span- ning the gateway, and descend between the pillars on the opposite side of the gate. \d-d. Plate vi., page 26.] And if it be the intention of the Almighty One to introduce transparent substance, where needed, for a more perfect protection from the elements, then, in view of the continued repetition of the arches in the building, the visitor would see such a brilliant exhibition of crystal beauty as hitherto 'has never met the gaze of mankind. THE OUTER COURTS. 25 SUMMARY. We have now followed Ezekiel’s guide in his delineation of the several features of the gate to the end. We commenced by observing how he ascended the steps and measured its two thresholds on the front (or entering) end of the gateway. We have looked into the little chambers, and have peered through the lattice into the court beyond. We have seen the length and breadth of those enormous entrance doors, whose breadth is twice as great as any ordinary gateway, and whose height exceeds the height of the eaves line of an ordinary two- storey dwelling. We have seen the companion doors on the exit side of the gateway, through whose portals the returning visitor will pass in peaceful order. We have looked at those massive pedestals and their sub-bases or foundations standing between the little chambers ; and we have glanced upwards to those immense columns and pillar-like palm trees above the gateway on either side, with leaf-like spreading top, which, with majestic beauty, receive the arches of the gate. Consider this gateway in its length and breadth — one hundred feet long by seventy-four feet broad : * a building in itself, and larger than most public halls in England. Such a gateway, furnished with its latticed or crystal screens, would almost overwhelm the observer with a sense of magnificence, and would be a noble entrance way to that which lies beyond. SECTION III THE OUTER COURTS. The distinctive features of the outer courts will be con- sidered under the following sub-sections : — 1. “ The pavement ” — and “ the gates.” 2. The cellce flanking the Outer Court. 3. The extent of the Outer Court. 4. The Inner Court gates and the cellm flanking the Inner Court. 5. The “ porches of the court ” and the “ galleries ” on the North side. 6. The buildings on the South, East, and West sides, and the entrances up into the whole, A. — THE “ PAVEMENT ” AND “ THE GATES.” Upon being brought through the Eastern gate to the outer court, Ezekiel exclaims, “ Lo, chambers and pave- ment made for the court round about ” (verse 17). This appears to be an almost involuntary expression of surprise at that which he saw, which he further describes * The chambers on either side measure six cubits, and these, together with the width of the gateway (twenty-five cubits), make up the total English measure ■of seventy -four feet, taking two feet to equal one cubit. thus : “ The pavement by the side of the gates over against the length of the gates (is) the lower pavement ” (verse 18). [ e-e . Plates ii. and iii. ; pages 13 and 14.] Here we have for the first time a hint of there being more than one gate on the Eastern side. This coincides with some obvious reflections, and supplies a clue to some palpable necessities. Magnificent as the gate is that has been specified and described, it bears no reasonable relation to the needs of the case, looking at it from an utilitarian point of view. Considering the immense area inclosed by the outer walls of the temple, and considering the vast multitude of people that will assemble in it from time to time, it must be evident that one gate in each wall would be totally insufficient for entry and exit, especially when we realize that only two of those gates would be avail- able in view of “ the law of the house ” mentioned in chap. xlvi. 9, i.e., the gate on the south side and the gate on the north side. In the remark quoted from Ezekiel, we have mention of “ gates ” instead of gate. Now, it must be remembered that Ezekiel and his guide were standing inside the outer court [A-A. Plates ii. and iii.] of the temple on the eastern side when the statement is made, that “ the pavement is by the side of the gates ” (plural) ; this is equivalent to say- ing that there are more gates than one on that side. This idea of more gates than one on the eastern side of the house appears, at first, inconsistent with the fact that elsewhere in the vision we read of “ the gate (singular) which looketh towards the east.” When we look into the matter we find that this description is not in the least out of harmony with the inference of a plurality of gates drawn from verse 18. The word “ gate ” in this case is used as a noun of multitude, a method of description frequently found throughout the vision where recurring features are mentioned, as al- ready explained in the last section. “ The gate that looks toward the east” would therefore mean either any or all of the gate openings on the eastern side, whatever their number. This opens a new and extended vista before us, the correctness of which is proved by several considerations. “ The eastern gate ” means not a single gate, but the whole of the gate- structure on the eastern side, consisting in reality of a number of gate openings. So on the north side, and so with the south side — one gate consisting of many gates on the three sides, above mentioned, instead of one to each side. The proof that this is a correct understanding of the specification, lies in several details that require to be. placed together. We have seen the mention of a plurality of gates on the East Side. We shall see the same on the north side. Consulting verses 35 — 42 26 THE GATES IN' THE OUTER COURTS. it will be seen that provision is made for slaying sacrifices at the base of the entrance steps on the North side ; also for washing the sacrifices near to the entrance on that same side.* Now, speaking of another matter in relation to these things, Ezekiel says : “ And the chambers (singular in the Hebrew) and the entry thereof is by the posts of the gates (plural) where they washed the burnt offering ” (verse 38). Here is a plurality of gates on that side of the Temple where the sacrifices are washed, and that is on the north side only. Now, if there be a plurality of gates on the north side and on the east side, there must be also on the south side, for the sides are uniform. This leads to the question : of how many gates does the plurality on each side consist ? Whatever the number they are all alike, and all stand related to the outer wall in the manner of the gate already described ; for the measurements of the north gate of the outward court are “ after the measure of the first gate,” i.e., the east gate (verses 20-21) ; and so with the south gate. Now, the pavement observed by Ezekiel with surprise, is particularly related to the gates. In fact it lies along- side the wall betvieen each gate. Its position is clearly defined in verse 18. “And the pavement by the side of the gates, over against the length of the gates (is) the lower pavement.” Now the side of the gate, or gateway, is the outside of its length. This length, as we have seen, is specified as fifty cubits, measuring from the outer face of the gateway to the face of the inner porch, where it looks towards the interior ; the breadth of the structure being twenty-five cubits. These dimensions are repeated six times, i.e., in every case where the gates are described. There can therefore be no mistake as to which is the length of the gate, and which is its breadth. The fifty cubits extend inwards from thew all. The pavement is “ over against ” this length. The pavement is therefore fifty cubits (or about 100 feet) wide, i.e., the same width as the gates are long ; and being at the side of these gates, and over against them, it is necessarily “ over against ” the wall, and also stretches alongside of it from gate to gate, throughout the whole extent of the walls on the three sides — this wall being related to the gates and the pavement on every side. This pavement is described as the “ lower pavement.” There must therefore be an upper pavement, and of necessity all the things requisite for its support, such as columns or posts, &c. * The letters n-n. on Plates iv., v., and vi. indicate the position of Slaying Blocks ; and the letters l-l., Plate v., shew the position of Flaying Tables. B. — THE CELL.® FLANKING THE OUTER COURT* On the lower pavement already described, and there- fore occupying the same position in relation to the gates and to the wall, Ezekiel saw a structure called by a term which in King James’ translation is rendered “ cham- ber,” or “ chambers.” In the original, the word is (. Lishkdh ). We read of “chambers” in the gate building, but this is not the same word as that occurring in the description of the gate building. That word is NH ( ta ), and is translated “little chamber.” Not that the word means “ little chamber,” but presumably the translators thought it meant little chamber. The revisers of 1885 have not agreed with this. They sub- stitute “ lodges ” for “ little chambers,” and apparently with no more reason. The word occurs only in Ezekiel and in two other places in the Bible, and the two latter are practically one. They speak of one event, viz., of something done by the attendants of Rehoboam, in order to conceal the fact that brazen shields had been substituted for gold. Rehoboam’s officers carried the fictitious shields to and from what is called a “ guard chamber ” in 1st Kings, xiv. 28 ; also in 2nd Ch. xii. 11. It is in these two passages where the word Nil occurs. To be consistent the translators ought to have introduced the word “ little ” here as well as in Ezekiel. We should then have had “ little guard chamber ” in Kings and Chronicles. But not so. The word “ little ” is omitted in these two cases, and ought to have been omitted in Ezekiel. The revisers have done this in Ezekiel, but they, too, are strangely inconsistent in another way. They retain the word “ chamber ” in Kings and Chronicles, but substitute “ lodges ” in Ezekiel. The word “ lodges ” is probably selected be- cause of the meaning of the word translated “guard,” which is found connected with it in the two passages already mentioned. A guard or a runnerf must have some convenient nook near the person of the King while on duty ; hence the association of the word Ml (ta) with that idea of a lodge. But if “ lodge ” is a good translation of Ml in Ezekiel, it should also be in the Book of Kings. On the other hand, if “ little chamber ” is correct in Ezekiel, it should be found in the translation of the same word in Chronicles. Young defines the word Nil to mean a place marked off. This rendering fits exactly the kind of chamber described in the specification. From Ezekiel’s description, we know what the Nil is, and may well be content to interpret the passage occur- * Here it is necessary to introduce a new term, for reasons which will become apparent. This Section, therefore, instead of being entitled “ The Chambers flanking the outer wall,” is entitled “ The Cellae,” &e. + yn (Ruts), means “to run,” hence “a runner.” See marginal rendering, of C.V. and R.V.— 1 Kings xiv. 28. THE CELTJE FLANKING THE OUTER COURTS. ring in Kings and Chronicles by what is described in Ezekiel rather than give a strained meaning to the word upon the meagre information afforded in the two pre- vious occurrences. Throughout this exposition, the simple word chamber is used when speaking of the NTi specified to the gate, excepting where the words “ little chamber ” are given as a quotation. But the ( Lishledh ) seen by Ezekiel in the court upon the pavement is not the same as the NPl ( ta ) in the gateway. Having selected the word “chamber” as a translation of NTl, it is necessary for the sake of perspicuity to find another word to represent nstpS . To speak of it simply as “ chamber,” after describing the as “little cham- ° _ T bers,” conveys the idea that the one is the same as the other, only differing in size. This is a mistake. Our conventional idea of the word “ chamber ” is chiefly associated with a single four-sided room of limited size, whereas the Hebrew word rtDittS t : : is sometimes applied to a series of spacious apartments (see Neh. xiii, 4-5, 8-9). What are we to call this then ? The word r\5\ih * has been translated “ cell.’’ t ; * But, however good such a translation may be in a struc- tural sense, it conveys too much the idea of a prison-like building to be suitable for describing any portion of the temple of Yah-iveh’s glory. Considering the use of these buildings, one would neither adopt the word “ chamber ” npr “ cell,” in their unqualified form, as a translation of The word “ chamber” might serve as a trans- lation if properly qualified. Looking, however, at the peculiar constructional character of the buildings, a word which gives some indication of it appears preferable to any other. We have such a word in the Latin term cello, , which gives expression to this feature of the case. Any large building divided into a number of smaller parts by a series of pillars is a cella. The following extract from Chamber’s Encyclopaedia proves this: — “The whole space within the walls of an ancient temple was called the cella. But the interior was frequently divided into several celiac, in which case each cella took the name of the deity whose statue it contained.” (Page 705, vol. ii.) A distinct architectural peculiarity, therefore, is con- veyed in the word cella, and so far as the writer is aware is not expressed by any other word ; certainly not by the word chamber. Cella (singular), then, will be understood throughout this exposition as referring to a large structure comprising many smaller sub-divisions. And celiac (plural) either a plurality of such structures, or the small sections of a larger building. * Gesenius gives cell* as the meaning to this word (amongst other significations), and Fiirst, depot , or cell. 27 Ezekiel affirms that there are thirty of the and we have seen from the specification that these thirty are built upon the pavement, and that the pavement is laid along the full extent of the wall, on its inner side* interrupted only by the gates, and of a breadth equal to the full width of the gate buildings. Beading further into the fortieth chapter, beyond verse 18, we discover that detail specifications are given for the outside gates on three sides of the house, i.e., on the north, on the south, and on the east. Therefore the pavement mentioned in verse 18 extends round those three sides. The buildings which are erected upon the pavement are co- extensive with it, and therefore are constructed so as to fill up the space between the gates — from gate to gate, on the three sides of the house. It is this fact that enables us to arrive at a conclusion as to the number of gates with tolerable accuracy. The number of the rouih or “ cella ” enables us to fix the number of the gates. Since there are three sides up to this point mentioned, the number thirty must be divided by three, giving ten sections to each side, each section being a cella. This gives us also ten pavements, with their superstructures, for each of the three sides of the temple. Ten celiac upon one side can only be obtained bv dividing that side with the necessary number of gates. This can be done either with nine or eleven. For several reasons, eleven appears the most likely number. This gives a “ gate ” at either end of the outer court, ad- joining the corner towers — [b-b-b. Plates ii. and iii., pages 13 and 14] — and nine others in interval, eleven in all. The conclusion that there are at least nine gates to each side of the outer court will appear at first sight somewhat startling. It is, however, a conclusion which gathers strength, and is, in fact, made inevitable when all the facts relating to the subject are placed together. Here we look at a matter of detail. Is the space between any two gates occupied by one long room, or is it subdivided ? The latter idea is indicated by an ex- pression that continually occurs in the fortieth chapter in the description of the several gates, viz., “ arches round about.” “ He brought me toward the south, and, behold, a gate toward the south ; and he measured the posts thereof, and the arches thereof, according to these measures ; and the windows (lattice work) in it, and in the arches thereof round about” (verses 24-25). In what way are the arches “ round about ? ” They cannot be “round about” the gate-, for they spriim across it from side to side, and therefore in front of a visitor going up the steps of its entrance (verse 22) But these arches are also said to be “ toward the court ” (verse 34). Now, arches like the gate arches, springing 28 THE CELL2E FLANKING THE OUTER COURTS. from the posts of the gate to similar posts on the pave- ment, and so continued from post to post until reaching the next gateway, would exactly tit the description. They would at their commencement be “arches of the gate,” and yet arches “ round about ” the court. Such a series of arches appear to be distinctly specified in the 30th verse. “ And the arches round about (are) five and twenty cubits long, and five cubits broad.” With this understanding, we have an explanation of the otherwise extraordinary proportions of the outer wall — one reed (about 12 feet) high and one reed thick. This wall is just as high as the sub-bases in the gateway, and as wide as they are deep. It would range in level with them sufficiently to form a suitable founda- tion for columns and bases like those in the gate, and with arches “ round about the court,” there must be this provision for carrjdng them. We also see why the inner threshold of the gateway is made one reed broad, i.e., because the threshold would fill a space between two bases, upon which also pillars would be erected to carry “ the arches round about.” The continuation of the gateway arches in recurring order, then, with their accompanying columns and pedestals between the gates, gives the fol- lowing result. Each section, composed of large recep- tion rooms and side recesses, would form a magnificent cella, surpassing in beauty and grandeur any temple ancient or modern, and useful in the highest degree for the purpose of worship. And here we come upon a most striking confirma- tion of the correctness of the architectural scheme ' of the Temple deduced in this exposition from Ezekiel’s specification. It may almost be called a mathematical demonstration. It is the complete correspondence of the measurements of the constructional details to the measurement of the general plan as herein developed. This correspondence has been absent from all previous attempts to interpret the Ezekiel specification. It has, in fact, been an insuperable difficulty in the case with all interpreters, and in most cases they have proposed to get over this crucial test by altering the figures. The confirmation referred to is this : — upon consult- ing the general ground plan of the sanctuary, the reader will notice four square courts marked off from the rest in each corner. These are the “corner courts ” mentioned in theforty-sixth chapter. They are shown on the plan one hundred and eighty cubits square. The reason for this wiJJ be given further on. Meanwhile, the arithmetical proof which they help to furnish will be perceived on a careful consideration of the following analysis and summary of dimensions : — Cubits. The side of sanctuary is three thousand cubits 3000 Deductthe space occupied by two corner courts, each one hundred and eighty cubits - - 3G0 Remainder - 26 tO cubits The arches are five and twenty cubits span - 25 The pedestals are sixcubits across, and by taking half on one side (3 cubits) and half on the other (8 cubits ), i.e., by addingsisc cubits to the span of the arch, we get the distance from centre to centre of the archway supports - 6 Namely 31 cubits Take this divisor, and divide two thousand six hundred and forty. The result is a remainder oifive cubits. Now, five cubits is just the measure required to provide a complete column at either end of the outer court, for the purpose of carrying the last arch, which would finish up to each of the corner courts. This fact may be re-stated in the following form: — - Cubits. The two corner courts are each 180 cubits, equal to ------ - 360 Eighty-five arches, 31 cubits from centre to centre of their supports, equal ... 2635 Two half columns, in order to form a complete column at each end, equal - - - - 5 The measure of one side of the sanc- tuary 3000 cubits These figures demonstrate the unity of the construc- tion of the gates and the celhe, and also prove that a correct interpretation of the specification has been found. Other matters confirmatory of a plurality of gates on each side of the sanctuary are as follows : — 1. The word ( shdngar ), translated “gate” in these chapters, and the verb from which it is derived, means to “ cut,” “ split,” and “ divide.” We read of the shdngar, of a camp, a country, i.e., “ passes ” lead- ing to a country. Now, the gate-structures so care- fully specified in detail just fulfil this condition. They divide, split, and cut into sections what would otherwise be a continuous wall without any break. They also divide the cella on each side into several sections, i.e., into ten cellce. 2. Eleven gates on either side are more in harmony with the scope of the prophecy than a smaller number. Eleven would divide the side of the Temple in its ex- tent of a mile into convenient sub-divisions for en- trance, so that any part of the building can be reached without circumambulation, and any congestion of visitors would always be obviated by such an arrangement. 3. It lias already been stated that two single gates (one on the north and one on the south) would be totally in- adequate for entering into and passing from a building THE EXTENT OE THE OUTER COURT. 29 used for universal worship. This will be apparent when we consider the fact that all nations are co offer sacrifices in this building (chap. xl. 38-43 ; Zee. xiv. 16-20 i viii. 19-23 ; Micah iv. 2). If there were only a single gate on each side, the provision for offering appears altogether out of proportion to the necessities of a multitude. Eleven gates on each side is according to the fitness of things : those to the north, with their sacrificial appurtenances, and those to the south, for the bringing in of “ the offerings of the people ” (xliv. 30). The descriptive matter in chapter xlii. 1-12, shows there are upper and lower storeys in the cella. The gate also has a second storey in it, as indicated by the ex- pression the “lower gate” (chap. xl. 19). There could be a ( shdngar ) dividing the upper range of build- ings as well as a to divide the lower. Placing the first roof of this gate level with the top of its folding doors, and the floor of the upper cella level with the roof of the chambers of the gate, is one way of effectively doing this. This floor would then rise six or seven cubits (about 12 feet) above the first floor of the inter- mediate cella, and effectively cut them off from inter- communication. This difference of level would also be a pleasing architectural feature, and would emphasize and add dignity to the entrance doors. There would be other good results from this difference of level if such be intended. C. — THE EXTENT OF THE OUTER COURT. Verses 17 and 18 conclude the description of the outer court gates, and the cellce stretching between them. Immediately following, we have two things described ; first, the width of the court, and secondly, the northern gate ; the description of the latter commencing in verse 20. Two measures are given in verse 1 9, but they are applied in different directions. “ He measured the breadth from the forefront of the lower gate, unto the forefront of the inner court without, a hundred cubits eastward and northward. ” There is some obscurity about this at first sight, arising from the supposition which the text at first suggests, that Ezekiel and his guide, when the measure “ northward ” is made, are still standing in the outer court, on the eastern side. In point of fact, the state- ment of measurement on the two sides implies that the measurer had moved into the outer court on the northern side during the interval between the two measurements, for immediately afterwards he commences the measure of the “ gate ” on that side. There is no distinct assertion that Ezekiel was taken from the east side to the north side, as in the case of his removal to the south court (verse 24) ; but the fact is involved in the circumstance of his immediately afterwards measuring the northern gate. The second measurement of one hundred cubits then applies to the court on the northern side. The court on the south side is likewise one hundred cubits broad (verse 27). And on each of these three sides of the house, the gates, with their chambers, posts, arches, steps, lattice work, and doors, are alike. They have the pavements at the side of the gates, and the cellce built upon the pavements, as already described. The length of the court, i.e., of each outer court, is 2,640 cubits, or just one mile long, and about 200 feet wide, something like three times the voidth of an ordinary street. There would be twenty-two gates for entrance and exit on the north and south sides [Plates ii., and iii.] ; and these gates would not be more than 176 yards apart from one another. The north and south sections of the outer court, to say nothing of the inner court, would provide an immense area for the congregation of the sons of Adam, who “ go up from year to year to worship the King,” the Lord of Hosts, in Jerusalem (Zee. xiv. 16). The ground floor space would equal sixty-six acres, and the upper storeys about sixty. D. — THE INNER COURT GATES AND THE CELL.-E FLANKING THE INNER COURT. Upon consulting the general ground plan of the sanc- tuary, the reader will see a gate opposite to every gate, separated by a distance of 100 cubits. [/-/-/• Plates ii. and iii. pages 13 and 14.] These are the inner court gates, which are connected by cellce between each gate, in the same way as those next the wall of the outer court, as already described. This arrangement is specified as follows : — “ The gate of the inner court (is) over against the gate to- ward the north and toward the east ; and he measured from gate to gate one hundred cubits ” (verse 23). “ And there (is) a gate in the inner court towards the south, and he measured from gate to gate towards the south one hundred cubits ” (verse 27). “ And the arches round about (are) five-and-twenty cubits long, and five broad ” (verse 30). “And the chambers (i.e., chamber or cella), and the entries thereof, (are) by the posts of the gates where they washed the burnt offering” (verse 38). Three of these verses fix the position of the inner court gates on three sides of the house, i.e., they stand vis d vis with the outer court gates and one hundred cubits inward, as shown on the plan [Plates ii. and iii.] ; and the others refer to the cellce filling up the intermediate spaces, like those already specified to the outer court gates. In verse 38, the word (lishkdh), is in the singular number in the original, al- 30 THE INNER COURT GATES AND THE CELL.E FLANKING THE INNER COURT. though rendered in the plural in the C.Y. by its trans- lators, in order to agree with “entries” and “gates.” There is no need for this when it is understood that the word “chamber,” or cella, refers to each of the cella whose entrance is at the posts of the gate where the sacrifices are cleansed. The range of buildings here re- ferred to is stated to be fifty cubits wide in the second verse of chapter forty-two, i.e., the same width as the gates j and they are spoken of as one “ chamber,” or cella, in the first verse of the same chapter. This being so, we have a striking confirmation of tw T o things already de- monstrated — first, the use of a singular noun in a plural or collective sense ; and, secondly, the construc- tional character of the cella itself. In this way : the arched spaces of the gates and the arched spaces of the cellce are sufficiently alike as to be described by one term, “ chamber,” or cella, whichever word may be selected, according to the taste and knowledge of the translator. This cella, mentioned in chapter forty-two, is that range of columns and arches formed by the gates and their connecting arcade stretching from one end of the outer court to the other on the inner side thereof. Verses 1 and 2 read : — “He brought me forth into the utter (outer) court, the way towards the north ; and he brought me into the chamber (cella) that was over against the separate place, and which (is) before the building toward the north. Before the length of a hundred cubits (is) the north door (or opening) and the breadth fifty cubits.” Let us take our stand, mentally, in the northern outer court. Let us turn our back to the buildings that are toward the north, i.e., to the range of buildings adjoin- ing the outside wall, for that is the only “ building to- wards the north ” in relation to the outer court. Let us look across the “ hundred cubits ” of this outer court, and then we see that any building fifty cubits wide, having means of entrance from the outer court with its doors before the length of one hundred cubits, must of necessity be constructed between the gates flanking the inner court, \l-l-l. Plates ii. and iii.] Such a building would be “ before the hundred cubits,” which, it should be remembered, runs like a wide street for one mile in front of the outside range of buildings, and extends from one corner of the sanctuary to the other. This range of buildings, like those which they face, is more than one storey high (chap. xlii. 5), and is open to the outer court from end to end, and accessible from it, as are the cellce on the other side. The cellce and the gates may be spoken of as a cella. But by the gates this cella is divided into ten sections, each of which may be called a “ cella,” because composed of many smaller cellce, i.e., they are composed of arches and pillars like the gate, repeated in eighty-five successive sections. Ten “ upper ” and ten “ lower ” give twenty for the num- ber of the cellce mentioned in the commencement of chap- ter forty-two. These, although accessible from the outer court, do not form part of it. Only a privileged class will be permitted to enter them, and for the purpose specified (verses 13 and 14, chap. xlii). Hence, the measure of the outer court ends at the posts of the cellce, and their internal superficies is reckoned to the inner court. The description of the inner court gate differs from the specification of those of the outer court only in one particular. This difference affects the question of the respective level of the two gates. In the case of the outer court gate, Ezekiel’s guide “ ascended the steps ” before he measured it ; but in the case of the inner court gates, nothing of the kind is stated. This gate is approached from inside the inner court when it is measured (chap. xl. 28). Moreover, we do not find from the description that eight steps are specified to it, as generally supposed. From verse 37, we learn that, con- cerning the inner gate, “ the going up to it (is) eight steps,” whereas, concerning the outer gate, it is affirmed in verse 22, “ they went up to it by seven steps.” This appears to be an important difference. If the floor of the inner court gate were raised one step higher than the level of the outer court, this would furnish “ a going up of eight steps ” — seven from the outside up to the outer court level, and one from the outer to the inner court. By this arrangement the two arcades on either side of the outer court would stand at the same level, each raised one cubit above the floor of the court. These things having been correctly apprehended, we are in a fair position to understand other matters mentioned in chap. xlii. E. — THE PORCHES OF THE COURT AND THE GALLERIES. With the exception of the last six verses of the chapter) everything said in it appears to refer to the buildings already described, and to fill up a complete picture of their constructional detail. Continuing the figure already used, we are now supposed to have followed Ezekiel and his guide into this building which flanks the inner court, and to be standing in one of its cellce in such a position as to see it and the building on the other side of the court in its length and breadth, and therefore to be able to comprehend the following description : — “ Over against the twenty (cellse) which (is) for the inner court, and over against the pavement which (is) for the utter (outer) court (is) gallery against gallery in three. And be- fore the cellse (is) a walk of ten cubits breadth inward, a way of one cvibit : and their doors (or entrances) toward the north. Now, the upper chambers (cellse) are shorter : for the galleries were higher than these, than the f THE PORCHES OF THE COURT AND THE GALLERIES. 31 lowest, and than the middlemost of the building. For they are in three , but had not pillars as the pillars of the courts, therefore (the galleries are) straightened more than the lowest and the middlemost from the ground ” (verses 3 and 6). These verses, as thus rendered, differ little from the C.V., and only need an explanation of one or two words to show that they can be understood in harmony with the general features of tbe building, as already elaborated. 1. The word mbits found iij tbe C.Y. is omitted, be- cause not in the original ; and for its introduction into the translation, there does not appear to be any justifica- tion. “ Over against the twenty ” may more reasonably be understood in the sense of over against the twenty cellce which flank the inner court. The predicate of “ twenty ” in verse 3 appears to be the buildings men- tioned in the first verse of the chapter, and the galleries appear to be over against these and not over against a measure, which would involve an absurdity. 2. The word translated “ gallery ” is pTlN ( attiq ). Commenting on this word, G-esenius says : — qiioddam colmnnarum (some sort of pillars) ; and Fiierst, a ter- race, gallery, stair. The root from which the word is derived, according to the same authority, is pflN ( athdq ), a word not to be met with in the Bible, and supposed to mean to remove, to intermit, and spoken of a terrace building. If these witnesses can be relied upon, we see that some kind of platform supported by pillars, and probably receding at each stage, is meant. 3. The word storey, inserted by the translators, is not necessarily involved. The galleries might be composed of three platforms, or they might stand in three ranks. There appears also to be some doubt as to the correct rendering of the numeral three. If this word may be translated thirty instead of “ three,” then the natural predicate of the word would be the thirty cellae of the outer court ; and the obvious conclusion would be that there were galleries in the thirty upper cellae of the outer court. If, on the other hand, this word may be rendered, as by Keil, “ in the third (storey),” it would follow that the cella is divided into three storeys, and that in the third storey is a gallery or galleries. On either supposition, we are not landed in insuperable difficulties, and the general drift of the passage is the same. These verses appear to j ustify the following conclu- sions, viz. : — a. That each of the buildings which flank the two sides of the outer court, is divided into “ upper ” and “ lower ” sections (verse 5). b. The lower section of each cella is at least one storey high — probably two. (See verses 5 and 6, and com- ments on the C.Y., end of paragraph 3.) c. The upper section of the cella probably contains a gallery in three tiers, and each platform receding from the one below. These “ galleries ” would face each other on either side of the outer court. d. Before the cellce on each side of the outer court is a walk ten cubits inward, or broad — “a way of one cubit,” viz., a walk ten feet wide, and raised one cubit above the level of the court. This platform would run the entire length of the court from end to end in front of the cellce, except where divided by the gates. It should be noted that the “ walk ” is exactly the same width as the “ porch of the gate inside the court.” In chapter xli. verse 15, we read of the porches of the court. This “ walk,” then, would be a contimcation of the porches of the gate, and with them would form a continuous covered way on either side of the court, and would be fitly described as the “ porches of the court.” This continuous portico would also form part of the lower cella, otherwise that cella could not be fifty cubits wide. [See plates ii. and iii. : letters p-p-p indicate the position of “ the walk,” and letters Q-Q-Q- on plates ii., iii., and vi. indicate the position of the galleries.] e. Now the lower cellce “had not pillars like unto the pillars of the courts.” These appear to rise high above the porch level. Therefore, the upper part of the building is shortened or contracted by just the width of the porches, i.e., by ten cubits. “Arithmetically,” this just fits the general plan, thus Cubits. The gates measure fifty cubits from the face of the entrance to the face of the porch, which projects into the outer court (verse 15, chap, xl.) 50 The porch and its posts measure ten cubits (verse 9, chap. xl.). Deducting - - - 10 weget thelength(or width)of the mainbuilding 40 cubits Width of the outer court, one hundred cubits - 100 Inner range of buildings, same width as outer range, i.e., forty cubits - - - - - 40 Total - 180 cubits One hundred and eighty cubits is the width of THE CORNER COURTS. The general appearance of the outer court, as repre- sented in the drawings accompanying this explanation, may be described as though one were standing upon the roof of the “ porches of the court.” From such a posi- tion “ the porches ” would be seen to extend on either side along the entire length of the court, like a double colonnade, each twenty feet wide and twenty-six feet high. Though a large and a vast building in them- selves, they are but a “ mere porch ” to the immense 32 DETAILS PERTAINING TO THE SOUTH, EAST, AND NORTH SIDES. structure in front of which they stand. Yet, they are a magnificent terrace at their roof-level, and an exten- sive cloister below. Above the terrace rise those im- mense pillars, whose towering height may, in some sense, be realized by looking up to a tall factory chimney. Over these rise the arches, springing from pillar to pillar in four-fold depth — the matchless beauty of whose curve is there to produce that indescribable sensation which is sometimes experienced when we look at a bow in the cloud after rain. These archways, with their terraces, present an architectural display of sur- passing beauty. Stretching far away into the distance, on either side of the outer court, column after column, and arch after arch appear ; first to open their vast portals to the gaze of the beholder, and then narrow into mere slits as they recede before him, till lost in the perspective of their vanishing forms. Still further in the distance are the towers, whose faint outlines presage no adequate idea of their vast proportions. Then the eye returns, and rests upon those magnificent galleries, which, with their innumerable supports, add richness and fulness to the scene. Unadorned and un- furnished with guests, this building is a monument of splendour. But clothe its lattice-work with their appointed coverings, fill its chambers with the assembled hosts of the sons of Adam in a regenerate age, let its courts have thousands streaming over their pavements to receive the sweet consolation of righteousness, amidst the gladsome greeting of friends, and you have a picture of wealth and beauty which words fail to describe. F. — DETAILS OF THE BUILDINGS ON THE SOUTH, EAST, AND NORTH SIDES, AND THE ENTRANCES TO THE WHOLE. The specification of “ the porches ” to the cella of the north court ends with verse 6 in chapter xlii. From it we see that while the porches possess distinctive features of their own, they join up to and form part of the buildings in the court. Ezekiel now proceeds to fill in general details, and shows that other buildings are con- structed in the south court and in the east court exactly like those already specified for the north court, and he also explains the way of entrance into them. These details will be more easily gathered when certain emen- dations are made in the ordinary translation of verses 7 to 12. With these emendations (indicated by italics) the verses would read as follows (the letters within parenthesis refer to the evidence hereafter to be ad- duced, justifying the alteration in the translation) : — “And the fence (“) that (is) without, parallel to (P) the cella;, (in) the way ( c ) of the outer court, before l d the cella;, its length (is) fifty cubits ” (verse 7). “For the length of the cellce that (are) in the outer court (is) fifty cubits : And lo, before the Temple (are) one hun- dred cubits (verse 8). “And from under these chambers {cellce) («) is the en- trance from the east, as one goeth to them from the outer court ” (verse 9), the chambers ( cellce ) in the breadth (/) of the fence (®)of the court towards the east, over against the separate place, and over against the building ” (verse 10). “ And the way before them (is) like the appearance of the cellce which (are) towards the north ; as the length of them, so the breadth of them (o ) ; and all their goings out, both ac- cording to their fashions, andaccordingto their entrances^) verse 11) ; and according to the entrances (*) of the cellce that (are) toward the south (is) an entrance ( h ) in the head of the way, (even) the way directly before the fence (") toward the east as one entereth into them ” (verse 12). Bead together, these verses are mutually explanatory. The alterations from the C.Y. are necessary in order to make the meaning of the original clear. That they are justifiable will appear from the following evidence, which is marshalled under numbers to correspond with the figures of reference in the foregoing : — cl. The word fence is substituted for “ wall.” (See remarks already made on page 19.) b. Parallel to is better than “ over against.” Fiierst thus translates and he states that the noun t : t ( ngummh ) is formed from the verb D72U ( ngam&m ), and means to unite, to bind together, to join in one, &c. The use of the noun in the Old Testament appears to involve the idea of a closeness of contact to that to which it is related, rather than that of being “ opposite to,” or “ over against.” Thus,Exod. xxv. 27, and context, shows that the rings through which the staves were threaded were on the feet (or legs) and in close contact under {over against) the border. So in Exod. xxviii. 27, the two rings of gold were fastened on the ephod over against it, that is, so that they would touch the rings upon the lower part of the breastplate, to which they were fastened “ with a lace of blue.” The word is also translated “ answerable to ” in Exod. xxxix. 20, where the movable hanging part of the curtain which inclosed the court is specified as answerable to the fixed part, involving the same idea, i.e., “ of correspondence with,” and in “close contact with ” The “fence,” there- fore, in Ezekiel, may be taken to be parallel to the celiac, and, standing in an upright position, it probably “ joins ” or unites together the upper and the lower stoics. c. “ The way of” has been substituted for “ toward.” TTC ddrek is so translated in chap. xlii. 1, 11, 12, and in numerous passages throughout the Old Testament, and there does not appear any reason why the word should not be so translated here. DETAILS PERTAINING TO THE SOUTH, EAST, AND NORTH SIDES. 33 d. The rendering before, instead of “the forepart,” is on similar grounds. The original conveys the idea “in the presence of.” See also Gen. xxv. 18. “ He died in the presence (*e) of all his brethren.” e. “And from under these chambers is the entry from the east,” i.e., on the east side of each section of the cella. f “ Breadth ” is substituted for “ thickness,” because HIT"! ( rdchab ) is translated in that sense ninety-two times out of its ninety-seven occurrences in the Scrip- tures, and because it is easier to conceive of the cellse being “ in the breadth ” of the fence than in the “ thick- ness ” of the outside wall, which would be an impossi- bility. g. As the length of them, so the breadth of them, more literally represents the original than, “ as long as they, and as broad as they,” as rendered in the C.Y. h. The word nnQ ( pdthach ), frequently translated “ door ” in these chapters, is more appropriately rendered “ entrance,” or “ entrance opening.” The usual technical meaning of the word door is a something which closes an entrance or opening, whereas nr© applies to the opening itself, rather than that of the contrivance for closing it. The word is translated entrance in I. Kings xxii. 10, and in other parts. See Gen. xviii. 1, 2, 10, xix. 6 ; Exod. xxxv. 15, &c. A careful reading of these verses (whether as now revised or as appearing in the C.Y.) helps us to see how broadly and comprehensively Ezekiel’s specification is given. The east side “ of the sanctuary ” appears to be mentioned when the chambers are said to be in the “ thickness ” of the wall (verse 10). After this it is stated that these cellae (in the east court) are like the others in the north court (verse 11). Then, in a similar way, “ chambers,” or cellce, are mentioned in connection with the south side ; for those on the north and south side are said to “ have an entrance ” in the head of the way according to the entry of the cellce towards the south (verse 12). There could not be such a feature as this entrance if there were not chambers or cellce in the court, i.e., in the south court. The one involves the other. So we see that these individual features, specified for each side, when put together, give us a complete representation of each section. Not only so, but the intertwining of details with terms broadly indicating the “ east,” or “ west,” or south sides respectively, connect each section together in such a way as to show their unity of construction. This interpretation of the testi- mony appears the more conclusive when we remember that all the gates of the courts are alike, and that there are arches “round about on every side.” This also involves uniformity of construction, and when we look at verse 13 we see the specific recognition of cellce on the north and on the south sides ; thus distinctively showing that there are “ chambers,” or cellce, on those sides. This verse reads : — “ The north chambers and the south chambers which are before the separate place, be holy chambers, where the priests that approach unto the Lord shall eat the most holy things ; there shall they lay the most holy things, the meat offerings and the sin offerings, and the trespass offerings, for the place is holy.” Now, the cellce “ before the separate place ” in the outer court toward the north are none other than those mentioned in the previous twelve verses, with their porches and terraces. The thirteenth verse, then, con- firms the conclusion already suggested (verse 7), that the descriptive matter given from verse seven to twelve inclusive, is a general view of the three sides of the sanctuary, in the course of which those detailed features are given which enable a complete drawing to be made of the buildings flanking the two sides of the outer court in each direction, i.e., on the north, south, and east sides respectively. The understanding of these things reduces any diffi- culty in this part of the specification to very narrow limits. Yerses 7-12 appear to specify: — 1. A CENTRAL fence dividing the lower cellce into two parts, and at the same time serving the useful purpose of a support to the floor of the upper storey, appears to be specified in verse 7. Reference to verse 5 shows that its first line is the predicate to verse 7 ; and for the sake of showing their connection, the intervening words may be omitted. “ Now, the upper cellar are shorter . . . and the fence that is without (i.e., outside the upper cellce ) is parallel with it (and serves the purpose of uniting the two ; it is) in the way of the outer court (i.e., it stands parallel with the direction of that way which leads from the outer court to the upper cellae through its lower storey, and it is) before the cellce.” The fence, therefore, runs the full length of the cellae inwards, and stands in the centre, being equidistant from either side, and is fifty cubits long, “for the length of the cellce in the outer court is fifty cubits.” Now, the surrounding conditions of the case established by other testimony (such as the fact that each individual cella is fifty cubits long and thirty-one cubits from centre to centre of its columns) tend to prove this is the correct interpretation of verse 7. The length of fifty cubits fixes the direc- tion of the fence. That is to say, the axis of the fence is the same as the axis of the cellae. A line passing through the fence would be parallel to, and of the same extent as a line passing through the columns which are on each side of any given cella. On the east side of the sanctuary, such a fence would point from east to west ; 34 DETAILS PERTAINING TO THE SOUTH, EAST, AND NORTH SIDES. on the south side it would point from south to north, and on the north side from north to south. While one end of the fence would touch the wall of the court, and the other end would reach to the outside pillars of the porches, this fence would be “in the way of the outer court,” i.e., it would be erected in the portion of the lower cellce, and the lower gates which are used as a way to and from the outer court. Mark, the fence is not stated to be “ in the outer court,” but “ in the way of the outer court.” There are two “ ways of the outer court ” : one is the “ way ” into it through the gates ; the other is the “way” (mentioned in verse 11) through the lower cello:, up to the upper storey from the outer court. A division in the centre of each cello and in each gate, in the form of either a single or double colonnade, appears to fulfil the conditions of the specification. It would be outside the upper celiac. It would be in the way to and from the outer court. It would stand wp to and support the floor of the upper cello:; and it would be before the cellce, i.e., “in the presence ” of it. And it would be fifty cubits long. There does not appear to be any other way of explain- ing verse 7, in harmony with all the items it contains. And apart from some such explanation, there appears to be a redundancy of expression in the verse, quite out of harmony with the terse character of the specifica- tion generally. Why this “ wall ” is described as “ without,” “ over against the chambers,” “ toward the outer court,” “ on the forepart of the chambers ” (verse 7), has been a question of some difficulty with learned commentators, whose knowledge of the Hebrew was not conjoined with a practical knowledge of architecture. If the “ wall ” stood in relation to the chambers in an ordinary posi- tion, then almost any one or two of the four features mentioned in the verse would, with the dimension given, suffice to fix its position. But there are four distinct features specified in connection with this “wall,” and these confuse the sense, and even involve a contradiction of teims if the ordinary interpretation is adopted. The difficulty disappears when it is remembered that there are upper and lower celiac. We can then see how the “ wall,” or fence, can be outside the one and yet occupy a central position “ before,” or in the presence of, the other, and, at the same time, fulfil all those conditions expressed by the four significant qualifications contained in the verse as already explained in detail. [See m-ni. Plates iii. and iv. ; pages 13 and 14.] 2. “ And lo, before the Temple, are one hundred cubits.” This measure following after the measure of the fifty cubits appears to indicate that it is applied in the same direction, and defines the distance from the ccllcc flanking the inner court up to that portion of the house called the “ Temple.” The statement appears to be parenthetical, and to have no connection with that portion of the house under consideration, excepting to define its distance from other parts as stated. 3. “Prom under these cellce is the entry on the east as one goeth into them from the outer court.” This has also been translated “ Prom under these cello: is the entry on the east as one goeth up into them from the outer court : ” a translation certainly more in harmony with the context. We appear to have in this verse a reference to the position of the entrance from the lower to the upper cellae, on the east side thereof, not on the east side of the sanctuary, but on the east side of each individual cella. Por Ezekiel and his guide stood before the buildings [R-R. l-l ; Plates iii. and iv. ; pages 13 and 14] in the outer court [A and F.] when Ezekiel was shown the cella flanking the inner court on the north side. Continuing his description, he speaks of being taken into the cellce from underneath ; therefore, into the upper cellce (verse 8. See marginal rendering). He would thus walk into the lowest storey of the first “ chamber ” before him, and entering some opening (perhaps one of the side chambers formed by the pedestals) would be taken up into the next storey. 4. The “ chambers,” or cellce, are said to be “ in the breadth of the fence of the court toward the east.” Now, this assertion appears to be equal to saying that the chambers are of the same extent as the fence, unless the entire range of cellce flanking the inner court is a fence to it — a rather improbable idea. It should be noted that nowhere in the specification do we find the “ breadth ” of the fence given. But we do find this concerning the “chambers” which are related to that breadth ; “ as the length of them, so the breadth of them ” (verse 11). Does this indicate what the breadth of the fence is ? and does it explain how the cellce are in that breadth ? Possibly. If the celloe are as broad as they are long, they are fifty cubits high, for their “ breadth ” must in this case be their height, for their superficial length and breadth have already been given. A third dimension to any chamber, when the length of its two sides has been stated, must give its altitude and fix its cubical contents. In the case of the cellce, each minor section is proved to be fifty cubits long, and thirty-one cubits wide ; and if the sentence quoted from verse 11 may be taken in its literal sense, then we know that the cellce are also fifty cubits high. But speaking of its two sections — the upper and the lower — the question is, which is to be fifty cubits high — the upper or the lower P Probably the upper. If the fifty may be applied as a measure of the height of the upper cellce, this exactly" fits the other features of the case, thus : — THE FOURTH SIDE. 35 Palm trees ....... 30 cubits Difference between level of upper portion of gate and upper portion of cella ... 5 Half span or radius of arch . . . . 12i Thickness of arch ...... 2£ 50 cubits There may be, in this method of looking at the matter, something “ unusual,” but it seems impossible to suggest a better way. Reason would conclude that if the chambers referred to in verse 10 are intended to be in “ the thickness ” of a wall, that thickness would be stated. Nowhere do we find this throughout the speci- fication.* We are therefore justified in supposing that the statement “ in the breadth of the wall ” is not to be taken in the ordinary sense. Even if the measure of the palm tree applies to the four slender columns (see page 21) rather than in the way suggested, these measures work out exactly the same. 5. The cellce on the east side are stated to be “ over against the separate place, and over against the build- ing ” (verse 10). This is just the relative position of the cella on the north side, mentioned in verse one of the same chapter. These two verses, therefore, define the position of that portion of the inner court called the “ separate place.” For, since the buildings are “ over against the separate place,” “ the separate place ” is over against them. [See Plates ii. and iii., where B-B marks the separate place, and R-R-R and l-l-l the buildings “standing between it and the outer court. The part of the cella lettered R-R shows the “upper cella,” and the part lettered l-l-l shows the “lower cella.”] This building is shown to be the range of cello; flanking the inner court, opposite to the cellce flanking the outside wall of the outer court, and its position being accurately defined, we lay the foundation for the further unfolding of the vision. 6. “ And according to the entrances of the cellce that are toward the south is an entrance in the head of the way, even the way directly before the fence as one entereth into them.” These words appear to describe a means of entrance from the lower cellce into the upper cellce by some contrivance at the end of the way which lies before the fence, as every way must do. [See n-n-n, plates ii. and iii., pages 13 and 14.] If the words “ in the head of the way ” do not indicate the further end of each cellce as the position of the means of ascent into the upper storey, there are the pedestal bases which * There are only two places in this prophecy where the breadth, or thickness of any wall is given — one in chapter xl. and one in chapter xli. The latter is clearly specified in connection with the inner portion of the house, and has no connec- tion with the “wall” here mentioned. And the former is the outside wall, and could not be the “ wall ” in whose breadth is the fence, even if the same Hebrew word were used. This, however, is not the case. In the 40th chapter, we have ^ ( chomd ), which is chiefly used to describe a massive erection, such as a I JlJ 11 1 town or city wall ; whereas the word translated “ wall ” in chapter xliii. is a different word, as already pointed out, and used frequently in a different sense. - * . v might be made hollow, and are large enough for that purpose. Or, we have a third alternative : the means of ascent might be in the spaces which lie between the pedestals. Against the last suggestion there is this to be said : those spaces appear to be required for other purposes (chap. xl. 43). And, respecting the other two suggestions, one or both might be intended. Considering the use of the buildings here described, both upper and lower, the writer is inclined to think the word (rosh), translated “head,” must be understood in a wider sense than descriptive of the end portion of the way only. We might read “ in the top of the way,” the word being frequentlj 7 so rendered. This might indicate an opening overhead, and over against the fence, rather than over against “ the way.” What- ever be its application, this is certain, there is a way up from the lower cella into the upper storey. Then, the means of ascent do not appear to be dis- tinctly stated. According to the C.V. you go up “directly” from the way before the fence. Now, the meaning of the Hebrew word translated “ directly ” is by no means clear. The word does not occur anywhere else in the Old Testament. Gesenius and Fiirst render it “ suitable,” “ convenient,” or “ bending to.” But as to what the exact meaning of the original word is, no one has ventured to dogmatize. Hidden under this term, we probably have reference to some future invention, or to some mechanical contrivance now known for elevating men and things.* Looking at the construc- tional character of the buildings in the outer court, it is not difficult to conceive of those columns and arches being so formed as to contain a very simple contrivance, bending over the one to the other, by which any number of people might be elevated from one storey to another with the greatest facility. One thing appears quite certain : “ the way up ” is not by staircases, for none are specified. This need not be a matter of any surprise, for we can easily think they would be an inconvenient mode of ascent in such a building. Moreover, whatever be the means of ascent intended, and whatever be the position of the contrivance to effect it, whether one or the other, the general deductions as to the constructional character of the buildings in the outer court are not affected thereby ; while on the other hand, it is some confirmation of those conclusions to be able to suggest a way of ascent which can be easily constructed in architectural harmony with the features known to be specified, and in agreement with the supposed meaning of (hagin), translated “ directly ” in the C.Y. G. — THE FOURTH SIDE. The specification of the three sides of the sanctuary * See appendix, “ Invention.” 36 THE CORNER COURTS. appears to be clearly and completely set forth in those testimonies which have been laid before the reader. Each distinctive feature of the outer court buildings has been carefully and logically developed from Ezekiel’s premises. Yet, excepting the statement that the outside wall of the house is uniform all round, nothing has passed under review distinctly showing how the fourth side of the house is finished; a slight hint has been given, nothing more. Are there buildings only on the three sides — but a wall on the fourth ? Or do we find, upon closer inspection of the specification, that buildings are to be erected on the western side ? A careful search of other parts of the specification gives the answer, and at the same time reveals a fact of no small moment, viz., that in the con- struction of the prophecy we have inimitable brevity and perfection of description, combined with obscurity, diffi- culty, and mystery. So that the very method adopted in describing this wonderful building appears to be selected and pre-ordained in order that its mystery should not be solved until the time appointed. At all events, it is a remarkable thing that well nigh two thou- sand five hundred years have elapsed since this vision was given ; and yet none — no, not one — of the numerous students of the prophecy have been able to present a clear exposition of it. The writer believes that this vision has been wrapped in mystery till “ the time of the end ” (Dan. xi. 40), and that now the time for the explanation of its mystery has come.* For in the time of the end, THE vision shall speak (Hab. ii. 3), and while presenting for consideration what may appear at first sight an impossible interpretation by reason of its vastness, he does so with a confidence springing from the feeling that as the facts concerning the Israelitish race and the return of Christ are more generally understood, this vision and its peculiar features will be more carefully studied, with the result, that surprise will give way be- fore the testimony, and conviction succeed doubt. And if any difficulty in the vision be not now satisfactorily explained, sufficient will have been said to make the general bearing of the prophecy clear, and to lead up to a perfect understanding of it. Concerning the somewhat mysterious fact that little is said about the western side, this appears to be suffi- ciently specified in verse 21, chapter xli. : — “ The post of the Temple (is) square. The face of the sanctuary, the appearance of the one as the appearance of the other.” The latter part of this verse does not appear to be connected with the first part, although punctuated in the C.Y. to give that appearance. To say the sanctuary looked like a square post, would be meaningless and absurd ! To say the four sides of the sanctuary are alike, * See appendix, “The time ot the end." gives a brief and sufficient description of the fourth or western side in a sentence. This appears to be the simple and obvious meaning of the description — “ The face of the sanctuary ; the appearance of the one as the appearance of the other.” The word sanctuary, it must be remembered, is one of those general terms used to describe the building seen by Ezekiel as a whole. (See chapters xlii. 20, xliv. 5, xlv. 4, &c.) The western side, then, appears to be like the others — with its cellce, its courts, its arches and its gates ; and fitly completes the square, with its four angle towers. This western side is shown on Plates ii. and iii. [G-G.], as though one were looking down upon its upper storey ; no gates appear in it for that reason. It is, in fact, a sort of “first floor” plan, in contradistinction to a “ground plan.” The gates are on the ground floor, and are there- fore invisible in a plan of the overhead aspect. SECTION IV. THE CORNER COURTS. Looking at Plate ii., the reader will observe four square courts, one at each corner of the Temple, joining the outer courts together at every corner. It will be seen that they are distinct and self-contained, although they join up to and are connected with the outer courts. No doubt there will be means of entrance from the one to the other. These courts are mentioned in the forty- sixth chapter, and they form a very important feature in the building. The last six verses of that chapter may read : — “After he brought me through the entry, -which is by the side of the gate, unto the holy cellos unto the priests, which look towards the north ; and, behold, there (is) a place on the two sides westwards ” (verse 19). “Then said he unto me, This (is) the place where the priests boil the trespass offering and the sin offering ; where also they bake the meat offering ; so that they bring them not out into the outer court, to sanctify the people ” (verse 20 ). ‘ ‘ Then he brought me forth into the outer court, and caused me to pass by the four corners of the court ; and, behold, a court in every corner of the court ” verse 21). “ In the four corners of the court are courts — smoking ; forty long, and thirty broad, one measure to their four corners ” (verse 22). ‘ ‘ And a row round about to the four of them ; and made with boiling places under the rows round about ” (verse 23 . “ Then said he unto me, These are the places of th^inthat boil, where the ministers of the house shall boil the sacrifices of the people ” (verse 24). Substantially these verses read the same as in the C.Y. Those portions which call for special remark are : — 1. The word fVntpp (cfturoth) translated joined in the C.Y. (verse twenty-two) is variously rendered by The Temple of Ezekiel’s Prophecy. Plate VIII. VIEW DOWN THE OUTER COURT. Developed from Ezekiel’s Specification by Henry Sulley, Architect, Nottingham. THE CORNER COURTS. 37 scholars. But the expression fiVlSJn ( ch&zeroth q’turdth ) is more correctly translated “ smoking, or steaming with fragrance ,” a rendering supported by many other occurrences of the word in the Old Testa- ment, and by the marginal reading of the C.V., “ made with chimneys.” The reader must remember that Eze- kiel describes the house as in full preparation for the inaugural ceremony. “ The flesh of the offering ” is on the tables ready to be served upon the altar (chapter xl., verse 43). Passing each corner court, he would pro- bably observe, in full progress, the boiling of those parts of the sacrifices which are to be eaten (chapter xliv. 29), and therefore would see the “ smoke ” or “ steam ” ascending therefrom. Parenthetically, he would give expression to the fact thus : — “ In the four corners of the court I saw courts (smoking with the boiling of the sacrifices) forty long and thirty broad.” If the corner courts were “ joined ” in the sense of being vaulted over, as some suggest, one would think they could not be de- scribed as courts, whereas the specification appears to favour the idea that round the court are buildings con- veniently constructed for cooking purposes, and provided at each corner with proper provision for taking away the smoke or fumes arising from cooking. 2. These courts are said to be forty long and thirty broad. The C.V. gratuitously inserts the word “ cubits ” after each numeral. In this, they follow the example of the Septuagint translators, whose example, however, is no reason for putting aside the obvious sense of the passage. The measure of the house is the reed. The courts, therefore, are forty measures long and thirty measures broad, i e., there are forty reeds of length and thirty reeds of breadth in relation to the corner courts. 3. One measure to their four corners. This modifi- cation of the C.Y. is in some measure substantiated by the marginal note thereof, which would end verse 22 something like this : “ four cornered of one measure,” i.e., each court is four cornered, and its corners are of one measure. The difference of rendering is caused by in- cluding a word at the end of verse 22, which some translators disregard, on the ground that the Masorites indicated their doubt whether that word should form part of the text. There does not, however, appear to be any reasonable ground for excluding it. If retained, we get the rendering “ one measure to their four corners,” i.e., one measure to each corner of every corner court. This makes a vast difference when we apply the measure. The length must in that case be applied vertically, and the smaller dimension would give the measure of each side of the square. To take up the thread of Ezekiel’s narrative, so far as pertains to the structure of the house, we must connect chapters xl., xli., xlii., and the principal part of chapter xliii., with verse 4 of chapter xliv., and this again with the verses immediately under consideration ; all the matter intervening between these points in the specifi- cation concerns “ the ordinances of the house,” and is only related indirectly to its constructional features. In chapter xlvi., verse 19, Ezekiel is represented as standing before the house on the north side. He is taken through the entry “ at the side of the gate, into the holy cham- bers of the priests ; ” i.e., he seems to have been taken into the upper cella, through those elevators “ at the side of the gate,” described in the last section. From its terrace he sees “ a place at the two ends westward.” A close inspection shows this “ place ” is a large court, surrounded by a row of buildings, fitted with all neces- sary contrivance for boiling sacrifices, and where the meat offering can be baked. This court, as before stated, is large — thirty reeds each way, or 180 cubits square — planted in the angle formed by the junction of the outer wall on two sides. This court just fills up the corner formed by the converging lines of the outer court build- ings, and therefore would be fitly described as “ at the two sides westward ” (verse 19). That is to say, the “place” would be joined up to the two sides of the outer court cellce westward. Upon making a tour of inspection round the outer court, Ezekiel discovers that all four corners are alike. These courts appear to be forty reeds high, and to form four massive towers at each angle of the building, into which the arches of the double arcade would finish, thus forming a splendid and necessary “ abutment ” to the arches. Although large, these courts aie proportionate to the rest of the building ; and if the fumes arising from cooking for a vast multitude are to be effectively carried away in all conditions of the atmosphere, their corners are not too high for the purpose : forty reeds, equal two hundred and forty cubits. Each corner would be of the same altitude, and would contain the necessary flues for carrying off smoke and effluvia, i.e., if smoke be permitted in those days.* Speaking from an architectural point of view, these monster towers seem but a necessary adjunct to the building of which they form a part. It has been stated that ancient architects strove to obtain effect by the length of their fagade or frontage, while the moderns endeavour to impress the observer by the height of their buildings. In the Temple of the age to come, when the Son of God builds the temple of universal worship, all previous structures will dwindle into insignificance by comparison ; a building whose facade is over one mile long, whose outer wall is 12 feet thick, whose towers are 360 feet square and 480 feet high ; whose outermost buildings are a double range of magnificent * See appendix, “ A suggestion respecting the Corner Courts." THE TEMPLE CELL2E. 38 rooms, each 100 feet long by 50 feet wide, and 120 feet high in their several storeys, is far, far removed in mag- nificence from anything the world has ever seen either in nncient or modern times. Such a building defies de- scription, and words fail to convey an adequate sense of its magnitude. The spirit of God, however, has before shown the wonder of its immensity in the following testimony : “Walk about Zion, and go round about her: tell the toivers thereof. Mark ye well her bulwarks, CONSIDER her palaces, that ye may tell it to the generation following.” (Psalm xlviii. 12, 13. ) If there is anything in prophecy ; if it is the purpose •of God to restore his people Israel ; and if the cities of that once prosperous land, now desolate, are to be re- built, then this psalm is also prophetic, and the words •quoted stand out with letters of gold when shown to refer to the building here delineated. Look at the psalm in its opening ascription of Glory, and in its pointed conclusion. “ GREAT is the Lord, and greatly “to be praised in the city of our God (or Elohim). “Beautiful for situation, the joy of the whole earth, is “ mount Zion, on the sides of the north, the city of the “great King!” (verses 1, 2.) (When, and how ? When Christ, or Messiah, returns and rebuilds this city, making it the joy of the whole earth.) “ Let mount Zion “ rejoice, let the daughters of Judah be glad, because of “ thy judgments. Walk about Zion the Temple “ upon mount Zion), and go round about her : tell the “ towers thereof. Mark ye well her bulwarks, consider “ her palaces : that ye may tell it to the generation « FOLLOWING.”— [SEE THE TOWERS ! LOOK AT THE BULWARKS ! Consider the Palaces ! Who has done this ? YAHWEH /] — “ This God is our God for “ever and ever, he will be our guide even unto “ death,” and, therefore, unto life eternal. CHAPTER IV. Ezekiel xl., verses 44 — 49 ; xli., verses 1 — 26. The inner court and its sub-divisions — The buildings in it — The “ inner Temple ” and “the Tabernacle,” the difference between the two — The cellas encircling the central area — Its entrances, porches, posts, and doors — The ribs — The “wall” — The “covered openings” — The place left — The Cherubim, their important position and their spiritual significance — The general dimensions of the “ inner house” — The lattice work — The “ Most Holy ” and the tent — The way in which a vast area is covered — The fire and the cloud in relation thereunto — The separate place — The altar and its court — Its position in the inner court — The altar of wood — and “ the table before the Lord ” — Will the building fit upon the site — Coming changes. SECTION I. THE TEMPLE CELLAE. The description of the “ outward ” part of the sanctuary (that is, the walls and buildings constituting the spacious outer court and its adjacent buildings) is completed by -culling additions from other portions of the prophecy. The major part of the description ends with the forty- third verse of the fortieth chapter. This verse is properly the end of that chapter, and its remaining verses should be the opening verses of chapter forty- one, of which they really form part. With verse forty- four the description of another part of the house begins. Verses 44, 45, 46 do not need any emendation, but a suitable explanation merely. They briefly refer to the fact that certain buildings are in the inner court, and stand clear of those portions of the house already des- cribed. They define the use to which these buildings will be put, and they specify in general terms their position and their aspect ; but they are silent as to any other matters, and do not give the slightest indication of their dimensions, which must be sought for else- where. So far as they relate to constructional matters, they distinctly state the following particulars : — 1. That certain cellce are in the inner court, “ without the inner gate,” i.e., inside the inner court, and clear of the inner gates. 2. That one cclla is at the side of the north gate, and has its prospect southward. 3. That another cclla is at the side of the east gate, having a northern prospect. 4. That the north cella is a series of cellar, and by the same rule the south cclla also (see verses 44 and 45). The cclloc mentioned in these verses are undoubtedly “ the Temple ” mentioned in chapter xli. Several reasons THE .TEMPLE CELL/E. go to show this. One is almost sufficient of itself, viz., that nowhere else in the specification is their detailed con- struction given. Of the other reasons, one will suffice for the purpose of confirmation : — The Levites are com- manded to “ be clothed with linen garments while they minister in the gates of the inner court, and within’’ i.e., in the inner house, within the inner court (chap. xliv. 17). Now, this “ inner house’’ is the Temple (see chap, xlii. 15 ; xli. 1-20). Therefore the Temple and Xhecelhe mentioned in verses 44-46 are one and the same thing. A recognition of this fact simplifies the specification very much, as also two other facts, viz,, that the “ sepa- rate place” is that part of the inner court which lies between the inner court gates and the temple cell a: ; and that the “ Most Holy ” is the central portion of the inner court inclosed by the celled , and in the centre of which is the altar. All these features of the case will be de- monstrated in due course under their respective sections. The latter part of verse 44 has been a puzzle to many. No one hitherto has been able to show how a chamber (i.e., a series of chambers, as already shown) can be at the “ side of the east gate,” and yet have a northward “ prospect.”* This difficulty vanishes in the plan now drawn from Ezekiel’s specification. A range of buildings curving round from the east side can be at the side of the eastern gates, and yet have its “ prospect ” northv;ard while, also, a similar range would be at the side of the - northern gates, and have their prospect southward. This would give a circular form to the inner sanctuary. But here one naturally asks, Are these buildings specified to be so constructed ? Now, it so happens that the evidence for it is not contained in a sentence, nor is it demonstrable without taking into considera- tion several points in connection one with another. Any one of these points taken singly does not bear strongly in the direction indicated ; but when all the evidence is taken together, they fit like parts of a puzzle, and establish a conclusive case, as will appear further on. The leading indication of a circular form for the central buildings is contained in the first verse of chapter forty- one. It is involved in the statement respecting “ the breadth of the Tabernacle.” The word translated “ Tabernacle ” is fhcl), and means a tent. The word is rendered “ tent ” about 330 times in the revised version, and with two exceptions is so translated in every place where the word occurs either in the mar- gin or the text. Now, most tents are, and all tents were originally, round or ring-shaped ; and since the word *Some have proposed to meet this difficulty by desling violently with the text, pioposing to alter the word “ east” to sevth. This, of course, is inadmissi- ble. Any interpretation which dees not find a place for all the items of the specification without arbitrarily altering the text is obviously unworthy of regard. tent is a more suitable translation than tabernacle, its use is preferable here, where it must have a deep signi- ficance. Rendering it thus, and omitting the words in- terpolated in the C.Y., which only tend to destroy the sense, we have this statement : — He brought me to the Temple, and measured its posts , six cubits brocal on the one side, and six cubits broad on the other side — the breadth of the tent (chapter xli. 1). Bead thus, the testimony shines with a new light. The verse appears to say,. “ The posts on each side of the Temple building (see further on) mark or hmmd the breadth of the tent.” The posts, therefore, would be planted round in a circle, and inclose a central space. Commentators have always been puzzled by the occurrence of the word brit* in this- verse ; but the difficulty disappears when we discover that the “ Temple ” is one thing, and the “tent ” another. That while the posts of the one touch up to and limit the extent of the other, they are still distinct features in the plan. The base of the “tent,” according to the development of the dimensions, would be circumscribed by the circle formed with the posts, and the posts would form part of a distinct building, viz., “ the Temple.” As to how such a large area could be called a tent must be left for detailed exposition when we come to consider the salient features of the “ Most Holy.” In connection with this Section, it is just mentioned as a hint to show that there are reasons for a circular form to the buildhm O range occupying the centre of the sanctuary. Ezekiel appears to have been taken by the measuring angel straight from the inner court gates to “ the altar and its court ” (verse 47, chap, xl.) in the centre of this circle; or, at all events, he appears to have been taken sufficiently near to see its distinctive features, and was thus enabled to know that the structure which he saw was an altar, and therefore able to say, “ The altar is before the house.” Coming back from it, he would reach the inner side of the Temple cellce, and begin his description from that side. This description commences at verse 48. Omitting the interpolated words, we read : — “He brought me to the porch of the house, and measured the post of the porch five cubits on this side, and five cubits on that side : and the breadth of the gate three cubits on this side, and three cubits on that side ” (verse 48). “The length of the porch is twenty cubits, and the breadth eleven cubits : and by the steps whereby they went up to it, and pillars by the posts, one on this side and another on that side ” (verse 49). How are these measures to be applied ? and what are we to understand by the phrase “ on this side and that side,” which occurs so frequently in these verses and in the following chapter ? These are questions of the first importance, and the answer to the former is affected 40 THE PORCH. Ly the latter. Does the phrase “ on this side and that side ” mean on this side and that side of the porch ? or, does it mean on this side and that side of the Temple ? So far as the writer can see, the latter is the ultimate signification of the term. And while “this side and that side” may apply to the porch — first laterally, and then transversely — it must finally be held to refer to “ this side and that side ” of the Temple. At first sight, this does not appear to be the case, but as each feature mentioned becomes clear, this way of applying the measure appears the more reasonable, until at last all doubt upon the point disappears. The house which goes “ round about ” the “Most Holy” has a door on “each side” (verse 11, chap. xli.). It has a “ space left ” on each side ; and it appears to have a porch on each side. Again, the curious way in which the measure of “ the posts of the Temple ” is given, is strong evidence of the theory now advanced. Verse 21 of chap. xli. tells us that “ the posts of the Temple are square ,” and yet in the first verse of the same chapter, two measures of equality are given in relation to these same posts, viz. “ The posts are six cubits broad on the one side, and six cubits broad on the other side.” Apparently, at the first glance, this defines a “square ” post. But if this were the intention of the specification, why say further on that they are square ? In view of the exceedingly brief character of the specification, and the absence of any- thing like superfluous words in it, there could be no reason for the statement. When, therefore, posts of six cubits are specified “ on this side and on that side,” we must conclude that something more is meant than the two sides of a post. And if so, the simplest inter- pretation of that which Ezekiel specifies is, that there are posts of six cubits on one side of the Temple, and posts of six cubits on the other side. Now, if this con- clusion respecting the “ posts ” be sound, it is also true of every other feature in the case. The “ door posts ” are “ this side and that side ” of the Temple, even as the porch is on “this side and that side.” And the “ pillars,” while on “ this side and that side ” of the porch, are also on “this side and that side” of the Temple. Again, verse 49 confirms this conclusion. After stating the general dimensions of the porch, Ezekiel adds, “ And by the steps whereby they went up to it.” As much as to say, “ And there is a similar porch by the steps on the other side of the Temple whereby they go up to it.” This argument appears the more forcible when other details come into view. A. — THE PORCH. Assuming these premises to be correct, we have no difficulty in fixing upon the way in which Ezekiel’s measurements apply. A consultation of the plan shown on Plate ix., page 41, in connection with the following tabulated statements, will show how the several parts fit the one into the other. The reader should also dismiss from his mind conven- tional ideas of the meaning of the word “ gate.” He must recognize the literal and primary meaning of the Hebrew word "Wttj (sh&ngar), as already explained on page 28, to which the reader is referred in order to save repetition here. From all the premises, “ the gate ” of the porch of the Temple appears to be simply the space between two posts ; or, technically speaking, the inter columniation of the columns or of their bases. With this understanding, more than one difficulty is cleared away, such as the difference in the size of the “ gate,” and the size of the doors; the former being sjjecified to be three cubits, and the latter ten and six, according to the point of measurement. A glance at the plan shows how this difficulty is solved, there being two “gates” or entrance ways to each porch ; and, there- fore, equal to the full width of the larger opening inside. The outer or entering side of the porch appears to be eleven cubits wide, and to be made up of one “ post ” in the centre, and two gates, which are flanked on either hand by the “ sides ” spoken of in verse 2, chap, xli., thus : — Cubits. One post in centre of porch .... 5 Two “ gates ” on either side, 3 cubits each . 6 Total equal to width of porch . . 11 cubits These figures are the more surprising because the measure from centre to centre of the columns forming O the sides of the porch just coincides with the measure from centre to centre of the posts of the Temple ; and these again coincide with the “ openings ” into the Temple itself, and the post and the doors thereof. This arrangement of two “gates” to each porch is but a repetition of the wise and necessary means adopted in the case of the outside doors of the sanctuary — one for entrance and another for exit — an arrangement so obviously needed where a large number of people con- gregate in one edifice, that nothing further need be said to show its almost certain provision in the building under consideration. It is stated that the length of the porch is twenty cubits, and its breadth eleven cubits (verse 49). Now, from the fact that the “ breadth” of the porch is shown to be measured on the entering side, the twenty cubits must be measured inwards. This length of twenty cubits is just the necessary length required for containing a suitable number of steps with proper resting places for ascending to the ground floor level of the building. The pillars by or upon the posts are marked F on Plate ix., page 41. They rise up in front of the main T he Temple of Ezekiel’s Prophecy. Plate IX. A A - %pch . B B - to of popeh" this side r M side ’ CC -"gale” DD-to of temple EE-2W of temple" FF-Dllm Jbi/ the || P osts f f- to of the doop GC -Us HH -'Semple op gmt Ml 1 1 - C 'Joundalm of the Ms J J - OuMe'wall tothenbs" K K :Ouhide c ■ /X.. ; \ PLAN OF THE “TEMPLE” AND ITS FOUNDATIONS Developed, from Ezekiel’s Specification by Henry Sulley, Architect, Nottingham. THE POSTS OF THE TEMPLE. 41 building, to which they, with their accompanying lattice work, appear to form that delightful and necessary shelter mentioned in verse 26, chap. xli. The word “ porch ” must be understood in its plural sense, and appears to specify a continuous series of en- trance spaces, eleven cubits wide, standing in juxtaposi- tion and surrounding the house on every side, i.e., on loth sides of the Temple cellce. B. — THE “ POSTS ” OF THE TEMPLE AND THE ENTRANCES. From the porch, Ezekiel is taken to the “ Temple ” — not that the porch is any great distance from it, although there is a space between it and the Temple, called the “ place left.” From the first verse of chapter xli., we learn that the posts of the Temple are six cubits, and from the second verse that the breadth of the “ door ” or opening is ten cubits. Now, here we have the same distance from centre to centre of the posts of the Temple as that already involved in the measures of the porch, thus : — 1. Two half posts of the “ Temple ” ! Width of opening Total a. Two half posts of the “Porch ” . Width of porch . . . . Cubits. 6 10 16 cubits 5 ' 11 Total 16 cubits So the distance from centre to centre of the columns of the porch and the pillars of the Temple is the same. They would thus range with each other, and a line passing through the transverse axis of the one would pass through the centre of the other. Another peculiarity in connection with the “entrance” is, that two measures are given, one six cubits and the other seven (verse 3). A careful analysis of the evi- dence appears to justify the application of the latter to a doorway at the inner end of the porch, which, with its two posts, would equal eleven cubits ; and the former, to the doorway immediately giving access to the Temple itself, and standing between the six cubit posts. This door, with its posts of two cubits each, would equal ten cubits. The door first mentioned would cut off the porch from the “ place left,” while the other would simi- larly separate this space from the Temple. These figures fit as before, thus : — Cubits. Two half pillars of the “ Temple ” 6 Two posts of the opening, each two cubits . 4 The opening ...... 6 16 cubits Two half pillars of the “Porch ” _ 5 Two posts of the opening . " 4 The opening ...... 7 16 cubits Ezekiel states that the sides of the “ door ” or opening are five cubits. This appears to refer to the fianks of the porch, which are also “ sides of the opening.” Pdsing on each side of the entrance, they would form the foun- dation upon which the pillars of the porch stand. Twenty cubits long, five cubits thick, and six cubits high, would equal in English measure something like forty feet long — measured invxirds, ten feet wide and twelve feet high : a truly imposing “ base ” for the pillars, which appear to rise to a height of forty cubits above the twelve feet measure. The “ spaces ” between these sides, or “ the gate,” would be six feet, and of course the steps between them would be of equal width. The breadth and length of the sides of the porch, as they rise above the bases, appear to be given in chapter xli., verse 2. “ He measured the length thereof forty cubits, and the breadth twenty cubits,” i.e., the same width as the porch is long. These measures, however, do not necessarily cover solid wings. They appear to be formed of columns and lattice-work as indicated upon the draw- ings, and will be referred to more in detail in the suc- ceeding chapter. [F-F. Plates ix. and x. ; p.p. 41 and 46.] These measures are found in verses 48 and 49 of chapter xl., and verses 1-5, chapter xli. For the sake of making the explanations here given clear to the reader, these verses are here quoted in extenso, with letters interpolated, corresponding with the letters of reference upon plate ix., p. 41 : — “ He brought me to the porch of the house [A- A.], and measured the post of the porch, five cubits on this side [B-B.], and five cubits on that side [B-B.] ; and the breadth of the gate ( inter columniation), three cubits on this side [C-C.] and three cubits on that side” [CC.] (verse 48). “The length of the porch is twenty cubits and the breadth eleven cubits — [see figures 20 and 11 near to A.] — and by the steps whereby they went up to it — and pillars by, or upon the posts, one on this side [F-F.], and another on that side ” (verse 49). “Afterward he brought me to the Temple [H-H.] and measured the posts, six cubits broad on this side [D-D.], and six cubits broad on that side — the breadth of the tent ” (chapter xli., verse 1). “And the breadth of the entrance (see margin C.Y.) ten cubits [E-E.], and the sides of the entrance five cubits on this side [F-F.], andfivecubits on that side [F-F.] ; and he measured the length thereof forty cubits, and the breadth thereof twenty cubits ” (verse 2). “ Then went he inward [or inside], and measured the post of the door two cubits, and the door six cubits [/-/.], and the breadth, of the door seven cubits ” (verse 3). “ So he measured the length thereof, twenty cubits, and the breadth twenty cubits, before the Temple ; and he said unto me, ‘ This is the Most Holy.’ Then (R.V.) he measured the wall of the house six cubits ” (verse 4). [K-K.] 42 THE TEMPLE. Looking at these verses from the point of view already laid before the reader, viz., that the respective features specified are spoken of as “ on this side of the Temple and on that side ; ” and remembering the point from which Ezekiel begins his description, i.e., from the inner side, all the different features appear to fall into their natural order, as already laid down. Ezekiel and his guide leave the centre of the circle, and, approaching its surrounding buildings, reach the posts of the porch first described in verse 48. Then crossing over to the other side of the building, its external features are noted, and some further particulars added which apply equally to both sides of the building. From this point of view, we have no difficulty in applying the length of forty ; cubits and the breadth of twenty cubits to the sides of the entrance, i.e., to the sides of the porch ; the former ] measure being a measure of altitude. Then Ezekiel is taken inward or inside (verse 3) the Temple itself, and now mentions the size of its door and the posts thereof. If this he the correct view of the matter, then the measures of verse 4 may be applied to the inside of the building, i.e., to that part of the building called “ The Temple.” C. — THE TEMPLE. Concerning the word Temple, the word (hekdl ), so translated, involves the idea of capacity, and the general signification, any great and splendid edifice, palace, nave, or hall. The “ twenty cubits of breadth, and the twenty cubits of length before the Temple,” therefore, would not be in harmony with this idea, unless other features are taken into consideration, which appear to justify a multi plica- ! tion of the measurement given. These are specified in ! the latter part of verse 5, and verses 6 and 7, which, ' with one important modification, read in the C.Y. : — “And the breadth of (each) rib four cubits, round about the house on every side. And rib to rib three — and thirty in order ; and they entered into the wall, which (is) of the house for the ribs round about, that they might have hold, but they had not hold in the wall of the house. And an enlarging and a winding about still upward to the ribs ; for the winding about of the house went still upward round about the house : therefore the breadth of the house (is) upward, and so increased from the lowest to the highest by the midst.” Concerning the word ( tzdlang ), translated in the C.Y. “ side chamber,” the primary meaning of the word is a rib. We read in Genesis ii. 22, “And Jehovah Eloliim formed the rib — ( eth-hatze'lang ), Adam’s rib — which he took out of the man, into a wo- man.” The word also stands for inanimate things which have some structural similarity to the side or ribs of an animaL Thus we read, “ And thou shalt make bars of shittim wood, five for the boards of the one side (yh'X — tzdang) of the tabernacle,” &c. (Exod. xxvi. 26-27). How, by usage, the word may be applied to any rib-like structure, and hence to a recess or side chamber. Thus in 1st Kings vi., verses 15-16, the word in its plural form is translated boards, and in 1st Kings vi. 5, bv the word chambers. These illustrations serve to show that side chamber is a derived, not a root meaning, and therefore the trans- lation “side chamber,” as in the C.V., is probably an arbitrary one. Then, when the plan of this portion of the house is studied, the translation “ side chamber,” does not fit in with the context, or at least with any conceivable explanation of it. At every step, the translation of the C.Y. involves us in difficulties. We therefore are justified in casting aside a rendering which, to say the best of it, is but a secondary meaning, and adopt the primary meaning of the word. This has been done in this exposilion ; so the reader will please sub- stitute the word rib in every case where the word “ side chamber ” appears in the C.Y. The result of this slight but justifiable and necessary change is something astonishing. In the place of obscurity, we get lucidity — and order takes the place of confusion. The results attained appear to be the exhi- bition of an architectural feature of great beauty, and well known among us at the present day. In the house “ are ribs four cubits ” wide “ round about the house on every side ” (verse 5). They stand “rib to rib three,” i.e., round the house there are three rows of ribs (verse 6). They appear to stand in three ranks, and not “ one over the other,” as loosely stated in the C.Y. (See marginal rendering). And to these ribs “ there is an enlarging and a widening about still upward to the ribs, for the winding about of the house went still upwards round about the house ; therefore the breadth of the house (is) upward, and so increased from the lowest to the highest by the midst ” (verse 7). Let anyone stand opposite the columns and side pil- lars, or ribs, of some vaulted cathedral, and take this description in his hand. Let him stand in the central avenue (technically called the nave), will he not see, as he looks upwards, “ rib to rib three ? ” Will he not see, as his eye follows the lines of the ribs of the vault over- head, this peculiarity, viz., “ an enlarging and a winding about still upwards ? ” That is to say, the rib which is small at the head of the column enlarges and widens as it is carried upward in its three-fold fork. Will he not also see this, viz., that each rib, leaving the column which supports it, crosses over from its “lowest” point“to the highest point” by the midst l ” So far as the “ writer can see, a more perfect description of that skeleton framework which forms the foundation of a groined. THE PLACE LEFT— AND THE WALL. 43 vault could not be written ; and its application to the structure under consideration cannot be rejected on the ground that groined vaulting was not known when the vision was given. If the Spirit of God is not equal to describing beforehand a constructional feature which should afterwards come into use, we may give up the whole case of the inspiration of the scriptures. Not only does the introduction of the word “ rib ” make these hitherto obscure verses plain, but other results follow. The twenty cubits of measure, mentioned in verse 4 as being before the Temple, just fill in the necessary distance when repeated three times, i.e., if the Temple is one hundred cubits wide (verse 13). And if the measure may be repeated three times vertically as well as laterally (see verse. 4), we get a three - storey build- ing in this portion of the sanctuary. We also have this remarkable result, viz., that the second floor level would reach up to the height of the outside porches, which appear to be the double of twenty, or forty cubits high. D. — THE “PLACE LEFT.” We read in verses 9, 10, and 11, about “the place which is left.” The affirmation almost obviously im- plies a space “left ’’when the several features of the Temple are laid down, and required to fill up the necessary breadth of the building as a whole. This idea is very well illustrated in the general features of the “ Temple ” plan as follows : — Two inside posts of the porch, which formpar.t of the main building, five cubits each . 1 0 cubits Two posts of the “ Temple,” each six cubits . 12 ,, Two supports to the three ribs, each four cubits . 8 ,, Three spaces of twenty cubits, which form the inner portion of the Temple . . . 60 ,, Total . 90 cubits Now, this “ inner house ” or Temple is one hundred cubits (verse 13). We therefore are short of ten cubits to make up the measure. A reference to verse 11 shews that the place left is five cubits on each side (two fives equal 10) — just the measure required. Add this to the ninety cubits, and the full breadth of the house, viz., one hundred cubits, is the result. As to the position of “ the place that is left,” no doubt can exist. The doors of that section of the Temple-cellse are specified to be, “ one toward the south and one toward the north” (verse 11), and it is further stated that these “ doors” or openings “ are toward the place left.” We see also that there is an intimate connection between this “ place left ” and “ the ribs,” because the doors are said to be “ to the ribs.” [See E-E-E. Plate ix. page 41]. Verses 9 and 11 read: — “ The thickness of the wall which is for the ribs with- out (is) five cubits, and that which is left (is) the place of the ribs that (are) within.” “And the openings of the ribs are towards the place left, one opening towards the north and another gening towards the south, and the breadth of the place left (is) five cubits round about.” Of these verses it may be observed, that the word riDD (pethcich), translated door, does not necessarily imply anything more than an “ opening ” giving entrance through or under a building. Necessarily, there must be some means of entrance under “ the ribs.” This is from “ the place left.” And the place left is also stated to be the ( bdith ), “ house ” or place of the ribs within. The place left, therefore, separates the “ rib work ” from the porches on either side; they are thus “within,” or inside the Temple. Whatever may be the exact meaning of these items in the specification, a glance at the plan [Plate ix. page 41] will show how they are sup- posed to work out in connection with the general scheme now before the reader. E. — THE WALL OF THE TEMPLE. Somewhat suddenly, and very significantly, just in the midst of an impeachment of the house of Israel, a wall is mentioned. This wall is said to be between Yahweh and his restored people. [Verses 7-8, chap, xliii]. These verses may read thus : — Son of Man, the place of my Throne, and the place of the soles of my feet, where I shall abide in the midst of the Sons of Israel for the Age : and no more shall the house of Israel defile my Holy Name, neither they nor their kings, by their whoredoms, and by the carcases of their kings in their death. [See Mar. R.V.] In their putting their thresholds with my threshold, and their door post by my door post (and there is a wall between me and them) ; they have even defiled my Holy Name by their abominations that they have done, and I consumed them in mine anger. Here we see the wall is mentioned parenthetically as forming a division between Israel and Yahweh. This helps to fix its position. A wall is also mentioned in the latter part of verse 6, chap, xli., as forming part of the house, i.e., the building of the Inner Temple. And from verses 17 to 20 we gather that “ Cherubim are upon the wall.” The thick- ness of the wall is not stated. The word here translated wall is 'Vjp [qir). This word is employed to designate that which forms a side — the wall of a house — the side of a town wall. Qir is a word of doubtful origin. Fiirst derives it from (qoor), to dig, cleave asunder, maize deep. In Joshua ii. 15, it occurs thus: “ Then she let them down by a cord through the window, for her house was 44 THE RIBS— AND ARITHMETICAL PROOF. HQ'inri "V'ps, (b’qir hach-clio-md ) on the side (or depth Tp) of the wall nftin ( chomd ).* If the house of Rahab were built upon the edge of a deep rampart, and up to the outside wall of Jericho, that would explain why the house presumably escaped when the “ walls of Jericho fell down.” In Ezekiel viii. 7-8, we read : “ Be- hold a hole in the *Dp (qir). Son of man, dig now in the “Vp 5 in the *Vp behold a door.” In harmony with these premises, and in view of the fact that the thickness of this wall is not stated, the Tem- ple cellce are shewn in the drawings to stand on a raised rampart six cubits high. The inner side of the platform would form a deep wall or “ rampart,” and the outer side would be approached by steps, i.e., by the steps of the porch on that side of the house. Such a rampart would on the one side of the Temple cella effectually bar all human access into the “ Most Holy ” or “ the place of the soles of the feet ” of Yahweh, and on either side the wall would support those magnificent chambers specified further on. F. — THE WALL “ FOE THE RIBS.” The “ ribs ” are represented as finishing into “ a wall on the outside.” They are said to “enter into this wall,” and to be “ holden of it.” The wall is said to be “five cubits thick” (chap. xli. 6-9). Now, this wall cannot run on either side of the Temple, because that is encircled by the “ place left,” the posts thereof, and the “ openings.” If, therefore, a wall were built there, it would bar all access in to the “ place left.” Where then would such a wall be required ? We learn from verse 6, that the Temple is divided into thirty sections or orders, and from verse 10, that “between the cellce rteuh (. LishJcdh ), is a wideness of twenty cubits round about the house on every side. Now it is stated that the ribs had “ not hold in the wall of the house,” but they “ entered into the wall which (is) to the house for the ribs round about,” or as the verse 6 may be rendered, “ They ( the ribs ) enter into the wall which the house had for the ribs round aboid, in order to be held fast, but they are not fastened in the locdl of the house.” In harmony with these premises then, let each section of the Temple be finished by a wall five cubits thick, such a wall would form a suitable termination and support for the ribs of the house, they would “ take hold ” of it, the wall would be on the “ outside,” and yet the ribs would not take hold of that other wall called the rampart of the house. These walls dividing the circular range of buildings into thirty sections are shown on Plates ii., iii., and ix. (pages 13, 14, and 41). * Sharp renders “ wall of the rampart” here. G. — ARITHMETICAL PROOF. Assuming the above interpretation to be the meaning of these verses, and assuming that the other features in the case are as stated, we come upon astonishing facts. First — We find that each of the walls terminating the several sections of the cellce, measures ninety cubits, thus : — - Width of place left on each side of the Temple . 10 cubits Width of Temple post on each side . . 12 ,, Two pillars to carry central “ ribs ” . . 8 ,, Three spaces, each 20 cubits, for the expanse of the ribs ....... 60 ,, Total .... 90 cubits Now, verse 12 states that ninety cubits is the length of that wall at the end towards the west, i.e., at the extreme end of the half circle, or cella , which is broadly described as the cella (LishJcdh) at the side of t : • the north gate (chap, xl., verses 44-46). Secondly — Assuming that the two buildings run round in a circle, as already suggested, we discover another reason for thinking that the correct explanation of this chapter has been attained. It is the extra- ordinary fact that the posts, openings, walls, and inter- columniations of the Temple cellce fit the circumference of the circle. This may be illustrated in the following way : The Sanctuary is five hundred reeds square, equal to ...... 3000 cubits. On any given side the outside cella is 40 cubits The outer court is 100 ,, The cella next inner court is . 40 ,, The “ separate place ” is (verse 13) 100 ,, The wall of the “Building ” is . 90 ,, Inside porch of the Temple is 20 ,, 390 cubits This three hundred and ninety cubits must be doubled for the two sides, and the result deducted from the three thousand in order to obtain the net diameter of the inside ring. Twice the measure above .... 780 ,, This deducted from the length of one side of the Sanctuary, gives. ..... 2,220 cubits. Now, the circumference of a circle which is 2,220 cubits in diameter, would be 6974'352 ; but the decimal fraction is too small to be taken into account in the succeeding calculation. Therefore, in round numbers the circumference of the inner circle is 6,974 cubits. THE CHERUBIM. Starting with this ..... 6974 cubits and dividing it by the detail measure for the Temple-cella already given, as follows : — Thirty spaces of twenty cubits equal 600 Add thirty times five cubits, for the walls at the end of each cella ..... 150 750 cubits From the circumference deduct the spaces and the walls ....... 750 The result is . . 6224 cubits This measure therefore remains for the intercolum- niations and the posts of the Building. These equal sixteen cubits (see pp. 39-40). Now, it so happens, that the numeral 16 will divide into 6224 without any remainder ! This result may be tabulated in another form : — Distance from centre to centre of posts of the Temple, 16 cubits ; multiply this by 389, and the result is 6224 cubits Distance from centre to centre of the end walls of the different sub-sections of the cellce is 25 cubits ; multiply this by 30, and the result is .... 750 Total circumference of Circle (see above) . 6974 cubits What can he more satisfactory than this ? And if good reason can be given (which can he done in this case) for calling a large central area a “tent,” the argu- ment appears to be unanswerable. The ribs surrounding the house are said to have “ foundations,” and are in some way to be connected with its height. Yerse 8 may be translated : — “And I looked at the height of the house round about : the foundations of the ribs, a full reed of six cubits towards the juncture.” “ The word translated juncture, in the eighth verse, is ( atz-tzila ). The C.Y. makes this noun qualify ‘‘ ( ammdth ) cubits, thereby darkening the sense. “ Atzila is a constructional term here. It is gener- “ ally understood to mean the joining of the fingers of “the hand. And if translated in the sense of measure, “ it would indicate another sort of cubit from that of “ the elbow, but this would be a smaller cubit and not “a great cubit.” Read in the sense of “juncture,” we can easily conceive of a series of pillars or posts, six cubits wide, rising from the ground to the springing line of the ribs , and thus forming a suitable foundation for the ribs. This foundation, therefore, rises to a great height ; for the house appears to be one hundred cubits high (verse 14). Pillars six cubits wide would be suffi- ciently large to carry the intermediate floors, and to finally support the ribs, which would spring off them at their juncture in the form of cross arches and groins. 4 5 It. — THE CHERUBIM. These form an important feature in the inner house. They are described in verses 18-20, which read: — “ And (the Temple is) made with cherubim and palm trees, so that a palm tree is between a cherub ; and (each) cherub had two faces : So that the face of a man (is) toward the palm tree on the outside, and the face of a young lion toward the palm tree on the other side : Made through all the house round about. “From the ground unto above the entrance are cherubim and palm trees made, and (on) the wall of the Temple.’’ These verses allege that the cherubim rise from the ground up to the level of the door and above it ; that they stand between the pillars of the entrance, and, therefore, between the pillars or sides of the porches on each side of the house. A recumbent figure the full length of the porch, resting on a block of stone five cubits wide, which divide the steps of the entrances from each other, and a similar figure between the porches on the other side, with its outermost feet resting on the wall, would answer the description exactly. The head of each cherub would be near to the outside of the building on either side, and their hinder parts would reach the end of the porch inward. Each cherub having two faces— one would “face the palm tree on one side,” and the other would face a palm tree also. They are thus “ upon the wall,” and “ to the entrances.”' These figures would be exceedingly imposing ; and whether we consider their size and number, or their physico-theological peculiarity, we are impressed with wonder at their place in the design — a place, in view of the premises quite appropriate, and withal unique. Figures forty feet long, ten feet wide, and at least twenty-four feet high, cut in the form of living creatures (probably bulls), each having two faces, and upwards of eight hundred in number, planted all round the Temple, would, in combination with “ the pillars by the posts,” form an architectural display of great beauty. The spiritual significance of these figures would be none the less striking. The lion face on the one side speaks of “ The Lion of the tribe of Judah ;” and “ the face of a young man” can point to none other than to Him who is worthy to bear that title. This young man is “ The man of Jehovah’s right hand ” (Ps. lxxx. 17) “He is the branch springing out of Jesse’s roots” (Isa. xi. 1), the “ tree planted by the rivers of water” (Ps. i. 3 ; Jer. xvii. 7-8). As the head of the spiritual house which He has builded (Heb. iii. 3-6), He is fittingly honoured by representative imagery in the central portion of that house which is also built by Him. Every son of Adam “ going up between the cherubim ” would see exhibited on either hand something to remind him of 46 THE TEMPLE— GENERAL DIMENSIONS, &c. the existence of this exalted one ; now no longer rejected and despised of His people, but ruling in the midst of His enemies in power and great glory ” (Ps. cx.; Matt. xxvi. 64). These figures would represent the triumph of God in the earth, and testify to the existence of a power who “ beareth not the sword in vain ” — “ a terror to evil doers,” but a blessing to those who do well (Romans xiii. 1-4). To one pointing at those curious figures, and asking what they mean, the answer comes : They represent “ the Lion of the Tribe of Judah,” the resurrected, wise, immortal King of Peace, through whom the Father shows to the nations the light of life, and who representatively, and by descent, is “ The father ” of the new and fruitful age now opening upon mankind (Isa. ix. 6). I. — “THE COVERED OPENINGS.” In the midst of other descriptive matter, we are referred rather abruptly to certain “ covered openings.” The phrase occurs in the description of what may be called “the furniture of the Sanctuary.” The covering mentioned in verse 16 is said to extend “ from the ground to the openings — even the covered openings.” Now, the only “ openings,” besides the entrances and doorways to the central buildings, which result from the measures given, are those spaces of twenty cubits which separate each of the cellct mentioned in chapter xl., verses 44 and 46, into sections all round the house. These appear to be the “ openings ” referred to. They are marked [7c-7c-7c.] on the general ground plan, Plates ii. and iii., pages 13 and 14, and are shown on the detailed plan of this part of the house, Plate ix., page 41. The thirty cellce, into which, what we may call the circle building is divided (fifteen of which, with their respective divisional walls and “ openings,” form one cellct), are marked N-N on the general ground plan [Plates ii. and iii., pages 13 and 14]. The fifteen facing the north are bracketed together; likewise the fifteen facing the south. Nothing further in the way of description, or in the way of dimension, is required for setting out these circular buildings on the plan. The distance from the buildings in the outer court to the circular range is given for three sides of the square. All the rest falls into its natural and proper place. Any architect can now draw the circle in the centre of the square, and, by reason of the dimensions given, he would know that the distance on the south side, from the side of the square, would be just the same as from the north, east and west. J. — THE LATTICE-WORK. In verse 16, we have incidental mention of “the lattice- work ; ” a constructional feature which has been already noticed. Enough has been said in relation to this subject, upon the words translated “ narrow windows ” (see pages 22-24). There is no necessity to repeat. By verse 16, it will be understood that simi- lar lattice-work, composed of fixed cross-bars or perforated stonework, forms part of the construction of the inner house. In verse 26, we learn the position in which the lattice- work is fixed. Lattice-work and palm trees (are) on the one side, and, on the other side, to the sides of the porch and the ribs of the house. Answerable to this description, the features mentioned will be seen on Plates ii., iii., ix., and x., pages 13, 14, 41, and 46. The two columns are on each side of each porch, and between the columns in the lattice-work. Similar lattice-work would connect the ribs of the house together, thus forming a suitable framework for the roof covering to be spread upon it. K. — THE GENERAL DIMENSIONS OF THE “TEMPLE.” If the inside circumference of the circle-building is six thousand nine hundred and seventy-four cubits, its outer ring or circumference would equal seven thousand seven hundred and ninety-one cubits, or about three miles. The width of the building, constituting or enclosing this circle, answering to the felloes or outer frame of a wheel, would be 130 cubits, if the porches are included in the measure, as follows : — Cubits. Wall of building ...... 90 Outside porch ...... 20 Inside ,, ...... 20 130 cubits But the width of the building, exclusive of the porches, would be one hundred cubits, thus : — Cubits. Internal breadth, as determined by the length of the wall that divides the circle into cross sections* . . . ... . .90 Two outside pillars ‘‘by the posts,” each 5 cubits. 10 100 cubits The breadth of these buildings may be stated also in this way : — * There appears to be this peculiarity about the wall which divides the inner house into sections: it is just long- enough to close up the spaces “left” on either side the house, and to prevent access Irom them into the twenty cubit openings, but not long enough to interfere with the continuity of the double colonnade flanking either side of the house. The Temple of Ezekiel’s Prophecy. Plate X. EXTERIOR VIEW OF “THE INNER TEMPLE.” NOTE, The Foliage on the Roof should completely obscure the Lattice Worh, but a portion is omitted in order to shorn the construction. Developed from Ezekiel’s Specification by Henry Sulley, Architect, Nottingham. THE GENERAL DIMENSIONS OF THE “TEMPLE. 47 Cubits. A palm tree of the circle band (inner and outer) each five cubits 10 A space on each side (outer and inner), called the “ place left,” each five cubits . . 10 A post on each side called “the posts of the Temple,” each six cubit3 . - . .12 Two central ribs, each four cubits ... 8 And three internal breadths or measures of twenty cubits each . . . . .60 Total. . . 100 cubits The height of the building of the Temple appears to be one hundred cubits all round its circumference. This and other details appear from verses 12 to 15, which may read : — “And the building which (is) before the separate place, at the end westward (is) seventy cubits broad ; and the wall of the building is five cubits thick all round about, and its length ninety cubits (verse 12). And he measured the house, length one hundred cubits ; and the separate place, and the building, and its walls, length one hundred cubits (verse 13). And the breadth of the face of the house, and of the separate place toward the east , one hundred cubits (verse 14). And he measured the length of the building over against the separate place, which is behind it — and the galleries on this side, and on that side, one hundred cubits ” (verse 15). In these verses we have three measures of one hun- dred cubits twice repeated — once in relation to the building and the separate place on the eastern side, and once in relation to the western side. That the measures of one hundred cubits given in verse 13 apply to the western section of the circle, we learn from their position in the text. They are given immediately after the statement that “ the wall at the end towards the west is ninety cubits long,” and before anything is said about the breadth of the building to- wards the east. Verse 13 therefore affirms : — 3. That “the house,” which comprises the Temple and the place left on either side, is one hundred cubits long (or across, as we should say, in relation to the band of the circle) at the eastern section of it. The way this one hundred cubits is made up has been shown above. 2. That the separate place is one hundred cubits wide, i.e., there is a space of 100 cubits separating the Temple cellce on the eastern side from the buildings of the outer court. This space might be described in other words, i.e., in the terms used when the same fact is mentioned in connection with the northern side, viz., “ Lo ! before the Temple is one hundred cubits.” (See verse 8, chap, xlii., page 32.) 3. Verse 13 also affirms that the buildings are one hundred cubits high. These measures apply to the western section of the cellce; and similar measures appear to be given in verse 14 for the house on the eastern front. “ The breadth of the face of the house, and of the separate place toward the east (is), one hundred cubits.” “And the length of the building over against this separate place and its galleries, one hundred cubits,” i.e., the building with its internal galleries are one hundred cubits high (as we say in modern description). These, in relation to the separate place on the eastern side, would be “ behind ” it, because “ the forefront of the house is toward the east.” As to the connection of the measures mentioned in verse 12 with this part of the Temple, something has already been said. It may be further noted that the length of the wall there mentioned being ninety cubits, and its thickness five ; the seventy cubits broad must be measured vertically. This wall forms “ the side ” of the last section of the cellce, at the western end. : Literally we read, and the building vjhich (is) before the separate place, at the SIDE of the way of the west, i.e., the way through the building at that point has a side seventy cubits high, by ninety long. There appear to be many of these entrance ways through the building forming the circle, but the measure of this one at the west only appears to be given. It is, howevei’, sufficient to fix the size of all the rest. The walls cutting off each section of the Temple cellce would be alike in each case ; therefore the same at the east as at the west ; and the same at the north and the south, and so on, all round. The walls on each side of the twenty cubit openings would rise 70 cubits above the platform upon which the buildings are built. This is six cubits high. These two dimensions added together probably give us the springing height of the ribs, which appear to finish into these walls. Deducting seventy-six cubits from one hundred we get twenty-four. This measure is probably the height of the groined ribs. If constructed to these measures, they would form an arch or vaulted framework, having the proportions of an equilateral triangle — a usual and very beautiful proportion indeed. The measures making up the hundred cubits of height are : — Cubits. Platform ..... 6 Wall into which the ribs finish . 70 Rise of ribs ..... . 20 Thickness of do 4 100 cubits L. — SUMMARY. The central building is vast and massive to an extent truly wonderful. It is both beautiful and imposing. Architectural skill could not devise a more magnificent faqade. Let the reader approach in thought the struc- 48 THE MOST HOLY. ture, of •which an attempt has been made on Plate x., page 46, to give a natural perspective. Let him look at its pillars, colonnades, cherubim, and galleries — in total height two hundred feet. Let him look at those sculptured figures, with faces of varied expression, as he passes round the three mile circuit ; and he may faintly realize why the Spirit should invite his backsliding people to inspect the pattern of the house, saying : ■“ Son of man, show the house to the house of Israel, that they may be ashamed of their iniquities ; and let them measure THE PATTERN ” (Ezekiel xliii. 10). SECTION II. THE MOST HOLY. If one fact more than another has been clearly estab- lished by the evidence laid before the reader, it is that all the central area of the house is the “ inner court.” The outer court has its pavement one hundred cubits wide, flanked on either side by the imposing cellce. The measurements bring us up to the inner side of these buildings ; and all within, or beyond them, pertains to the inner court. This is a square somewhat over a mile each way. A glance at Plates ii. and iii., pages 13 and 14. shows this inner court divided into two portions by a circle in the centre of a square. This circle is called *' The Most Holy,” while the rest of the inner court is called mta ( Gidzrd ), or as somewhat mysteriously translated in the C.Y., “ The separate place.” The evidence which places “ The Most Holy ” in the centre may be marshalled under two heads. First, that which accrues under what are termed “ the laws of the house and, secondly, that which arises out of the constructional features of the building. 1. In the front rank of the first class of evidence stands the law mentioned in verse 12, chap, xliii. : — “This is the law of the house ; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold ! this is the law of the house.” The declaration of this verse, and the emphatic form of it, are of deep importance : “ Behold, this is the law of the house,” is equivalent to saying, “ Behold , this is the central or striking feature in the house.” What, then, is this striking feature which we are invited to consider ? Look at the verse in connection with those statements contained in the forty-first chapter, which have been already laid before the reader. Certain measures pertaining to that part of the house called “ The Tem- ple ” are given, after which Ezekiel’s guide said, “ This is the Most Holy” (chap. xli. 4). How are we to under- stand this statement? Does he mean the Most Holy is that building whose detail measures are given ? or does he mean that the measurements take us up to the Most Holy ? Undoubtedly the latter, for the Most Holy is a mountain top, the whole limit of which round about is “ Most Holy.” In support of this contention, we have these facts, viz. : — a. That none but a certain class of priests are allowed to “ approach near unto Jehovah,” which is synony- mized as “going into the Most Holy” (chap. xliv. 13). Yet we find, upon carefully studying the fortieth and forty-first chapters that the common order of priests enter into the building called “ the Temple.” (See verses 44 and 45, chap. xl. : verses 10 and 11, chap, xliv., &c.) This building cannot therefore be “ the Most Holy ” itself, but would only touch up to it and surround it, as shewn on the drawings. b. Something has already been said as to a rampart on the inner side of the circular buildings surrounding the central area. Now, this appears to be the “wall” or rampart "Up (yir) mentioned in verse 8 of chap, xliii It is there mentioned in a parenthetical way, in the midst of a declaration by Yalivjeh, that never again shall the house of Israel defile His name by setting their doorposts, &c., near to His. The mention of the “ wall ” in this way is equal to saying, “ I have placed this wall between you and me, and beyond it you shall not pass.” In verses 7 and 8 we read : — ‘ ‘ Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name shall the house of Israel no more defile, they nor their kings, by their whoredoms, nor by the carcases of their kings in their high places. In the setting of their threshold by my thresholds, and their door-post near to my door-post [and there is a wall ("V'p) between me and them], they have even defiled my holy name by their abominations that they have committed : wherefore I have consumed them in mine anger.” A “ wall ” or rampart then surrounds an area called “ the place of Yalnvelis feet,” and effectually divides the portion specially set apart for His glory from that which is common. 2. Now, the measurements given take us up to a cen- tral space in the inner court, devoted to the manifesta- tion of glory ; this is the Most Holy, for “the glory of Yahweh ” was seen by Ezekiel in that part of the house (chap, xliii. 4, 5, 6). These measures covering buildings and intervening spaces on each side of the Sanctuary are already shown to be equal to three hundred and ninety cubits ; nothing remains but an open space in the centre. This idea of the Most Holy is certainly novel, but its novelty cannot detract from its truth. Our business is to accept the logic of the facts, and frame our theories in harmony with them, rather than resist the evidence of the facts, in order to fit a preconceived theory. THE MOST HOLY. 49 It has already been pointed out that' the words the 4< breadth of the tabernacle” should be rendered the ■“ breadth of the tent,” or, better still, the “expanse of the tent.” In this sense we may understand the first verse of chapter forty-one : “ He brought me to the Temple, and measured the posts ” on either side of it, which said posts mark the breadth or expanse of the 41 tent.” Now, the posts of the Temple stand on the verge of the internal measures of the house, and up to the Most Holy on the inner side, and they are just within the limit of the “ wall.” The posts of the Temple, then, and the wall of the house, mark the extent of the “ Most Holy,” and the extent of the tent. Practically, the one is equivalent to the other. The Temple buildings have already been shewn to enclose an open area three miles in circumference (about one mile across) ; this, then, is the base measure of the “ tent ; ” that is to say, speaking roughly, it would measure one mile across, and three miles in circum- ference. Here, the intelligent reader will ask, how can such a large open area be appropriately called “ a tent ? ” Certainly the idea looks a little incongruous at first sight, but this incongruity disappears when we examine the scriptural use of the word. Our idea of a tent is inseparably associated with cords, canvas, pegs and pole. But the word (ohel) does not necessarily involve any of these things. Moses was commanded by Deity to make a ptijp •( mishkdn ), i.e., a tabernacle or dwelling place, in order that the divine presence might be manifested there (Exod. xxv. 8, 9, 22). Boards were so constructed as to form an enclosure (Exod. xxvi. 15 — 30). These alone might be “ a dwelling place ” (pttjft) of Deity. But something further was added, in the form of curtains of fine twined linen, cunningly wrought with blue, purple, and scarlet, to a design of “ cherubim ” ■(Exod. xxvi. 1 — 6). These things, no doubt, formed a beautiful room or rooms, but were, by reason of the nature of the materials and the construction, exposed to the heat of the sun, and to the influence of other elements. In order to give protection against these, Moses appears to have be m furthercommandedtomakecurtains •of goats’ hair in such a manner as to form a “ Tent,” (Exod. xxvi. 7 — 13). Above the goats’ hair a covering of “rams’ skins, dyed red,” and of badgers’, was provided (Exod. xxvi. 14). It should be noted that the curtains of goats’ hair, specified in connection with the “ dwelling,” are not called a “ covering ” as the rams’ and badgers’ skins are. It should also be noted that woven goats’ hair would be exceedingly strong, but of no great beauty, and certainly not waterproof. Prob- ably the skins specified to go over the goats’ hair were provided to keep out the wet. These skins would need support if they were to be put together so as to exclude rain. The linen would form an ornamental shroud to the underside. The goats’ hair covering, then, appears to have been a constructional feature, and, by reason of its strength, a large internal area would be roofed over. Had this element been absent, the other materials could not have been spread aloft ; consequently a tent (bn«) to the tabernacle (ptljft) could not have been formed. The relation of the words translated “ tent ” and “ tabernacle,” the one to the other, is illustrated in Exod. xxvi. 7 thus : — “ Thou shalt make curtains of goats' hair, a tent upon the tabernacle &c. Hence, “ the fine linen curtains ” did not form a “ tent,” neither did the rams’ skins or the badgers’ skins. What constituted the structure called a “ tent ? ” Was it not the internal covered space or area formed by the strength of the goats’ hair ? There appears to be no other conclusion. Other evidence supports this. Isaiah states that Deity “ stretcheth out the Heavens as a curtain, and spreadeth them out as a tent 6n«) to dwell in ” (chap, xl., verse 22) : a beautiful and fitting description of the star-spangled dome impending over the earth, as presented to the eye of man. The simile in this case gives indication of the nature of the type from which it is drawn : namely, of a covered circular inclosed space. Applying these facts to the Ezekiel prophecy, there should be no difficulty in apprehending the idea of a tent as applicable to the immense central area of the Temple, and that “ the posts of the Temple ” mark its “ breadth.” All that is necessary to make the analogy complete is to show that the Deity intends to “ cover ” this central area in such a manner as to form it into a “ tent.” This element of the case is elsewhere supplied. Turning to the prophecy of Isaiah, we read thus in verses 3-5, chap. iv. : — “ And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem ; when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst of her, by the spirit of judgment, and by the spirit of burning. And the Lord will create on the whole site of Mount Zion, and upon her assemblies, a cloud and smoke (or vapour) by day, and a shining of flaming fire by night for overall the glory will be a covering. And there shall be a booth for a shadow in the daytime from the heat, and for a refuge, and for a covert from storm and from rain.” These verses differ a little from the C.V., but no new element is introduced as thus rendered. The phrase “ over all the glory shall be a covering,” is sufficiently 50 THE “ SEPARATE PLACE. justified by the marginal rendering, which gives above instead of “ upon,” and covering instead of “ defence.” The word booth is substituted for “ Tabernacle,” because the word HlDp (sukkd) is more correctly so translated than by the word Tabernacle, and because it has no con- nection with the word pPP (mishkdn) already noticed. This prophecy evidently points to a new thing in the earth. When Israel is restored, there is to be an unpre- cedented manifestation of glory. But this glory is not to be fully exposed to view. It is to be covered, or surrounded by a means of protection, or “ defence.” Ezekiel sees this glory enter the house. It is “ the glory of the Elohim of Israel ; ” and “ His voice is like the noise of many waters ” (chap, xliii. 2). From the nature of the case, there must be a veiling of the manifestation of this glory, so far as those outside are concerned. If Ezekiel was felled to the earth upon beholding it (ch. i. 28; xliii. 3), if Paul were blinded by the sight of an immortal one (Acts ix. 3-9 ; 1st Cor. xv. 8), and if Moses required to wear a veil before his face after an interview with one of the Elohim (Exod. xxxiv. 33-35), it seems inevitable that means should be provided for circumscribing the brilliancy of that coming manifestation of Divine glory to which Ezekiel’s pro- phecy testifies (chap, xliii. 2). The clouds surrounding it by day, however, do not prevent the glimmer of flaming fire at night mentioned by Isaiah. This will flash or glow from under the covering which hides the glory beneath. Now, without at this moment entering into the ques- tion of the nature of that glorious manifestation which Ezekiel saw, it must be evident that a broad expanse, covered by a dome-shaped cloud, may be fitly described as a “ tent,” and might, under the circumstances related, be a suitable “ Tabernacle ” or “ dwelling place.” This cloud would cover the whole of the central area, and at times would hide from view all it contained. No at- tempt has been made to show such a bow-shaped cloud in the drawings of the building ; but upon inspecting the frontispiece accompanying this work, the reader will see a cloud having pillar-like centre, and lifted up and extended above the site of the sanctuary. It has been before shown that the “ tent ” and the “ Most Holy ” are co-extensive. The glory, therefore, in the “ tent,” would also be in the “ Most Holy ” — a condition of things obviously suitable to the case we are considering. In other words, this area is “ the place of Yahrueh’s throne, and the place of the soles of his feet, where he will dwell in the midst of the children of Israel for ever” (chap, xliii. 7). SECTION III. rnn or “separate place.” Probably that feature of the house, called in the C.Y. “ the separate place,” is more misunderstood than any other in the prophecy. All sorts of suggestions have been made regarding it. Some have thought it square,, some have drawn it oblong, and all have felt a difficulty respecting it. The word mp ( gidzrd ) is derived from the root PP {gadzdr) to cut, to divide. A space or area cut off is a mU, or “ separate place.” We have seen that the inner court extends from one row of buildings on the one side of the sanctuary to a similar row on the other. We have seen that a central area is cut off from this inner court, to form the “ Most Holy.” That part of the inner court therefore remaining, or the part not included in the Most Holy, is the “ cut off ” part, or mU or “ separate place.” This conclusion is further confirmed by the evidence which shews that the “ separate place ” touches up to the buildings flanking the outer courts (chap. xlii. 1), as already pointed out ; and also, that the measure of the “ separate place ” at all points of the compass is one hundred cubits (chap. xlii. 1-8 ; chap. xli. 13-14). The misleading feature in the C.Y. is the trans- lation “ separate place,” which gives the idea of a place set apart for some special use of which there is not a tittle of evidence in the prophecy. It is quite certain that all frequenters of the sanctuary will pass through that part of the house called in the C.Y. the “ separate place,” by reason of its rela- tion to the gates of the house (chap. xlvi. 9 ; xlii. 1). The “ separate place ” is marked B-B. on plates ii. and iii., and the Most Holy C-C. [Pages 13 and 14.1 SECTION IV. THE ALTAR AND ITS COURT. The altar is first mentioned in the 47th verse of chapter xl. Its position is there described, but particulars are not given of its construction. . These are found in chapter xliii. The first-mentioned testimony reads : — “ He measured the court, a hundred cubits long, and a hundred cubits broad, foursquare, and the altar is before the house.” Here we have specified a court and an altar “ before the house.” The signification of the word translated “ before ” has already been considered. Its full import is in the presence of. There appears to be only one position where that condition can be fulfilled, i.e., in the centre of the sanctuary. Truly, then, the altar would be “ before the house ” in the broadest acceptation of TIIE ALTAR AND ITS COURT. 51 the term. Another reason for thinking the altar is to be in the centre, is that this altar is hypostatically representative of the divine presence. He who offers the fat and the blood tipon it, approaches near to Yahweh (chap, xliii. 19 ; xlv. 19). One standing before this altar as an offerer, stands before the Creator who has chosen to be so represented. In this we have a further illustration of the Deity’s use of inanimate sub- stance, for the purpose of type and symbol, just as in Deuteronomy He is spoken of as a “ Rock.” Now, this altar must of necessity be in the centre, because those who approach to it in the performance of priestly duty enter the “ Most Holy ” for that purpose ; and it has been shewn that the “ Most Holy ” is the central hypethral or uncovered portion of the Temple, and therefore a suitable place for the altar. A confirm- ation of this conclusion is found in the fact that Ezekiel gives the detailed measures of the altar when he is in the Most Holy (Ezek. xliii. 5, 6, 13-17). Also all the evidence of the exclusive character of the Most Holy goes to prove that the altar is in it ; what proves one, proves the other. An interesting question here arises : Will this central area be flat or elevated ? Will the altar be visible or in- visible from the outside ? There is a good deal of circum- stantial evidence in favour of the view that the central area will be elevated. Ezekiel saw “ waters come clown from under at the south of the altar" (chap, xlvii. 1). The altar must therefore be considerably elevated in order for this condition to be fulfilled. Then, the psalmist, speaking by the Spirit, of the ministerial functions of the future age, affirmatively asks : “ Who shall ascend unto the hill of the Lord ? or who shall stand in His holy place ? ” (Ps. xxiv. 3). Now, while this parallelism proves that “ the holy place ” is a hill, and that one standing anywhere upon it stands in the holy place, yet the figure upon which the parallelism is drawn requires a literal “ascent.” To stand in the “ holy,” in the full acceptation of the term, one must ascend to the central point, and minister at the altar there. “ The clean of hands, and the pure of heart ; who have not lifted up their soul to vanity, nor sworn deceitfully ” do this. It will be their special privilege. Now, as such “ ascend to the altar,” that altar must be elevated. And looking at the requirements of the case — the necessity for exhibiting to full view the process of offering — one would conclude that the altar would be considerably elevated. The position of the altar is shewn at D, on Plates ii. and iii. [Pages 13 and 14], and forms a central feature in the frontispiece. A hill barred from access on every side by the im- passable “ wall ” of the buildings encircling it, and used only by a divinely-selected and privileged class, becomes essentially “ the hill of the Lord.” At the wall or rampart level, i.e., at its circumference, this hill may be somewhat lower than the land immediately surrounding the house, for Ezekiel describes the appearance of the sanctuary as like “ the frame of a city,” when viewed at a distance from the hill upon which he and the house stood (chap. xl. 2). Such a view could not be obtained except on the supposition that the point of view was somewhat elevated above the building. And in con- sideration of the fact that the hills surrounding the city prefigure Deity’s care of His people (Ps. cxxv. 2), it is difficult to believe that the relative altitude of the site of the Temple will be much altered from its present configuration, so far as the suburbs are concerned. Now, while this is the likely relative altitude of the territory surrounding the sanctuary, its central eminence will probably be considerably higher. While the house nestles in the midst of surrounding hills and bifurcated valleys, the central peak may rise above the rest. This would be “ the top of the mountain,” the whole limit of which is Most Holy. Thus it is written, “ Upon the top of the mountain, the whole limit thereof round about shall be Most Holy ” (chap, xliii. 12). And it is difficult to see how the central hill can be the top of the mountain unless considerably elevated. This central eminence, then, would rise to a great altitude, overtop- ping all the adjacent hillocks, which conjointly with it form the “ mountain of the house.” Given these natural features, “ the house,” as delineated in the drawings, could be constructed round the central hill, and all con- ditions of the specification fulfilled. [See Frontispiece and Plate xiii., page 57.] Elevated upon the top of the hill the altar would be visible from all points. Its smoke and fire would be seen from a great distance.* This altar, then, would speak of the “ morning and evening sacrifice,” and would be truly “ an ensign upon the mountains,” indicative of the re-gathering of the children of Israel to the place of the name of the Lord of Hosts, the Mount Zion (Isa. xviii. 7). An objector might urge that the configuration of the hills of Zion do not supply the conditions necessary for these things. True ; but we are prophetically informed that physical changes are to take place — vast in extent and important in character — which will considerably alter the existing conditions. The Mount of Olives is to be cleft asunder, and a very great valley formed (Zech. xiv. 4). The direction of the cleavage is to be from “east to west,” and the terrible nature of the upheaval is indicated by the prophecy that “ half of the mountain shall remove towards the north, and half of it towards the south.” The central prominence of the * Major S. Anderson, R.E., (then Lieutenant Anderson), spake of seeing: “ objects distinctly at a distance of fifty-two miles.” — The recovery of Jerusalem, page 441. 52 THE ALTAR AND ITS COURT. Mount of Olives is not more than one British statute mile from the centre of Jerusalem, and lies due-east of the city. A line drawn through its centre east and west, would pass through Jerusalem, and cut what is called “The Haram ash Sharif” in two. In the area thus designated, southward of the supposed line of cleavage, once stood the temples of Solomon, of Zerubbabel, and of Hei’od. It is a curious fact that a natural valley or ravine passes through the Haram Area, and appears to be just in that part of it which is likely to be split by the Olivet earthquake. This ravine is not observable from the present surface, but evidence of its existence has been clearly exhibited in the labours of the Palestine Exploration Society. A glance at the “ contours ” of the ancient hill of Zion, as exhibited in the published drawings of the Society, reveals the fact that the City is surrounded on three sides by valleys, all of which are, to a certain extent, filled up by superimposed materials. It is easy to per- ceive that the earthquake referred to will separate the city from its sloping declivities on the north side. The divided southern portion then only requires “ lifting up ” to supply the conditions of the specification prophetically delineated. The Deity who gave the prophecy will make the valley, and is also equal to remodelling the hill of Zion so as to accord with the necessities involved in the Ezekiel prophecy. If the one come to pass, the other appears likely to fall out as indicated in the natural order of things. It is difficult to see how a suitable frontage line, one mile in extent, can be other- wise provided, so that the entrances to the house can be conveniently approached. While the hill in the centre may be raised, the valley, or territory on the north-west, would probably be depressed. The doing of it will cause a terrible shaking, because the Lord “ ariseth to shake terribly the earth ” (Isa. ii. 19). At this terrible shak- ing, which will prefigure the upheaval and disorganisa- tion of society all over the earth, men will “ go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of His majestj'-.” The earthquake rift which divides the modern city into two parts, will probably be the cause of preventing one half of the city falling into the hands of the Northern invader when the great confederacy of nations gather to Jerusalem for battle (Zech. xiv. 2).* This newly-formed valley would expose the foundations of the ancient wall, and settle for ever the controversy of the “ Holy places.” No doubt, all ancient temple foundation masonry will be overthrown, thus literally and finally fulfilling the words of Christ: “ Verily I say * The reader is referred to “Prophecy and the Eastern Question,” “Coming Events in the East,” &c., for explanation of the foretold purpose of the Deity to defend His ancient city at the crisis of His purpose on earth, and the result. unto you, there shall not be left one stone upon another that shall not be thrown down ” (Matt. xxiv. 2). A sweeping change is necessary to cleanse the site of Yalvweh’s sanctuary from all the foul increments of the ages, both literal and figurative — “ the setting of their thresholds by his thresholds, and by the carcases of their kings when they are dead ” (Ezek. xliii. 8-9). Dead men are of no value to anyone. Even a “ living dog is better than a dead lion.”* Now, a dead lion is wholly harmless ; not so with the memorials of idolatrous men : their shrines are fruitful of evil in the earth. There will be no room for such in the day of Christ, when the name of “ Yahweh of Armies” is exalted in all the earth. It is fitting, therefore, that every site, “ traditional ” and otherwise, should be effaced, except that one site, viz., the site which Yahioch has chosen to place his name there ; which is the site where Abraham, by command, offered his son Isaac : where Messiah, the antitypical Isaac, was crucified, and where will be manifested His glory. Upon this site will be placed the figurative representation of His sacrifice, whereby He delivers mankind from death, and opens the door of access to the divine favour. Having ascertained the position of the altar, the next point of interest is its detail measure. These are gene- rally supposed to be circumscribed by the measure of fourteen cubits each way. A careful investigation of the measures of the altar does not appear to justify this. First, the measure of fourteen cubits does not even attain to the dimensions of the altar made by Solomon, which was six cubits wider. And when we remember the unprecedented provision for the slaughter of sacrifices, there being forty-four slaying blocks for that purpose, four to each gate on the north side (chap, xl., verses 40-41), we have prima facie evidence that the altar must be a much larger structure. Then it should be noted that when the measures of the altar are given, its largest dimensions are not given in cubits— the word cubit being supplied by the translators. We have far more reason for supplying the word reed, for the altar is fourteen “ measures ” in its four-square relations, and the measure is the reed. No doubt the translators have been induced to supply the word “ cubits ” because they could not very well conceive of an altar fourteen reeds in extent ; and because the measures of the altar are prefaced by the words “ these are the measures of the altar after the cubits ” (chap, xliii. 13). They have taken this to mean that all the measures apper- taining to the altar are cubits. But if that be the meaning of the words, why do we find the word cubits ’The believers in the doctrine of “departed spirits” should note the Scripture from which this quotation is made : “ A living dog is better than a dead lion. For the living know that they shall die, but the dead know not anythhig. — Eccl. ix. 4-5 THE ALTAR AND ITS COURT. 5.T repeated in some cases and omitted in others ? Having once stated the fact that the measures were in cubits, that would be sufficient, one would think, to govern all the measures afterwards given. But this is not the case. There must, therefore, be some other explanation of this peculiarity in the specifications. A far more reasonable conclusion is that the cubit-measures apply to one part of the structure, and the reed-measures to another part. A careful analysis of the measures given, and a more literal rendering of the original, proves this to be the case. Verses 13-17 : chap, xliii. may read : — “And these (are) the measures of the altar after the cubits : The cubit is a cubit and a hand breadth ; even the bosom (a> (is) a cubit and the breadth a cubit, and its border to the edge round about (is) a span ; and this is the back or curved* b> part of the altar ” (verse 13). “ And from the bosom* a> of earth into the lower court* 01 is two cubits, and the breadth one cubit ; and from the smaller court* 0 * to the larger court* 01 is four cubits, and the breadth one cubit ” (verse 14). “ And from the mount of God* d> is four cubits, and from the lion of God (d> are four horns ” (verse 15). “ And the lion of God fd; is) twelve (reeds) long and twelve (reeds) broad to the (e) four squares thereof " (verse 16). “And the court* 01 is fourteen (reeds) long and fourteen (reeds) broad to the four squares thereof, and the border round about it is half a cubit ; and the bosom* 1 ' 1 of it (is) one cubit round about : and his ascent W looks towards the east ” (verse 17). ct. In these verses the word p'lfl (chiq) is rendered by the word “ bosom,” which is its literal meaning. It is so rendered in the margin of the C.V. b. The word H5 ( gav ), rendered in the C.V. “the higher place,” is supposed to be derived from H 5 ( gavdv ), to be curved or hollow. It has been translated “ back,” such as the back of an animal, and may therefore stand for the rounded or curved part of an altar. To say this is “ the higher place of the altar,” when reference is un- doubtedly made to the p^pf, is out of harmony with the context. One would think the assertion, that the bosom of the altar is its higher part, is superfluous. If the translation “ bosom ” be admitted for p^n> and, the rendering “back” be accepted for 15, there is less discord, and we get more meaning out of the word as used in this place. In what sense then is 15 “ the back of the altar,” seeing the altar is foursquare, and the 15 is to the “ bosom ” which goes round about ? A curved or rounded hollow, whose edge is a span thick, surrounding the altar on every side, appears to answer the requirements of the case. And seeing there is a “ bosom of earth ” to the altar (verse 14), one would think this bosom is of metal. [A-A. Plate xii. ; page 54], c. The word TTYC) ( ng n clzard ), translated “settle,” can only be so translated when it is obvious that the primary meaning “ court ” is not intended. The word is translated “court” in 2nd Chron. iv. 9; vi. 13, Now, seeing there is a court mentioned in connection with the altar (verse 47, chap, xl.), the word “ court ” seems a more appropriate translation than “ settle ” ; doubtless an unusual kind of court, but, nevertheless, an enclosure round the altar of some kind. d. The rendering, “ And from the mount of God, is four cubits, and from the lion of God, are four horns,” is sufficiently supported by the marginal reading of the C.V. This alteration involves the rendering of verse lfi in harmony with it, viz., “ and the lion of God (is) twelve long and twelve broad to the four squares thereof.” This alternative reading is not indicated in the margin of the C.V., as might have been the case. e. The Hebrew prefix bx (el) may be translated “ to,” or “ in,” or “ at.” Its primary meaning is to. In this case, the primary meaning is the better, as we shall see when considering the way in which the measures are applied. /. The word (mangHA) may be translated steps, or ascent. In this place, the pointing of Masorites* gives it the former meaning. But this is entirely due to their conception of the bearing of the context. This,, as hereafter exhibited by the drawings of the altar, favours the translation “ ascent,” besides which there are other reasons. If we adopt “ ascent ” as the mean- ing, it would indicate that the altar would be difficult of approach, if not, humanly speaking, inaccessible from any other than the east side. Bearing in mind that there is an “ altar and a court before the house” (chap. xl. 47), and remembering also that there is a “ lion of God,” and a “mount of God,”' in connection with the altar, all the measures given appear to be capable of easy adjustment; the larger measures being applied to one part of the structure, and the smaller measures to another. Taking each feature seriatim in the order specified, and laying them down upon paper, we find the structure of the altar and altar-court of the sanctuary consists of : — 1. A “ bosom,” i.e., a surrounding margin curved out- wards and upwards from its inner edge. This margin stands up one cubit, and curves outwards one cubit. Its thickness is a span. [A-A-A. Plate xii. ; page 54]. * The professed function of the Masorites was “ to write out copies of the Hebrew' Scriptures, to make criticisms upon them, and also to preserve and teach the true reading of them." This profession is supposed to have arisen soon after the return from the Babylonish captivity' and existed from tint age down to the third and fourth century, a.d., although some dispute so early au origin ; but it does not seem that the Jews ever used these marks, or accept them as deciding the meaning of doubtful passages ; indeed they scarcely acknowledge their existence. The chief purpose of the Masorites was to preserve the pronunciation of the 1 nguage. (See Prideaux's Con.) 54 TIIE ALTAR AND ITS COURT. 2. Tliere is also a “bosom of earth.” We discover the position of this bosom by the fact, that, in specifying its measure, two courts are mentioned. Presumably, therefore, it stands between the two. It is one mbit broad, and stands up above the “ lower court ” two cubits. [B-B-B.] 3. There is a “ smaller court ” and a “ larger court ” surrounding the altar, and the “ larger” is evidently the “ lower,” from the order of the measures given. Prom the smaller court to the larger court is four cubits, and ■“ the breadth one cubit.” This appears to mean that the curved bosom is separated from the “ bosom of earth ” by a space of four cubits, and that the “ bosom of earth ” stands up one cubit on that side [C-C-C. smaller court ; bosom of earth, B-B-B., one cubit up, one cubit wide on the top, and two cuhits down to “ larger court.”] The smaller court, therefore, appears to be a sort of “ trench ” round the inner square, called the “ lion of God.” 4. At the four corners of the “ lion of God ” are horns. These appear to stand up four cubits above “ the mount of God.” Now, it is a curious fact that the structure developed from this description of the altar results in four square corners : each corner stands related to both the “ lion of God ” and “ the mount of God.” They are formed by the intersecting lines of the “ bosoms.” The intersections only require to be carried up four cubits above “ the mount of God,” and “ four horns ” are formed. [E-E-E.] 5. “ The lion of God,” otherwise “ the hearth of God,” i.e., the platform upon which the sacrifices are consumed, appears to he in the centre of the structure touching up to the four horns or corners. This platform, presumably, is called “ the lion of God ” because of its relation to the “judgment” of Yahweh, which, when abroad in the earth, will cause the nations to learn righteousness (Isa. xxvi. 9). It is written, “ Our God is a consuming fire ” (Heb. xii. 29). And the living creatures which Ezekiel saw in vision, “ when by the river Chebar,” had four faces, one of which was that of a lion. These living creatures represented the “glory of Yahweh” (chap. i. 28). The lion, therefore, is an appropriate figure of the fiery judgments of the Deity as they will be manifested in the age to come — all of which will be to His honour and glory, as well as for the benefit of the human race. This figure, then, appears to be transferred to the plat- form under consideration. “ The lion of God ” is that portion of the altar upon which will be consumed the sacrifices of the people. As such, it will typify the “ terror of Yahweh ; ” and its existence in His house will be a warning to one and all not to perform the part of the wicked, by hating instruction, and by casting the words of Yahweh behind their back. When they see a thief, they must not consent to bis mal-practices ; neither must they be partakers with adulterers. They must not give their mouth to evil, nor permit their tongue to frame deceit. They must not speak against their brother, nor slander their mother’s son. These things the wicked have done, and God has kept silence in the past. But “ now consider this, ye that forget “ God, lest I tear you in pieces, and there be none to “deliver” (Ps. 1. 16-22). The lion of God is stated to be “ twelve long,” i.e., twelve measures or reeds each way. This would be equal to seventy-two cubits square, or one hundred and forty -four feet for each side. This measure would not give too large a space for the reception of the immense number of sacrifices which would be offered on the great occasions of assembly. The measure given is stated to be “ to the four-squares thereof.” Surely this must refer to the horns which rise from the “ lion of God ” at each corner. [See E. Plate xii., page 54.] Now, the measure of the court is given to these same four corners. It is stated to be fourteen long and four- teen broad “ to the four squares thereof’’ i.e., the court adjoining the lion platform, has also four corners, and measures fourteen reeds. The horns rise from “ the Mount of God ” as well as from “ the lion of God,” and appear to be four cubits high ; for if the measure of four cubits be not the height of the horns, we should not know how high they are to rise above the altar. These figures work out thus : — Cubits. “ Lion of God,” twelve reeds, equal to . 72 Two “bosoms,” one for each side, each one cubit, equal to ...... 2 Two measures from small court to “large court, ” each four cubits, equal to . . 8 Two external “bosoms,” each one cubit, equal to ........ 2 84 cubits Now, eighty-four cubits is just fourteen reeds, as the measure of the court, i.e., the small court. This outside measure of the small court would be the inside measure of the larger court. 6. There is a “ border ” to the outside altar court, without which one would think the term court could not be so used [F.]- It is half a cubit, and “ the bosom of it one cubit round about,” i.e., this border surrounds the altar at a distance from it, and stands up one dibit, being half a cubit wide. The position of this border appears to be defined by the measure given in chap. xl. 47, where it is stated that “ the court is one hundred cubits square.” Assuming that this border runs at an equal distance all round the altar, and its inside measure one hundred cubits, we discover that the distance across each part of the court would be eight cubits. This correctly fits the description “ the larger court.” So we have in The Temple of Ezekiel’s Prophecy Plate XI ISOMETRICAL VIEW OF ALTAR. Plate XII Developed from Ezekiel’s Specification by Henry Sulley, Architect, Nottingham. THE ALTAR OF WOOD. 55 the foregoing conspectus a complete and satisfactory- explanation of the several particulars specified ; the central portion, by reason of its use, called “ the lion of God,” and the outside section of the structure, “ the Mount of God,” because it forms part of the hill desig- nated by that name, being a portion of the “ Hill of the Lord,” and for special use, circumscribed by the border half a cubit wide and one cubit high. Looking at the peculiar construction of the altar, and remembering what an immense mass of burning flesh must be consumed on it, we naturally think there is some explanation of this peculiarity of construction. We appear to have this in chapter xlvii., where it is re- vealed that a stream of water shall come out from under the altar (verse 1). The small court looks very much like a trench for water, constructively directed into it from this stream. It might be so formed as to well up through the corner horns, and, filling the trench on every side, pass away under the “ lion ” platform. This would keep the whole structure cool, and prevent fusion or disruption of the materials composing it. The larger court may be reserved for special use in connec- tion with those who attend upon the service of the altar, or it may also be connected with this aqueous arrange- ment. THE ALTAR OF WOOD. Another altar is mentioned in chapter xli. This must be a separate and distinct structure from the altar already described. The one could scarcely form part of the other. The verse in which it is referred to (verse 22) reads in the C.Y. thus : — “ The altar of wood (is) three cubits high, and the length thereof two cubits ; and the corners thereof and the length thereof (are) of wood. And he said unto me, This is the table that is before the Lord.” This verse has been a great puzzle both to ancient and modern translators — and no wonder. Apart from some architecturally sound development of the other features of the building, the verse presents insuperable difficulties. And there is wanting the necessary con- text which enables one to decide how the significations of the words in the Hebrew are to be selected, or in what way their English equivalents are to be understood. One remarkable feature in the case is, that only two dimensions are given for the wooden altar, whereas three are required to define its shape ; and if the third measure is not expressly stated, the inference is, that a third measure is implied and involved in other parts of the specification. The absence of this third measure in the verse gives a peculiarity to that part of it which forms the description of the altar, and appears to indi- cate that we are to understand the description in a broader sense than at first sight appears. Now, if the verse is punctuated a little differently, translated more literally, and read in connection with the context, this idea is much strengthened. It is then seen that the- clauses coming before and after it are not strictly related to it ; and a broader and more significant application is given to the things affirmed. Verses 21-23 may read : — “ And the post of the Temple is square, and the “ front of the sanctuary ; the appearance of the one as “ the appearance of the other — the altar of wood three “ cubits high, and length two cubits — and corners (or “horns) it had: to its length, and to its walls, tree ” ( i.e ., a collection of trees ; the noun being in the singular number, and indicative of a plurality of trees). “ And “he said unto me, this is the table that is in the presence “ of Yah weh. The Temple and the sanctuary have two “ doors, and two doors (or leaves) are to the doors — two “ turning leaves, two to the one door, and two leaves “ to the other.” These verses, like the chapter in which they are found, show that the specification is drawn broadly and comprehensively ; and while containing minute details, those details are interspersed with descriptive matter applying to the whole structure. We have here, “the posts of the Temple,” “ the appearance of the sanctuary,’’ “ the altar of wood,” “ the corners,” “ the doors,” &c., all mentioned and condensed in the short space of three verses, and these we find in the midst of other general descriptive matter. These considerations justify the supposition that the first part only of verse 22 relates to the altar of wood, whatever that may be. This view of the case is much strengthened when we compare the last clause of the verse with the things affirmed of those who are to attend upon the service of the altar. “ The “ sons of Zadok that kept the charge of My sanctuary “ when the children of Israel went astray from Me, they “ shall come near to Me to minister unto Me, and they “ shall stand before Me to offer unto Me the fat and the “ blood, saitli the Lord God : they shall enter into My “ sanctuary, and they shall come near to My table to “ minister unto Me, and they shall keep My charge ” (chap. xliv. 15-16). Now, the fat and the blood must be offered upon the altar of burnt offering ; this is equivalent to “drawing nigh to Yahweh’s table.” Others who minister in the house, minister “ at the table,” but they do not “ draw near.” The whole of the arrangements for offering in the sanctuary, in a sense, are “ Yahweh’s table.” Nor is this an isolated instance of the use of the word table, with a broad and extended meaning. We read in Malachi : — “Ye offer polluted bread upon Mine altar; and ye say, Wherein have we polluted Thee ? In that ye say, The Table of the LORD is contemptible.” ‘ ‘ And ye offer the lame for sacrifice : is it not evil ? Offer it now unto thy governor : will he be pleased with thee, or 56 WILL THE BUILDING FIT UPON THE SITE? accept thy person ? saith the LORD of hosts. . . . But ye have profaned it, in that ye say, The Table of the LORD is polluted, and the fruit thereof contemptible ” (chapter i. 7 - 12 ). In these verses we have the altar and the table of the Lord spoken of interchangeably, the one being repre- sentative of the other. These terms again include all things pertaining to the service of the literal altar. So when we read, “ This is the table that is before the Lord ” (Ezek. xli. 22), we are not to suppose that reference is exclusively made to the altar of wood. Doubtlessly the altar of wood is a table, and necessary for use in connection with the offering of sacrifices, but then it would only form part of those provisions made for the service of the sanctuary. These provisions include the slaughter blocks at the entrances, the flaying tables in the porches, and the altar upon which the sacrifices are consumed, with whatever intermediate constructional features are necessary to that service. The first part of verse 22 may be taken to be a par- enthesis, and not specifically related to the immediate context. “ The altar of wood is three cubits high and two cubits long.” Here we have height and length only. Nor is this the only peculiarity: the height of the altar or table is unusual if not quite un- suitable for use as a table. These peculiarities cannot be incidental, and must have some impor- tant meaning. Can it be that we have h6re reference to a slab of ivood placed between the pedestals of the gateway and the posts of the porch ? It is a significant fact that the posts of the porch are two cubits wide, be., just the measure of the second dimension given. The “ table ” in this case would be eight cubits from end to end, and butt up to the stone-work of the porch at each end. The height given, then (say six feet), would be just right for suspending the carcase of any animal about to be flayed and quartered. Turning back to chapter xl., we read “ that within were fastened hooks,” and “ upon, or to the tables, the flesh of the offerings ” (v. 43). These hooks could be fastened on the under-side of the slab, for the purpose above named. It is also remarkable that nowhere else in the specification are the measures of these tables mentioned. This appears to show that “ the altar cf wood ” and the tables in the porches of the gate are one and the same thing. This suggestion also appears to satisfactorily explain why height and length only are mentioned. The length of the table would be inwards to those who, facing it, suspended the newly- slaughtered beasts as they brought them in ; whereas the breadth of the table would be its limit from right to left, as measured by the distance between the pillars and the posts of the porches. Of these tables or altars ( there would be many, even as there are many porches to contain them. Their being spoken of as “ the altar,” or “ the table before the Lord,” in the singular number, presents no difficulty — the meaning would be each and every table. They appear to be specified to both the inner and outer gates — two on each side in each gate. There would be four in the porches of the outer court gates, and four in the porches of the inner court gates (chap. xl. 39-40), or as described in the language of verse 41 : “ Four tables on this side, and four tables on that side, by the sides of the gates,” i.c., the tables are on that side of the court, and this side of the same, in each gate porch. Assuming that eleven gates on either side of the outer court is the correct number, we get twenty- two gates on the northern side of the house to which there are tables. Consequently the sanctuary would be provided with one hundred and seventy-six flaying tables — a very proper proportion, one would think, to the large altar of burnt offering, to which they form a necessary and important adjunct. SUCTION V. WILL THE BUILDING FIT UPON THE SITE? In connection with the re-gathering of Israel it is testified “ that the city shall be built to the Lord, from the tower of Hananeel unto the gate of the corner. And the measuring line shall yet go out straight on- ward unto the hill Gareb, and shall turn about to Goath. And the whole valley of the dead bodies, and of the ashes, and of all the fields, unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the Lord ” (Jer. xxxi. 38-40) E.V. This description of the site of the Temple — the restored Jerusalem — is clear enough. All the places mentioned were, no doubt, well known in the day when the pro- phecy was given. If they were all equally well known to us, we could mark out the exact limits of the house. But while the precise position of Hananeel’s tower, the hill Gareb, and the horse gate are unknown, yet we know enough to get a general idea of the position of the outer courts of the sanctuary. “The valley of dead bodies,” doubtless refers to the valley of Hinnom, south of Jerusalem, through which the brook Gihon flows until its junction with the Kedron. The Kedron flows past Jerusalem on the eastern side, and down the valley known by that name, lying between the city and the Mount of Olives. Whatever be the detail applica- tion of the prophecy, this appears clear : All the valley west and south of Jerusalem, the hill of Zion, and part of the valley of the Kidron — that part stretching from its junction with the valley of Hinnom up to a gate on the eastern side of the city — are to be included in the limits of the sanctuary. WILL THE BUILDING FIT UPON THE SITE? 57 This general description shows how large the house is, and confirms the development of the plan already laid before the reader. The major part of Jerusalem as it is known to-day, and its fields, and valleys, to the west, south, and east, are to be included in the limits of the house. With fuller information as to the position of the different places mentioned in Jeremiah’s pro- phecy, it would be possible to be much more precise. Even as it is we have some ground for laying out the building as illustrated by Plate xiii. The description of Jeremiah may work out as follows : — The Tower of Hananeel is supposed to have stood at the north-east corner of the Harem area [see letter A], And it may be that the south-eastern corner of the same enclosure is the other point in the base line men- tioned by the Prophet. [See letter B], Here we have two points from which we can “ lay down the building line ” on the eastern side. Let a “ measuring line ” be drawn through these two points, and continued “ straight onward,” until it reaches the hill, now called the “ Mount of Offence.” [C.] It will be found that such a line would measure about 3,000 cubits, and might fittingly form the side of the sanctuary on the eastern side. Whether the “Mount of Offence ” is the same as the “ Hill Gareb ” I know not, but it is not a little remarkable that one of the existing walls of Jerusalem should, when “ produced,” intersect this hill. From this eastern boundary, a line 3,000 cubits long must be laid down square with it and south of the valley of Hinnoin, i.e., from the point marked G to the point marked D on Plate xiii. At the northern extremity of the eastern boundary, another similar line must be laid down for the northern side [A to E], A line connecting point E with D completes the square. It will be seen that this square encloses the sites traditionally known as the Hill of Zion and Mount Moriah, Zion occupying the centre of the square. This hill, if it be the site of the altar, will probably be raised up as indicated in the last section, and the valley or territory on its north-western side depressed. Some interesting features become apparent when “ plotting” a plan of the Temple upon the Ordnance Survey of Jerusalem. A little to the north of the city, upon the knoll sur- mounting what is called “Jeremiah’s Grotto,” at the point marked F on Plate xiii., is the spot where Jesus was crucified. The fury of those who hated him expended itself here. It was here the Roman soldiers cast lots for liis coat and parted his garments amongst them. He suffered at this place, “ without the gate,” and his grave was nigh unto the place where he was crucified. This scene of his death will doubtlessly be outside the Temple limits specified by Ezekiel. Unless shattered by the Olivet earthquake, the rock upon which the Lord was crucified will be equally well known to the Temple worshippers as to us. At this place, on the north side of the Temple, the sacrificial offerings of the future age will be slain. The blood of thousands of bullocks, rams, and lambs will be poured upon the earth there in memory of the sacrifice of Him, the shedding of whose blood taketh away the sin of the world. The offerers will be able to say : “ It was here He was put to death ; it was here He was crucified ; here His blood was shed, and yet we who are not free from sins may bring an offering in our hand, and publicly confessing our sins over it may receive for- giveness. We pour out the blood of this creature which Thou hast given us, upon the ground, according to Thy commandment, Oh God, with fear and trembling, for we are worthy to die, yet hope in Thee, through Him who died for all. May we find favour in Thy sight for His sake. Accept our sacrifice and forgive our sin.” Setting out the building on the eastern side from the base line specified by Jeremiah, the Outer Court of the Temple, on the eastern side, will probably cover the site of the Garden of Gethsemane. This oft frequented resort of the Lord would still be held sacred to Him and His disciples, not now a few but that vast multitude whose exact numbers are not yet revealed. From the Ordnance Survey of Jerusalem, it appears that the south western lpll is the highest point of the city. The hill is called “ Mount Zion.” Taking the highest point [G] as a centre, the encircling ring or the Most Holy may be described. The radius of the inner circle, as developed in this exposition, is 1,110 cubits, or 2,220 feet, and the distance from this circle to the inner buildings flanking the inner court, is 210 cubits, or 420 feet. From the centre of the circle, therefore, to the wall of the inner court is 2,640 feet, or just half a mile. Now from the rock contours shewn upon the Ordnance Survey it is easy to fix upon the hill centre, and the distance from that point to the base line mentioned by Jeremiah is exactly half a mile. Moreover, it will further be seen that the 'whole of the valley of dead bodies, the field and the valley of the Kedron up to the supposed “ gate of the corner ” will be enclosed within the inner court, and will, therefore, be “ Holy unto the Lord.” Not only will these suburbs form part of the Sanctuary which “ the Most Holy ” will encircle with its rampart walls, but Mount Moriah also, and all the other hills upon which the city of Jerusalem stands, inclusive of the site of all the Temple buildings of Jewish history. It is testified that “Jeru- salem shall be rebuilt upon her own heap,” or hill (Jer. xxx. 18). In all probability, then, this site, with its hills and valleys, will stand up beautiful and clear when made bare by the hand of God in that terrible shaking with which He will shake the land of Israel. 58 THE FURNITURE OF THE SANCTUARY. It is interesting to consider in what way all the physical changes foretold will affect “ God’s Holy Hill of Zion.” An earthquake such as that predicted in Zechariah which is to divide the Mount of Olives must have far reaching consequences. “ Half of the mountain shall remove toward the north, and half of it toward the south, and there shall be a very great valley ” (Zee. xiv. 5). Were it not for the divine testimony that the holy mountains of Jerusalem shall abide, we should conclude otherwise from the fact of the earthquake- riven Olivet being so near to Jerusalem. The distance from the summit of the Mount of Olives to the outside eastern wall of Jerusalem is about half a mile, how then is that immense bulk of earth to be removed and “ a very great valley formed ” without shattering the Hill of Zion also ? The movement will probably be a sliding of the upper strata of the mountain upon the lower, after the upper part is divided in two portions by the hand of the Deity. Thus a great valley will be formed. The movement will not affect the hill of Zion for “ He shall touch the valley of the mountains to the place he separated ” (Zee. xiv. 5, see marginal rendering.) The crack or division, therefore, will not extend beyond the valley of the Kedron in a direct westerly direction, but will encompass “ the place separated,” i.e., the Holy Hill of Zion. He “ who has measured the waters in the hollow of His hands ; and meted out heaven with a span, and comprehended the earth in a measure, and weighed the mountains in scales, and the hills in a balance ” will easily do all this with the utmost pre- cision. When this Hill of Zion is separated from the rest it becomes pre-eminently the Hill of God and the dwelling place of ten times ten thousand ; hence the Psalmist sings : “ The Hill of God is as the hill of Bashan, a high hill, as the hill of Bashan. Why leap ye, ye high hills ? This is the hill which God desireth to dwell in ; yea the Lord will dwell in it for ever. The chariots of God are twenty thousand, even thousands of angels : the Lord is among them as in Sinai, in the holy place ” (Ps. lxviii. 15-17). CHAPTER Y. The furniture of the Sanctuary — The position and important use of the Lattice-Work — The covering to the House, above, around, and to the sides of the Porches, &c. — The formation of the Sanctuary into a magnificent “'booth,” and shelter by growing trees — The production of wine for the celebration of the memorial feasts, shewn to be an element of importance in the house — A correct drawing of the building, proved by the explanation of obscure words. The use of the several buildings composing the Sanctuary — Provision for slaughter of animals — A place for depositing the present and the offering — The extensive arrangement for offering sacrifices — The probable method — A powerful lever of govern- ment —Millions able to take part— Provision for holding the feast foretold in Isaiah xxv. 6— Sanitary arrangement— Numerous Courts of Justice — A portion of the house set apart for Levites — The eastern side for the Prince — The manifestation of the divine presence in the Most Holy. The provision of water, flowing out on both sides of the house — Ezekiel and the water— The physical and spiritual things involved in those things which he did — Universal baptism a probable law of the Kingdom. Review of the argument. SECTION I. THE FURNITURE OF THE SANCTUARY. We have now passed under review the specifications appertaining strictly to the construction of the buildings seen by Ezekiel in vision. These, for the most part, are described in the first three chapters of the prophecy. We have glanced, during the review, at some features of the house exhibited outside these chapters, which may now be more particularly considered. The altar of wood, or the “ tables,” do not call for further remark. This can scarcely be said of the “ lattice- work,” which forms so important a feature of the house. In fact, the men- tion of the lattice-work is so frequent, and its connec- tion with the construction of the house so intimate, that one is inclined to believe it will be formed in material of a durable and permanent character. If it be of wood, it will surely be made of the hardest and most durable wood in the world, and of this there is plenty capable of remaining sound for hundreds of years.* But there is no reason why the lattice-work should not be of stone to a very large extent. One thing appears certain, whatever be the material of its construction, there will be an enormous quantity of it. Not only will the * See appendix, “ Some interesting features in the construction of the house.' 1 THE FURNITURE OF THE SANCTUARY. 59 lattice- work pass up each side of the gates and over head, but each cellce will probably be closed in by it at one end, if not at both. The expression “ round about,” so continually met with in the specification of this feature of the house, has a comprehensive meaning. In the Hebrew it is equal to saying, “Every place where the eye turns.” In this way this lattice-work forms an inclosure to one side of the galleries, if not to both.* The thoughtful reader may reasonably ask, Will this lattice-work be open, or will it be closed, in the sense of excluding air ? In view of the draughty character of a room exposed at each end, it may be thought that open lattice-work would make the Temple precincts uncomfortable, and that the lattice-work ought to be filled in with glass There is, however, a strong argument against ihis idea. If the lattice-work were glazed, it would cease to be lattice-work. The writer is strongly inclined to think that the use of the lattice- work requires it to be open. Glass may be used in the construction of the screens, just high enough for protec- tion from draught, but the primary use of the lattice- work requires that it should be mainly open. Had we found the word "in 2 (tzdhar) in the immediate context, there might have been more reason for thinking that glass would be largely used in the buildings. However unusual or extraordinary the fact may appear, we seem shut up to the conclusion that the lattice-work forms an enclosure to one side of the cellse. What is the lattice-work for ? And is there anything further involved ? A hint has already been given, when speaking of the altar of wood, the reference to which appears to be parenthetically imbedded in the descrip- tive matter found in chapter xli., and which applies to different parts of the house. This description seems to begin with the latter part of verse 15. From this verse to the end of the chapter, several words occur concerning which it is an open secret that translators are unable to form a satisfactory idea of their mean- ing ; as in the ca-e of tbe word (tent) they do not understand why the words are there, and have given them an unnatural meaning. Hebrew scholars have always felt a difficulty with regard to the word > ( 6hel ), for the “ word appears to be out of place in the midst of the context where it is found.”! So with regard to other words. It is only when the construc- tional features of ihe house are correctly apprehended that the context surrounding the words appears in * The lattice-work has be' n omitted from the front of the cellce in the drawings of the gate, and some of the pillars have also been omitted, so as to show the columns in the interior and in order to avoid the confusion often caused by put- ting too much on a drawing. t Profcss-ir Evans, to whom the author is much indebted for the Hebrew element of this work. harmony. In fact, the plan of the building is an element of the context in some cases. Turning to the sixteenth verse, according to the C.V. we find “a ceiling of wood” (see margin) mentioned in connection with the house. Now, it is a little curious that a ceiling only is mentioned, and no roof ; still more so, that wood is the only material specified as a covering to the house if cut timber is to be used for the purpose. An examination of the original reveals the fact that yy ryntp ( sh’chiph ngets ) are the two words translated “ceiled, or ceiling of wood.” The word fnntlj ( sh’cMph ) is derived from ( shachaph \ a verb, not occurring in the Hebrew Bible, meaning to be thin, or, to become thin. Taken in connection -with [ngets), which may be rendered either tree or wood, according to the context, we get thin tree, or thin wood, and, therefore, inferen- tially, “ ceiling of wood.” But the rendering, “ ceiling of wood,” is altogether inadmissible when we look at the position in the house of that which is specified by the two words. This is manifest from verses 16-17, which, with a part of verse 15, may read : — “ The inner Temple, the porches of the court, the entrance spaces, and the latticed windows, and the galleries all round to the three of them, and before the entrance space ceiled with wood (yy Fpnttj) all round about, and from the ground to the openings — even the covered openings — above (that which is) above the entrance, and to the inner house without, and to all the wall, all round about within and without by measures ( VNTfc-middbth ). (Verses 15 - 17 .) Here we find that the words yy rpnip stand related to all the Temple, inside and without, also to the thresholds, or entrance spaces, to all the wall round about, and to tbe latticed windows. Clearly, then, “ceiled with wood” will not do for a translation here. While a ceiling of wood might suit one part of the house, that term would be quite inappropriate for other parts. Neither do the words “ wainscot of wood,” or “ veneering of wood,” suggested by some, suit the case. It is quite out of the question to suppose that the lattice- work is “ veneered ” with wood, or that “ wainscotting ” extends inside and outside the house. We are, in fact, compelled to find a meaning for the words which will fit the several features specified. This must rule our conception of their meaning. Such a meaning is close at hand. We have it in the word vy [ngets), which, as before stated, is translated “ wood,” or “ tree,” according to the context — the latter being its primary meaning. The word occurs here in the singular number, and may stand for a plurality of trees. The phrase in question, yjf Fpntp maybe trans- lated thin tree. It is a question whether rpnil' may not be looked upon as an abstract noun, and expressive of €0 THE FURNITURE OF THE SANCTUARY. the accomplishment of that which the verb root affirms which, is to make thin — thin tree growth, or a “ growth of thin trees.” Either the one or the other fits the thing specified. Looking at the position of the lattice-work in the building, we find that the building is largely formed with it. Specified to the porches, to the chambers, and to the ribs of the bouse, etc., this lattice- work would be pre-eminently suitable for carrying aloft the growing trees , whose foliage would form an excellent cover to the house. According to the kind of tree, and according to the density of its growth, would be the protection given. A roof, absolutely impervious to rain, might be so formed, or a delightful shady bower could be secured, in which the occupants would neither be injured by hurtful gusts of wind or poisoned by vitiated air, nor overwhelmed with excessive heat from an eastern mid-day. sun. Confirmatory of this interpretation of the text, we have two or three remarkable prophecies, which are to be ful- filled when this building is erected upon Mount Zion. One has already been referred to (Isa. iv. 4-6) when speaking of the cloud which is to impend over the Most Holy (see pages 48-50). In this prophecy it is affirmed, that “ There shall be a H5D [sulckah), i.e., a booth for a shado win the day-time from the heat, and for a refuge, and for a covert from storm and from rain.” It will be observed that the “ booth ” here spoken of must be the Temple. Now, booths were formed with boughs of trees (Neh. viii. 14). And by divine commandment, the children of Israel were required to dwell in such booths at certain seasons of the year as a memorial of the Deity (Lev. xxiii, 42-43). The occasion was a time of rejoic- ing and of feasting, and a time of assembly before the Lord ; thus we read : — “ Thou shalt observe the feast of tabernacles (Heb. booth) seven days, after that thou hast gathered in thyjcorn and thy wine. And thou shalt rejoice in thy feast Seven days shalt thou keep a solemn feast unto the Lord thy God, in the place which the Lord thy God shall choose ; because the Lord thy God shall bless thee, .... therefore thou shalt surely rejoice. Three times in a year shall all thy males appear before the Lord thy God, in the place which he shall choose ” (Deut. xvi. 13-16). This dwelling in booths was a great national assembly under the branches of trees (Neh. viii. 16-17). This is a significant fact, and, in connection with the matter we are considering, is of paramount importance. For the feast of “ booths ” is to be re-instituted when universal monarchy is given into the hands of the Son of David. Speaking of the day when the Mount of Olives divides in the midst, and when “ the Lord is King over all the earth,” Zechariah testifies that the nations shall go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of tabernacles (Heb. booths) (chap. xiv. 16). We find, then, that this dwelling in booths is to be again enforced (Zech. xiv. 17-19). And what better provision can be made for the observance of this command than the structure specified in Ezekiel ? This Temple in its outer precincts would be converted into a magnificent series of bowers, or “ booths,” by the simple expedient of training trees up the lattice-work. Almost any variety of climbing plant might be used for the purpose, the most beautiful and the most luxuriant of which is the grape vine. Some may doubt whether a vine could be grown to such an enormous height as the “ ribs of the Temple,” but those acquainted with the extraordinary fecundity of this tree will see no difficulty here. Those, also, who have pruned the vine, and tended the growth of its fruit, will know what is its enormous power of development. In order to make room for the fifty or sixty berries found upon an ordinary bunch of grapes, something like three hundred require to be removed. So also with the foliage of the vine. Incessant pruning and “ disbud- ding ” is necessary in order to check its growth. Under favourable conditions, the natural exuberance of growth would have full play ; with suitable soil and climate there is no limit to its development. Of this we have a hint in the account of the journey of the spies who searched the land of Canaan before the children of Israel took possession. As an evidence of the fruitfulness of the land they “cut down fL branch with one cluster of grapes, and they bare it between two upon a staff” (Num. xiii. 23). But the fruitfulness of the land in the past is to be exceeded in the future: “Then shall the earth yield her increase ; and God, even our own God, shall bless us. God shall bless us, and all the ends of the earth shall fear him ” (Ps. lxvii. 6-7). Until now, the earth has been burdened with a curse (Gen. iii. 17-19). But shortly this will be removed, and then the wonder of the earth’s fertility will be apparent to all mankind. There is no difficulty, therefore, of a practical kind in the way of “tree growth” covering the sides and top of the sanctuary, thus converting it into a delightful shelter for the people who assemble there. In fact, so suitable for the necessities of the case is the provision of this kind of shelter during certain seasons of the year, that we have the strongest possible reason for accepting this explanation of an otherwise mysterious matter. Parallel with the prophecy in Zechariah, we find one in Isaiah who testifies that certain things shall happen, “ When the LORD of Hosts shall reign in Mount ZION, and in Jerusalem, and before his ancients gloriously ” (chap. xxiv. 23). One of these things is described as follows : — “In this mountain (Mount Zion) shall the LORD of Hosts make unto all people a feast of fat things, a feast of THE FURNITURE OF THE SANCTUARY. 61 wines on the lees, of fat things full of marrow, of wines on the lees well refined ” (xxv. O'. Now, looking at the facts of the case, this prophecy may have a literal as well as a figurative fulfilment — looking at the vast throng who are to partake of this feast of wine (not a debauching feast, but a joyous drinking of wine in memory of the LORD) — we may well ask, Where is the wine to come from ? Will it not come from those .magnificent vines which pre- sumably will grow up the sides of the sanctuary, and cover it as a roof ? But whether this he so or not, trees of one kind or another will be there in abundance “ The glory of Lebanon shall come unto thee, the fir “ tree, the pine tree, and the box together, to beautify “ the place of My sanctuary ; and I will make the place “ of My feet glorious” (Isah. lx. 13). Each according to his kind, planted inside and outside of the sanctuary ; including those of the new kind, “ whose leaf shall not “ fade, neither shall the fruit thereof be consumed,” i.e., cease or fail: “ they shall bring forth new fruit accord- “ ing to his months, because their waters they issue out “ of the sanctuary ; and the fruit thereof shall be for “ meat, and the leaf thereof for medicine ” (Ezekiel xlvii. 12). From these premises, it follows that trees are to be grown in the precincts of the sanctuary to an unusual extent, and in an unprecedented manner. We may, therefore, with good reason, introduce the primary mean- ing of the word (ngets), i.e., tree, where the con- text does not distinctly imply the secondary meaning of the word, which is dead tree, or “ wood,” in contradis- tinction to living trees. Adopting this method of inter- jrretation, we discover, from verses 15-17, chapter xli., that the central building is covered with living growing trees ; and from verse 22, that “ the corners of the sanctuary,” i.e., the towers or corner courts, are likewise furnished with tree growth ; and also, the sides of the house in the outer courts. For this reason the towers are shown in the suggested elevation on plate ii. (page 13) with pillars and arches like those to the large courts. There are two other portions of the forty -first chapter which appear obscure, and about which much mystery has existed. The first is at the end of verse 17, and the second is the “thick planks” of verses 25 and 26. Concerning the former, the words “ by measure” do not correctly represent the original. There is no word for “ by ” in the text. The word ( middotli ), as translated in the C.Y., is supposed to make the apparently superfluous assertion that all the house is made after or by measure. This has been clear from the outset, and does not need special mention. The marginal transla- tion of the C.Y., omitting the word “ by,” is better, viz., “measures.” This may be a good literal rendering of the word rfHD > but scarcely makes clear the idea that l * appears to be involved, which seems to be a reference to the whole extent of the house, as expressed by its “ mea- sures.” The word as thus understood gives point and meaning to the preceding verses, thus : — “ The inner “ Temple, the porches of the court, the entrance spaces, “ and the latticed windows of the galleries all round to the “ three of them, before the entrance spaces, a thin growth “ of trees all round about, and from the ground to the “ openings — even the covered openings — above that “ which is above the entrance and to the inner house, “ and without, and to all the wall all round about, within “ and without, the full extent is this tree growth,” i.e., to the full measure, or the measures. This appears to be the sense of the passage, and without such a mean- ing, the passage would seem meaningless. In support of this explanation, we have the word used in a similar sense in Jeremiah, chapter xxii. 14. “ I will build me a ‘ wide house ’ ” (flVTO m) i.e., a house of “ measures,” or of wide extent. Now, extension is the root idea of the verb “ to measure ” — a measure being the “ extent ” of a thing. This idea converted into a plural noun becomes expressive of largeness and fulness, or the full extent. That such is the idea of the Hebrew idiom under consideration is shown by another instance in Numbers xiii. 32, where giants (see verse 33) are spoken of as “men of a great stature,” i.e., jTH?p > or literally, men of measures. We now come to the words translated in the C.V., “ thick planks.” These occur in two places, viz., in the 25th and the 26th verses of chapter xli. It should first be noted that the words so translated are not the same in each case. We find the two words which are trans- lated “ thick planks ” in verse 25, are Vy ( ngav ngets), and these words are not repeated in verse 26, but the word ( ngubbim ), which is supposed to be the plural of is found there. Now, it is clear that the reason for translating “ thick planks,” is because of its connection with But in so rendering it, the translators concede that the idea expressed by loth the words in verse 25 is transferred to the plural word in verse 26. If this way of translating the word is. sound and justifiable, we have only to discover the exact mean- ing of ^ 1Y to get at an explanation of the word □"'iJU The translation “ thick planks ” in the C.V. is not a happy one ; in fact, it is out of harmony with the con- text. While it is true that there might be thick planks to the sides of the porch, it is quite out of the question to suppose that there are thick planks to the ribs (yby) of the Temple, or that there can he planks on “ the face of the porch” (see verse 25). No one is satisfied with the present translation, and no one professes to under- stand its meaning. A certain writer* expresses himself * Fairbairn, “ Ezekiel and the Book of his Prophecy,” 1S63. 62 THE FURNITURE OF THE SANCTUARY. thus : — “ What is meant by the in verses 25 and “ 26 is quite uncertain, but has been conjecturally un. “ derstood to be some sort of sill-piece, or plank, about “ the threshold. Some later writers (Ewald, Hitzig) “incline rather to understand it of some kind of carved “ work, or settings in the outer porch ; but opinions may “vary as much as the fancies of men.” Neither of the suggestions so neatly criticised in the above quotation is satisfactory. And the rendering “ thick planks ” does not fit the requirements of the case. The difficulty appears to arise in giving the secondary meaning to the word ingetz), in verse 25, instead of its primary meaning, “ tree.” If we adopt tree instead of “plank,’’ we approach an explanation in harmony with the demonstrated character of the house already laid before the reader. A thick growth of tree [i.e., a collection of trees) up the sides of the porch, and on its face, would be quite in harmony with that thin- ner growth which is specified to the rest of the house. Still, one cannot avoid the thought, that the differ- ence of density of foliage in different parts of the house is not a sufficient explanation of the words occurring in these verses. Something else appears to underlie the testimony. This deeper meaning must be connected with the words ^ (■ ngav ), and ( ngubbim ), which are used in connection with yy [ngetz). The word is translated “ thick ” in the C.V.,its plural being is in the text in what grammarians call the “ construct state.” But this construct state is merely arbi- trary; the relative condition of the word being given to it by the Masorites, who invented the vowel marks in order to define for the general reader the pronunciation of the Hebrew Bible and other matters. As a rule their work is sound, and to be accepted without question, just as we accept the English translation of the Scriptures. But, without a correct drawing of other parts of the building seen by Ezekiel, the Masorites were in no better position to understand the relation of the words in ques- tion than the nineteenth century translators. And when we remember that nowhere else in the Bible is the * With regard to in connection with|^^b in Ezekiel xli. 25, 26, and rendered in the C.V. thick planks, Professor Evans observes that ‘ ‘ lexicographers give two ny- The former in regimen with T •• * “ in the plural as derived from the unused verb my ( ngavdv ) ‘ to cover.’ — T “ The plural of the other meaning darkness, formed from the unused verb T “nny ( ngoov ), to cover with darkness , is cay* ° r niny ( ngavim or nga- ■ T T “ v dtli), (2nd Sami. xxii. 12 ; xxiii. 4 ; Ps. xviii. 12, &c.).” It will be observed that neither of these methods of arriving at the idea un- derlying the plural word is out of harmony with the deductions further on. When the word tree is substituted for “wood,” against which nothing can be said, we naturally arrive at a clearer meaning than expressed in the C.V. Concerning the first lexicographical root, we have the idea “ covering word pointed to read as it does in Ezekiel, we safely dismiss the points, and translate the word in har- mony with the context, and with its use elsewhere in the Scriptures. Upon examination we discover that ^ (singular), and (plural),* mean darkness, chiefly of clouds ; and the words may be taken to express the attributes which clouds possess, as expressed by the words “covert.” “shade,” “envelopment,” &c. Deity said to Moses (Exod. xix. 9), “ I will come unto thee in a thick cloud " “ and yet the prophecy we are considering, if the Prince “ be not He, is silent concerning His priesthood. This “ question is of special import in considering the ‘ one “great sacrifice : ’ for if this Prince offering for himself “ and for the people, under the memorial institution of “ sacrifice, be the Christ, then did Messiah offer both for “ himself and the people when once ‘ He appeared to “ put away sin by the sacrifice of Himself ;’ for there “ cannot be a memorial of that which has not been ; “ neither will it be denied that all the sacrifices of ani- “ mals, in themselves inefficient to the putting away of “ sin, point, either as type or memorial, to His work who “ offered one sacrifice ‘ for sins for ever,’ ‘ by which one “ offering He hath perfected for ever them that are “sanctified” (Heb. x. 10-14). The evidence thus concisely laid before the reader proves that Jesus of Nazareth is the Prince referred to by Ezekiel. The subject is capable of much argumen- tative demonstration, and will be more fully discussed in the appendices. It must also be remembered that the prejudice against Jesus, the Christ, or Anointed One “ offering ” memorial sacrifices, is but a prejudice arising out of the increments of traditional theology. The idea of an immortalized Son of God being charged with any such business is beyond the conceptions of his professed ministers. They would feel equally shocked, no doubt, at the idea of Jesus returning to the earth, and “ eating bread and drinking wine.” Yet under their very eyes, and in the Scriptures read every First day in their churches, we find these testimonies : — “ He (Jesus) took the cup, and gave thanks, and gave to them, saying, Drink ye all of it : For this is My blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not deink hence- fokth of this fruit of the vine until that day when I DRINK IT NEW WITH YOU IN My FATHER’S KINGDOM ” (Matt. xxvi. 27-29). “ With desire I have desired to eat this passover with you before I suffer. For I say unto you, I icill not any more eat thereof until it be fu filled in the kingdom of God ” (Luke xxii. 15-16). 74 THE USE OF THE MOST HOLY. Here we see that Jesus will eat and drink in the king- dom of God, i.e., when His Temple is built in Jerusalem. This is altogether too much for the modern scribes and pharisees. The idea excites their pious disgust and horror. But the words of Jesus are there ; and they will come to pass too, and put all learned opposers of the truth to shame. Now, the things which Jesus and His disciples did at the institution of the breakingof bread, as detailed in the above testimony, pointed to those things which were about to be done in the person of Jesus himself. And since we see that Jesus will partake of memorial bread and the wine in the kingdom, upon what ground can it he urged that He should not also offer a “ memorial ” sacrifice ? There is no reason ; and if the objects of Messiah’s rule require Him to do this, it will be done. For all things are of God the Father, even the Son, and in no way can the Father be more honoured than by that which illustrates His supremacy and His divine mercy, as was done by the sacrifice of Christ, and there- fore by every memorial of it. Supremacy was constantly accorded to the Father by Jesus when on earth, and is sure to be a characteristic feature of everything He does when He returns. Beviewing these prophecies, and looking at the mag- nificent court reserved for the Prince, one instinctively asks. Why is this immense section set aside for His use ? Why so much space for one personage ? The answer reveals the fact that the Prince is not alone. Touching this point, the writer above referred to observes : — . “ The rulers in the future age are princes. (Psalm xlv. “ 16) : ‘ instead of thy fathers shall be thy children, “ whom Thou mayest make 'princes in all the earth.’ “ The prophesy of these closing chapters of Ezekiel “ speaks of the princes of Israel generally. In the 8th “ verse of chapter xlv. we read, ‘My princes shall no “ more oppress My people.’ With Messiah, therefore, “ are others. It is part of His work to raise His house- “ hold from the dead, judge each one according to his “ deeds, reject and punish the unworthy, immortalise “ the approved, and also constitute them kings and “ priests to reign with Him (John v. 29.; Luke xiv. “ 14 ; 2nd Tim. iv. 1 ; 2nd Cor. v. 10 ; Bom. ii. 6-10, “ 16 ; and Bev. xx. 6). These are the sons of Zadok, “ whose habitations are to be round about the sanctuary, in the Prince’s portion, in the most glorious time when “ Messiah shall build the Temple of the Lord, in which “ He and His glorified brethren are ministers.” The term “ Prince,” then, includes an innumerable company, styled in the Apocalypse “the called, the chosen, and the faithful ” (Bev. xvii. 14). They are also spoken of as “ the wife who hath made herself ready” (Bev. xix. 7) ; who, by reason of her union with Christ, becomes the multitudinous “ Son of God ” (Bev. xxi. 7 ; xiv. 1, 2, 4 ; i. 13-15). They are mentioned twice in Ezekiel in a way which indicates their corporate capacity. In chapter xlv., 8, we read : “ My princes (plural) shall no more oppress My people.” And in chap, xlvi., 16 : “If the Prince (Christ) give a gift unto any of His sons, the inheritance thereof shall be His sons’ ” (the saints). This explanation gives a broad and deep meaning to the statement found in chap. xliv. concerning the use of the east gate, already referred to. “ It is for the Prince : ‘‘ The Prince, He shall sit in it to eat bread before the “Lord” (verse 3). “Gate” in this case being equivalent with the eastern side of the Temple with its court cellse and entrances. We can quite understand that the brethren of Christ, while officially attending upon the service of the sanctuary, would require a large place in which to eat the memorial bread and drink the memorial wine — a truly magnificent fulfilment of the prophecy of Christ and one little dreamt of by those who heard him say, “ Many shall come from the east and west, and sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven” (Matt. viii. 11); concerning whom he also said, “ I appoint unto you a kingdom, as my Father hath appointed unto me ; that ye may eat and drink at my table in my kingdom” (Luke xxii. 29). And, “Fear not, little flock; It is your Father’s good pleasure to give you the kingdom ” (Luke xii. 32). The inner court gates would be opened for this public demonstration of the memories of the past at the times stated in the specifications. During the intervals, the gates leading into the court wmuld be closed, but that way would not be the only way of entry, as may he mentioned further on. J. — THE USE OF THE MOST HOLY. It may he asked if there is any use for the Most Holy beyond those things already mentioned ? The answer leads us to consider the nature of that manifestation of glory mentioned by Ezekiel, and concerning which we learn from Isaiah that the cloud will cover it. This manifestation of glory is an extensive affair, and limited in lateral extent only by the building surround- ing the circle. Ezekiel saw this glory in vision when he stood before the inner house on the outside of it (chap. xliv. 1-5). This glory of the Lord “ filled the house ” (chap, xliii. 5) ; that is to say, the glory which Ezekiel saw filled the place (FPi baith) thereof. This is the Most Holy, otherwise, the tent, whose extent and circumference has already been described. Ezekiel describes this glory as like “ the appearance of the vision which I saw by the Biver Chebar” (chap, xliii. 3). We must therefore consult the record of what he saw at Chebar in order to understand the na- ture of the “ glory ” which enters the house of Yahweh. THE USE OF THE MOST HOLY. 75 This record is contained in the first chapter of his pro- phecy ; a careful reading of it reveals points of simi- larity with other prophecies, such as that of Daniel (chap. x. 5-6) and of John (Apocalypse i. 10-16; iv. 5-11). These visions have been incidently touched upon in Eureka. Speaking of the four living creatures mentioned in the Apocal., chap. iv. 6, which are evidently identical with those mentioned in Ezekiel, Dr. Thomas says : — “In the Common Version, these four are styled ‘beasts.’ “The word in the original is C 0)a (Zda), and signifies “ simply living ones. In Ezekiel i. 5, they are styled jyppj, “ (cliaiyoth), rendered in the C.V. “ living creatures.” “ They are symbols representative of what is to be, not “of what is yet manifested. That which is to be mani- “ fested exists, but the form of manifestation does not. “ That which exists is the all-pervading spirit radiant “ from the Divine Substance ; but the spirit-forms, which “ do not exist, are the dead saints. These must be raised, “ and then transformed into spirit-bodies, instinct with “ life and power omnipotent “ ‘ That which hath been born out of spirit is spirit.’ “ These are the words of Jesus to Nicodemus. The glo- “ rifled saints, glorified after resurrection, are therefore “ spirit multitudinously manifested, and ura yyeXoi, equal “ to angels. In his ‘ Visions of Elohim,’ Ezekiel beheld “ this manifestation of the saints out of spirit in sym- bolic representation. He tells us that he was looking “ in a northerly direction, and in the distance behold a “ whirlwind, a great cloud, and a fire came out of the “north. This was the Spirit in tempestuous and de- “ structive operation. But to show that it was not free “ spirit, but embodied spirit, he goes on to say, that out “ of the midst of the fire issued forth ‘ the likeness of “ four living creatures.’ He then describes their appear- “ ance, and afterwards remarks concerning their move- “ ments, that they were identical with those of the spirit ; “ for ‘ they went,’ saith he, ‘ every one straight forward : “ whither the spirit was to go, they went.’ ”... “ Ezekiel says they were like burning coals of fire, and “ like lamps ; and that out of the fire, that is, from them “ went forth lightning ; and that they ran and returned “ as a flash of lightning. “ But though Ezekiel introduces them as four living “ ones and four wheels in chap. i. 5, 16; in referring “ to them in chap. x. 15, he speaks of them as one, saying, ‘‘ this is j-pj-jpj [hachaiyah), the living one. In other “words the individuals of whom this Spirit manifestation “ is composed, are in the aggregate, what the voice issuing “ from their midst proclaims without intermission day and “ night, namely, the thrice of superlatively holy Yahweh, “ the Omnipotent Deity, who was, and who is, and who “ is coming (A poc.iv. 8). These are the One Body, nearly “ all the atoms of which are nowin death, ‘sleeping in the “ dust.’ But speaking of them as they are now, in refer- ence to its future, the Spirit styles them ‘My Dead “ Body,’ and says, ‘ they shall arise,’ and, in view of the “ resurrection, exclaims, ‘ Awake and sing, ye that dwell “ in the dust’ (Isaiah xxvi. 19). When they come forth “from the dust they are no longer the Spirit’s Dead “ Body, but they become the Spirit’s Living One, and “ then say, ‘ I am the First and the Last, and the Living “ One : and I was dead, and behold I am living for the “ Aions of the Aions, the Amen.’ Jesus is the visible “ head of these. Without Him the Living One would be “incomplete” (Ilev. i. 18). “ Ezekiel clearly indicates what was represented by the “ four living ones and their wheels, in chap. i. 24. He “ says ‘Thenoise of their wings was like the noise of great “ waters, as the voice of ( Slmdclai ), Mighty Ones, “ the voice of speech, as the noise of a host.’ This was “ equivalent to saying that their wings represented “ ‘ great waters,’ which represented ‘ Mighty Ones,’ who “gave utterance to their will and purpose, and that “ there was a multitude of them. These were the waters “John heard, responsive to the voice issuing from the “ throne, saying, ‘ Praise our Deity, all ye His servants, “ and ye that fear Him, small and great.’ ‘ I heard,’ “ says he, ‘ the voice of a great multitude, and as the “voice of many waters, and as the voice of mighty “ thunderings, saying pp (liallclu Yah), praise ye “Yah; for Yahweh Elohim, the Omnipotent reigns. “ Let us be glad and rejoice, and give the glory to Him ; “ for the marriage of the Lamb is come, and his wife “hath made herself ready’” (Rev. xix. 6).* “ How in this book (the Apocalypse)/ many ivaters ’is “ defined to be ‘ peoples, and multitudes, and nations, and “ tongues ’ (chap. xvii. 15). This would give us the “ interpretation, that the voice of the Son of Man was “ the voice of a multitude ; and that, consequently, the “ similitude was the symbol of a multitude — a Multitu- “ dinous So?i of Man. And this accords witli the voice “ of Daniel’s symbol, of which he testifies, that ‘ the voice “ of His words was as the voice of a multitude ’ (chap. “ x. 6). Ezekiel, also, in characterizing the noise made “ by the Wings of the Four Cherubinis, says, ‘ I heard “ the noise of their wings like the noise of many waters, “ as the voice of Mighty Ones ( Sliaddai ) in their goings, “ the voice of speech as the noise of a camp ; in standing “ they let down their wings (chap. i. 24). The meaning “of this is, that Ezekiel heard the voice of a multitude “ of Mighty Ones speaking as warriors of a camp in “ motion against an enemy ; and that' when they were “ not in progress, their voice was not heard; ‘ in standing “ they let down their wings,’ and consequently there was “ no sound of war.”f “ These four living ones and their four wheels are * Vol. II. pp. 37-39. t Vol. I., p. 181. 76 THE USE OF THE MOST HOLY. “ ‘ THE CHARIOT OF THE CHERUBIM.’ They are “ the chariot in which the Deity rides forth to battle “ against the enemies of the house of David, and upon “ which He sits enthroned over Israel. This appears “ from 2nd Sam. xxii. 11, and Ps. Ixxx. 1. “ In the former place, Yahweh is said to ride upon a “ cherub ; and in the latter, to inhabit the cherubim. “ The etymology of the word is regarded as obscure. In “ view of this, I would suggest that we may take the root “ [Ch&r&v), as having been the same with “ khardv, to waste, to destroy, from which comes “kher'&v, a sword. This derivation is suggested by the “ text where kheruvim, or cherubim, first occurs in the ' “Scriptures; as ‘Yahweh Elohim placed at the east of “ the Garden of Eden the cherubim and the flaming “ sword which turned itself to guard the way of the tree “ of the lives.’ By rendering >), wav by even, instead of “ ‘ and/ it would make the flaming sword expletive of “ the cherubim ; as, ‘ the cherubim, even the flaming “ sword ’ — the flame containing the cherubic power, as ‘‘ Ezekiel’s whirlwind, great clouds, and fire, did the four “ living ones he saw.” “ But, be the true etymology what it may, it is certain “ that they are symbols of a wasting and destroying ‘‘power. When their wings are expanded they are in “ lightning operation ; when let down, they are stand- “ ing, and either preparing for action or ‘ resting from “ their labours.’ They are ‘ full of eyes before and be- ‘‘ hind ;’ or, as Ezekiel says, ‘ their whole bdsdr, “ flesh, even their backs, and their hands, and their “ wings, and the wheels, were full of eyes round about.’ “ An eye is the symbol of intelligence ; and when a mul- “ titude of eyes are aggregated together, each eye indi- “ cates a particular or individual intelligence. Ezekiel “ informs us that the eyes were in flesh, which was full “ of them. Each eye, then, was a flesh intelligence ; “ and, as the four had each a human face and hand, and “ were endowed with the faculty of speech, the intelli- “ gence was that of a man. Hence, each eye is repre- sentative of a man ; and as the four sing, ‘Thou hast “ redeemed us,’ each eye is symbolical of a saint. The “eyes are ‘a great multitude which no man can num- “ ber ;’ yet they are symbolized by four, by 144,000, by “ a city lying foursquare, and 144 cubits — that is, these “ numbers are symbolical of the saints: first, in relation “ to their encampment ; second, to their nationality ; “third, to their municipality; and fourth to their cor- poration limit.”* “ Now, these suggestions are sustained by ‘ the lilce- “ ness of the glory of Jehovah,’ which appeared to Eze- “ kiel. ‘ Above the firmament,’ says this prophet, ‘ that “ was over the heads of the four living ones, was the “ likeness of a throne, as the appearance of a sapphire “ stone ; and upon the likeness of the throne was the “ likeness as the appearance of a man above upon it. “ And I saw as the color of amber, as the appearance of “ fire round about within it, from the appearance of his “ loins even upward, and from the appearance of his loins “even downward, I saw as it were the appearance “ of fire, and it had brightness round about ; as the “ appearance of the bow that is in the cloud in the day “ of rain ; so was the appearance of the brightness round “about. This was the appearance of the likeness of the “ glory of Yahweh ’ (chap. i. 26). “ All the similitudes in the prophets representative “of the Deity are of this bright and burning character. “ In Daniel, he is exhibited as the Ancient of Days sit- “ ting upon a throne like the fiery flame, and His wheels “as burning fire, with a fiery stream issuing forth from “ before Him (chap. vii. 9). And so in the Apocalypse, “ ‘out of the throne’ He sits upon, ‘proceed lightnings, “ and thunderings, and voices ; ’ and before the throne “ seven lamps of fire burning, which are representative “ of ‘ the Seven Spirits of the Deity’ ” (chap. iv. 5). “ Light, heat, incorruptibility, and life, concentrated “ in one Eternal Substance, is the great self-existing and “ central power of the universe. This substance is “ Spirit, for ‘ the Deity is Spirit.’ All power, life, and “ light concentre in Him, so that not a sparrow falls to- “ the ground without His perception thereof. ‘ He up- “ holdeth all things,’ and ‘ in Him we live, and move, “ and do exist.’ This is by ‘ the Seven spirits which are “before His throne’ (Apoc. i. 4; iii. 1 ; iv. 5 ; v. 6)^ “ Though symbolically ‘seven, ’.they aie complete inone ) “ for, saith Paul, ‘there is one Spirit’ (Eph. iv. 4). Seven “ is the symbol of unity and perfection ; hence, being “ representative of the one Spirit, the substantive verb- “ is expressed in the third person singular, and not in “ the plural, as the grammar of the sentence requires, “ ‘the Seven Spirits which is,’ not ‘ which are before the “ throne.’ There is but one Spirit there, and this one is “ the nominative to the verb ‘ is.’ ”* The argument of the above quotation shows that the glory which is revealed under the cloud-covering in the centre of the house, is connected with an immortalized race of human beings, developed from the dust at the period of the resurrection, prior to the setting up of the Kingdom of God. Their close connection with the power and glory of their Creator, and with the shining fiery manifestation above indicated, is no hindrance to their appearance amongst the children of men as ordi- nary men. For though they are endowed with extraor- dinary powers, they also possess the attribute of drawing within themselves, and covering their glory. Like the angels, who are able to work signs and wonders, and put forth superhuman strength, they are also able to appear * Vol. ii. 39-40. * Eureka, Vol. i. 96-97. THE USE OF THE MOST HOLY. 77 like ordinary mortals (see testimonies referred to on p. 70, and Zee. xiv. 6-7 E.Y., marginal rendering). The number of this multitude is not known except to the Father, and to those to whom He has revealed it. Eepresentatively they number one hundred and forty- four thousand (Eev. xiv. 1). In the aggregate, they are an immense multitude ; and, no doubt, when all the in- dividuals covered by the figure assemble in the circle, they would fill its latitudinal expanse, and “ swarm,” as it were, in a dense mass, filling the dome-shaped canopy which covers their brilliancy and hides their glory from view. Their first official entrance into the house will be as the glory of Yahweh seen by Ezekiel in vision. This takes place after all the enemies of Christ’s dominion have been subdued. Hence we may picture them sing- ing the song of Moses (victorious warrior) and of the Lamb (victorious over death), and singing the refrain “ Lift up your heads, 0, ye gates ; even lift them up, ye everlasting doors : and the King of Glory shall come in.” Then Israel asks, “ Who is this King of Glory ? ” The answer comes, “ Yahweh, strong and mighty, Yahweh, mighty in battle. Lift up your heads, O, ye gates ; even lift them up ye age-lasting doors, and the King of Glory shall come in.” Let Israel ask again, <‘ Who is the King of Glory ? ” “ Yahweh of Hosts, He is the King of Glory ” (Ps. xxiv. 7-10). These questions and answers are strictly in harmony with the denouement of the Divine plot. At this period all the earth have felt the power of this victorious host (Eev. xix. 11-21 ; xi. 15-18). And Israel will see with astonishment the new and powerful friends which Deity has raised up on their behalf (Zech. xiii. 6 ; xii. 10). After this official entry into the Temple there will be many occasions of assembly in the inmost recesses of the house. The corporeal manifestation of the Spirit in Christ andHis brethren in the Most Holy will, no doubt, be a time of rejoicingwith them, and of ecstatic pleasure, such as we cannot realize. Its realistic character, however, is well illustrated by some extracts from a description of the Temple by one who, during the progress of the investi- gation which has resulted in the present volume, was made acquainted with the leading facts involved, before the writing of that description. It is a description which, of course, does not attempt to speak of the hidden joys of the age to come, but just touches upon those sub- jects which appear likely to be uppermost in the minds of the resurrected and redeemed upon meeting each other in their Father’s house of prayer and praise beyond the tomb : — “At last the Temple burst upon our view* as we “ rounded the corner of a hill on which we stood at a “ considerable elevation. How shall I describe it ? It “ was about a mile off from where we stood. It looked * Reproduced from the Christadeluhian for May, 1886. “ like a square-set, symmetrical city of palaces. It was “ not what we have always understood by a temple : that “ is, it was not a building, an edifice, however large, but “ an immense open structure of light and airy parts, all “ of enormous size, yet all resembling one another, and “ covering such an area that they did not look so large “ as they were. What we saw from where we stood was, ‘‘ of course, the outer wall ; but it was a very different “ thing from what is suggested to us by a wall. It was “ in reality a long line of arches standing upon a solid “ basement, and stretched from east to west for a dis- “ tance of over a mile. There must have been nearly “ two hundred* arches in the line. Between every dozen “ arches or so was an entrance gate, and at each end “ of the line was an enormous tower, giving a well- “ marked finish to the wall. We could see inside through “ the arches, but what we saw seemed simply like a “ forest of palace-like structures, with a hill-top shooting “ through the centre, and crowned with what looked like “ a shrine. We advanced towards the splendid struc- “ ture — the tabernacle of the Most High — the ‘ place of “ the soles of His feet, where He dwells in the midst of “ the children of Israel for ever.’ Shortly we came upon “ a bridgeless stream of crystal water that came flowing “ from under the house, and ran due-east towards the “ Dead Sea, flanked with trees along its banks ; this “ we crossed. You have seen boys jumping a stream ; “ it was a very different performance from this. We “ simply, with a graceful movement, passed gently “ through the air from one bank to the other. We were “now near ‘the house,’ and saw of what an immense “size the arches were — about one hundred and twenty “ feet high. Though open arches, they were latticed, “ and plants which looked like vines were trained among “ the lattice-work. We entered by one of the gates, and “ found ourselves in the first court, open to the air. “ Here were thousands upon thousands of people. Cross- “ ing the outer court (a breadth of two hundred feet) we “ entered a gate of the inner range of arched-buildings “ which resembled the outer wall. Passiug through, w e << were in the inner court, also open to the sky. Before “ us, about two hundred feet further on, stood the Temple “ proper — not a square building, but an immense circle “of arched-buildings, three miles in circumference. “ This circle of building filled the whole view from right “ to left. We entered this circle by the opening opposite “ us ; and, passing through the building, found ourselves “ inside the inner and holiest precincts of the house, viz., “ an immense circle nearly a mile across, open to the sky. “ The floor of this circle was the ground ; not flat, how- “ ever, but rising gradually on all sides to the centre, “ where there was a walled enclosure about two hundred “ feet square, containing the great altar. At the time * The exact number had not been made known when this was written. — H.S. 78 THE PROVISION OF WATER EVERYWHERE. “ of our arrival this interior space was nearly empty; but “ by-and-by companies like our own began to arrive ‘‘ from all sides of the circle. As the time wore on, the ‘‘ arrivals became more numerous, until there was one “ continual stream from all sides. There was on all hands “ a pleasant hum, as of a multitude conversing. Presently “ the circle was full, and the inflow ceased ; quiet and order settled down. The assembly presented an im- “ posing appearance, packed together ,in a picturesque ‘‘ and living mass far as the eye could reach*. The pre- “ vailing costume was simple — white, with gold fixings. “ They were the assembled body of Christ. Where was “ He ? I asked my companion. He was not yet arrived. “His palace was in the paradisaic glories of ‘ the Prince’s ‘‘portion,’ overlooking the Jordan valley. The ‘Prince’s “ portion ’ was an extensive tract of country flanking the ‘‘ Temple district, east and west. In both portions the “ Prince was surrounded by special friends, to whom He “had assigned seats of residence and honour. Presently “ a hush fell on the assembly ; then a brightness seemed “ to break out simultaneously from all parts of it. Every “ face glowed with light ; every garment became lustrous “ and shining. It was not an oppressive brightness, but ■“ an atmosphere of subdued light and warmth that “ seemed to diffuse a sense of unspeakable comfort and ■“joy. In a few moments more, the air over our heads “ became alive with light and life. A multitude of the “ heavenly host became visible ; the brightness grew to “ glory ; there was a quivering excitement of rapturous ■“ expectation ; a sound as of trees swayed by the wind ; “ a movement at the eastern entrance ; and, lo ! a daz- zling figure, escorted right and left by a shining ■“phalanx, emerged into view. Instantly the angelic ■“ host overhead broke into acclamation, in which the “whole assembled multitude joined. It was nothing “ like the ‘ applause ’ to be heard in mortal assemblies. “ There was all the abandon with it that is ever mani- •“ fested at the most enthusiastic public meeting, but “there was with this a gentle fervour and musical “ cadence that seemed to send waves of thrilling sweet- “ ness to the remotest corner. The Lord Jesus advanced “ to the midst of the assembly ; all eyes were on Him ; “ His demeanour was royal, yet simple and loving. He “ paused ; there was silence. Then He lifted His eyes “ and looked gravely round — not all round ; and in a “ voice that was gentle, kind, and exultant all in one, “in tones rich, but not strong, and yet as distinctly 44 audible as if spoken in a small room to one person, He “ said : — ‘ I have been to my Father and your Father. “ It was needful that I should go away ; but I have come “again, as I said, in the glory of my Father and His “ holy angels. Ye have had sorrow, but now ye rejoice, “ and your joy no man any more taketh from you. It “ is written, * In the midst of My brethren will I sing “praise. Now, praise our God, all ye His servants.” “Then He ceased; an electric spasm of joy seemed to “ pass through the assembly. There was a rustle, and “ a preparation, and a fixing of attention on Christ. He “ lifted His hand, and, as if by an inspiration, the whole “ assembly took the lead from Him, and broke into a “ transport of tumultuous and glorious sound ; every “ energy was strained to the utmost ; mortal nerves “ could not have stood it, but the assembly of the im- “ mortals seemed to revel and gather increasing strength “ with every higher and higher effort of musical strain. “ Blessing, and honour, and glory, be unto Him that sits “ upon the throne, and unto the Lamb for ever “Worthy is the Lamb that was slain to receive power, “and riches, and wisdom, and honour, and glory, and “ blessing. Thou hast redeemed us to God by Thy “ blood, and hast made us unto our God kings and priests, “ and we shall reign with Thee upon the earth. The “kingdoms of this world are become the kingdoms of “ our Lord and His Christ, and He shall reign for ever “ and ever. — Amen.” From this centre of this new manifestation of divine power, Jesus would send forth into all parts of the earth His co-workers and co-rulers now enthroned in the king- dom ; and, as occasion offered, they would at times return. This going and returning would be a literal fulfilment of Jacob’s dream (Gen. xxviii. 12-13), and of the promise of Christ to Nathanael: “Verily, verily, I “ say unto you, Hereafter ye shall see heaven open, and “ the angels of God ascending and descending upon the “ Son of man ” (John i. 51). SECTION III. THE PROVISION OF WATER EVERYWHERE. One of the most obscure, and, at first sight, enigmatical things in this prophecy, is the question put to Ezekiel by the angel after showing him waters issuing eastward from under the house : “ Son of man, hast thou seen this ? ” (chap, xlvii. 6). The question comes after three measured stages of one thousand cubits each. Why should his attention be thus specially drawn to the waters ? There must be a reason, involving a deeper significance than at first sight appears. The increase of water into a broad stream deep enough to swim in within a mile of its source, does not appear to be sufficiently unusual to call forth the special notice of Ezekiel’s guide. What, then, is the import of his question ? The facts already laid before the reader may be found to lead to the explanation. Our investigation has showp. that there are a number of gates on each side of the sanctuary, and that these gates are related to the water in a special manner. From some, if not all of them, water flows ; THE PROVISION OF WATER EVERYWHERE. 79 - first outwardly, and then in an eastern direction. The description of the water is introduced immediately after Ezekiel has made the tour of the corner courts. This was commenced at the north-west corner (chap. xlvi. 19), and therefore ended at the south-west corner tower. Remembering this, we read : — “ Afterwards he brought me again into the door of the house ; and behold, waters issued out from under the threshold of the house eastward ; for the forefront of the house stood towards the east, and the waters came down from under, from the right side of the house at the south side of the altar” (chap, xlvii. 1). If the eastern side is the “ front ” of the house, the west would be the “back,” and the south the “right” side. For Ezekiel to say the waters issued from under the threshold of the house on the right side thereof is therefore equal to saying the waters issued on the south side. This statement is quite consistent with the other fact stated, viz., that the waters issued eastward ; they would first flow southward from the altar, and passing- under each threshold would then, at their exit, turn east- ward. But there being many thresholds (because many gates), there would be many streams, and these all joining into one stream at the outside, would account for the increase in volume of that stream in its progress east- ward ; it would naturally get deeper as the contributions from the several gates were added. Having been shown how the waters flow out of the house on the south side, Ezekiel is taken northward : — “ Then he brought me out of the way of the gate north- ward, and led me about the way without (or, and caused me to turn round the way without) unto the outer gate, by the way that looketh eastward, and behold, waters ran out on the right side ” (verse 2). For an explanation of this verse, the reader must turn to Plate ii. (page 13), where let him start from the south side, and, mentally, walk through the sanctuary along the side of the buildings flanking the western side, with his face northward. When he has passed through the north gate on the outside, he will find himself in the way which looketh eastward, i.e., the way stretching from west to east on the north side. His back would, of course, be towards the gate he has passed through. Let him now turn round, as Ezekiel in vision did ; then he will realise what appears to be the meaning of the last clause of the verse : “ Behold, waters ran out on the right side ; that is, on the right side of the gate, not the right side of the house, for that has already been defined to be the south side : and he is now at the north side with water issuing from his right — eastward. This description shows on which side of each individual gate the waters issue, i.e., they run out on the western side (or the upper side, if we speak in relation to the east- ward flow of the stream) of each gate, whether on the north or the south side of the house ; the waters turn in each case and go eastward, and run along the two sides of the house. These conclusions involve some matters of deep importance in the practical working or service of the house. 1. The water which comes from the centre is in some way to be distributed over the whole area of the sanctuary. The stream which bursts forth from under the altar, on the elevated centre of the Most Holy, descending to the house, probably goes round the circle before being distributed to each gate ; it may also receive accessions as it comes down the hill in its course round the house, before passing out under the thres- hold of each gate ; flowing eastward it forms a broad, deep stream, carrying with it life and health (verse 9). According to this view of the testimony, the sanctuary is furnished throughout its length and breadth with abundance of water — a very necessary provision for all its services. 2. The western side of the sanctuary appears to be the point where the water is least in volume. At this point Ezekiel and his guide appear to be standing when they enter its waters, and commence the measurement of its depth ; so “ when the man that had the line in his “ hand went forth eastward, he measured a thousand “ cubits,” and, by causing Ezekiel to pass through the waters, he demonstrated that the waters were ancle deep (verse 3). “ Again he measured a thousand,” and showed the waters to be knee deep. And again he measured a thousand, this time showing that the waters were deep enough to cover a man’s loins. By this time Ezekiel and his guide would have traversed the length of the sanctuary — three thousand cubits [see Plates ii. and iii., pages 13 and 14] ; yet the angel measured onwards, once more a thousand cubits, and through the waters thus measured beyond the precincts of the sanctuary he does not appear to have taken Ezekiel, for the simple reason stated in verse 5, viz., “ I could not “ pass over, for the waters were risen, waters of swim- “ ming, a river that could not be passed over.” Ezekiel “ could not pass over,” as in the case of each of the other reaches of the river. From this we learn that when Ezekiel is brought through the waters, it is “ through ” in the sense of crossing the stream, for he states, in relation to the last measurement, “ I could not “ pass over ; ” thus clearly defining the direction of his movement through the water. Now, Ezekiel was a man of sign, from which we seem justified in concluding that his passing through the waters was indicative of something more than a demon- stration of the depth of the stream. If the water passes from under the threshold on the upper side of each gate, and flows eastward, it seems to follow that none will be able to enter the Temple without first passing through 80 BAPTISM — THE LAW OF LIFE. the water ; so what Ezekiel did in figure, others may have to do in reality. What is the meaning of this ? Probably two things : first, that none must enter the house without washing their feet ; and second, that baptism will be the law of life in Christ. The first would secure the twofold object of keeping the Temple precincts clean, and of pointing to that cleanliness of heart without which none will please the Lord. If it were compulsory on all visitors to pass through the water and wash their feet before entering the house, visitors themselves would be benefited and refreshed by the ablutions after a long journey, as well as reminded of their relation to the law of righteousness. “ Baptism — the Law of Life.” When John was baptising in Jordan, Jesus came to him and demanded to be baptised of him (Matt. iii. 13). Being acquainted with the holy and blameless life of the one who stood before him, John naturally demurred, saying, “ 1 have need to be baptized of Thee, and comest ■“Thou to me ? ” Jesus, however, enforced His request by saying, “ Suffer it to be so now ; for thus it becometh •*' us to fulfil all righteousness.” Then he suffered Him, and Jesus was baptized (Matt. iii. 16). Jesus thus set forth the divinely-appointed way of entry into the king- dom of God, and without baptism no one can enter therein, for Jesus said, “ Except a man be born out of “ water, and out of Spirit, he cannot enter into the “ Kingdom of God ” (John iii. 5). Consequently, ever since the appearing of Christ, all believers who have j become heirs of the kingdom have been baptized. Reviewing the relation which subsists between immer- sion in water, consequent upon a belief of the truth, the Apostle John testifies, “That Jesus the Christ came by “ water and blood ; ” and further, that “ there are three “ that bear record, the spirit, and the water, and the “blood” (1st John v. 7-8). These three things, there- fore, are all associated with the kingdom of God, and will find their place in its arrangements. Ezekiel passing through the water, then, as it flows from the sanctuary, seems to point to ceremonial wash- ing as a universal law for the nations of the earth in the ages to come. Baptism will probably be administered individually and collectively : collectively, because all who go up to the Temple will pass through the water ; and individually, by immersion, at the option and discretion of those who discern the necessity of their case. After the type in Egypt (1st Cor. x. 1-2), all nations will be baptised in the cloud and in the water as they pass into the sanctuary, under its cloud and through its flowing stream. And individually, after the pattern of Jesus, those who desire to fulfil all righteous- ness, may be buried in the water flowing out of the Temple, a portion of which will be deep enough for the purpose — truly a living stream in more senses than one. The provision for baptism, in addition to the provision for sacrifice in the Temple, would indicate the con- current existence of these two ordinances. This will not be a matter of surprise to those who remember that there are two classes of sins from which the human race need deliverance. First, those to which men are related by reason of racial descent (Rom. v. 12-14) ; second, individual trespasses. In immersion there is a recogni- tion of the first; and, by the offering of sacrifice, there is confession of the second. It is probable that those who go up to the Temple, and undergo the administration of baptism, will not need to be baptized a second time ; “ He that is washed needeth not save to wash his feet ” (John xiii. 10). If this be the significance of Ezekiel’s passage through the water, then there is much to “ see ” in it, even apart from the satisfactory explanation of the way in which each individual gate contributes its quota of water, until the stream increases to a full-flowing river within the space of three thousand cubits. We may well turn to the testimony, and read again those deeply-interesting words spoken to Ezekiel by his guide, after taking him through the waters “ SON OF MAN, HAST THOU SEEN THIS ? ” SECTION IV. REVIEW OE THE ARGUMENT. The last Section brought to a finish the exegetical exhibition of the buildings forming the sanctuary ; other matters in the prophecy have been incidentally touched upon, and there are still others full of interest, some of these will be briefly explained in a chapter on the “ Holy Oblation,” and a few notes which will be found in the Appendices at the end of this volume. At this point it seems convenient to summarise the arguments advanced in support of the exposition now laid before the reader, while at the same time adding a few others in passing. The summary may be classed under two heads : the positive and the negative. A. — THE NEGATIVE ARGUMENTS IN SUPPORT OF THE EXPOSITION. 1. Nearly all expositors recognize the extraordinary character of the prophecy, and admit that it speaks of a building which has not been erected at any time. 2. The prophecy is by general consent regarded as a mysterious one ; and one of which a clear exposition has never yet been published. 3. Many attempts have been made to supply such an REVIEW OF THE ARGUMENT. 81 exposition. The number of books on the subject, and the diversity of theories advanced, prove the unsatisfac- tory nature of these attempts ; tbey have been based on the assumption that the building is five hundred cubits square, in face of the express declaration that its outer measurement is “five hundred reeds.” No wonder that every attempt to expound the vision on the basis of such a radical fallacy should be abortive. 4. No plan of the sanctuary hitherto drawn can claim to be in complete agreement with Ezekiel’s specification. Some measures are omitted, some do not “ fit ; ” and, worse than all, some are altered to suit the theory advanced. None of these things can be affirmed of the exposition now submitted. B. — THE POSITIVE ARGUMENTS. The accuracy of the general plan advanced in this book has been demonstrated in detail in a manner that cannot be successfully confuted. It is confirmed by these considerations : — 1. The building seen by Ezekiel from a distance appeared “ like the frame of a city ; ” i.e., like an ancient city. [See Frontispiece.] 2. The buildings looked like “ the frame of a city,” although its outside “ wall ” was but one reed high and one reed thick, which shows there must be on this wall a superstructure of greater size. [See exposition.] 3. The outside of the building must be five hundred reeds square if it is to look like a city, and the testimony declares this to be the dimensions. 4. If the building is five hundred reeds square out- side, its internal construction must fill an area in har- mony with its external expanse. How this is done has been shown in the course of this explanation ; no other exposition pretends to show such a structural occupa- tion of the space enclosed by a five hundred reed wall. 5. All the specifications of the vision are harmonised without contorting the evidence. 6. There is a symmetry and a fitness in the elevation of the building, suitable and proportionate to the extent of the ground plan. 7. Numerous gateways are a necessity in such an ex- tensive building; the evidence of their existence is, therefore, not a surprise. 8. Each gate is perfect in its construction as elabo- rated from the testimony, and proved to be just such a structure as would be required for such a building. The gates have a common plan ; this plan explains difficul- ties in connection with other parts of the structure, and forms a key with which to unlock other mysteries in the vision. 9. The correctness and unity of construction subsist- ing between the ccllce and the gates is proved by the arithmetical dimensions of various parts of the building, as well as by the verbal testimony. 10. The prescribed use of the outer court buildings is shown to be in harmony with their construction, and the whole series in connection with the “ corner courts,” a deftly contrived arrangement for the fulfilment of the promise of the Deity to make a great feast, both literal and spiritual, unto all people, in millennial times. 11. The specified use of the inner court cellar lends strength to the last argument. They are just in that part of the house which intervenes between the outer and the inner court, where the functions of the officials of the house vary. They pass the place where they wash and change their garments when entering upon the inner or outer court service. This unforeseen coincidence (so far as the writer is concerned) between the ordinances of the house and its architectural con- struction, is a strong corroboration that a correct inter- pretation has been found. 12. That the Temple should be of such gigantic dimensions appears appropriate when we consider that a large building will be required for the centre of govern- ment when the “ Lord is King over all the earth.” 13. The construction of the house is not only unique and unapproached by any building ancient or modern, but it is different from any idea which might on any presupposition have been formed of it, and is pre- eminently fitted for the use indicated in all the prophe- cies of the House or Temple of the age to come. 14. A place is found for every dimension given in Ezekiel; and this in a practical form, and not in a fanciful or strained manner. 15. Not only do the dimensions" fit,” but this exposi- tion gives a satisfactory explanation of certain Hebrew words occurring in the text which heretofore have been considered without a definite meaning. One Hebrew scholar said to the writer : “ I do not know how you can “arrive at a correct understanding of this prophecy, “ because there are certain words in it which do not “ convey to our mind [i.e., to the Hebraist’s mind) any “ meaning.” This same scholar has since confessed that the writer’s explanation is perfectly satisfactory. 16. The exposition throws light upon specified features hitherto admittedly obscure: such as the palm trees, the lattice-work, the cherubim, &c. 17. Doctrinal significances are shown to be asso- ciated with the construction of the house. This argu- ment might be carried further. It might be pointed out that the circle called the “ Most Hoi}*” is a symbol of eternity, and therefore a suitable figure for architec- tural incorporation in the building which is to form the centre of God’s worship in the age to come. The circle fittingly represents : First, the eternal Creator ; and secondly, eternal life as the realized privilege of those 82 REVIEW OF THE ARGUMENT. who have been made immortal up to the time of its con- struction ; and thirdly, of the everlasting life which will be given to the approved at the end of Christ’s reign upon earth. 18. There is, in fact, perfect architectural and doctri- nal harmony throughout, which is an argument sufficient in itself to commend the explanation given. 19. The order in which the different parts of the prophecy is given, helps also to show that a definite plan and method has been followed, although the dif- ferent details are given apparently in promiscuous dis- connection. This is best illustrated by the accompany- ing explanation of Plate xiv., to be found on page 88. 20. The Temple of Ezekiel’s prophecy, as exhibited in this exposition, could not be the invention of the writer, because its several features are evolved from the testimony against his own pre-conceived idea of the subject. The plan of the house never would have been thought of apart from the evidence contained in the prophecy ; and if this be not the true exposition, it is singular that out of the study of it should come the plan of a building so perfectly suitable for a house of prayer at a time of universal worship and dominion. 21. Such a building as here described could not be the invention of any human being. Its conception is so vast and bold, and its construction so impracticable from a human point of view, that the theory of human invention is quite out of the question. 22. It is also evident that a dreamer could not evolve such a practical scheme. Whence, then, came the exposi- tion, if it be not an explanation of the testimony ? 23. One would think that when Deity sets His hand to build, the thing which He would do must of neces- sity surpass all human efforts, and dwarf, by its magni- ficence, all humanly-constructed buildings ; and one would also think the design would be unique, and the building unprecedented in its constructional features. All these things can be affirmed of the building shewn in this exposition. 24. By the Ezekiel specifications, as elucidated in this exposition, many passages of Scripture hitherto obscure are made plain ; and the connection of these passages with the fulfilment of Ezekiel’s Temple pro- phecy is evidence of the truth of this exposition, so far as that connection involves the different features of the building. Some of these passages are here appended. Their connection with the vision of Ezekiel is obvious, and will readily be discerned by the reader. They are classed under appropriate descriptive headings : — A. — The Hill of Zion is the future Throne of the Lord. Ps. ii. 6. — “Yet have I set my King upon my holy hill of Zion.” By general consent this prophecy ap- plies to Christ, and undoubtedly refers to the time when Christ will “ reign in mount Zion, and in Jerusalem, and before His ancients gloriously.” Ps. cii. 13-22. — “Thou shalt arise, and have mercy upon Zion : for the time to favour her, yea, the set time, is come. . . . When the Lord shall build up Zion, then He shall appear in His glory. . . . To declare the name of the Lord in Zion, and His praise in Jerusalem . . . When the people are gathered together, and the king- doms, to serve the Lord.” Ps. xlviii. 1, 2, 9. — “ Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. We have thought of Thy lovingkindness, 0 God, in the midst of Thy temple.” B. — Zion and Jerusalem and the Temple one. Ps. lxxxvii. 1-3. — “ His foundation is in the holy moun- tains. The Lord loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken of thee, 0 city of Elohim.” Ps. exxii. — “ I was glad when they said unto me, Let US GO INTO THE HOUSE OF THE LORD. Our feet shall stand within thy gates, 0 Jerusalem. Jerusalem is builded as a city that is compact together : Whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord. For there are set thrones of judgment, the thrones of the house of David. Pray for the peace of Jerusalem : they shall prosper that love thee. Peace be within thy walls, and prosperity within thy palaces. For my brethren and companions’ sakes, 1 WILL NOW say, Peace be within thee. Because of the house of the Lord our God I will seek thy good. Isa. xxxiii. 20. — “ Look unto Zion, the city of our solem- nities: Thine eyes shall see Jerusalem a quiet habitation, A tabernacle that shall not be taken down ; not one of the stakes thereof shall ever REVIEW OF THE ARGUMENT. 83 be removed, neither shall any of the cords thereof be broken.” (The building exhibited in Ezekiel’s specifications will be the crowning piece of God’s ■ work in connection with the development of the Adamic race, and will last for ever ; i.e., for the Messianic age. It should also be noted that “ Jerusalem ” and the “ Tabernacle ” are mentioned in the above testimony as one.) Ps. lxviii. 29. — “Because of Thy Temple at Jerusalem shall kings bring presents unto Thee.” ( Verses 16, 18, and 22, prove this psalm to be pro- phetic.) C. — Zion and Jerusalem in their future glory a place for Sacrifice. Ps. li. 18-19. — “Do good in Thy good pleasure unto Zion : build Thou the walls of Jerusalem.” “ Then shalt Thou be pleased with the sacri- fices of righteousness, with burnt offering, and whole burnt offering ; then shall they offer bullocks upon Thine altar.” Ezek. xx. 40 . — “ For in mine holy mountains, in the mountains of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land, serve Me ; there will I accept them, and there will I require your offer- ing, and the firstfruits of your oblations, with all your holy things.” ( Verses 35-38, 41-42, prove this to be yet future.) Mai. iii. 1, 3, 4. — “ Behold, I will send my messenger . . . and the Lord, whom ye seek, shall sud- denly come to His Temple . . . He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offer- ing of Judah and Jerusalem be pleasant unto the Lord, AS IN THE DAYS OF OLD, AND AS IN FORMER YEARS.” Isa. lvi. 6-7. — “The sons of the stranger that join them- selves unto the Lord, to serve Him, and to love the name of the Lord, to be His servants. , . . Even them will I bring to My holy mountain, and make them joyful in My house of prayer: their burnt offerings and their sacrifices shall be accepted upon Mine altar ; For Mine house SHALL BE CALLED AN HOUSE OF PRAYER FOR ALL PEOPLE.” D. — The Altar and the Most Holy in the future. Ps. xliii. 3-4. — “ 0 send out Thy light and Thy truth ; let them lead me ; let them bring me unto Thy holy hill, and to Thy tabernacles. Then will I go unto the altar of God, unto God, my exceeding joy.” Ps. xv. 1. — “ Lord, who shall abide (or sojourn) in Thy Tabernacle ? who shall dwell in Thy holy hill ? ” Ps. xxiv. 3. — “ Who shall ascend into the hill of the Lord ? or who shall stand in His holy place ? ” E. — Christ the High Priest in the Temple. Zech. vi. 12-13. — “ Behold the man whose name is The Branch . . . He shall build the Temple of the Lord : even He shall build the Temple of the Lord ; and He shall bear the glory, and shall sit and rule upon His throne ; and He shall be a priest upon His throne: and the counsel of peace shall be between them both ” (i.e., between the priestly and kingly office, as manifested in Christ and His bride in the Kingdom of God). F. — Christ the Supreme Ruler in the Courts of the Temple. Zech. iii. 6-7. — “ The angel of the Lord protested unto Joshua (Jesus), saying: “ Thus saith the Lord of hosts : If thou wilt walk in My ways, and if thou wilt keep My charge, then thou shalt also judge My house, and shalt also keep My courts.” ( This is affirmed of Jesus, roho is the branch referred, to. See verse 8.) G. — Christ the Prince who offereth Memorial Sacrifice. Ps. cxvi. 18-19. — “I will pay my vows unto the Lord now in the presence of all His people, in the courts of the Lord’s house, in the midst of thee, 0 Jerusalem.” (This prophecy cannot be said to have been fulfilled at the first appearing of Christ.) H. — Christ and the Saints in the Eastern Court, Cant. ii. 9. — “ My beloved is like a roe, or a young hart : behold, he standetli behind our wall, he looketli forth at the windows, showing himself through the lattice.’’ (Spoken of the sons of Zadok in their exalted position in the Temple of the age to come.) Cant. v. 1. “I (Christ) am come into My garden, My sister ( Matt -* u - 5 0 ) ; ]\jy S p OUSe . ^ a tt. — )• • • • Eat, 0 friends (** ""•» ) ; drink, yea, drink abundantly, 0 beloved.” (Spoken of Christ and His multitudinous spouse breaking bread and drinking wine in the “ inclosed garden ” in the Kingdom of God.) 84 THE EXHORTATION. J. — The Immortal Race in the Temple and on Mount Zion. Ps. cxxxiii. — “ Behold how good and how pleasant it is for brethren to dwell together in unity ! It is like the precious ointment upon the head, that ran down upon the heard, even Aaron’s beard ; that went down to the skirts of his garments ; as the dew of Hermon, and as the dew that descended upon the mountains of Zion : for THERE the Lord commanded the blessing, EVEN LIFE FOR EVERMORE.” Ps. xxiii. 6. — “ Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the HOUSE of the Lord for ever ; ” ( i.e ., David, speaking in spirit, foretold his official connection with the house of God in the age to come. His words, “ I will dwell in the house of the Lord for ever,” could not apply to any period of his natural life, for he never divelt in such a house. Ps. xxvii. 4. — “ One thing have I desired of the Lord, that will I seek after ; that I may dwell in the house of the Lord all the days of my life, to be- hold the beauty of the Lord and inquire in His Temple.” (This psalm is cdso prophetic.) Ps. lxv. 1-4. — “Praise waiteth for Thee, 0 God, in Zion : and unto Thee shall the vow be per- formed. 0 Thou that liearest prayer, unto THEE SHALL ALL FLESH COME. Blessed is the man whom thou choosest, and causest to approach unto Thee, that he may dwell in Thy courts : we shall be satisfied with the goodness of Thy house, even of Thy holy Temple.” K. — The desire expressed by the Prophets to see this Temple commensurate with the out- come of the Ezekiel Prophecy. Ps. lxxxiv. 2, 4, 10. — “ My soul longeth, yea, even fainteth for the courts of the Lord.” “ Blessed are they that dwell in Thy house : they will still be praising Thee.” “ A day in Thy courts is better than a thou- sand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wicked- ness.” L. — The Resurrection and the New Order of Priests in Zion. Ps. xcix. 1-6. — “ The Lord reigneth : let the people tremble: He sitteth between the cherubims ; let the earth be moved. The Lord is great in Zion ; and he is high above all the people. Exalt ye the Lord our God, and worship at His footstool (the place of His feet), for He is holy. MOSES and AARON among His priests, and SAMUEL among them that call upon His name.” (Moses, Samuel and Aaron, raised from the dead, will yet praise God, and worship at His holy hill, and administer judgment sitting between the cherubim.” Verse 9.) M. — The Entrance of the Glory of Yahweh through the East Gate. Ps. cxviii. 19. — “ Open to me the gates of righteousness : I will go into them, and I will praise the Lord : this gate of the Lord into which the righteous shall enter.” Ps. xxvi. 6. — Lift up your heads, 0 ye gates ; and be ye lift up, ye everlasting doors ; and the King of glory shall come in.” (See context.) N. — Christ and the Altar. Ps. cxviii. 26-27. — “Blessed is he that cometh in the name of the Lord ( ^Lu 1111 - . 36 - 3 ? ) : W e have blessed you out of the House of the Lord. God is the Lord which hath showed us light: bind the sacrifice with cords, even unto the horns of the altar.” O. — The River. Ps. xlvi. 4. — “ There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High.” THE EXHORTATION. The reader has now been “ shewn the house,” so far as it can be seen by mental eyesight. By the aid of the prophet’s description he has been shewn “ the wall ” which was seen by Ezekiel — an extraordinary structure of unusual dimensions surrounding the house in its extent of from four to five miles — and by the aid of this exegetical examination of the prophecy, lie may know the reason of its height and breadth, i.e., he may perceive that the wall is a necessary foundation for the magnificent structure built upon it. He has been taken to the gate, caused to ascend its steps, has crossed its thresholds, and, with a glance upwards, has passed on through its massive folding doors into the outer court. There he has beheld a vista of majestic pillars, and a broad expanse of galleried build- ings which may well inspire the beholder with awe. Such indeed has been the effect upon some who have been shewn the large drawings from which the plates in this book were reproduced. He has been made to pass along each side of the sanctuary in the outer court, noting its length and breadth, and the use of THE EXHORTATION. 85 all its appointments. He has been allowed a glimpse of those truly “ cloud-capped towers” which form an im- posing and perfect finish to the mighty structure. He has been told their use, and permitted to dwell on the character of their construction. He has been taken into the inner court, shewn its buildings, and the mystery of its subdivisions. Has he understood the grand feature of the house — the tent and the tabernacle of the Most High ? and has he realized the magnificence of that circle-building, with its cherubim and its lofty heights, unparalleled in all previous earthly architec- ture? And the altar — does he see what the Deity intends to do ere long ? Is he ready to drink of the living stream which issues from the side thereof : and will he (like Ezekiel) go through its waters, and so enter the house ? If the reader is a son of Abraham (after the flesh), let him remember that this prophecy is addressed to him. “ Son of man, shew the house to “ the house of Israel, that they may be ashamedof their “ iniquities : and let them measure the pattern ” (chap, xliii. 10). Let him not suppose this means that he is to be shewn the actual house in order to bring him to repentance ; that cannot be the meaning, as he should know ; for then the expression, “ let them measure the pattern’’ would be out of place. How can he “ measure a pattern ” that is not before him ? Let him look at the matter as it stands, and accept it as a message from the Deity Himself to a member of the outcast race, shortly to be once again replanted in the divine favour. Ah ! he may recoil at this under the impulse of his traditional hatred of the name of Jesus. He will dis. pute the likelihood that any “ dog of a Gentile ” can be the means of explaining the vision to him. Let him think again. May not Jesus be his Messiah after all ? Has he ever looked the question in the face ? Has he ever given the argument for his claims due con- sideration ? Let one epitomise it to you from the pro- phets : — Does not Jeremiah affirm that the name of your Messiah ‘ shall be The Lord our righteousness ? ’ ( Jer. xxiii. 6). Question : In what way is your Messiah to become your righteousness ? Why not search and look for the answer in the records ? Yea, let us also reason together a little. If a man is himself righteous, he does not require another to be his righteousness. If a nation is itself righteous, there is no necessity for a Messiah to deliver him from sin, desolation, and death. Now, a Jew witnesseth that “ there is not a man that sinneth not” (1 Kings viii. 46). Therefore, there is neither individual nor national righteousness for thee, 0 Israel ! unless ye partake of the righteous- ness of another. And since your law (which is given to you by the Creator of all things) permits a woman to be a partaker of the privileges which come through the circumcision of her father, though not her- self circumcised, why may not a Jew partake of benefits which come through the righteousness of another ? Search and look ! Then the question arises, In what way is such a righteous medium of blessing to be provided ? Listen. Isaiah testifies, chapter xlix. 8, that Messiah shall be given for a covenant (rP“V2T>) of the people. How understandest thou this ? Do not the records of thy fathers show, that when two or more parties enter into a covenant, a third something is required to seal the transaction, and make it sure ? Now, between God and man this something is a sacri- fice, else what is the meaning of all the beasts on Jewish altars slain ? To give Messiah, then, for a covenant is to give Him as a sacrifice. Turn not from us in disgust, and say, ‘ Ye are Gentile dogs,’ and ‘ know not the law.’ Remember that your father Abraham was called of God when yet a Gentile, before circumcision was given. And, if dogs do partake of the crumbs which fall from the children’s table (Matt. xv. 26-27), remember that the neck of the children has been long under Gentile heel ; and learn the lesson which the Father teaches thereby. Let not tradition cause thee to despise Peter, Paul, James and John, nor deter thee from considering the things written by them. Have you been persecuted, hated, and hounded from city to city by some who call themselves followers of those worthy men and their Master — Jesus — the Anointed One — Messiah ? Remember such professors are not the disciples of Him whose name they profess to bear. True disciples love thee, and would not hurt a hair of thy head. Judge not according to appearance, but judge righteous judgment. How fully endowed with wisdom would you esteem us, if we formed our opinion of your nation by degraded and grovelling specimens of your race ? Are we to estimate the character of those worthy men, who prophesied to you in the days of old, by what we read of Saul, Korah, Dathan, and Abiram ? Neither do you adjudge the word of the gospel unworthy of regard because of the wickedness which is perpetrated in the name of Jesus Christ. Search the records! not only of your fathers, but also the things that are written by the apostles, lest you fail to learn the meaning of your prophets and miss the blessings of the Messiah. As for you, Gentiles, to you also is this message sent : the words “ Son of man, show the house to the house of “ Israel, that they may be ashamed of their iniquities • “ and let them measure the patteni,” are addressed to all true Israelites whether of the circumcision or not. Pause and consider, ye giddy ones ; ye who dally with the world’s pleasures, who try to live on its insidious sweets ; who rest on its consolations ; who put your trust in silver and gold, and lean on an arm of flesh ! If ye are ashamed of the iniquity of 86 THE EXHORTATION. all that you have done, and henceforth will walk before the Father, faithfully — Listen ! this will be the result : — Ye shall be shewn the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof : in order that ye may keep the whole form thereof, and all the ordinances thereof, and do them (chap, xliii. 10-11); that is to say, you will be allowed to enter the house with Ezekiel, and take part with him in the administra- tion of its ordinances, and as constituents of the spiritual house of Israel, it will be your business to “ keep all the ordinances of the house, and do them.” “You will, in fact, be fellow heirs and of the same body, and partakers of His promise in Christ ” (Ep. iii. 6) and constituent elements of the “ Son of Man,” to whom “the Lord God ” says : “ Thou shalt take of the blood of the “ bullock, and put it upon the four horns of it (i.e., of “ the altar), and on the four corners of the settle, and “ upon the border round about ” (chap, xliii. 20). You will be of those who, being found righteous, “ascend into the hill of the Lord,” and will for ever remain in that glorious condition of immortality unto which you have been exalted. But if you, 0 Israel, will not hearken to the exhorta- tion which comes from the Father to His children, then in the day of Christ ye will be made ashamed of your haughtiness, walking with “ stretched-forth necks “and wanton eyes, walking and mincing as ye go.” “ The Lord will smite with a scab the crown of the “ head, and will discover your secret parts. In that day “ the Lord will take away the bravery of your tinkling “ ornaments,” your laces and your “ tiaras ; ” the “ pen- “ dants and the bracelets, and the mufflers and the “ spangled ornaments ; the bonnets and the ornaments of “ the legs : the sashes and the perfume boxes, and the ear- -rings the festival robes and the “ mantles and the “ shawls, and satchels ; the hand mirrors, and the fine “ linen, and the hoods and the veils. And it shall come to “ pass, instead of sweet smell there shall be rottenness ; “ and instead of a girdle a rope ; instead of well-set hair, “ baldness ; instead of a stomacher, a girdling of sack- “ cloth ; and burning instead of beauty ” (Isa. iii. 16-24.) Oh, Israel, remember thy solemn assemblies ! Do ye, indeed, bite and devour one another ? Are your hands free from blood ? Do ye not slander your own mother’s son ; and hating your brother in your heart, are ye not murderers ? (Ps. 1. 20 ; 1 John iii. 15.) Have ye forgotten the exhorta- tions ? “ Speak not evil one of another ” (James iv. 11); “ Avenge not yourselves ” (Rom. xii. 19); “Resist not evil ” (Matt. v. 39) ; “ Keep thy tongue from evil and thy lips from speaking guile ” (Ps. xxiv. 13). And ye, 0 wanderers from the right way, Do ye show your faces where folly reigns and vanity is enthroned ? Are ye found in the house of mirth rather than with the mourner for Zion t Will ye be conformed to this world ? (Rom. xii. 2 ; 1st Cor. vii. 33). Do ye forget that“ If any man love the world, the love of the Father is not in him ? ” (1st John ii. 15). Can you, with the approbation of Christ, visit the sepulchres of the dead, and bow before the shrine of harlot Rome, or any of her progeny ? Can ye guiltlessly partake of the table of devils ? “ Do ye provoke the Lord to jealousy ? ” “ Are you stronger than he ? ” (He did not so), and Christ hath said, “ Ye cannot partake of the Lord’s table and the table of devils ” (1st Cor. x. 1-22). “ What concord hath Christ with Belial, or what part “ hath he that believeth with an infidel ? ” (2nd Cor. vi. 14-15.) “ Wash you, make you clean ; put away the “ evil of your doings before Mine eyes ; cease to do “ evil ; learn to do well. Come now, let us reason to- “ gether, saith the Lord : Though your sins be as scarlet, “ they shall be as white as snow ; though they be red “ like crimson, they shall be as wool ” (Isa. i. 16-18). Know ye not, that ye should “ earnestly contend for the faith once delivered to the saints” (Jude 3)? “ Awake, thou that sleepest ” (Ep. v. 14). Return ye, return ye, “ to your first love ” (Rev. ii. 4). “ Looking diligently lest any man fail of the grace of God ” (Heb. xii. 15). Take heed, “ Lest there be any . . . pro- fane person, as Esau, who for one morsel of meat sold his birthright” (Heb. xii. 16). Will ye still suffer Jezebel and Balaam to teach in the church ? Will ye still sustain false apostles and Spurious Jews, to blaspheme before God ? (Rev. ii. 2, 9, 14, 20), who “ by good words and fair speeches deceive the hearts of the simple ” (Rom. xvi. 18). Will ye still be carried about with divers and strange doctrines ” (Heb. xii. 9). Know ye not, “ That they that are unlearned and unstable wrest . . the Scriptures unto their own destruction ? ” (2nd Peter iii. 16). “ Beware of evil workers ” (Phil. iii. 2) ; and of “murmurers, complainers, walkers after their own lusts ” (Jude, verse 16). Are you not ashamed of growing cold and lukewarm and tired ? (Rev. iii. 11, 15, 16). The Spirit saith : “ I counsel thee to buy of “ me gold tried in the fire, that thou mayest be rich ; “ and white raiment, that thou mayest be clothed, and “ the shame of thy nakedness do not appear ; and anoint “ thine eyes with eye-salve, that thou mayest see ” (ibid. 18). “ That women adorn themselves in modest apparel, with shamefacedness and sobriety ” (1st Tim. ii. 9) ; that they have for “ ornament a meek and quiet spirit, which in the sight of God is of great price ” (1st Peter iii. 4). That wrath, strife, envyings, and murmurings be put away. Is it not written, “Do all things without murmuringsand disputings ” (Phil. ii. 14 ; Gal. v. 20-21). EXPLANATION OF PLATE XIY. 8 T “ Grudge not one against another, brethren, lest ye be condemned ” (James v. 9) ; “ Neither be desirous of vain glory, provoking one another, envying one another ” (Gal. v. 26). “Sow not to the flesh, but to the spirit ” Gal. vi. 8). “ Love, and envy not ; be humble, be not puffed up, be noteasily provoked, think no evil ” (1 Cor. xiii. 4-5). “Forgiving one another, even as God, for Christ’s sake, hath forgiven you ” (Eph. iv. 32). “ Be not weary in well-doing, for in due season we shall reap if we faint not ” (Gal. vi. 9). “ Be not deceived, evil “communications corrupt good manners. Awake to “ righteousness, and sin not, for some have not the “knowledge of God: I speak to your shame” (1st Cor. xv. 33-34). “ Cleanse your hands, ye sinners, and EXPLAN ATI ON This explanation is intended to show the course of Ezekiel’s journey through the house, as indicated by red letters and a red line. Some of the letters are repeated thus, A"A-> i n order to shew the full extent of the pro- phet’s movement in those cases where a single sentence implies a broad interpretation, such as the sentence, “ He brought me to the east gate,” the meaning of which, in most cases, is that he caused him to traverse the side of the Sanctuary, and pass all the eastern gate openings: — — “ In the visions of God brought He me into the land of Israel, and set me upon a very high mountain, whereon was, as it were, the frame of a city on the south.” Point A would be a long distance from the building northward ; but the letter is ‘placed on the diagram, although Ezekiel would stand a greater distance from the build- ing (chap. xl. 2.) g.g. — Ezekiel was taken thither, and saw a man stand- ing in the gate (verses 3-4). This “ man stand- ing in the gate,” may dramatically represent the milltitudinous Son of Man standing in all the gates. Ezekiel may have been brought to the north side first. Q-Q. — “ He came to ..he gate which looketh towards the east ” (verse 6). [)- 0 . — “ He brought me (Ezekiel) into the outer court ” (verse 17). [-[. — “ He measured one hundred cubits eastward and northward ” (verse 19), and also measured outer court gates, <&c. F-F, — “ He brought me (Ezekiel) towards the south ” (verse 24), and gave the measure of its outer court gates. Q-Q, — “ He brought me (Ezekiel) into the inner court purify your hearts, ye double-minded” (James iv. 8). “ Faith without works is dead ” (James ii. 26). “ Eemem- ber, our God is a consuming fire ” (Heb. xii. 29) ; and “ If the righteous scarcely be saved, where shall the ungodly and sinner appear ? ” (1st Pet. iv. 18). “ Behold, I stand at the door and knock : if any “ man hear My voice, and open the door, I will come “ in to him, and will sup with him, and he with Me. To “ him that overcometh will I grant to sit with me in “ My throne, even as I also overcame, and am set down “ with My Father in His throne. He that hath an ear, “LET HIM HEAR WHAT THE SPIRIT SAITII UNTO THE “ CHURCHES ” (Rev. iii. 20-22). OF PLATE XIY. by the south gate ; ” and measured them (verse 28). G-H. — “And he brought me (Ezekiel) into the inner court, towards the east;” and gave its measures (verse 32). H-|. — “ He brought me (Ezekiel) to the north gate, and measured it ” (verse 35.) It will be seen from this diagram that Ezekiel has now traversed the inner court on its three sides, and consequently was in a position to say there were certain build- ings in the inner court, standing clear of the outer court cellce (verses 38-40). He would also be able to say in which direction they faced. J. — “So he measured the court one hundred cubits long, and one hundred cubits broad, foursquare ” (verse 47.) In order to see this, Ezekiel must have been taken from the point marked | to the point marked J in the centre of the circle. K. — “ And he brought me to the porch of the house ” (verse 48). L. — “ And he brought me by the steps whereby they went up to it ” (verse 49). Ezekiel would pro- bably be taken through one of the openings in the buildings forming the circle to reach the outside or second porch, for afterwards he is taken inward (chap. xli. 3), and toould re-enter the Most Holy. M. — “ Then went he inward,” and measured the internal spaces of the Temple, and measured “ the wall of the house ” (verses 3-5). N-0.— “ Now, the building that was before the separate place at the end before the west was seventy cubits broad.” “ So he measured the house and the separate place ” (verse 12-13). P. — “ Also the breadth of the face of the house and the 88 EXPLANATION OF PLATE XI Y. separate place toward the east” (verse 14). Ezeldel vjould pass this point in his tour of the buildings encircling the Most Holy, and would not require to cross the circle again to see its breadth. Q. — “ Then he brought me forth into the utter court the way toward the north ” (chap. xlii. 1). fl-ft. — “ He brought me into the cella that was over against the separate place, and which (is) before the building toward the north ” (Ibid). S*S — “ The settee are in the breadth of the wall of the court toward the east ” (verse 10). The prophet appears to have journeyed southwards from the last point mentioned through the upper cellce, and to have seen their entrances. f-J. — “ When he had made an end of measuring the inner house, he brought me forth toward the gate whose prospect is toward the east, and measured it ; turning about, he measured the east side with the measuring reed, five hundred reeds ” (verses 15-16). The prophet having arrived at the southern end of the eastern side, after passing out of the gate, turns round and measures the cast side. jj-lj. — “ With the measuring reed, turning round, he measured the north side, five hundred reeds” (verses 16-17). V-V- — “ With the measuring reed, turning round, he measured the south side, five hundred reeds ” (verses 17-18). w-w. — “ With the measuring reed he turned about to the west side, and measured five hundred reeds (verses 18-19). With the measuring reed he measured it by the four sides.” X X- — Alter this, the prophet is taken to the eastern side of the Temple, and sees the glory of the LOUD come from the east, and enter the Temple by the east gate. The sight of this glory caused Ezekiel to fall upon his face ; “ So the Spirit ” took him up and placed him in the inner court. As to what part of the inner court, we gather from verse six, where it is stated “ the man ” stood by him and addressed to him these words : “ Son of man, the place of My throne and the place of the soles of My feet where I will dwell in the midst of the children of Israel for ever ” (verse 7). Ezekiel therefore representa- tively stood in the “ Most Holy ” near the altar, and now measures it. He is then taken “ to the gate of the outward sanctuary,” on the eastern side, i.e., to the outer court gate, in order to see that it is closed. He would approach this gate from the inner side of the house, passing to its north end first, and traversing the outer court on the eastern side from north to south ” (chap. xliv. 1 - 2 .) Y-Y. — “ He then brought me the way of the north gate before the house ” (verse 4). Z-£. — “ After he brought me through the entry, which (is) at the side of the gate into the holy cham- bers of the priests which look toward the north ; and, behold, there a place on the two sides west- ward.” Then he brought me forth into the outer court, and caused me to pass by the four corners of the court ; and, behold, in every corner of the court, a court (chap. xlvi. 19-21). Ezekiel would end this tour of the corner courts at the south-west corner. When taken outside at that point (chap, xlvii. 1), he sees the waters issuing from under the southern thresholds. He is then taken northward by the space between the circle- range of building and the western inner court cella up to the north side, passing out at the westernmost north gate ; and turning round with his face southward and looking towards the house, as before described, he sees the waters gush out of the threshold of the gate just passed over, and his guide then measures the depth of the waters in three reaches of a thousand cubits eastward. <500 Reeds or <3 000 Oubils Plate XIV. The Temple of Ezekiel’s Prophecy^ A PLAN SHEWING THE ITINERARY OF EZEKIEL AND HIS GUIDE THROUGH THE HOUSE. i Developed from Ezekiel’s Specification by Henry Sulley, Architect, Nottingham. THE DIVISION OF THE LAND. 89 CHAPTER VI. The Division of the Land — A New Feature — Parallel Cantonments — A portion set apart for the Prince : its Subdivisions and its Extent — The Position of the Sanctuary in relation thereto — The line of Separation between the two Principal Divisions passing through Jerusalem — “ The Possession of Twenty Chambers ” explained — The Valley of Achor, a Door of Hope — Some remarkable Coincidences resulting from the True Delineation of the Holy Oblation — The Inheritance of Abraham, Isaac, and Jacob— The “ Right ” and the “ Left ” Hand positions in the Kingdom. The City “ Jehovah Shammah ” — “ Round about Eighteen Thousand Measures ” — A City of Service, wherein the Hospitality of the People of the Land is extended to all Nations. Coming Physical Changes — Jerusalem to be elevated — The Holy Oblation to be encircled by a Deep Valley— The “ Through Route theory ” inadmissible — Conclusive Arguments — Valley of Shittim to be Watered by the Stream which comes from the Sanctuary — A Fresh Water Lake — The Possible Outlet to the Mediterranean, and to “the Former Sea” Southward — Probable Submergence of the Sites of Chorazin, Bethsaida, and Capernaum, and possible Elevation of the Site of Sodom out of the Dead Sea — The Borders of the Land Enlarged — Translation of Psalm lxxxii. by Dr. Thomas. THE HOLY OBLATION AND THE DIVISION OF THE LAND. SECTION I. THE DIVISION Nearly all students of the Book of Ezekiel are aware of the fact that its concluding chapters describe a new division of the land of Israel. Instead of the tribal allotments being promiscuously spread over the land, they are placed in parallel portions in regular order. All the tribes, except the tribe of Levi, are to have a portion, and each portion is to be a strip of land extending from the “ east side unto the west side ; ” but all the land is not taken up with the tribal divisions ; a portion in the centre is reserved “ for the Prince,” in the midst of which is “ the sanctuary.” This is quite a new feature in connection with the land of Israel, and the description of it, in spite of some un- certainty respecting details, is so clear that a mere child can see the difference between the patchwork division of the land under Joshua, as illustrated in almost any Bible map, and the new order of tilings specified in Ezekiel. The general divisions of Ezekiel’s prophecy are drawn to a small scale in the Palestine Exploration Society’s map of Western Palestine, illustrating the Old Testament, &c. ; there is uncertainty as to details about these. The writer is inclined to think that a correct map of the boundaries of the land has not yet been drawn, and is not at all disposed to accept any map yet produced as a satisfactory exhibi- tion of the boundaries of the land. Apart from further information and careful critical examination of the evidence, we cannot define the exact position of these boundaries, nor fix the breadth of each allotment ; but almost any of the numerous maps which have been pro- duced will serve the purpose of showing how strikingly the settlement of the tribes under Messiah will differ from that which took place under Joshua, who was a type of Him that is to come. OF THE LAND. There is, however, one point which can be dealt with satisfactorily, because the evidence relating to it is under our hands. That point is the position of the Temple and the position of the Holy Oblation. About this there cannot be any doubt ; and yet, strange to say, only one, perhaps, out of the dozen or so who have set their hand to write upon this point, have placed the temple of the future age in its true position, as defined by the specifi- cation contained in the Scriptures. The site of the Temple is undoubtedly Mount Zion, or, speaking generally, Jerusalem. In addition to what has been already said upon this point, the following passages are quoted in confirmation : — “ Because of Thy Temple at Jerusalem shall kings bring presents unto Thee ” (future — Ps. lxviii. 29). “Yet have I set My King upon My holy hill of Zion ” — (Ps. ii. 6). “ The Lord of Hosts shall reign in Mount Zion and in Jerusalem ” — (Isa. xxiv. 23). “So shall ye know that I am the Lord your God dwell- ing in Zion, My holy mountain ; then shall Jerusalem be holy,” &c. — (Joel iii. 17). “ Thus saith the Lord, I am returned to Zion, and will dwell in the midst of Jerusalem ; and Jerusalem shall be called a city of truth, and the mountain of the Lord of Hosts, the holy mountain ” — (Zech. viii. 3). To elucidate the force of these testimonies, it should be observed that Zion and Jerusalem are,- in scriptural use, one. The terms are used interchangeably very, very often in the prophets. Having shewn that the Temple is to be built upon Mount Zion, or, in other words, on the site of ancient Jerusalem, it is easy to determine the position of the Holv Oblation, for in the north section of it is “the most 90 THE HOLY OBLATION. Holy.” The oblation, exclusive of the Prince’s residue, is twenty-five thousand reeds square (chap, xlviii. 20), and appears to be divided into three sections, viz. : — 1. A piece of territory twenty-five thousand reeds long, and ten thousand reeds broad, called “ The holy portion for the priests,” i.e., the sons of Zadok (chap, xlv. 1-4; xlviii. 11). This is the northernmost division of the holy square. [See Plate xii., page 54.] 2. A piece of territory of like dimensions on the south of the last-mentioned, devoted to the use of the Levites (chap. xlv. 5 ; xlviii. 13-14). 3. A strip of land twenty-five thousand reeds long, and five thousand wide [Plate xii., page 54], which is called “ The possession of the city ” (chap. xlv. 6). These three divisions, each twenty-five thousand reeds wide, form the holy square, thus : — Holy portion of the sons of Zadok ... 10,000 Reeds. Portion of the Levites... ... ... 10,000 Possession of the city ... ... ... 5,000 25,000 Reeds. Concerning the first portion, omitting the italicised words, we read : — “ The length is five-and-twenty thousand, and the breadth ten thousand : and in it shall be the Sanctuary — The Most Holy ” (verse 3). And concerning the second portion, we read : — “ And the five-and-twenty thousand of length, and the ten thousand of breadth, shall also the Levites, the ministers of the house, have for themselves, for a possession of twenty chambers, or cellce ” (verse 5). These verses help to define the position of the sanc- tuary in the Holy Oblation, and consequently the rela- tion of the boundaries of the latter to the hill of Zion. The portion of the land set apart for the service of the sanctuary contains, as we have seen, three sections — one in the centre, one north, and one south. In which of these is the sanctuary ? Does it stand in any one of them exclusively ? Looking at verse ten of chapter forty-eight, we might be inclined to think the sanctuary is to be placed in the midst or centre of the northern- most section of the holy square ; but the words, “ and “ the sanctuary of the Lord shall be in the midst “ thereof,” must be qualified by the condition which ap- pears to be involved in the specification contained in the verses just quoted — namely, that while the “ Most Holy ” is in the portion of the sons of Zadok, the south portion of the outer court appears to be in the portion devoted to the use of the Levites. This mode of delineation re- quires the boundaries to be drawn so as to place the sanctuary at a central point on the south side of the north- ernmost section — the one separated for the use of the higher order of priests — and in such a position that while the “ Most Holy ” stands just within the southern bound- ary of the portion of the sons of Zadok, the outer courts of the temple, with its cellce on either side, would stand in the portion devoted to the use of the lower order of priests, i.e., the restored Levites’ portion. “ In it (i.e., in the portion of the sons of Zadok) shall be the sanctuary — the Most Holy ; ” not all the sanctuary, but that part called the Most Holy. This arrangement gives a “ pos- session of twenty chambers ” (or cellce ) in the portion set apart for the Levites ; thus we read : “ Twenty-five “ thousand of length, and ten thousand of breadth, shall “ also the Levites have for themselves, and for a posses- “ sion of twenty chambers.” It has been already shewn that the Temple will be built upon Mount Zion, and the probable external limit of its outer walls has been indicated. (See pages 56-8. If the foundation of the outer court on the south side is laid in the valley of Hinnom, that valley must also form a part of the dividing line which is to separate the holy portion of the sons of Zadok from the portion of the Levites. This line continued eastward and west- ward would form the south border of the portion of the sons of Zadok, and the north border of the portion of the Levites. From Jerusalem as a centre, the boundary would extend twelve thousand five hundred reeds each way, or in total length twenty-five thousand reeds. From this boundary as a base line the two princi- pal portions of the oblation can be set out ; and from the southern border of the part devoted to the Levites, it is easy to lay down “ the possession of the city.” Assuming that Ezekiel’s reed equals twelve feet, the total measure of the holy square is nearly fifty-seven miles each way ; this would be divided into three sec- tions, as before indicated, each of which would be as long as one side of the square. The two portions near the sanctuary would be ten thousand reeds wide respectively, while the southern portion is half that width, or five thousand reeds. This is “ the possession of the city.” The general features of the division of the land have been understood among most of those who have given attention to the subject, but, so far as the writer is aware, it has never before been pointed out that the dividing line between the holy portion of the sons of Zadok and the portion of the Levites must, according to the evi- dence, pass through the valley south of Jerusalem. This placing of the boundary line is a very interesting feature, and strongly confirms the general deductions already before the reader. Almost every commentator has been puzzled with the sentence “ for a possession of twenty chambers” (chap. xlv. 5). No one understood, or could suggest a feasible meaning. So hopelessly obscure did it seem, that many attempts have been made to alter the reading of the original, so as to bring the words into the compass of an intelligible meaning. This exposition unties the knot by shewing how the Temple courts will THE HOLY OBLATION. 91 be formed, and also that the obscure reference in question “ twenty chambers ”) is made to the twenty cellee of the Temple. By this, the mystery is explained, and the text proved to be true, and in harmony with the rest of the vision. The selection of the valley of Hinnom as the dividing line between the portions of the priests is confirmed by other portions of Scripture. We read in Isaiah : — “ Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in ” (chap. lxv. 10). This is spoken by the prophet in relation to the time when the servants of Deity dwell in “the mountain of His holiness ” (Ibid. lxv. 9, and Ps. xlviii. 1). It is a prediction of the future use of the valley of Achor in connection with the Temple service. The nature of this service (requiring sacrifice) involves, as a necessary corollary, that there must be some place in the vicinity of the Temple convenient for browsing flocks and herds- These would be either brought to this valley by the worshippers, and thence taken to the Temple gates, or the Levites would, in this place, exchange for money with those whose journey by water to Jerusalem would make the bringing of an animal sacrifice over the sea inconvenient. Hence it is also written, “ I will give her “ her vineyards from thence, and the valley of Achor “for a door of hope” Now, the valley of Achor is supposed to be the Wady el Kelt, a valley running westward from the Jordan, a little to the north of the Salt Sea. (See Palestine Ex- ploration Society’s map, illustrating the Old Testament.) This is probably its true position ; at all events, the valley anciently known as the valley of Achor, cannot be far distant from the point in question. A glance at the map shows that this valley, if extended westward, might be made the pass up to Jerusalem in a more or less irregu- lar line ; and remembering the prophecy already alluded to, which speaks of the formation of “ a very great val- ley,” by causing the Mount of Olives “ to be divided in the midst,” half moving in a northward direction, and half moving southward, it is easy to see that such a physical change would connect the valley of Achor directly with the Temple. It would also form the natural division between the two portions, one of which is de- voted to the use Oj. the sons of Zadok and the other to the use of the Levites. This is all very beautiful, and sweetly in harmony with the ordinances of the house as an exhibition of the mercy of the Father to a fallen race. A door of hope truly, are the means by which any one may enter the divine favour. Journeying up by the shore of the once <‘ dead ” but now living sea, and thence by the valley towards the Temple, the suppliant would be filled with the hope of deliverance, the realization of which would make the place a “ door of hope ” to him. Upon any other supposition, it is difficult to see how the valley of Achor can be a “ door of hope,” or for what purpose it is made “ a place for herds to lie down in.” If the sanctuary stood in the centre of the northernmost division of the “Holy Oblation,” it seems as if the pur- pose for which that portion is set apart must be frus- trated. “ The holy portion of the land shall be for the “ priests . . . which come near to minister unto the “ Lord ; and it shall be a place for their houses, and a “ holy place for the sanctuary ” (chap. xlv. 4). How is the district to be a holy place if it were traversed in its southern half by crowds of people driving cattle up to the Temple for sacrifice ? This would defile and inter- fere with all privacy. The inference is, that they will not be allowed to pass through this portion ; but they certainly would have to do so if the sanctuary were in the centre of it. If the sanctuary is placed at the centre on the south side of the portion, all difficulty is gone : privacy is secured for the residential mansions of those holy exalted ministers who wait upon the service of the altar ; while at the same time, the sanctuary is easily approached through the portion set apart for the use of the inferior order of priests. Some remarkable coincidences result from placing the boundaries of the holy portions in the position indicated. The map, page 54, shews that Bethel, or Luz, marks the centre of the holy portion of the sons of Zadok. Bethel, according to the Balestine Exploration Society’s map, is about eleven miles north of Jerusalem; it must, there- fore, be in the centre of the holy portion, which is to be a little over twenty-two miles wide. Now, Bethel is inseparably associated with the name of Jacob, one of the fathers, whose personal experience is made, in God’s wisdom, to have a prophetic meaning. On his journey northward from the face of his brother Esau, he rested at Luz, or Bethel, and, sleeping there, received this pro- mise, “ The land whereon thou liest, to thee will I give it, and to thy seed ” (Gen. xxviii. 13). At the same time he is shown that remarkable vision of the ascend- ing and descending Elohim. Contemplating these things by the Spirit, Jacob exclaimed, “ This is none other but the house of God, and this is the gate of heaven ; ” that is to say, the portion of the “ sous of Zadok ” is the dwelling place (house) of Elohim, and is likewise the “ gate of heaven; ” for Jacob’s words may be taken to apply to the functions of priesthood, which the saints who dwell in that part of the oblation exercise. Through them access is obtained into eternal life ; hence they are the “gate of heaven.” But perhaps we are to under- stand the matter in a more literal sense. In any case, Jacob will no doubt reside at Bethel in the future age, and may supervise the local affairs of the northernmost portion of the holy square. Another remarkable feature of the case is the promise 92 THE HOLY OBLATION. to Abraham. This promise appears to have been given at Hebron, not at Bethel, as generally supposed. A careful consultation of the thirteenth chapter of Genesis leads to this conclusion. In that chapter we learn that after coming out of Egypt, Abraham took up his resi- dence at Bethel. It was there where an altar had been erected by him on a previous visit to the place, and there he called upon the name of the Lord. Some time after his return from Egypt, even after Lot was separated from him, the promise contained in verses 13 to 17 was given. After receiving the promise (as verse 18 records), “ Abraham removed his tent, and came and “ dwelt in the plain of Mamre, which is Hebron, and " built there an altar unto the Lord.” Now why should Abraham do this when he already possessed an altar at Bethel, whereat he could worship ? The inference is, that he received the promise at Hebron, being taken there to look upon the territory promised unto him. The idea is strengthened when we remember that Hebron by reason of the configuration of the country, is a much more suitable eminence from which to view a wide extent of country than Bethel. If at Hebron when the promise was given, we can easily comprehend why Abraham re- moved his tent, and why he there built a fresh altar unto the Lord. The altar would be to him a memorial of the promise. From Hebron he would be able to “ look north, south, east and west,” upon the promised inheritance (Gen. xiii. 14, 15), and from this centre he would be able to “ walk through the land in the length of it and in the breadth of it,” in obedience to the commandment given, and with the lively hope of receiving it in due time according to the promise. These premises also lead to the conclusion that Abraham will be no stranger at Hebron when he is raised from the dead to inherit the land with his seed — the Christ. His residence, during the age to come, will probably be there ; a fitting place from which to supervise the affairs of the holy oblation. His jurisdiction, though probably extend- ing over the whole of that area, may pertain more particularly to the middle portion of the square. In this may be exhibited to us the two names hitherto unknown, and referred to by Christ when He said, “ To “ sit on My right hand and on My left, is not Mine to “ give,* but for whom it is prepared of my Father ” (Matt. xx. 23 ; i.e., Christ will give the right and the left-hand position in His kingdom (ibid. ver. 21) to those for whom it is fore-ordained. Abraham at the south of the Temple would be on His (Christ’s) right hand in the kingdom, and Jacob on the north would be near His left. Then as to Isaac, the Lord said unto Him, as recorded in verse 2 of Genesis xxvi., “ Go not down into Egypt, • The italics in this passage destroy the sense. To Christ belongs the assign- ment of every position in His kingdom. This is given to Him by the Father, subject to a prearranged order. “ dwell in the land which I shall tell thee of.” He was at Gerar when these words were spoken, sojourning with Abimelech, king of the Philistines. By a series of incidents, Isaac is caused to take up his abode at Beer- sheba. As soon as he does this, the Lord appears to him, and comforts him in his fears, and promises a future blessing. God had said, “ Dwell in the land which I “ shall tell thee of,” and directly he arrives at the right place, the promise of blessing is renewed. Isaac evi- dently understood the renewal of the promise on the same night when he arrived at Beer-slieba as an indica- tion that he had come to the place of his inheritance, for there he builded an altar (verse 25), and called upon the name of the Lord. It was at this place where he pitched his tent after much wandering, and made a covenant with Abimelech. Probably he lived there during the greater part of his life afterwards. At a later period, we find he had removed to Hebron, probably in order to be “gathered unto his fathers”; i.e ., buried in their place of sepulchres. The sojourn, then, of Isaac at Beer-sheba, and the erection by him of an altar at that place, point to the conclusion that when the promises made unto the fathers are fulfilled, Isaac will have jurisdiction over the southern portion of the holy square. The site of this Beer-sheba seems to be uncertain. It probably falls within the holy square in that section of it in which is to be erected the wonderful city called “ Jehovah - shammah,” a city served by all the tribes of Israel, a city suitable for the lodgment of all those worshippers who come up from year to year “ to worship the Lord of “ Hosts in Jerusalem,” — a city which will, if the sugges- tion herein made is realised, have for its governor a prince fitted by previous experience to entertain a multitude of people. These three immortalised men of extended experience, together with the twelve apostles who are to sit upon the twelve tribal thrones (seven to the north and five to the south of the holy oblation), likewise fitly prepared, may be described as “ seven shepherds and eight princi- pal men,” raised by the Deity and His Son in order to take a prominent part in the deliverance of Israel from the Assyrian invader when he comes into the land (Micah v. 5). Their Lord being a man in authority, “ having soldiers under him ” of the faithful and true type, and being able to say to one servant, “go, and he goeth, and to another come, and he cometh,” will not need to leave Jerusalem while expelling the invader, but will likely select these fifteen men to do the work in detail. For them, no better chieftain could be selected than Abraham, who proved himself a competent general in the days of his flesh. Upon the return of these princely leaders of Jacob’s battle hosts, the antitypical Melchisedeck, king of righteousness and prince of peace is able to bless and feed them with “bread and wine,” THE CITY “JEHOVAH SHAMMAH. 93 even as Abraham was blessed when returning from the slaughter of the Elamitish kings (Gen. xiv. 18 ; Ezek. xliv. 3.) The idea of Abraham, Isaac, and Jacob, and the twelve apostles, being raised from the dead to administer the Israelitish affairs in the kingdom of God upon earth, may appear ridiculous to some ; and yet, concerning the redeemed, the Lord, Jesus said, “ Many shall come “from the east and west, and shall sit down with “Abraham, and Isaac, and Jacob, in the kingdom of “heaven” (Matt. viii. 11) ; or, as expressed by Jesus on another occasion with greater fulness, “Ye shall see “Abraham, Isaac, and Jacob, and all the prophets, in “ the kingdom of God, and you thrust out. And they “ shall come from the east and the west, and from the “ north and the south, and shall sit down in the kingdom “ of God ” (Luke xiii. 28-29). And concerning the apostles He said, “Verily I say unto you, That ye “ which have followed Me, in the regeneration, when “ the Son of Man shall sit on the throne of His “ Glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel ” (Matt. xix. 28). This is to be fulfilled by dividing to each apostle an inheritance in the Holy Land, as everyone unspoiled by tradition, or untainted with infidelity will admit. SECTION II. THE CITY “YEHOVAH SHAMMAH.” It is a remarkable thing that a tract of country about fifty-seven miles long and twenty-two miles wide should be set apart for the residential immortal priests who wait upon the service of the altar ; but the arrangement is quite in harmony with the extensive character of the sanctuary, and also in harmony with God’s method of rulership. Even now, though unseen, immortal mes- sengers perform a very important part in the affairs of mankind, The apostle to the Gentiles said, “Are “ they not all (the angels) ministering spirits, sent forth “ to minister for them who shall be heirs of salvation ” (Heb. i. 14)? And Jesus said, “Take heed that ye “ despise not one of these little ones ; for I say unto you, “ That in heaven their angels do always behold the face “ of My Father which is in heaven ” (Matt, xviii. 10). Also, the spirit in David said, “ The angel of the Lord “ encampeth round about them that fear Him, and “ delivereth them ” (Ps. xxxiv. 7). And, speaking generally concerning the administrative functions of the Elohim in the coming order of things, Paul said : “ Unto the angels hath He (God) not put in subjection “ the world to come, whereof we speak,” thus teach- ing us by implication that the angels do now govern and rule. Also the prophet Daniel said : “ The Most “ High ruleth in the kingdom of men, and giveth it “ to whomsoever He will” (Dan. iv. 17.) This angelic supervision will cease at the appearing of Christ, for the “world to come,” or the Messianic age, will be governed by the multitudinous “ Son of Man,” who federally has been made a little lower than the angels by reason of death. The constituents of this multitude who are now sleeping in the dust of the earth, are shortly to be exalted therefrom; and, together with their companions in tribulation who do not die, will be made Kings and Princes in the earth. This will be a great honour, and a “fulness of joy for evermore,” and as certain to come as the shining of the sun. But the majority of people prefer to rest their hopes on the airy nothings puffed off by teachers of popular theology.*' Nevertheless, the word of God stands sure. Although the setting apart of “ the holy portion of the land ” for the immortal priests is remarkable, it is only a little less remarkable that a similar tract of country, and equal in extent, should be set apart for the use of the Levites who minister in the house. Our wonder increases when we consider the detailed arrangements of the third section of the holy square. A city and its suburbs, over eleven miles each way, is probably larger than any city of this Gentile era, except London ; its size is not, however, the feature of chief importance. The name bestowed upon it by God is full of meaning. The words rTOtt? ITirP (“ Yehovdh Shammdh”), appear to be the climax of the whole vision. This occurs at the close of the announcement of the measure of the circumference of the city — “ Pound about eighteen thousand measures.” And the name of the city from that day, Yaiiweh Shammah L or, as translated in the C.V., “ The Lord is there ; ” but, literally, we may read, The lord thither , which appears to imply something different from any of the generally received ideas upon the subject. It cannot be that the “ Lord will be there,” i.e., dwell in the city which is specified to be a profane place. Other details given shew that “ Yahweh ” will dwell in the Temple which is separated from this city by the portion of the Levites ; and further, it is distinctly stated that they who “ serve the city shall serve it out of all the tribes of Israel” (chap, xlviii. 19) : this indicates a use which precludes the idea of Yahweh dwelling in the city itself. Nor can it be said, speaking of a past event, that Yah- weh has come to this city ; for nowhere is this affirmed. The manifestation described as “ the glory of the Yahweh ,” is specified to enter the Temple, not the city ; a much more likely explanation is, that those who worship at the Temple go up from this city'. This city would serve for a huge hotel, receiving all those who visit the temple ; if not, where are the * Those who are led astray by the mistaken doctrine that we go to heaven when we die, should read carefully John iii. 13; Matt. v. 5; Acts ii. 34, and Heb xi. 39-40. 94 COMING PHYSICAL CHANGES. people to lodge who come from all parts of the earth to hear the wisdom of the greater than Solomon, and to pay their vows unto the Most High ? This city would be large enough for such a purpose ; and if all go up from it to worship the Lord enthroned in the Temple, it would be appropriately designated by a name in harmony with that fact, i.e., The Lord thither, or, to the Lord from this place. If this be not the correct explanation of the name, then one appears compelled to look upon the whole square, comprising the holy portion of the sons of Zadok, with their houses and the Most Holy, and the portion of the Levites, with the “twenty chambers,” and the “profane portion,” as a city, and apply to it the term “Jehovah Shammah.” SECTION III. COMING PHYSICAL CHANGES. In connection with the restoration of Israel, and the gift of one universal Monarch to the children of men, Zechariali testifies that — “ All the land shall be compa sed as the Arabah, from Geba to Rimmon, south of Jerusalem ; and it shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the King’s wine-presses ” (chap. xiv. 10). This testimony does not teach, as appears in the C.V., that all the land will be turned into “ a plain,” and lifted up, but that a portion of it will be affected by the earthquake mentioned a few verses previously (verses 4-5) in two ways. First, a portion of the land will be rent in such a manner as to form a valley like that remarkable valley called the Arabah. The word trans- lated plain in the original is PQHY2 (Arabah) and undoubtedly refers to the valley in which the Dead Sea and the Jordan lie. Such a valley is to compass (see margin of the C.Y.) the land around Jerusalem, “ from Geba to Rimmon.” Secondly, a part of the land — particularly Jerusalem — is to be elevated. Geba is supposed to lie about six miles north of Jeru- salem, a little to the eastward ; and since the Olivet earthquake is to form a “ very great valley,” it is not unreasonable to suppose that “Geba” will he joined to this valley in some way. Rimmon is supposed to be about twenty-eight miles from Jerusalem, in a south-westerly direction — the exact site is uncertain ; but it is probable that the Geba valley will make a compass southward, and will also be joined to Rimmon. But the writer is somewhat doubtful about the true position of the sites named, and therefore is afraid to venture definite suggestions re- specting these things. The testimony, “All the land shall be turned (or compassed) as the Arabah,” appears to indicate that the earthquake will result in the encircle- ment of the Holy square with a valley like the Arabah valley. It would be very interesting to get the true expla- nation, and to know how the water which flows out of the sanctuary is to reach the Mediterranean Sea. Zechariah testifies : — “ It shall be in that day, that living waters shall go out from Jerusalem ; half of them toward the former sea, and half of them towards the hinder sea : in summer and in winter shall it be ” (chap. xiv. 8). This testimony, taken in connection with that of Joel, appears to shew that the two seas here mentioned are the Mediterranean Sea and the Dead Sea, unless by the words “ former sea ” reference is made to the Egyptian Sea. Thus we read : — “ A fountain shall come forth of the house of the Lord, and shall water the valley of Shittim ” (chap. iii. 18). Now, the valley of Shittim must have been situated east of the Jordan (Num. xxv. 1 ; Josh. ii. 1, 7 ; iii. 1-17), and if the stream spoken of by Joel passes over to the valley, it must, of necessity, go in the direction of the Dead Sea. Then, in relation to the sanctuary, this sea is the “ former sea ; ” that is to say, it is in front of the house, or on its eastern side, quite apart from any other meaning which may be hidden under the words “ former sea.” This being indisputable, the Mediterranean Sea is fittingly described as the “hinder sea,” i.e., the sea behind the sanctuary, or at its back part. A notion exists that the great earthquake which is to divide the Mount of Olives, will form a valley extending westward past Jerusalem, unto the Great or Mediter- ranean Sea. The valley mentioned by Zechariah is said to reach to “Azal,” and advocates of the “through route ” theory have supposed that Ashkelon, or Askelon, a city on the Syrian coast, is the Azal of Zechariah ; but reliable evidence is awanting to substantiate the idea. In view of the testimony of Ezekiel and Joel, it is not reasonable to suppose that the river will take the course advocated by Major Phillips ; neither is it probable that the stream, which flows out of the house of the Lord, will take a westward course at all till it has reached the valley of the Jordan. Ezekiel shows that the water which flows from the temple will heal the Dead Sea (chap, xlvii. 8) Now, if the earthquake which divides Olivet should form a cleft from sea to sea, the waters of the Mediterranean — not the stream issuing from the Temple — would rush in and cleanse the Dead Sea, to say nothing of the hurtful effects of such an inrush of waters, in consequence of the difference of level of the two seas ; for the Dead Sea is 1,292 feet below the level of the Mediterranean. Now, the affirmation that “a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim,” unfavourably affects the view of Major Phillips, who shews on his map an COMING PHYSICAL CHANGES. 95 arm of the sea extending from the Dead Sea to Jeru- salem. Question — How can a stream from the house of the Lord water the valley of Shittim, under the condi- tions which will exist if the Major’s contention be sound? Why, instead of waters from the house of the Lord entering the valley, an arm of the sea would be first formed, and wash the shores of Shittim long before the fresh water stream would reach them. Nor can it be said that a fountain from the Lord’s house waters a district, when said waters enter the sea some twenty to twenty-five miles off. Another fatal objection to Major Phillips’s idea on the subject is the testimony of Ezekiel (chap, xlvii. 11) that “ the miry places thereof, and the marshes thereof, shall “ not be healed (i.e., of the Dead Sea) ; they shall be “ given to salt.” The new channel on Major Phillips’s map is shewn to pass over these miry places, and along the Gulf of Akabah into the Eed Sea. This is directly opposed to the testimony which requires the salt marshes at the southern shores of the Dead Sea to be left intact. And further, the same portion of Scripture which states that “ Jerusalem (shall be) a quiet habitation, a taber- “ nacle that shall not be taken down,” also states, “ But “ there the glorious Lord (will make) unto us a place “ of broad rivers and streams ; wherein shall go no “ galley with oars, neither shall gallant ship pass “ thereby ” (Isa. xxxiii. 20-21). This testimony effec- tually disposes of Major Phillips’ theory. It also suggests another, viz., that the Dead Sea will be converted into a fresh water lake, whose waters will be able to repel for a considerable distance the waters of the Mediterranean. A way in which the prophecies bearing on this sub- ject may be understood has occurred to the writer. The reason it is not put forward as conclusive is because there is an absence of distinct evidence. If reference be made to the 47th chapter of Ezekiel, we shall find the eastward direction of the “ waters ” very distinctly stated, but no reference to a westward channel. If Zech. xiv. 8, and Ezek. xlvii. 11 may be taken to imply an outlet to the Mediterranean, where is that outlet to be ? Ezekiel sees the stream issue from the eastiuard front of the Temple, on the south of the gateway. He is brought through the waters eastivard, and the measuring angel informs him that “These waters issue “ out toward the east country, and go down into the “ desert,” i.e., to Arabah , which is the word so translated ; that is to say, the waters go down to the depressed valley in which the Jordan and the Dead Sea lie. It is clear, then, how the water reaches Shittim. Now let us suppose the earthquake has taken place. The waters gush forth and pass between the newly-separated peaks of Olivet, and flowing into the Dead Sea, fill up those portions which remain depressed after the earthquake, and then cover the valley of Shittim. As the waters rise, they ascend the Jordan valley, northward, which is now a stream reversed, until they fill the basin of the Chinnereth. They still pass northward and engulph the site of tire cities of Chorazin, Bethsaida, and Caper- naum ; for, be it remembered, that the Sea of Chin- nereth is 653 feet below the level of the Mediterranean. And unless the levels north of the Holy Oblation were materially altered (and there is no testimony to lead us to expect such a change), the before-mentioned results would certainly happen, consequent on the flow of the waters of the new river, indicated by Ezekiel. A mag- nificent inland sheet of water would then be formed, but where is the outlet to the Mediterranean, if there is to be one ? Possibly this may be at Tyre, for Ezekiel speaks of ancient Tyre as “ situated at the entry of the sect (Ezek. xxvii. 3) — an outlet to the south of the new city seems out of the question, and a channel between it and the Temple more unlikely. If the waters divide as above indicated, and then enter the Mediterranean, we must read the testimony of Ezekiel and Joel between the lines of Zechariah, “ living waters go out from Jerusalem,” eastwardly, striking the valley of the Jordan, near the valley of Shittim ; and then “ half of them (flow) towards the former (Dead) sea, and half of them towards the hinder (Mediterranean) sea” (Zech. xiv. 8). Whatever meaning may be attached to Ezekiel’s description of Tyre as situate at “ the entry of the sea,” a prophetically literal import may be hidden under it, in which case a subsidence of the channel of the river Leontes, or some adjacent valley, a sort of settling down after the expension of the vast force needed to divide the Mount of Olives and elevate the mountains of Judah, would be sufficient to form the new outlet. The waters of the river would probably flow up to and gradually meet those of the Mediterranean, without devastation or disaster. Should these things be realised, a literal fulfilment of Matt. xi. 21-23 will probably be the result ; first, by the submergence of the sites of the ancient cities Chorazin, Bethsaida, and Capernaum ; and secondly, by the preservation of the site of Tyre and Sidon, and by the elevation of the site of Sodom, which is probably buried under the part of the Dead Sea lying between Engedi and the salt marshes. These marshes are “ not to be healed,” but are to “be given to salt ” (Ezek. xlvii. 11). This forbids the waters of the new river passing into the southern extension of the Dead Sea. Looking at a map of the Dead Sea, the reader will observe that the southern part is somewhat circular in form, and is separated from the upper or northern por- tion by a narrow channel. If this part were raised, or the cliffs caused to approach each other at that point, a neck of land would be formed, dividing the sea into two portions. The northern section would be “ healed ” by 96 COMING PHYSICAL CHANGES. the stream coming out of the sanctuary, while the southern part would be given to salt. It may he intended that the water shall go southward , by some newly-formed channel. It is written, “The Lord shall utterly destroy the tongue of the Egyptian Sea ” (Isa. 15), and it is just possible that Ezekiel speaks of the “ former sea” in that sense. If so, the waters of the sanctuary must flow into the former channel of the Bed Sea as well as into the Mediterranean. It is necessary to consult a good map of Palestine to comprehend the bearing of the above remarks ; and then the remarkable disposition of the mountains of Israel shew the probability of the results before suggested. If the things mentioned so far be satisfactory, still we require to know the place of outlet to the Mediterranean. Anyone able to point out the site of “Azal” and “ En-eglaim,” may materially help the solution of the problem we are considering. The separation of a strip of land twenty-five thousand reeds wide, in the midst of the tribal allotments, when Israel is settled after her former estate, is a beautiful feature of the Divine “ restoration ” scheme ; and it is sure to become an accomplished fact when the proper time arrives for the fulfilment of the prophecy. Some, however, think that the land is not “ large enough ” to contain the holy square and the “ residue ” mentioned by Ezekiel. It has been asserted that no room is left for the prince’s portion (Ezekiel xlv. 7 ; xlviii. 21), east and west of the holy square, if the reed measure be adopted. A glance at the map will shew a goodly slice of land to the westward, without including any extension in that direction, consequent on the elevation of the plains of Judah, as foretold by Zechariah. This elevation might be very great in order to lift the hill of the Lord above the mountains of Moab, which now tower over the land, and therefore it is probable that the width will be increased and give a larger “ residue ” to the west than now appears. The argument falls to the ground, however, if no extension take place. As to the eastern residue, its extent depends upon the position of the eastern border of the land. Some have thought the eastern shore of the Dead Sea to be that border. This is probably a mistake, and there are many reasons for thinking so. A striking one is found in the recorded experience of the prophet Moses. Moses was taken to the top of a mountain east of the Dead Sea, and from it was shewn the land covenanted to Abraham and his seed. This mountain is supposed to be Mount Nebo (see map) ; whether that be so is not very important ; it sufficeth that the mountain upon which Moses stood appears to have been situated east of the Jordan valley. When upon this mountain, he was told to lift up his eyes westward, northward, southward, and eastward , and behold the land with his eyes (Deut. iii. 27). Now, how could Moses look east on the land when at Nebo, if the boundary was not eastward of the Dead Sea ? This point need not be discussed in detail now, further than to add that although the words in Deut. xxxiv., verse 4, appear to apply to all the land Moses saw, the probability is that reference only is made to a particular section of it. When God said, “ I have caused thee to see it with thine eyes, but thou shalt not go over thither,” He denied to Moses what he asked (chap. iii. 25) : “ I pray Thee, let me go over, and see the good land (holy oblation) that is beyond Jordan, that goodly mountain (the mountain of the Lord),” &c. It is worthy of note that Ezekiel was probably taken to the holy portion set apart for the use of the sons of Zadok when first shewn “ the house,” as related in the forty-first chapter. This is significant. Ezekiel, the man of sign, is “ set ” upon a very high mountain (chap. xl. 3). The word translated “set,” is here used in the causative sense, and means to cause to rest, give rest, to place or set down, which is equal to saying that Ezekiel will have “ rest” there ; and if Ezekiel, all the prophets, apostles, and faithful, will likewise have their peace and their rest from this place. Hence it is written : “ Yahweh’s foundation is in the mountain of holiness. “ He loveththe gates of Zion more than all the dwelling- “ places of Jacob. Glorious things are spoken of thee, “ 0 city of Elohim. Selah. This man (the foundation “ stone laid in Zion) was developed there : even to Zion it shall be said, The man, even The Man, was brought “ forth in her ; and He, the Most High, will establish “ her. In enrolling the peoples, Yahweh will reckon « (that) this man was born there. Also singers as well “ as musicians ( ROT - T - B 9; ™ *±) there ; all My springs “ are in Thee ” (Ps. lxxxvii. Translated by Dr. Thomas. — Eureka vol. ii., gage 16). APPENDICES . APPENDIX A. THE RESTORATION OF ISRAEL. “ He that scattered Israel will gather- him, and keep him as a shepherd doth his flock." Seeing the importance of such a question, a few words upon the subject will not be out of place. “ Gainsayers ” may be divided into three classes : First, those who reject the Bible altogether ; secondly, those who say the Scriptures are not reliable evidence in the case ; thirdly, those who believe in the divine authenticity of the Bible, but make void the truth by a non-natural inter- pretation of the prophecies. Of course it is not within the scope of a work like this to deal with the objections of the two classes first mentioned. Detailed arguments upon that aspect of the subject are to be found in “ The Trial,” “ Bible Defended,” “ The Bradlaugh Discussion,” and works of a like character. Those who have not yet learned that the Bible is true and reliable must first satisfy themselves on that point before it can be expected that prophecy will have its due weight with them. Howbeit, the extraordinary character of the Temple prophecy — so precise in its measurements, so minute in its detail, and so methodical in all its arrangements — must be counted as a powerful witness to the divine authenticity of the Bible. The third class, while believing in the divine character of the Bible, yet disbelieve in the “ restoration of Israel and when pressed as to the ground of their disbelief, affirm that the promises of future blessing to Israel are to be understood “ spiritually.” They teach that “ Christians ” are the Israel referred to in such prophecies, and that they have their fulfilment in the spread of Christianity and in the prosperity of “ Christian ” peoples. But a close consideration of the prophecies themselves reveal the fact, that neither the Christianity of the nineteenth century, nor that of any other period, answers to the terms of the prophecy. It will be found, that where the prophets foretell literal desolation, dispersion, and misery to the nation of Israel, they also, in the immediate context, foretell regathering, upbuilding, and blessing of a literal kind to the very same people ; it would, therefore, be beyond all reason to say the prophet spoke literally in one case, and “ spiritually ” in the other. Why should the pre- dictions of the destruction of Jerusalem, and of Samaria, for instance, be taken literally, and the up- building and restoration of those cities in a “ spiritual,” i.e., in a non-natural sense? Why should the curses predicted by Moses, as consequent upon the disobedience of the children of Israel, be accepted as a remarkable fulfilment of prophecy in relation to that people, while the blessings which God has said shall come upon them, be scouted, or interpreted as relating to other people and to other matters ? Not by right reason, surely. Reason requires that the literal rule, if adopted in the one case, shall be recognized in the other. If it be conceded that the descendants of Jacob were literally cast out of their own land, and scattered amongst the nations because of their sins, it must also be conceded that they will be literally restored to the same land, when they are again the recipients of divine favour. Let the facts be as stated, the logic of the facts must also be accepted ; and the facts are as stated. Their dispersion was foretold when God said, by the mouth of Moses (Leviticus xxvi. 24, 25, 30, 31, 32 and 33) : — ‘ ‘ I will punish you seven times for your sins.” “ I will bring a sword upon you that shall avenge the quarrel of My covenant.” “ Ye shall be delivered into the hand of your enemy.” ‘ 1 1 will destroy your high places, and cut down your images.” “I will make your cities waste, and bring your sanctuaries unto desolation.” “I will bring your land into desolation.” ‘ ‘ I will scatter you among the heathen, and will draw out a sword after you, and your land shall be desolate, and your cities waste.” All these sayings have come to pass literally ; and in the very chapter which contains the curses, the blessing of God’s future favour is also proclaimed as follows (verses 44-45) : — “ And yet for all that, when they be in the land of their enemies, ‘ I will not cast them away, neither will I abhor them, TO DESTROY THEM UTTERLY, and to break My covenant with them.’ I WILL, for their sakes RE- MEMBER THE COVENANT OF THEIR ANCESTORS.” Such language is utterly inconsistent with any other idea than that God has foretold a great national destiny for His people, i.e., The people of Israel. Similar language occurs in Deut. iv. 27-31 ; xxviii. 64 ; xxx. 1-8. And the force of these declarations it still further emphasized by the testimony of Jeremiah, who records the truth of God, viz., that God will not make an end of Israel even though He make an end of the Gentiles. His words are (Jer. xxx. 10-11) : — 98 APPENDIX A. -THE RESTORATION. “ Fear not, O My servant Jacob, saith the Lord ; neither be dismayed, 0 Israel : for, lo, I will save thee from afar, and thy seed from the land of their captivity ; and Jacob shall return, and be at rest, and be quiet, and none shall make him afraid. For I am with thee, saith the Lord, to save thee ; though I make a full end of all the nations whither I have scattered thee, YET I WILL NOT MAKE A FULL END OF THEE ; but I will correct thee in measure, and will not leave thee altogether unpunished.” In view of this testimony, ask now why it is that of all scattered, down-trodden, persecuted peoples, the Jews alone have preserved their identity and nationality ? It is because God has a future for them. They are a SIGN and a WITNESS for Him (Deut. xxviii. 46; Isa. xliii. 10). Look at the facts. What happens to those who emigrate to a strange land? They finally become absorbed in the nationality amongst which they sojourn, unless they coalesce together in communities. The Jews have been scattered and driven hither and thither, yet they remain a distinct people. But where are the Goths, the Normans, the Saxons, the Hanes ? Gone ! without a relic, save in their names and the few buildings they have left in the wake of their sojourning, and which testify that they once existed in their different nationalities ; yet now no more. Notso with the nation of Israel. Down-trodden, scourged, robbed, persecuted, hated; driven from city to city, and hunted from country to country ; still they live, and remain a distinct and separate race to this day. The waves of centuries passing over them have not obliterated the distinctive ripple marks of the race, while the vast sand-drift of humanity has not kept distinctive shape. Ask, now again — Why ? It is in order that they may fulfil the destiny divinely decreed for them — a destiny which, so far as regards their re-establishment in their own land as God’s obedient children, is well expressed in the language of the prophet (Jer. xxxi. 10, 27, 28, 31,33,34):— “ Hear ye the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock.” “Behold, the days come, saith the Lord, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast. And it shall come to pass, that like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict ; so will I watch over them, to build, and to plant, saith the Lord.” “ Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah ; not according to the covenant that I made with their fathers. . . . But this shall be the covenant that I will make with the house of Israel ; after those days, saith the Lord : I will put My law in their inward parts, and write it in their hearts ; and will be their God, and they shall be My people. I will forgive their iniquity, and will remember their sins no more. ” That the words of Jeremiah, above written, partake somewhat of the nature of an oath, and are an infallible decree, some of the succeeding verses show, viz., 35-36. “ Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and the stars for a light by night, which divideth the sea when the waves thereof roar ; The Lord of Hosts is His name. If those ordinances depart from before Me, saith the Lord, then the seed of Israel also shall cease from being a nation from before Me for ever.” How deeply interesting to know that He who planted the stars in the heavens, who sustains those shining orbs in their courses, and who gives sunshine and rain, and the seasons in their order, is ever speaking to us, if we would but listen to His voice — silent though it be — • of the destiny of the Israelitish race. The caviller may cavil, the scorner may scorn, the unbeliever may deride, but the fact is there. Gaze abroad upon the star- bedecked firmament ; it speaks of Israel’s future : look at the sun, moon, and stars ; they testify of God’s purpose to raise Jerusalem from the dust, and to plant her a queen-like city in the earth. See the waves which beat upon the sea shore — a stupendous force wielded in the hands of the Creator ; they cry out with unwavering voice, “ I will restore !” “ I will restore !” “ I will restore My people !” Men only require to open their ears that they may hear “ What the Wild Waves are saying.” Nor is this the only illustration of the unchangeable nature of the divine decree ; for God is very kind, and gives us numerous testimony in verse 37 of the same prophecy ; we read : — “ Thus saith the Lord : If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the Lord.” Can the heaven be measured ? Can the foundations of the earth be discovered ? “ No.” Then the restora- tion of Israel is ensured by a decree which cannot be set on one side. But look you, ye who think “ spiritual blessings ” are meant' by these promises, and not literal restoration ; look at verses 38 to 40, where the prophet continues his unfoldmgs of Israel’s future, and says : — “ The city shall be built to the Lord, from the tower of Hananeel, unto the gate of the corner. The measuring “ line shall yet go forth over . . the hill Gareb, and “ shall compass about to Goath. And the whole valley of “ the dead bodies, and of the ashes, and all the fields, “ shall be ‘ holy unto the Lord ; ’ ” yea, “ even ‘ the brook “ of Kidron ’ shall be £ holy unto the Lord.’ ” Surely, the language is literal enough, and relates only to literal portions of Jerusalem and its suburbs. Neither the valley of dead bodies, nor the horse gate ; neither the hill Gareb, nor the brook of Kidron, are capable, by any possible stretch of imagination, of being “ spiritual- ized ; ” or of being taken to refer to anything else than APPENDIX A.— THE RESTORATION. 99 that to which they manifestly refer. The literal must be conceded. Of course the above testimony would be accounted of small weight in the eyes of those who think the literal earth is to be burned up, and all the planetary and starry expanse brought to ruin in “ the crack of doom and the crash of worlds.” Such “ know not the Scriptures,” and therefore err in judgment. When Peter foretold the fiery destruction which was to come upon the Jewish “ heaven and earth” (2nd Peter iii. 7), his words could no more have reference to the material heaven and earth than the words of John, who prophesied that the earth should worship the least (Rev. xiii. 12). Men learned in “ divinity,” but unskilled in “ rightly dividing the word of truth,” are all astray here. Testimonies abound in the Scriptures affirming the stability of the physical universe, of which the earth forms but a speck (Eccl. i. 4 ; Ps. civ. 5 ; lxxviii. 69 ; Matt. v. 5, &c.) This being undeniable, the ordinances of heaven testify to the un- changeablepurpose of God as affecting the final blessing of His people. Other deniers of Israel’s future glory, while admitting the literal nature of the prophecies, nullify them by saying, “ 0 yes, the prophecies of restoration are literal, but they were fulfilled when the children of Israel returned from the Babylonian captivity.” The assertion is untrue. Any reader who will give more than a superficial consideration, even, of those passages already quoted, may see that they contain prophecy of much deeper significance than the partial restoration of Judah by the decree of Cyrus. Without staying to consider them, however, let us look at what may be called the more clear and unmistakeable evidence contained in the thirty-seventh chapter of Ezekiel. That chapter fore- tells something which is to happen unto “ the whole house of Israel ” (verse 11), and that something is their complete national resurrection. It is stated in verses 16 and 22, that the Israelitish race comprised under the respective divisions of Judah and Ephraim, shall be united into one people. It is well known that this is not now the case, and that never since the Ephraimitic branch of the house was taken captive by Shalmaneser have the two sections been re-united. The return from Babylon was partial, and pertained chiefly, if not solely, to the Judaic side of the house ; but Ezekiel, in the chapter already mentioned, prefigures the union of the two sections. This was shewn by sign and symbol. According to divine instruction he took two sticks, and wrote upon one stick the words, “ Eor Judah, and for the children of Israel, his companions ; ” and upon the other stick, “Eor Joseph, the stick of Ephraim, and for all the house of Israel his companions.” He then joined the two sticks together in his hands (verses 16-17). This is a sign from God, and may be read of all men — read, of course, in the light of the divine declaration concerning it (See verses 21 and 22) : — “ Thus saith the Lord God, Behold I will take the chil- dren of Israel from the heathen, whither they be gone, and will gather them on every side, and bring them into their land : and I will make them one nation in the land upon the mountains of Israel ; and one king shall be king to them all ; and they shall be no more two nations, neither shall they be divided into two kingdoms, any more at all.” Here we see the sign is inconsistent with the state- ment that the prophecies of Israelitish restoration have received fulfilment when Judah returned from Babylon. That restoration was a partial one, whereas the sign requires a complete re-establishment of the people as one nation. The words are, “ No more two nations,” and when united they are to be under “ one king.” There- fore, the sign foretells an event yet future ; for never, hitherto, have the things prefigured been fulfilled. Moreover, the very terms in which God’s blessings upon Israel are expressed utterty preclude the notion of past fulfilment. Look at the following (Isaiah i. 1, 25, 26 ; xxxiii. 20 ; xlv. 17 ; li. 11 ; lii. 1 ; lx. 15, 18) : — “The vision of Isaiah the son of Amos, which he saw concerning Judah and Jerusalem.” . . . “I will turn My hand upon thee, and purely purge away thy dross, and takeaway all thy tin: And I will restore thy Judges AS AT THE FIRST, AND THY COUNSELLORS AS AT THE BE- GINNING : afterward shalt thou be called, The city of righteousness, the faithful city.” “ Look upon Zion, the city of our solemnities : thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down ; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. ” “Israel shall be saved in the Lord with an everlasting salvation : ye shall not be ashamed nor confounded world without end." “The redeemed of the Lord shall return, and come with singing unto Zion ; and everlasting joy shall be upon their heads.” “Awake ! awake ! put on thy strength, O Zion ; put on thy beautiful garments, O Jerusalem, the holy city : for henceforth there shall no more come into thee the uncircum- cised and the unclean." “ I will make thee (Israel) an eternal excellency . . . violence shall no more be heard in thy land, wasting nor de- struction within thy borders : but thou shalt call thy walls Salvation, and thy gates Praise.” Language could not be clearer, nor at the same time more inconsistent with the idea of these prophecies referring to past history. Has God yet purged awav all the dross and alloy of Israel ? Where are the judges which were to be given, like the rulers of ancient days ? We search the pages of history in vain for a record of their existence. When can it have been said that Israel has been saved with an “ everlasting salvation ? ” Why, since the partial restoration from Babylon they have been scattered more widely than ever, and treated with greater scorn and contumely. 100 APPENDIX A.— THE RESTORATION. Instead of returning with singing to Zion — with ever- lasting joy upon their heads — they have wandered to the ends of the earth in sorrow, mourning, and woe. Instead of Israel having been made “ an eternal excellency,” as the prophet foretold, people are beginning to think they are made an eternal curse, and that God has no more a future for them. Had the return from Babylon been the restoration prefigured so largely in the prophets, Israel would now have been permanently and irremovably fixed in the land of their fathers, for then “ not one of the stakes of their tabernacle shall ever be removed, nor could any of the cords thereof be broken ; ” and such will be the case when God’s favour shines upon them according to His infallible and unalterable word. If the restoration referred to by the prophets were now historical, it would not be needful to argue the matter, as the fact would be known and understood by everyone. The very opposite is the case, and the fact that the restoration of Israel is a subject of dispute, is proof positive that it has not taken place. Finally, it may be remarked, that the boldest will not affirm that Judah was restored to her former glory when the return from Babylon took place. They were a subject race, paying tribute, and were dispersed again after the rejection of their Messiah ; therefore, in no sense can the return from Babylon be said to be a fulfilment of the prophecies already enumerated. They one and all deal with a much more important event ; an event which will cause joy to every Israelite who becomes a settled inhabitant of the land, and an event fraught with blessings of no mean order to all Gentiles living contemporaneously with its advent. If anything were needed to further demonstrate that the prophets foretell the literal restoration of Israel, it will be found in a comparison of certain prophecies which speak of the terrestrial reign of Israel’s Messiah — The Christ. This class of evidence abounds in the Bible ; to quote every passage would fill a volume ; a few are selected, all having a bearing more or less direct upon the subject. They are in each case characterized by this feature, viz., they speak of double events ; one of which has already been fulfilled, and the other yet future. Better evidence cannot be desired. If the first portion of a prophecy has been fulfilled literally, it can- not be argued that the second part will not be fulfilled literally. In order to assist the realization of this feature of the case, each passage is printed partly in italics, the italicised words being the unfulfilled portion of the prophecy : — Gen. xii. 2-3. — “ I will make of thee (Abraham) a great nation ; . . . and in thee shall all families of the earth be blessed.” No one will deny that the first part of the prophecy is fulfilled ; but who can affirm that All nations are now blessed in Abraham ? This cannot be till Christ comes (Gal. iii. 16 ; Rev. xi. 15). Isaiah ix. 6-7. — “ Unto us (Israel) a child is born, unto us a Son is given ( i.e ., Christ). . . . His name shall be called Wonderful, Counsellor, the Mighty God, Eloliim, the everlasting Father {i.e. the Father of the future ages), the Prince of Peace. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it and establish it." While it is certain that the first part of this prophecy is fulfilled, the second is yet future. It will be fulfilled when Jesus is enthroned in Zion ; when Jerusalem is made the city of the “Great King;” when out of Zion shall go forth the law, and the word of the Lord from Jerusalem (Isaiah ii. 3). Micah v. 1-2. — “ They shall smite the Judge of Israel with a rod upon the cheek. But thou, Beth- leham Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be rider in Israel.” If the first part of this prophecy has been literally fulfilled, the second must have a literal counterpart. Applying the prediction to Christ, we may ask, When has He “ ruled in Israel ? ” Did he not leave the earth within three years and a-half after His official introduc- tion to the nation of Israel ? Nevertheless He shall rule. It is written, “ The Lord said unto my Lord, Sit Thou at My right hand, until I make thine enemies Thy footstool” (Ps. cx. 1) ; thus shewing that the ful- filment of the latter part of Micah’s prophecy waits the proper time, which the Father has reserved in His own power. Isaiah xi. 1-2, 12. — “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of His roots: and the Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord. . . . And He shall set up an ensign for the nations, and, shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.” The “branch” out of “the - stem of Jesse” has appeared in the person of Jesus of Nazareth. But he has not yet set up the ensign spoken of in the latter part of the testimony ; this will be literally fulfilled at the second appearing of Christ. Isaiah xlix. 1-6. — " Listen, 0 isles, unto Me ; and hearken, ye people, from far ; the Lord hath called Me from the womb ; from the bowels of My mother hath He made mention of My name ( — kei 8 °- 3 i ). APPENDIX B.— WILL SACRIFICES BE OFFERED? 101 It is a light thing that thou shouldest he My servant to raise up the tribes of Jacob, and to restore the preserved of Israel : I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the ends of the earth.” This testimony is parallel with the last. All who believe Jesus was born by miraculous conception of the Virgin Mary should also believe that He will, in due time, literally restore the children of Israel to the inheritance promised to their fathers. Zech. ix. 9, 10. — “Rejoice greatly, 0 daughter of Zion; shout, 0 daughter of Jerusalem ; behold, thy King cometh unto thee : He is just, and having salvation ; lowly, and riding upon an ass, and upon a colt, the foal of an ass. And I will cut of the chariot from Ephraim, and the horse from Jerusalem, and the battle-bow shall be cut off; and He shall speak peace unto the heathen ; and His dominion shall be from sea even to sea, and from the river even to the ends of the earth.” Jesus, the King of the Jews, rode literally into Jeru- salem upon an ass. But when has he cut off the chariot from Ephraim and the horse from Jerusalem ? When has the battle-bow been cut off, or war brought to an end ? And where is His dominion ? Surely not from sea to sea. Yet Jesus will as literally fulfil the latter part as surely as the first of the prophecy has come to pass ; if not, the Bible is untrue. Ps. lxix. 21, 35, 36. — “They gave Me also gall for My meat ; and in My thirst they gave Me vinegar to drink. . . . God will save Zion, and will build the cities of Judah ; that they may dwell there, and have it in possession. The seed also of His servants shall inherit it; and they that love His name shall dwell therein.” All those who believe that the first part of this Psalm was fulfilled in Jesus, should note the things involved in the promise contained at the end of it. The consensus of the above testimony proves that the children of Israel will be restored to their own land by Christ. In fact, the prophets are discredited altogether, and made false witnesses for God if such a restoration is not to take place. This people, then, who have such a remarkable his- tory, have a momentous future. Their “witnessing” career in the earth is not at an end ; and, inasmuch as they have been “ for a sign and for a wonder ” hitherto, so they will, in the further fulfilment of prophecy, develop into a monument of such magnitude as to call the attention of all the earth unto the name of Him who is the cause of their preservation unto this hour (Isa. xviii. 3-7). The prophets of the Holy One have declared it, and the very existence of the children of Israel at the present day waits upon the fulfilment of His words which have gone out concerniug them. APPENDIX B. WILL SACRIFICIAL OFFERINGS BE MADE IN THE AGE TO COME? This question ever arises in the contemplation of the things Ezekiel saw in vision. It is not sufficient to point to the fact that an altar of unprecedented size is specified in the prophecy ; nor that the “ flesh of the offerings ” was seen by the Prophet on the tables pro- vided for their preparation. Neither does it suffice to show the circumstantial ritual of the prophecy so full of ordinances and commandments. Notwithstanding: all these, many still doubt the reality of such a resti- tution. They suppose an end of all sacrifices was made when Jesus shed His blood upon the cross. Such an idea is pardonable, but not tenable. The idea has a semblance of support in some passages of Scripture. It is, however, only an appearance there is not in reality. The question for us to consider is, Do the Scriptures anywhere plainly foretell the restoration of animal sacrifices ? This is the question at issue. If they do, then all other portions of Scripture, which appear to point in a contrary direction, must be understood in harmony with the general tenor of its plain teaching. In the consideration of this question, we have a divine rule for our guidauce. Peter testifies that the return of Christ will synchronise with “ The restitution of all things, which God hath spoken by the mouth of all His Holy Prophets since the world began ” (Acts iii. 20-21). And Jesus, “ That all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms concerning Himself” (Luke xxiv. 44). Do the prophecies say anything of the restoration of animal sacrifices ? We may turn first to the prophecy of Jeremiah, 102 APPENDIX B.— WILL SACRIFICES BE OFFERED? chap, xxxiii. No one will deny that this chapter deals with the restoration of Israel. In verse 7 we read, “ I will cause the captivity of Judah, and the captivity of Israel to return, and I will build them as at the first.” Such a restoration would lack an essential element if sacrifices were not then offered. The prophet further states (Jer. xxxiii., verses 14-18) : — ‘ ‘ Behold the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. “ In those days, and at that time, will I cause the Branch of Righteousness to grow up unto David ; and He shall execute judgment and righteousness in the land. “ In those days shall Judah be saved, and Jerusalem shall dwell safely : and this is the name wherewith she shall be called, the Lord our righteousness. “For thus saith the Lord ; David shall never want a man to sit upon the throne of the house of Israel ; neither shall the priests, the Levites, want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually.” The restoration here foretold involves four things. 1. The budding forth of a righteous Branch unto David. One who should execute judgment and righteous- ness in the land when all Judah and Israel is restored. 2. His name is to be the “ Lord our righteousness.” 3. From that time David will never want a man to sit upon the throne of Israel because Christ will sit there for ever. 4. Neither shall the priests, the Levites, want a man before me to offer burnt offerings, and to kindle meat offerings, and do sacrifice continually. Further it cannot be denied that one of the names of Jesus of Nazareth is the Branch. Thus we learn from no less an authority than Himself (Rev. xxii. 16). It cannot be denied that he is the king who will execute justice and righteousness in the land in the era of Israel’s restoration (Is. xlix. 1-5 ; Luke i. 31-33). Neither has there appeared upon the earth any other being who can lay claim to such a holy title as the LORD OUR RIGHTEOUSNESS. He claims this in saying, “ which of you convinceth me of sin ” (J ohn xiii. 13). If these things be true, if we have here foretold the reign of Christ upon earth, it must also be conceded that the Levites will then, at that same time, offer burnt offerings. Deity testifies, through the Prophet, that if HIS covenant with day and night cannot be broken, then also the covenant concerning Israel and Israel’s king cannot be broken, viz., “ That David should not have a son (Christ) to reign upon his throne; and with the Levites, the priests, my ministers.” Now, without question, priests are not required unless sacri- fices are to be offered, and Levites would not find -occupation in a Temple which, in the words of the Prophet, was not devoted to “ offering burnt offerings and meat offerings . . . and sacrifice continually.” Next we may look at the testimony contained in the li. Psalm, 18-19 : — “ Do good in thy good pleasure unto Zion : build thou the walls of Jerusalem. “Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering, and whole burnt offering : then shall they offer bullocks upon thine altar.” At the time David wrote this Psalm, Israel had not reached the zenith of their past glory. The walls of Jerusalem were still intact. No breach had been made therein. The question of re-building therefore had not yet arisen. Hence the Spirit in David foretold the future desolation to be followed by restoration. To what period did he refer ? It could not be the partial restoration of Babylon, because David contemplated a restitution when “burnt offerings, whole burnt offerings, “ and bullocks would be offered in righteousness.” This was just the element in Israel’s offerings which then was lacking. The Father held Himself aloof. The manifestation of glory associated with the offering of the first Temple did not return. The audible voice from behind the veil was silent during all the time interven- ing between the return from Babylon, and the terrible evil which at last befell the nation at the destruction of Jerusalem by Titus. No, no. This prophecy has never been fulfilled. The restoration foretold is yet future, and will find its accomplishment in the Temple of Ezekiel’s prophecy “ when the sons of Levi will offer “ unto the Lord an offering in righteousness.” This introduces us to the testimony of Malachi. In the midst of his prophecy we find these words ; chap, iii. 1-4:— “ The Lord whom ye seek shall suddenly come to His Temple . . . He shall sit as a refiner and purifier of silver : and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.” “ Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.” Here we see that when the Lord comes to His Temple, the sons of Levi will be purified in order that they may “ offer an offering in righteousness.’’ And then shall the offerings be pleasant unto the Lord as in the days oj old, and as in the former years. In view of this testimony, how can anyone doubt that animal sacrifices will be restored, and that the era of restoration is the Temple era predicted by Ezekiel ? “The Lord” has already appeared but not in the aspect spoken of in the prophecy. Levi did not make any righteous offering then. They rather helped to crucify their Lord. Yet “ The Lord,” “ Messiah,” will return, APPENDIX C. 105 and then this purifying process takes place. The result will be a prepared priesthood ready for the Temple service. That Temple is to be a magnificent house of prayer for all people. Speaking of that time Isaiah testifies, chap. lvi. 7 : — “ I will bring them (i.e., Israelites and Gentiles) to my holy mountain, and make them joyful in my house of prayer. Their burnt offerings and their sacrifices shall be accepted upon mine altar.” Jesus quoted this prophecy when he scourged the money changers and traders out of the Temple (Mark xi. 17). Yet no one will contend the offerings and sacrifices referred to in the prophecy took place then, or that the prophecy has been fulfilled in the past. To what period in the world’s history then does it refer ? When are these Gentile offerings and sacrifices to be made ? Is it not at the second appearing of Christ ? When the isles will listen to Him and all people from far will hearken (Is. xlix. 1). To the testimony of Isaiah in chapter lvi. must be added the prophecy of chapter lx. If any have not felt the power of that thrilling- apostrophe to Israel, commencing with the words “ Arise “ and shine, for thy light is come, and the glory of the “ Lord has risen upon thee,” let him read and ponder. Let him consider every word. Let him weigh every sentence. Upon analysis he will find the whole chapter full of items pertaining to the restoration, and amongst those items prophecy of the restoration of animal sacrifices. This feature of the case is made perfectly clear in the following epitome : — ■ 1. The glory of the Lord shall arise upon Israel and His glory shall be seen upon them (verse 1-2). 2. Israel is to be restored. Her sons shall come from far (verse 4) to the name of their Lord and Holy One (verse 9), i.e., to the place which He has chosen to place His name there, even Jerusalem. 3. They are to inherit the land for ever (verse 21). 4. The days of Israel’s mourning are to be ended (verse 20). Violence shall no more be heard in their land, wasting nor destruction within their borders (verse 18). 5. The sons of them that afflicted Israel shall come bending before them. All they that despised her shall bow themselves down at the soles of her feet (verse 14). 6. Instead of being robbed and despoiled, the riches of the Gentiles shall be given to them. Instead of servitude, kings shall minister unto them, and the sons of strangers shall build up their walls (verses 5, 10). 7. They shall become an eternal excellency. A joy of many generations, so that no man will say they are hated and forsaken. 8. The Gentiles shall come to their light, and kings to the brightness of their rising. 9. In addition to all this we read of the offering of flocks and rams upon the altar of the house of Yahweh’s glory, thus (verse 7) : — “ All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister to thee, they shall come up with accept- ance on mine altar, and I will glorify the House of My Glory.” What further evidence need we that sacrifice and offerings will be restored in the day of Israel’s future glory. This is the day when Deity is exalted in the eyes of all mankind, and the offering of sacrifices is a necessary element in the situation. The shedding of blood is required to convince men of sin. And the Temple of Ezekiel’s prophecy, with its flaying tables, its altar, and its blood-sprinkled service is the crowning piece of God’s arrangement for bringing mankind to their knees before Him. Before His son enthroned in Zion all the earth shall bow, and every tongue shall then confess that he is LOBD. APPENDIX C. (Chapter III. — Section I.) A WORD AS TO THE PROPOSAL OF SOME TO ALTER THE HEBREW OF EZEKIEL XLII. 16 - 20 . The apparent impossibility of finding an explanation of Ezekiel’s specification in harmony with the measure of five hundred reeds, has caused some to think the Hebrew ought to be altered so as to read cubits instead of reeds in chap. xlii. 17-20. We have seen that there is no reason for this in view of the explanation now given. The altera- tion is, however, also urged on the ground that the Sep- tuagint translation reads cubits, not reeds, and reeds are 104 APPENDIX D. left out in verse 16. But it cannot justifiably be con- tended that a Greek translation made for a heathen king is of equal authority with accepted copies of the Hebrew Scriptures ; and the fact that the word “ reeds ” is found in the Hebrew is prima facie evidence that that is the correct reading. It is more reasonable to suppose that an error has crept into the Greek translation than into the Hebrew text. Nor is it necessary to answer the question sometimes propounded, “ How did the word cubit get put into the Greek translation if it were not in the Hebrew, from which the translation was made ? ” A negative cannot be held to disprove a positive. And whatever force such a question has in favour of the Septuagint, a similar question has greater force in sup- port of the Hebrew text. How come the Hebrew copies to have “ reeds ” if that be not the correct reading ? In support of the contention that this is the correct read- ing, it should also be noted that “ reeds ” are the more likely to have formed part of the original text than cubits, because that reading is the more improbable from a copyist point of view; and it is the universal rule in all textual criticism to accept the most unlikely reading as the correct one, if found in the text. With trans- lators it is different ; there is often a disposition to “ amend the text ” where the meaning is obscure. It is a peculiar feature of the Ezekiel specification that in almost every instance where translators or expositors have felt a difficulty in understanding the text, they have suggested alterations. In some cases their ingenuity in this direction has been shewn by suggesting the insertion of a letter, on the supposition that, in copying, a letter has been omitted ; and in others they have supposed that a letter has been repeated or added in the Hebrew copy ; and in more than one case it has been suggested to omit a sentence or a verse — as, for instance, the suggestion to omit verse 8 of chapter xl., and the practical deletion of the last part of verse 6 by reading, “ even the one threshold &c. These expe- dients have all been shewn to be futile, and altogether unworthy of professed belief in the Bible, because a reasonable explanation has been found in the foregoing exposition. The evidence must be taken as it stands — we must not try to go round it, squeeze it, alter it, or deny it in any way. And when the choice lies between a Septuagint reading or the Hebrew, as it does in the case in question, undoubtedly the Hebrew must have the preference. It is more reasonable to believe that an error has been made in the Septuagint translation than in the Hebrew text. APPENDIX D. ( Chapter III. — Section II. — Sub-Section J ) THE ORIGIN OF THE ARCH. 'i On this much-disputed point, the writer offers the sug- gestion that a Divine origin is more likely than any other. Anyone who has noticed the great thickness of the walls of the Temple built by Solomon, and who has taken the trouble to study Furgesson’s restored plan of the Temple, may well ask, Why this great thickness ? and why chambers built round the outer wall of the Temple in the way of lateral support ? Now, if Solo- mon’s Temple (the design of which was given by God to David) were arched over, we have an explanation of the existence of thick walls, supported by wing but- tresses in the form of chambers. The arch is so superla- tively scientific in its construction, that reason almost points to a divine unfolding of the secret. That secret once committed to the Jews would be jealously guarded by them ; neither imitated in their private dwellings, nor revealed to others, because a sacred element in their Temple of worship. The first Temple, totally destroyed by Nebuchadnezzar, would be a prototype of the second, i.e , of the Temple of Herod. Now, while this latter building still existed in perfection, the Jews were subject to the Romans. They (the Romans) would, therefore, be likely to learn of the existence of the arch from the Jews. Is it not a curious and significant fact that the arch came into general use about that time ? And what more likely than to copy a constructional feature of such exquisite beauty as the arch, if the Romans found it in Herod’s Temple at Jerusalem? In confirmation of the suggestion that the arch is of Jewish, that is of divine origin, we have the fact that the remains of perfect arches have been discovered in “ underground Jerusalem.” Such a suggestion would, no doubt, raise many arguments against it, and some have occurred to the writer ; but, as yet, none of much weight, and none which cannot be answered in harmony with the sug- gestion made. APPENDICES, E— F. 105 APPENDIX E. (Chapter III. — Section III. — Sub- Section F.) INVENTIONS. Man is very proud, conceited, and vain about bis know- ledge, possessions, or attainments. He talks of “ inven- tions.” But where is the invention that has not been preceded by divine examples ? Anatomists tell us that every known mechanical movement is to be found in the human frame. The hinge in the elbow, the cup and ball joint in the shoulder, &c. ; and all other movements are said to be found in God’s physical universe. Human inventions are but the education of man up to the divine methods ; a working out of the divine relation of things, all of which already exist. Thus it is written, “ There “ is no new thing under the sun. Is there any thing “ whereof it may be said, See, this is new ? It hath been “ already of old time, which was before us.” In the higher order of things this is also true — thought, intelligence, desire, wisdom, are granted to man by the Creator, who is the original source of these things. Man’s voluntary volitions are but the free exercise of powers derived. This is “ free will,” limited only by the conditions fixed by God ; and beyond that limit “free will ” cannot be exercised. This heritage is misused, and oftener made to pulse out of harmony with the Divine mind than otherwise, whereas all “ free will ’’ should be exercised in sympathy with the original key note. The powers we possess are only lent for an ulti- mate purpose, and require to be brought into unison with the great Archetype of all things, so that in the age to come he may “ dwell in ” the sons of Adam, and the whole fabric become one voluntary, harmonious mechanism, divinely constructed, for the purpose of fill- ing the earth with eternal glory. Tribulation and trial exercised upon those who believe the Gospel lead up to this result, and prepare the human subject for the in- dwelling of the Spirit at the appearing of Christ. A1 who are not moulded under this process into harmony with the divine requirements will be “ written in the earth,” when God will destroy man’s “ many inven- tions,” and “ the Lord alone be exalted in that day.” “Have patience, therefore, brethren,” and “He that hath ears to hear, let him hear.” APPENDIX F. (i Chapter III. — Section III. — Sub-Section G.) “THE TIME OF THE END.” “ The time of the end ” is that portion of time men- tioned by the prophet Daniel in connection with the period of Israel’s desolation (chap. xi. 40). It is the “latter days” mentioned in Hosea, chapter iii. 5, and Ezekiel, xxxviii. 16 ; and the “ last days,” spoken of by Micah, iv. 1, and Isaiah, ii. 2. During this time of the end, Israel is restored to their own land by “ The “great prince,” who stands up on behalf of his people (Dan. xii. 1). it is during “ the time of the end ” that “the nations are angry,” and God’s “wrath is “ come, and the time of the dead that they should be “judged, and that Deity should give reward unto His “ servants the prophets, and to the saints, and them that “ fear (His) name, small and great” (Rev. xi. 18). And it is during this period that “ there shall be a time of trou- “ ble, such as never was since there was a nation, even to “ that same time ” (Dan. xii. 1). No wonder, then, that so much desire exists to know the exact chronological position of this “time of the end.” The general drift of the prophecies in relation to the prophetic times is well understood. They are all di- rectly or indirectly connected with the restoration of Israel, and with the witnessing period of “ the remnant “ who keep the commandments of God and have the “testimony of Jesus Christ” (Rev. xii. 17). Concerning Israel after the flesh, the prophet Hosea testifies, That “ the children of Israel shall abide many “ days without a king . . . Afterwards shall the “ children of Israel return, and seek the LORD their “ GOD, and David (or the beloved one) their king ; and “ shall fear the LORD and His goodness in the latter “ days ” (Hosea iii. 4-5). This prophecy was uttered about 780 years before Christ. Its first clause, viz., the fore- told dispersion of Israel and the overthrow of the king- dom, commenced about 593 B.c. From the same pro- phet we learn the period of the fulfilment of the second clause of the prophecy, “ Come, and let us return unto “ the LORD ; for He hath torn us, and He will heal us: 106 APPENDIX F.— THE TIME OF THE END. “ He hath smitten us, and He will bind us up. After “ two days will He revive us : in the third day He will “ raise us up, and we shall live in His sight ” (chap. vi. 1-2) [i.e., return to the land upon which HIS eyes are always fixed — Deut. xi. 12]. From this testimony it is clear that the national resurrection of Israel takes place in the third day, and by analogy, in the morning of the third day. Now, with God “ one day is as a thousand years, and a thousand years as one day ; ” we are, there- fore, just upon the dawn of the day of Israel’s blessing, i.e., we are 2,500 years from the date of the inception period of their desolation, commencing 593 B.c. Add 1892, the present a.d., to 593, and you get 2,485. This is approximately a two-and-a-half day period. Putting the matter another way — Deduct 593 years from 2,500 (an exact two-and-a-half day period), and you get the year A.D. 1907, which is approximately the termination of Israel’s down-treading. From these facts, then, we may look for wonderful things to transpire in connec- tion with the Israelitish race during the present century, or concurrent with the opening of the next; and the writer believes that the purpose of God with His people requires the unfolding of this Ezekiel temple-vision at this time in order that they (Israel) may “ see,” and be “ ashamed of their iniquities.” As to the exact chronological position of the period called “ the time of the end,” some think it is not in- tended that we should know, and quote such testimony as that of Matt. xxiv. 42, “Watch, therefore, for ye know not what hour your Lord doth come.” But it must be evident that the “times and the seasons” were prophet- ically delineated, in order that they might be under- stood. The words of Christ may be compatible with such a correct knowledge of the times that only a narrow margin of uncertainty can exist in relation to the ques- tion — an uncertainty quite sufficient to keep the saints watchful and on their guard ; but not of the character to leave any doubt as to the nearness of the approach of the Son of man. The writer’s thoughts were bent with earnest concentration upon this subject eighteen years ago, and then felt sure that the general expectancy upon the subject would turn out a mistake. At that time it appeared to the writer more reasonable to think that the termination of the Papal temporal power was the com- mencement of “the time of the end,” rather than any other period. It seemed likely that the 1260, 1290 and 1335 periods of Dan. xii. commenced at one period. If the 1260 period of Daniel ended in a.d. 1866, then the 1335 period would end 75 years afterwards. Thus the “ time of the end ” covers a period of seventy-five years; and it further appears probable that certain periods are cut off from those seventy-five years, and that the period of the resurrection may be measured from the commencement of the time of the end. This resur- rection period is probably placed about midway between the beginning and the end of the seventy-five years ; if so, the time of Christ’s appearing to judge His house- hold is very near indeed. It is cheering to find this aspect of the question still exercising the minds of the saints. Much has recently been written upon the matter. With many it has been argued that the 1290 period and the 1335 period of Daniel’s prophecy must be measured in connection with the Mahometan presence in the Holy Land. There is strong reason against accepting this conclusion. One of the most remarkable articles upon the subject appeared in a recent issue of The Christadelphian* The article is by the editor, and is entitled “ The day of His Coming.” The following extract, inserted here by per- mission, will be of interest : — “THE TIME PERIODS OF DAN. XII. ARE THEY MAHOMETAN? “ It may be said that there is no evidence to connect the 1335 and 1290 of Dan. xii. with the Papal 1260 of Dan. vii. This would be strongly urged by those who favour the line of thought started by Grattan Guiness, who saw in those periods the prophetic delimitation of Maho- metan usurpation over the Holy Land wholly. That Mahometanism has played a prominent and important part in the desolation of the Holy Land while Christ has been away is of course notorious, and that there is a striking fitting in of its times and movements with the require- ments of these periods in some respects is also evident. But there is an absence of express authority for this application of them, and while the application is plausible it is not conclusive, and is in fact excluded by certain considerations in the case. “The Mahometan episode has its chrono- logical delimitations laid out in the Apocalypse both in its Saracenic and Turkish phrases, and these delimitations do not correspond with the periods of Dan. xii. There are first the ten months (in two sets of five each) of the Saracenic locusts (Rev. ix. 5, 10), making in all 300 years ; and there is the Turkish * hour, day, month, and year’ (verse 15), making 391 years. History has verified these periods. From the opening of the Mahometan abyss in A.D. 632 to the termination of the tormenting or temporal power of the caliphate in 933, was exactly 300 years, and from the Turkish amalgamation with the Saracenic caliphate to the capture of Con- *See Christadelphian, July, 1892 : Editor and Publisher, R. Roberts, 139, Moor Street, Birmingham. APPENDIX F.— THE TIME OF THE END. 107 stantinople by the Turks and the extinction of the Roman Empire in the East, was exactly 391 years, since which time, the same period has elapsed to the marked commencement of the drying up of the same power symbolised by the Euphrates. “ But the chief objection to the Mahometan application lies in the Lord’s express identification of the ‘ abomination that maketh desolate ’ with the Roman conquest in the first century. He said to his disciples in reference to the Roman invasion, which he foretold : ‘ When ye see the ‘ abomination of desolation spoken of by Daniel ‘ the prophet stand in the holy place (who so ‘ readeth let him understand) then let them which ‘ be in Judea flee to the mountains ’ (Matt. xxiv. 15). This cannot apply to the ‘ abominations ’ spoken of in Dan. ix. 27, because these are the abominations in Israel because of which, desola- tion would come ; nor can it be the ‘ abomination ‘ that maketh desolate ’ spoken of in Dan. xi. 31, because that was nearly 200 years in the past when Christ addressed the words in question to his disciples. The reference must be to ‘the ‘ abomination that maketh desolate ’ mentioned in Dan. xii. ; if so, it is on Rome and not on Mecca that our eyes must be fixed in judging of the bearing of this period of 1290. At first sight this may appear to increase the difficulty, seeing that the daily sacrifice was taken away a.d. 72, from which 1290 years would land us in a.d. 1362 — over five hundred years ago. But let us look again. “ The first period spoken of in Daniel’s hearing when the angel’s rehearsal of Dan xxi. was finished, was 1260, thus : (xii., verses 5-7), ‘ Then I Daniel looked, and, behold, there stood ‘ other two, one on this side of the bank of the ‘ river, and the other on that side of the bank of ‘ the river. And one said to the man clothed in ‘ linen which was upon the waters of the river, * How long shall it be to the end of these ‘ wonders ? And I heard the man clothed in ‘ linen, which was upon the waters of the river, ‘ when he held up his right hand and his left ‘ hand unto heaven, and sware by him that liveth ‘ for ever, that it shall be for a time, times, and ‘a half (reducible to 1,260 days); and when ‘ he shall have accomplished to scatter the power 4 of the holy people, all these things shall be ‘ finished.’ “ Here is a primary and distinct period for which there must be a definite placing. To what does it refer ? If it is ambiguous, we must recognise that it was designedly so Daniel had just been told that the vision was to be ‘ shut up and sealed ’ (verse 4). To utter the time of the vision defectively (in point of indicated commencement) was in harmony with these aims. It appears to be definite. It would seem to say that 4 the end of the wonders ' would be reached in 1,260 years from the beginning of the programme, which being in the third year of Cyrus (b.c. 540) would land us in a.d. 720 for the finish. But such a sense is excluded by Dan. viii. 14, which gives us 2,400 years as the run of desolation from the Persian uprise (or B.c. 540). This ends in 1860, in which year, as pointed out by Major Conder in his published lecture, there was a turn in the current towards revival (now going on).* “ What then is the sense of the answer : 4 it shall be for a time, times, and a half ’ ? These words do not say what shall be for time, times, and a half (or 1,260 years). The original does not even contain the words 4 it shall be.’ The words spoken by the angel were more vague and enigmatical than that. He lifted up his hand in answer to the question 4 How long to the end of these wonders ? ’ and said 4 For a time 4 times, and a half.’ He did not want to be understood. The words were to be in fog till the time of the end. This is declared, as already pointed out, and accordingly Daniel says, 4 1 heard but I understood not! Yet there was a placing for the time, times, and a half. Some- thing comprehended in the long programme of Dan. x.-xi. was to be ‘for a time, times, and a half.’ 44 Here are three facts that yield a clue. “1. Rome is comprehended in the programme : 4 the robbers of thy people ’ (verse 14 ; also 36- 39). “ 2. Rome is identified by the Lord as the desolating abomination (as we have seen). 44 3. ‘Time, times, and the dividing of time' had been already associated with the leading feature of the Roman development in the earth — namely, the Little Horn of the Fourth or Roman beast in Dan. vii. 25, or the Papal destroyer of the saints. This extraordinary phenomenon of history had been given as the subject of this very measurement. “Under all these circumstances, it does not seem a strained conclusion that the angel in his * “The Future of Palestine," by Claude Reignier Conder, D.C.L., LL.D., Major R.E., Palestine Exploration Fund, 24, Hanover Square, W. 108 APPENDIX F.— THE TIME OF THE END. vague response to the question ‘ how long ’ referred to this already-given measurement as containing a general answer to the question, intimating that when this period should expire, the time would have arrived for ‘ accomplishing ’ or finishing the scattering of Israel. “ That Home should be the subject of measure- ment in the case, is natural in view of the double fact that she destroyed Israel and sup- pressed the Mosaic ritual, became established as the claimed substitute thereof in all the earth (as predicted), and has been in a wide sense the Mother of all Abominations of the earth, as divinely estimated ; and the desolator of God’s people and God’s truth, both national and spiritual. Mahometanism has not fulfilled any of these parts. It is natural for orthodox Christians to look upon Mahometanism as the great ‘ abomination that maketh desolate ; ’ because they have no idea of the abominable character of Romanism in all its phases, and are, in fact, in full fellowship with it. . . . But for those who look at modern developments in the light of the divine oracles, Mahometan- ism, as the friend of the Jews and the protector of heretics, and the enemy of shaven crowns, and the proclaimer of One God, must appear the much less odious a system. “ Accepting the Papal abomination as the subject of the measurement, the next period would naturally fall into the same groove, ‘From the time that the daily sacrifice shall be ‘ taken away, and the abomination that maketh ‘ desolate set up, there shall be a thousand two * hundred and ninety days.’ The daily sacrifice was taken away A.D. 72 ; but the (Papal) abomi- nation that maketh desolate was not ‘set up’ in the sense of being ‘by law established,’ promulgated, and accepted as the substituted divine institution till a.d. 606-8, when the decree of Phocas conceded the Papal headship in all countries. The two events appear to be associated together because of the relation of spiritual rivalry, though so widely apart in occurrence. They must both have been accomplished before the period commences. 1290 added to 606-8 gives us 1896-8 as the finish. But why the 1260 in that case ? Because the 1260 measures the duration of the coercive power of the system. Thirty years more lead — to what ? Not to the kingdom in victorious establishment in all the earth ; for this is evidently 45 years further on from the next statement. ‘ Blessed is he that ‘ waiteth and cometh to the 1335 days (45 years ‘ more). But go thou thy way till the end be : ‘ for thou shalt rest and stand in thy lot (inherit- ‘ance) at the end of the days.’ To what then do the 1290 years introduce ? Evidently to whatever events are necessary to develop the state of things reached at the end of 1335 (or 45 years further on). What state of things is this ? ‘ Daniel’s inheritance.’ Those who know the gospel of the kingdom know what this is. Jesus and the saints established in the Holy Land as the immortal governors of the earth. This result is not reached in a day. The scriptures reveal a time of prolonged convulsion after Christ’s coming, as the nature of the change would involve (Micah vii. 16-17 ; Rev. xvi. 18-21 ; Tsa. ii. 11-21 ; xxxiv. 1-8 ; Zeph. iii. 8 ; Ezek. xxxix. 6-7). Will the process occupy 45 years ? Considering all that has to be done, that would not seem too long a time. It is not only that the power of all nations has to be broken, and the wickedness of all nations punished ; but the darkness of all nations has to be dispelled, which requires that scope be afforded for the purifying effects of ‘ the Lord’s ‘judgments in the earth,’ which it is testified are to cause ‘ the inhabitants of the world to ‘ learn righteousness ’ (Is. xxvi. 9). The Temple has also to be built — a structure of such dimensions as will require time for erection. “ The view that the three periods of Dan. xii. start together and therefore overlap each other in the finish instead of ending together, clears the subject of several difficulties. There is then a reason why the final blessedness should be associated with the end of the last and longest of them (the 1,335 days) and not with that of the other two ; because, as a matter of fact, the blessedness is not reached till then. The endings of the other two in that case mark only epochal advances towards the blessedness : — 1,260 reaching to the passing away of the last shred of Papalism’s power to coerce ; and 1,290 to the arrival of the Lord to destroy it off the face of the earth. Forty-five years more making the 1,335, would suffice for the manifestation of the blessedness of the lot of the righteous, as rulers of an order of things in which mankind will have learnt righteousness by judgment and will have come into subjection and harmony with the divine law throughout the whole earth. “ Such a view would also contain a reason for the appointment of three periods, — which is lacking if they were intended to end together. If they ended together, their separate existence APPENDIX F.— THE TIME OF THE END. 109 would have reference to the events marking their commencement, and these could have none of the interest or importance or certainty that belongs to the events of their close, for it is ‘ the ‘ end of the matter ’ that is of moment to the saints. But if they began together, seeing that the matters marking their close were to be matters of gradual development, ending in the supreme climax of the established Kingdom, there seems a suitability in different measures of time being employed as marking the several stages in which the great transition would be effected, from the present evil world to the blessedness of the Kingdom of God on all the earth. “ That Papalism should be the subject of these measures is most fitting in view of four things. “ 1. That Papalism is of Home and Latin, with which Jesus directly identifies the abomination that maketh desolate ‘ spoken of by Daniel the ‘prophet’ (Matt. xxiv. 15). “ 2. That Papalism is the counterfeit of the Kingdom to be established at the end of the 1,335 days. “ 3. That Papalism has been the destroyer of the saints who are then to reign : the hater of the Jews who are then to be restored : the desola- tor of everything divine in the earth, which are then to flourish : the fountain, holder and teacher of the lies that are then to be blown away with the tempest. “ 4. That Papalism is actually and without controversy the subject of this identical measure- ment (1,260) in the vision of the four beasts (Dan. vii.), which had been previously shown to Daniel and which at the time of the vision of Dan. xii. already formed part of ‘ that which is ‘noted in the Scriptures of Truth’ which the angel said he had come to further shew him (x. 21 ). “ The idea that Mahometanism is the subject of the measurement is beset with difficulties that appear insuperable. If Mahometanism is ‘ the abomination of desolation spoken of by ‘ Daniel the prophet,’ then the apostles did not see it; and the words of Christ to them are without obvious application. If it be said * neither did they see Papalism,’ the answer is that Papalism is but a phase of the Roman Satanism, and that Roman Satanism itself they saw in the presence of the Roman legions under Titus. In what similar sense can it be said that they saw Mahometanism ? “ The land was in desolation and Jerusalem trodden down long before the Mahometan deso- lation began ; and it was by Rome that this state of things was brought about ; and Jesus evidently associates the ‘ times of the Gentiles ’ during which Jerusalem’s down-treading should last with the Gentiles who effected it in the first instance. If the times of Dan. xii. are Roman times, this association is natural ; if Mahome - tanisrn were meant, a measurement is introduced for a phase of events not comprehended in the vision ; for the two Mahometan woes are certainly not exhibited in Dan. x.-xii., though included in the time the vision covers. “ On the face of it, the erection of the Mosque of Omar on the very spot where the daily sacrifice was offered would seem a natural identi- fication of that event with the ‘ setting up of the abomination that maketh desolate.’ But looked at in connection with every other element in the case, it sinks to the position of a mere incident in the general triumph of dark- ness. The actual and legal situation always governs all local occurrences. The Anarchists might succeed in blowing up the Houses of Parliament : but they would not destroy the Government of Great Britain, though that Government in normal circumstances stands related to those Houses. So the Royalists of France might, by stratagem, introduce the Comte de Paris to the throne-room of the Palace at Versailles and, for a time, hold Court there, but they would not thereby restore the monarchy in France, because they would not affect the out- of-door basis on which the throne rests. The abomination that maketh desolate was in triumphant ascendancy over the Holy Land and all divine institutions in the earth for centuries before Mahomet was born. This was the legal and actual situation before a stone of Omar’s mosque was put in position. The placing of an alien building on the very spot that the Lord had hallowed by his presence in former days was a dramatic completing of the situation, but it did not constitute the situation. It was a mere flower on the tree of wickedness. It was not the planting of that tree. The periods of Daniel have evidently to do with the planting of the tree, which we can understand if they relate, first, to the removal of the Mosaic institu- tions by the Roman abomination, and second, to the establishment of the Roman abomination as the pretended substitute thereof in all the earth. “ If we were to take the building of the 110 APPENDIX F.— THE TIME OF THE END. supposition would mark the ending of the 1260 ? The demolition of the Mosque of Omar ? This seems paltry. And what 30 years after ? The full development of the Palestine colonies ? This also is small, as compared with the great dis- pensational wide-world affecting issues involved in the Eoman application. The cessation of Papal power to ‘ make war ’ in the enforcement of its spiritual jurisdiction over ‘all peoples, ‘ nations and languages,’ is an event well worthy to mark the 1260 divine measurement of human affairs : still more, the arrival of Christ to destroy the system ‘ with the brightness of his ‘coming ’ at the end of 1290. Indeed, the Roman application is the only one that meets all the requirements of the case. The Mahometan application is favoured only by the fact that Mahometanism has been the occupant of the land during the currency of the Papal abomination, and the contemporary scattering of the power of the Holy people. Against this has to be placed the fact that the land was in occupation by the abomination that malceth desolate before Maho- metanism made its advent upon the scene, and the additional fact that Mahometanism was not the scatterer of the power of the Holy people, though blocking the way to their return while in the scattered state. When this scattering is ‘accomplished,’ or ended, ‘all these things’ described in Dan. xi. shall be ‘ finished ’ ; but the scatterer is not the Ottoman, nor is the form of ‘these things’ that fill up the interval of the scattering. He is an interloper in the programme, whose mission as defined in Rev. ix. is anti- Roman, not anti-Jewish. It is therefore foreign to the whole structure of the Daniel (xi.-xii.) prophecy to apply the periods of Dan. xii. to Mahometanism, though Mahometanism has filled a place in the general outline of that structure.” Mosque of Omar on the site of the temple as the setting up of the abomination that maketh deso- late, we should be in the face of several other embarrassments. No one knows when the Mosque of Omar was built. The traditional date is A.D. 637 ; but there is a total absence of cer- tainty. Historical statement varies much on the subject. It is true that the Holy Land was wrested from Rome, and Jerusalem occupied by the Saracens in A.D. 637 ; but it is by no means so certain that Abou Becker, Mahomet’s successor under whom the invasion took place, built the Mosque in that year, or indeed that the Mohame- tans built it at all. There is some evidence that they found it there and appropriated it : that is, that they found a church there that had been erected on the site of the temple by the Empress Helena, in the days of Constantine, about 300 years before, and that, with slight alteration, they adapted it to the purposes of a Mosque, in the same way as they afterwards adapted to Turkish purposes the ecclesiastical edifice of St. Sophia in Constantinople. This historical un- certainty would vitiate all calculations based upon the building of the Mosque of Omar. “ But it might be answered by the Grattan Guinness school that the age of the building was immaterial since its employment as a Moslem place of worship undoubtedly dates from A.D. 637 ; which would be a good answer if Moslem- ism were necessarily to be conceded as ‘ the abomination that maketh desolate.’ But. this cannot be conceded, seeing Jesus associates it with Rome, and seeing also that upon the merits of the two systems, Mariolatry must be held to be a much greater abomination from a divine point of view than Moslemism. “ Even supposing we were to take the com- mencement of Moslem worship on the site of the temple as the starting point of the periods of Dan. xii., the ending of the times would be thrown out of harmony with other times and the general structure of the Apocalypse, as affecting the vial-era in which we undoubtedly live. For, while the 1260 phis 637 would give us 1897, the 1290 phis that date would give us 1927 ; and 1335 plus that date would give us A.D. 1972 as the end of the vision in the restora- tion of the kingdom of God — a prolonging of the time apparently inconsistent with the state of things that has arisen under the sixth vial, in which the nations are armed to the teeth, and their affairs strained to a degree of tension that seems as if it could not last. And what on this According to the calculation referred to, then, the time of the end extends fromA.D. 1866-8 to a.d. 1941-3 — a period of 75 years. It is also suggested that the resurrection takes place 45 years before the end of that period, i.e., about 1896. This is in harmony with the general scope of the prophecies referred to. But the question of the resurrection is a supremely important event. Can its era be left a matter of conjec- ture ? It would be out of harmony with God’s dealings with Israel in the past, so to be. “ When the time of the promise drew nigh,’’ Moses understood that the period for Israel’s deliverance had come, and supposed his brethren would understand likewise (Ex. vii. 25.) Again, Daniel “ understood by books the number of the APPENDIX F.— THE TIME OF THE END. Ill years ” which would be accomplished in the desolation of 'Jerusalem.” Presumably, therefore, “the books” also mark the period of the resurrection. It is possible that the 1290 era of Daniel, as suggested, is intended to mark the time of the second appearing of Christ, but will the dead immediately arise at that time ? Now in Ezekiel there are chronological data not yet touched upon. Every vision is prefaced by precise dates. This is not the case with any other of the prophets. There must be a reason for the peculiarity. It has already been pointed out that the Temple vision was given to Ezekiel at the termination of a Jubilee period, and therefore marks the commencement of that new era which sees the consummation of the things depicted in the Temple vision. (See pp. 4 — 6.) The date of the vision in this case being typical of the actual era it foretells. This period is the com- mencement of that new world age, when the earth is enlightened with the glory of the Lord. (Eze. xliii. 1 ; xl. 43 ; xliii. 27 ; Is. lvi. 7). The previous fifty years will be occupied in preparation for it. Now if we rightly judge that Ezekiel stands for a sign manual in this matter, then the things which happened to Ezekiel were a type of the things to come, and every date he gives contains material of importance. From these it will be possible to fix the date of certain events which are otherwise veiled. In the midst of Ezekiel’s prophecy the vision of chapters viii., ix., x., and xi. is dated, and contains elements which appear to connect it with the resurrection. If upon investigation this appearance can be established then the date of the vision becomes deeply important. It was given in the sixth “ year.” Then comes the ques- tion. The sixth year of what? Is it the sixth year of Jehoachim’s captivity ? Or is it the sixth year of that period of fifty years ending with the completion of the temple building ? If the latter, it is only necessary to deduct the difference between six and fifty from the termination of 1335 years era in order to get at the date of the resurrection, i.e., approximately. Forty-four years deducted from 1941-3 gives 1897-9. This date does not coincide exactly with the 1290 era of Daniel, there being a difference of one year. 1290 days end a.d. 1896-8. There might be a reason for this and yet both calculations prove sound. If the 1290 days of Daniel make the appearing of Christ and the resurrec- tion of the dead, the times of Ezekiel may mark the termination of the resurrection-judgment era. This is partly supported by the testimony of Isaiah, who speaks of a nation which is to be born in one day, i.e., in one year. The suggestion is made by the writer as a suggestion merely, in order to promote enquiry and without that full investigation of the evidence which seems desirable- Nevertheless, the date of the vision is important, for Ezekiel was thus admonished, “ Son of Man, all my words that I shall speak unto thee receive into thine heart, and hear with thine ears ” (chap. iii. 10). Other visions in Ezekiel are dated. In the seventh year the “ Son of Man ” is required to cause Israel “ To know the abominations of their fathers.” Their history is rehearsed to the elders. The judgments which come upon them enumerated, then comes the intimation that they shall be brought through “ the wilderness of the people ” where Deity will “ plead with them face to face.” Like as he “pleaded with their fathers in the wilderness of the land of Egypt.” They are “ to pass under the rod ” and are to be “ brought into the bond of the covenant.” From among these “ the rebels will be purged.” Then they are to “ enter the land of Israel,” when their offerings and first fruits are to be again accepted (chap. xx. 4-42.) This prophecy evidently refers to Israel in the latter day, whatever previous application it may have in fact or in type. If the previous deduction is sound we may know that the purging process takes place one year (seventh year), after Ezekiel is again upon the scene in the resurrec- tion era already referred to. Isaiah’s testimony agrees with this. Referring back to it we read, chap, lxvi 7: — “ Before she (Israel) travailed, she brought forth, before her pain came she was delivered of a man child.” That is to say, before the time of Jacob’s trouble the holy nation is born, as we may gather from the next verse (viz. 8). “ Who hath heard such a thing ? who hath seen such things 1 shall the earth be made to bring forth in one day 1 or shall a nation be born at once ? for as soon as Zion travailed she brought forth her children.” These children are the immortal sons of God (John iii. 1). The Deity’s dead ones who now dwell in the dust. (Is. xxvi. 19). This is all deeply interesting if the testimony of Ezekiel can be shewn to involve all this. But even then there is this element of uncertainty, viz., the fifth, sixth, or the seventh year may be counted from the captivity and not from the Jubilee period. In that case the resurrection era is further off. Concerning this element of uncertainty, Mr. Roberts speaks, in the article before referred to, as follows : — “ If these views are correct, we shall not have much longer to wait for the appearing of the Lord, who is the performer of all these things, and whose first work is to gather His own for judgment. The only apparent element of doubt lies in the emphatic association of ‘ blessed- ness,’ with the attainment of the 1335. If this blessedness means the inheritance of the kingdom, there is no difficulty : because the ‘ wars of the 112 APPENDICES, G—H. * Lord,’ in which the saints take part with the Lord, must precede that inheritance. But if the blessedness mean the Lord’s appearing ‘ the ‘ second time unto salvation,’ then the interval between the 1290 and 1335 might be occupied by the full-flowing re-organization of Israel after the flesh in the land without that divine manifes- tation for which the naturally-caused return of Israel is the preparation. The doubt ariseth on the words £ waiteth and cometh to.’ The doubt is not very strong. The £ waiting and ‘ coming to ’ might include the preliminary labours of the terrible time that precedes the 4 living and the reigning with Christ,’ since John saw the saints with Christ in the capacity of warriors before he saw them £ living and reign- £ ing with him.’ (Compare Kev. xvii. 14, with xx. 4.) Still the doubt is there, with the effect of placing us all in the position that Christ applies to the day of his coming, ‘ Ye know neither the day nor the hour.’ ” APPENDIX G. (Chapter III.— Section IV.) A SUGGESTION RESPECTING THE CORNER COURTS. Concerning the corner courts, Ezekiel affirms that they are ££ the places, i.e., the house (to) of them that boil ” (chap. xlvi. 24). This appears to indicate that the upper part of the towers will be utilized for resi- dences, so that the Levites, while serving in the Temple by courses, will be close at hand during their period of service ; when they are ££ off duty,” they would retire to their ££ houses,” in the portion set apart for their use, viz., in the Levites’ portion. But the towers are also said to be ££ made with chim- neys ” (chap. xlvi. 22; marginal rendering). These chimneys will probably be at the corners, in four blocks to each tower, as shown on the illustrations ; but will these ££ corners ” be solely filled up with flues for carry- ing off the fumes of cooking ? May it not be intended that some part of the corners of these enormous towers shall be accessible from underneath from the outside, and utilized in connection with the sanitary arrangement of the house ? The dry earth system is a perfect system of sanitation, when properly supervised and carried out ; and facility appears to exist in “ the plan ” for a com- prehensive arrangement in connection with this impor- tant matter without interference in the least degree with the internal work of the sanctuary. APPENDIX H. (Chapter IV. — Section IV.) “THY SERVANTS TAKE PLEASURE IN THE STONES THEREOF.” There are several societies in the earth whose avowed object is to explore the Holy Land, delineate its fea- tures by survey, and collect Biblical, archseological, and historical information. The most notable of these is the English society, patronized by Her Majesty the Queen, and honoured by the countenance of members of the Royal Family, supported by the nobility, and by many of Her Majesty’s most honourable and learned subjects. To be exact, this society is called ££ The Palestine Explora- tion Fund : a society for the accurate and systematic investigation of the archaeology, the topography, the geology and physical geography, the manners and customs of the Holy Land, for Biblical illustration ” — (See the society’s quarterly statement). It is not a little curious that such a society should exist in the nation which is to take such a prominent part in con- nection with the restoration of Israel. Under the prophetic title of ££ Tarshish,”* Britain is thus address- ed : “ Surely the isles shall wait for me, and the ££ ships of Tarshish first, to bring thy sons from far (i.e., “ Israel’s sons — see context), their silver and their gold “ with them, unto the name of the Lord thy God ” (Isa. lx. 9), i.e., “ to the city of the Lord, to the Zion of the “Holy One of Israel” (ibid., verse 14). This is the service which the British peoples will perform for the * See “ Prophecy and the Eastern Question.” APPENDIX J. 113 Lord God of heaven and earth according to divine appointment ; they are “ servants ” who are to do that work ; and the British Government is being drawn by degrees into that position which is necessary for her in order to render that service. To all appearance the rulers of this land are following their own political leanings, but in reality angelic messengers are at work behind the scene controlling events, just as the angel overruled the kings of Persia and Media (Dan. x. 20 ; xi. 1). “ The Palestine Exploration Fund ” is an element in the situation leading up to the accomplishment of the divine purpose ; yet the members of that society may he quite unacquainted with the upshot of the matter. The existence of that society, under royal patronage and national support, is “ a sign of the times ” to those who have eyes to see; all such may read Psalm cii. with joy. Verses thirteen and fourteen read, “ Thou shalt arise, “ and have mercy upon Zion : for the time to favour “her, yea, the set time, is come. For thy servants take “ pleasure in her stones, and favour the dust thereof.” This testimony gives hope to those who understand its meaning. In it they see reference to the British nation and others, but primarily to Britain, whose “ twenty-one years ”* of Palestine exploration are a SIGN of the nearness of the coming of Christ and the establishment of the kingdom ; “ When the people ” shall he “gathered together, and the kingdoms, to “ serve the Lord.” “ To declare the name of the Lord “in Zion, and His praise in Jerusalem” (Ps. cii. 21-22 It is a remarkable thing to be able to say, that this time of God’s favour to Zion has come, “For His Servants “TAKE PLEASURE IN HER STONES, AND FAVOUR THE “DUST THEREOF.” * “ Twenty-one years’ Work in the Holy Land.” Richard Bentley & Son. APPENDIX J. ( Chapter V. — Section I.) SOME INTERESTING FEATURES IN THE CONSTRUCTION OF THE HOUSE; OR, HOW IS THE SANCTUARY TO BE CONSTRUCTED 1 THE ORDER IN WHICH THE BUILDING IS TO BE ERECTED. If this aspect of the subject is only briefly dealt with in these pages, it is not for lack of interesting matter, but because it is inexpedient to dwell much upon this feature. The writer cannot avoid the conviction that the order of procedure in the construction of the house is indicated by the way in which the prophecy is given. When it is stated that “he made also posts of threescore cubits, “ even unto the post of the court round about the gate ” (chap. xl. 14), is it not also inferentially stated that other features had been made ? The posts of the court, therefore, were made after the wall. Is the wall, then, the first part of the house which is to be built ? If this were the only evidence, we should be compelled to say yes ; but turning to verse 47, we read, “ So he measured the court, a hundred cubits long, foursquare, and the altar is before the house.” This looks as though the altar was “ made ” before the outside wall. If this be so, the first thing to be done in the way of building, after the earthquake division of the Mount of Olives, would be the construction of the altar and the inner range of buildings surrounding the Most Holy (see chap. xl. and v. 40-47), or the towers; for Ezekiel represents these buildings as already existing when he makes his tour round the four corners (chap. xlvi. 21) thus indicating a prior construction. Then the east outward court would be erected, next the north outer court, next the south court, and lastly the western side. THE BUILDING MATERIAL. Jerusalem stands upon a splendid building stone. Professor Hull says: — *“The rock . . . around “ J erusalem produces not only a solid and durable white “ building stone, but marbles of red, pink, and yellow “ colours, capable of receiving a fine polish ; ” and that “ the beds of stone, locally called ‘ Misseh,’ have yielded “ large blocks used in the ancient structures of Jeru- “ salem, such as those of the wailing place of the “ Jews, which have been extracted from the quarries “ near the Damascus gate.” We see from this that suitable stone is close at hand for the construction of the house. Now, if the hill upon which the altar is to stand is elevated as already indicated (see page 45), all the stone requisite for the construction of the house could be taken from the hill, while the water flowing from its centre would be a ready means, if properly directed, for conveying the stone to each part of the house. * “ Mount Sear,” pages 153-154. 114 APPENDIX J. THE BUILDING OF THE HOUSE A MERCIFUL PROVISION DURING A TIME OF NEED. Before the kingdom of God is established, Jesus rides forth as a man of war (Rev. xix. 11-18 ; Isa. lxiii. 1-4). With Israel for his battle-axe and weapons of war, He breaks in pieces the nations of the earth and subdues the kingdoms (Jer. li. 19-23). This work brings great desolation upon the earth, graphically described by Isaiah thus : — “ Behold, the Lord maketh the earth “ empty, and maketh it waste, and turneth it upside “ down, and scattereth abroad the inhabitants thereof. “ And it shall be, as with the people, so with the priest ; “ as with the servant, so with his master ; as with the “ maid, so with her mistress ; as with the buyer, so “ with the seller ; as with the lender, so with the “ borrower ; as with the taker of usury, so with the “giver of usury to him. The land shall be utterly “ emptied, and utterly spoiled ; FOR the Lord hath “ spoken this word ” (chap. xxiv. 1-3). The import of these words can only be realised by considering them in connection with the facts to which they are related. Those facts are, the coming judgment day, the punishment of the wicked, and the setting up of the kingdom of God. This judgment begins at the house of God (1st Peter iv. 17). The vial of His wrath is then poured out upon the earth (Rev. xvi. 17 ; x. 3-4; xv. 1), which being thus smitten, “is utterly “broken down, clean dissolved, and moved exceed- ingly,” i.e., all human authority is swept away, all human organization or polity is disintegrated, and all human power is broken. The “ earth ” is so smitten as to “ reel to and fro like a drunkard, and shall be “ removed like a cottage ; and the transgression thereof “shall be heavy upon it; and it shall fall, and not rise again” (Isa. xxiv. 19-20). Picture to yourself, gentle reader, ye who are so tender and delicate that ye “would not adventure to set the “ sole of your foot upon the ground for delicateness and “ tenderness picture to yourself the state of things when these prophecies come to pass. War, revolution, fire and sword, have done their work ; society disorganized, all business at an end ; no cabs to hail, or carriages to order; no trams running hither and thither laden with human freight ; the once busy and crowded city now empty and desolate. The merchant, the tradesman, the master and the servant, the lady and her maid, all brought to one common level. “ The unemployed ” no longer parading their hunger-bitten and thinly-clad forms in our streets ; all are “ unemployed, and none have work to do.” “For before these days (the days “ of the building of the Temple) there was no hire for “ man, nor any hire for beast ; neither was there peace “ to him that went out or came in, because of the “ affliction ” (Zech. viii. 10). All confidence in “ the “ money market ’’ gone, for there will be “ neither buyer “nor seller;” all stocksand shares worthless ; all “ bonds ” lost in the general upheaval of society ; all “ securities ’’ swept away. No banks, scarcely any money ; little or no bread ; clothing scarce ; every household desolate ; and probably not a family in which “ there will not be “ one dead.” A terrible state of things, truly. But is the scene altogether desolate, like Byron’s picture of “ darkness,” or is there a ray of light leading the dis- consolate wanderer to newness of life ? A voice is heard from Zion, sounding through all the earth : Come and build My city. Have not I spoken it ? Are not My people waiting upon the fulfilment of My words ? “ The sons of strangers shall build up thy walls, and “ their kings shall minister unto thee” (Isa. lx. 10). “ And they shall build the old wastes, they shall raise “ up the former desolations, and they shall repair the “ waste cities, the desolations of many generations. And “ strangers shall stand and feed your flocks, and the sons “ of the alien shall be your ploughmen and your vine- dressers” (Isa. lxi. 4-5). Hearkening unto the invi- tation of the anti-typical Joseph, “ The captive exile “ hasteneth that he may be loosed, and that he should “not die in the pit, nor that his bread should fail” (Isa. li. 14). Each able-bodied artificer who has escaped the scathing judgments of God is drafted off to Jeru- salem, there to build the Temple of the Lord. The skilled labourer will then have precedence of their but recently finely-attired and gloved neighbours, who will only be fit to wheel a barrow or carry a hod of mortar. All will be glad to labour for bread. This will be provided out of the granaries of Syria and Egypt by the modern Joseph, who at this period of the world’s history is made the saviour of mankind. Into his hands all the riches of the earth will be placed, to be used according to His behests (Isa. lx. 5; Matt, xxviii. 18). As the Temple rises from its foundations, so the number of those employed in its construction will increase. These will be provided, in all probability, by detachments ; for thecon quest of the nations of the earth by Christ will surely be a progressive affair, after the pattern of Israel’s subjugation of the land of Canaan (Micah vii. 15-17). From these premises, it appears that the construction of the Temple will be mercifully manipulated so as to preserve in life those who remain after the fiery judg- ments which are to be poured upon the earth at the appearing of Christ. APPENDIX K. 115 APPENDIX K. A COMPARISON. In order to assist the reader in realizing the vastness of the Temple structure, the size of some modern erec- tions are here given Speaking of the Houses of Parliament, Westminster, England, it was stated, in 1861,* that “ The Victoria “ Tower is the largest and highest square tower in the “world, being 75 feet square, and 336 feet high to the “ top of the pinnacles, and over 400 feet to top of flag- “ staff.” The cross on St. Paul’s cathedral is supposed to be 365 feet above the pavement. It will be seen by comparison with these examples what an immense height the Temple towers will be; still, neither of these examples give an adequate idea of the massive character of the projected Temple towers. The topmost point of a pinnacle or flag-staff, elevated to a great height, produces quite a different idea of height in com- parison with a large square structure such as the Temple corners. Each one of these would be large enough to inclose in their superficial area at least two St. Paul’s * “ The. new Palace of Westminster.” Printed by permission of the Lord Chamberlain, 1861. Cathedrals. Let such an area be carried up to a height of 500 feet,* and we have a structure of imposing mag- nitude, such as the world has never seen. Comparing these towers with American examples, the top of the “ Statue of Liberty,” upon the dome of the capitol at Washington, is said to be 307 feet above the ground ; and the monument erected to the memory of General Washington 553 feet high, and 55 feet square at the base. This last example, if it were three hundred and sixty feet square, or about forty-tvjo times larger in area, would give a correct idea of the enormous bulk of the towers specified in Ezekiel. The new City Hall, Philadelphia, now in course of construction, is to be- ornamented by a tower 537 feet high, its base being 90 feet square. In ground-floor area this building is somewhat larger than one of the corner courts, 486 feet from north to south, and 470 from east to west, against 360 feet square. Even Americans will be ready to concede that a building, which will require kitchens for its service equal in area to three times the City Hall of Philadelphia, is a building alto- gether beyond human effort, however great the nation> or however rich the empire. * Presumably, Ezekiel’s measures are from the outer court level ; the towers must therefore be considerably higher than two hundred and forty cubits if measured from their foundation outside the sanctuary. INDEX OF PASSAGES QUOTED, OR REFERRED TO IN THIS BOOK; EXCLUSIVE OF THOSE QUOTED FROM EZEKIEL. Note. — The passages are given in Alphabetical order, and the Page where the quotation is to be found. Chapter. Verse. Page. Chapter. Verse. Page. Chapter. Verse. Page. Acts ii. 34 9 Deuter. xxxi. 30 11 Habakkuk ii. 3 36 }9 ii. 34 93 ,, xxxii. 1-2 11 ,, ii. 14 2 > * ill. 20-21 101 , , xxxiv. 4 96 Hebrews i. 14 93 Y. 1, 10 11 , , ii. 5 11 V. 31 73 Exodus iii. 70 ,, ii. 10 69 viii. 18, 22 11 „ Vll. 25 110 ,, iii. 3-6 45 ix. 3-9 50 , , xn. 2-3 5 . , iii. 6 12 ,, xii. 2 6 ,, vi. 5 11 Canticles ii. 9 83 , , xiv. 70 ,, vii. 24 70 ii. 9 23 ,, XV. 17 7 ,, ix. 6-12 9 ii. 9 24 ,, xvii. 70 ,, ix. 24-28 9 V. 1 83 ,, xix. 9 62 ,, X. 10-14 73 I. Chron xviii. 7-11 1 ,, xxiii. 22 11 ,, xl. 10, 39, 40 72 xxviii. 11-12 1 „ XXV. 27 32 „ xl. 39, 40 93 xxix. 10-16 1 ,, XXV. 9-40 l „ xii. 15 86 II. Chron. iv. 9 53 „ XXV. 8-9, 22 49 ,, xii. 16 86 vi. 13 S3 ,, xxv. 22 65 ,, xii. 29 54 xii. 11 26 ,, xxvi. 19 , , xii. 29 87 Colossians i. 18-19 12 , , xxvi. 1-6 49 ,, xiii. 9 86 ili. 10 12 , , xxvi. 7 49 Hosea iii. 5 105 I. Corin. iii. 16 12 ,, xxvi. 7-13 49 „ iii. 4-5 105 vii. 32 86 , , xxvi. 14 49 ,, vi. 1-2 ' 106 X. 1-22 86 ,, xxvi. 15-30 49 X. 9 8 ,, xxvi. 26-27 42 Isaiah i. 16-18 86 X. 11 65 ,, xxviii. 27 32 , , i. 26 70 X. 1-2 80 ,, xxviii. 2 70 ,, i. 26 65 xili. 4-5 87 ,, xxxi. 3-6 1 ,, i- 1, 25, 26 99 XV. 8 50 , xxxiv. 33-35 50 „ ii. 2 105 XV. 33-34 87 , , xxxv. 15 33 ,, ii. 2 12 II. Corin v. 10 74 , , xxxvi. 19 ,, ii. 3 100 vi. 14-15 86 , , xxxix. 20 32 ,, ii. 11-21 108 xi. 2 83 ,, xl. 34-35 65 ,, ii. 3-4 2 Ecclesiastes i. 4 99 ,, ii. 2-3 7 Daniel iv. 17 93 ,, IX. 4, 5 52 ,, ii. 19 52 vii. 109 Ephesians i. 21 73 , , iii. 16-24 86 vii. 106 ,, n. 15-22 12 ,, iv. 4-6 60 vii. 25 107 „ in. 17-18 12 ,, iv. 3-5 49 vii. 9 76 ». in- 6 86 ,, ix. 6 46 viii. 14 107 ,, IV. 4 76 ,, ix. 7 5 ix. 27 107 ,, IV. 13 12 ,, ix. 6, 7 100 x. 5-6 75 ,, IV. 14 82 xi. 1 45 X. 20 113 ,, IV. 32 87 ,, xi. 2, 3, 5, 12 9 X. 21 109 >» V. 14 86 ,, xi. 1 9 x. 6 75 ,, xi. 1, 2, 12 100 x., xi. 107 Galatians iii. 16 72 ,, xi. 15 96 x., xii. 109 „ in. 16 100 , , xviii. 2 10 xi. 110 M V. 1 / 8 xviii. 7 51 xi. i 113 » V. 20-21 86 , , xviii. 7 6 xi. 31 107 V. 26 87 ,, xviii. 3-7 101 xi. 40 36 ,, VI. 8 87 ,, xix. 24-25 67 xi. 40 105 „ VI. 9 87 , , xxiv. 23 60 xi. 14, 36-39 107 Genesis ii. 22 42 , , xxiv. 23 89 xii. 106 m. 17-19 60 , , xxiv. 13 114 xii. 3 11 v. 16 22 , , xxiv. 19-20 114 xii. 1 105 „ vi. 16 23 , , xxv. 6 63 xii. 5-7 107 , , viii. 6 23 , , xxv. 6 66 xii. 11 107 „ IX. 4 63 , , xxv. 6 61 xii. 108 ,, XU. 2-3 100 ,, xxvi. 9 54 xii. 109 ,, xiii. 13-18 92 , , xxvi. 9 66 xii. 110 „ X1U. 14-15 72 , , xxvi. 9 108 Deuter. iii. 25 96 ,, xiv. 17-20 93 , , xxvi. 19 75 iii. 27 96 , , xviii. 1, 2, 10 33 , , xxvi. 19 111 iv. 27-31 97 , , xviii. 1, 2, 17 70 ,, xxviii. 17 10 xi. 12 106 , , xviii. & xix. 72 , , xxxii. 1, 16, 17 3 xii. 23 63 ,, xix. 1, 2, 13,14 70 ,, xxxiii. 20 82 xvi. 13-16 60 ,, xix, 6 33 ,, xxxiii. 20-21 95 xxviii. 13-44 1 , , XXV. 18 33 ,, xxxiii. 20 99 xxviii. 13-44 60 ,, xxvi. 2 92 ,, xxxiv. 11 10 xxviii. 1-8 94 ,, xxvi. 25 92 , , xxxiv. 1-8 108 xxviii. 46 98 ,, xxviii. 12-13 78 ,, xl. 22 49 xxviii. 64 97 ,. xxviii. 13 91 , , xliii. 30 1 ) 1 XXX. 1-8 97 Habakkuk i. 13 9 ,, xliii. 10 98 INDEX OF PASSAGES QUOTED, 117 Chapter. Verse. rage. Chapter. Isaiah xliv. 22 5 I. John V. xliv. 22 62 Joshua ii. xlv. 17 39 5 5 ii. xlvi. 10 5 55 iii. i9 xlix. 1 103 55 V. xlix. 8 85 55 vii. xlix. 1-6 100 5 5 vii. i > xlix. 1-5 102 vii. tt li. 11 99 Joel iii. li. 14 114 15 iii. Iii. 1 99 J udges ii. lv. 18,19,20,22 62 55 V. || lvi. 6-7 83 55 5 5 V. tj lvi. 7 in , 103 xiii. lix. 20 5 55 xix. lx. 103 Jude n lx. "i 5 55 lx. 9-14 112 >> lx. 3,10,14,20 5 I. Kings vi. lx. 10 114 vi. lx. 8-10 12 55 vii. lx. 5 114 55 viii. lx. 13 61 55 xiv. lx. 15-18 99 55 xxii. >> Ixi. 4, 5 114 II. Kings vi. j j Ixiii. 1-4 114 5 f xxi. Ixv. 17-19 11 55 xxi. ! lxv. 9 91 5 5 xxiv. lxv. 10 91 If XXV. lxv. 18, 19, 20. 22 66 lxvi. 7-8 111 Lam. i. >> Ixvi. 23-24 65 ,, ii. 55 ii. 55 ^ ii. James i. 14 8 Leviticus ix. ) ) ii. 26 87 5 5 xvi. J 1 iii. 5-6 8 55 xvii. If iv. 1-2 8 55 xxiii. f | iv. 11 86 5 5 xxvi. 1 f iv. 8 87 xxvi. H V. 9 87 | f xxvi. Jeremiah iii. 17 1 • xxvi. 9i iii. 17 2 Luke i. iv. 2 2 i. xvii. 7-8 45 ii. || xvii. 9 70 5 5 ii. 51 xxii. 14 61 55 xii. xxiii. 5-6 ... 9 xiii. If xxiii. xxiii. 6 6 69 85 1 1 xiv. XX. 59 55 XXX. XXX. 10-11 18 97 57 55 ) 5 XX. xxi. 5 f xxxi. 1-6 7 55 xxii. xxxi. 31 5 )9 xxii. xxxi. 34 5 xxiv. 91 xxxi. J 10, 27, 28 31, 34 •i 98 55 xxiv. xxxi. 35-40 98 Malachi i. xxxi. 38-40 56 iii. ft xxxiii. 15 9 55 iii. 1 1 xxxiii. 16 5 iv. f | xxxiii. 21 70 Mark xi. xxxiii. 7, 14-18 102 xvi. 1 1 li. '9-23 114 xvi. Job i. 5 69 Matthew iii. John i. 51 78 iii. 9f iii. 5 80 V. iii. 13 93 V. iii. 14 8 V. fj iii. 15 69 viii. 55 f » V. 21-26 73 viii. V. 28-29 74 xi. 5 5 V. 28-29 69 xii. f 5 xiii. 13 102 xiii. If xiii. 10 80 xiii. 5 5 XV. 14 83 xv. 55 xvii. 3 73 xviii. I. John ii. 15 86 xix. 55 iii. 15 86 xix. 15 iii. 1 111 55 XX. Page. Chapter. Verse. Page. 80 Matthew xxiii. 36-39 84 94 ,, xxiv. 2 52 43 55 xxiv. 42 ... 106 94 55 xxiv. 15 ... 107 70 55 xxiv. 15 ... 109 11 51 XXV. 1-13 83 65 55 xxvi. 27-29 73 65 55 xxvi. 64 46 89 55 xxvii. 27-29 12 94 5 5 xxviii. 2 70 70 > 5 xxviii. 18 73 23 55 xxviii. 18 ... 114 24 Micah iv. 1 ... 105 70 51 iv. 2 7 16 55 iv. 1-3 7 86 55 iv. 2 29 86 55 v. 1-2 ... 100 55 V. 5 92 42 55 vii. 20 2 42 55 vii. 15-17 70 10 55 vii. 16-17 ... 108 85 5 5 vii. 15-17 ... 114 26 33 Nehemiah viii. 14 60 12 55 viii. 16-17 60 10 55 xiii. 4, 5, 8, 9 27 11 Numbers ix. 22-23 65 4 55 xiii. 23 60 4 55 xiii. 82-33 61 5 5 xvi. 37 8 4 5 5 xvi. 7 71 4 55 xxi. 5-9 8 10 55 XXV. 1 94 4 5 t xxxi. 22-23 8 9 65 I. Peter i. 7 11 63 55 iii. 4 86 60 55 . iv. 18 87 1 55 iv. 17 ... 114 4 II. Peter iii. 7-13 11 97 55 iii. 7 99 97 55 . iii. 16 86 102 Philippians ii. 14 86 9 5 5 iii. 2 86 70 Proverbs vii. 6 23 67 55 vii. 6 24 74 5 5 xxvii. 17 67 93 Psalms i. 3 45 74 5 5 ii. 1-12 11 69 5 f ii. 6 89 70 5 5 ii. 6 82 101 5 | ii. 6 2 73 ii. 6 6 74 5 5 XV. 1 83 70 5 5 xviii. 12 62 101 5 5 xix. 1-4 11 xix. 4 12 55 55 xix. 4 27 83 5 5 xxiii. 6 84 102 5 5 xxiv. 3 83 65 55 xxiv. 13 86 103 xxiv. 3 51 102 f> xxiv. 4 69 70 xxiv. 7-10 77 80 j j xxvi. 7 80 80 15 xxvi. 6 84 86 55 xxvii. 4 84 93 5 5 xxxii. i 9 99 xxxiv. 7 93 74 || xxx vii. 20 65 93 xliii. 3-4 83 95 xlv. 16 74 83 | xlvi. 4 84 65 - xlviii. 1 91 11 xlviii. 1, 2, 9 82 85 xlviii. 1-2, 11-14 38 93 xlviii. 12-13 38 11 | 1. 16-22 54 93 1. 20 86 92 5 5 li. 18-19 83 Verse. 7-8 1-7 15 1-17 14-15 ii 19 17 18 1 28 28 27 3 16 5 15-16 23 46 28 10 17 13 13 1, 3 , 5 , 8 1.3 8 17 23-24 3, 14, 34 10-12 42-43 44 14-16, 31-33 24, 25, 30-33 44-45 31-33 27, 31-35 8-17 14 32 28-29 14 35-36 36 24, 44 15-16 29 4 44 7-12 1, 3, 4 1-4 1 17 5-6 5-6 16 13 39 5 5 11 11 21-23 50 30 43 26-27 10 28 28 23 118 INDEX OF PASSAGES QUOTED. Chapter. Verse. Page. Chapter. Verse. Page. Chapter. Verse. Page. Psalms li. 18-19 102 Revelation iii. 12 Romans xvi. 18 86 ,, lxv. 1-4 84 .. iv. 5 76 ,, lxvii. 6 •3 iv. 6 75 I. Samuel xiv. 41 65 , , lxvii. 3-4 3 iv. 5-11 75 II. Samuel xxii. 11 76 ,, lxvii. 6-7 60 iv. 8 75 ,, xxii. 12 62 ,, lxviii. £9 89 V. 6 76 ,, xxiii. 4 62 , , lxviii. 15-17 58 V. 8-9 96 , , xxiv. 15-16 11 ,, lxviii. 29 83 vii. 14 11 „ lxix. 21, 35, 36 101 ix. 5, 10, 15 106 II. Thes. i. 7-9 69 ,, lxxviii. 69 99 ix. 110 I. Timothy ii. 9 86 ,, lxxviii. 18 8 X. 3-4 114 , iii. 16 9 ,, lxxviii. 54 7 xi. 15-18 77 11. Timothy iv. 1 74 ,, lxxx. 1 76 xi. 15 100 ,, lxxx. 1 65 xi. 18 105 Zechariah i. 16 12 ,, lxxx. 17 45 xii. 17 105 ii. 10-12 68 ,, lxxxiv. 2, 4, 10 84 xii. 12 ii. 10-12 2 ,, lxxxvii. 1-3 82 xiii. 12 99 ii. 10-12 68 , , lxxxvii. ... 96 xiv. 1-4 74 ii. 10-12 72 , , xcix. 1-6 84 xiv. 2 96 iii. 6-7 83 ,, cii. 13. 14 113 xiv. 1 77 vi. 12-13 9 ,, cii. 13-22 82 XV. 1 114 vi. 12-13 83 ,, cii. 21-22 113 XV. 2-3 96 vi. 12 73 ,, civ. 5 99 xvi. 17 114 vi. 12-13 70 >> cx. 46 xvi. 18-21 108 9 i vi. 13 73 ,, CX. i 9 xvii. 11 73 9 9 viii. 3 89 ,, cx. 1 100 xvii. 14 74 9 9 viii. 10 114 ,, cxvi. 18-19 83 xvii. 15 75 viii. 19-23 29 „ cxviii. 19 84 xvii. 14 11 9) viii. 22 2 „ cxviii. 26-27 84 xvii. 14 111 ix. 9-10 101 , , cxxii. 1-5 68 xix. 6 75 xii. 10 10 , , cxxii. 1-9 82 xix. 7 12 99 xii. 10 77 , , cxxv. 2 51 xix. 7 74 xiii. 6 77 „ cxxxii. 11 9 xix. 11-21 77 xiii. 1 7 „ cxxxii. 79 xix. 8 11 xiii. 6 10 „ cxxxii. 13-14 6 xix. 11-18 114 xiv. 3-8 7 ,, cxxxiii. ... 84 XX. 2 3 xiv. 6-7 77 , , cxlv. 11-12 67 XX. 4 72 xiv. 5 58 ,, cxlv. 11-12 64 XX. 4 112 xiv. 4-5 94 ,, cxlix. 2, 5, 9 11 XX. 4 70 xiv. 8 95 XX. 7-9 70 xiv. 16-18 2 Revelation i. 4 76 XX. 6 74 99 xiv. 8 94 ,, i. 5 70 xxi. 7 74 99 xiv. 9 2 ,, i. 5 73 xxii. 7 9 xiv. 9-21 2 „ i. 18 75 xxii. 16 9 xiv. 2 52 „ i* 13-15 74 xxii. 16 102 xiv. 4 51 ,, i. 10-16 75 Romans ii. 6, 10, 16 74 xiv. 10 94 „ ii. 26 11 iv. 17 16 xiv. 9-10 7 „ ii. 2, 9, 14, 20 86 V . 12-14 80 xiv. 17-19 ... 11 ii. 4 86 vi. 23 69 xiv. 16-20 29 » 9 iii. 1 76 X. 18 12 xiv. 17-19 60 ,, iii. 21 11 X. 18 11 xiv. 16 60 ,, iii. 18 86 xii. 2 86 xiv. 16 29 iii. 11, 15, 16 86 1 ** xii. 19 86 Zephaniah iii. 8 108 99 iii* 20-22 87 1 *» xiii. 1-4 46 99 iii. 9 67 LIST OF PUBLICATIONS REFERRED TO IN THIS BOOK. 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