EZEKIEL 40

 The vision of the House of Prayer for all Nations Mk 9: 17 

Exposition by Bro Henry Sulley


The Truth enables us, not only to understand but to contemplate with rapture this exhibition of what God purposes to do in the end of His dealings with the house of Israel. That he has not made the earth in vain - that He means to fill it with His glory at the last - He has declared from the beginning. Here in Ezekiel, we are permitted to see the means of its establishment and the form of its manifestation.

A Kingdom established in the land of promise, with dominion over universal man, and having as its central feature a temple of extent and capacity never equalled in the dreams of man, acting as a pivot and purifier of universal life, diffusing blessing where little else than misery and the shadow of death now prevail. It is a matter in which we are practically interested. We have been called to be heirs of the Kingdom, and this is the Kingdom in manifestation.

Nothing that has ever been on earth can be compared to it. It is a glory that is as certain to come as the desolation which long foretold has prevailed so long that men's hearts are sick and their faith in coming goodness nearly dead.

Let not our faith die.

The grimy and oppressive surroundings of the present dispensation, though they seem so permanent, are as transient as the disturbed dreams of night. The hour will come when they will have disappeared from our view, and when nothing will be visible on the earth but the blessedness in Abraham and his seed-long promised and come at last.

Seasons 2.53



The Size of the Ezekiel Temple

Truly considered, the question is beyond argument. On the main features of the plan, brother Sulley's book is a mathematical demonstration. Some details are matters of interesting and probable suggestion which may prove inaccurate on a personal acquaintance with the temple should God permit; but the evidence of the general magnitude does not leave room for a serious "alternative plan."

The argument of the co-relation of the gate with the wall is unanswerable. It may be a little difficult to follow for those who are at sea among the technicalities of architecture; but it has only to be apprehended for its irresistible force to become apparent. It might be roughly and colloqually presented thus:—

The first thing seen by Ezekiel was a distant structure which looked "like the frame of a city" (40:2). Being "brought thither," he finds a "man" standing "in the gate" with measuring apparatus in his hand. This man addresses him briefly and proceeds to measure. The first thing he measures is the

"wall on the outside of the house round about."

A wall on the outside of a house is part of the house certainly. A wall standing a quarter of a mile away from a house is not a wall on the outside of the house. Such a wall would not be on the house at all, but enclosing the grounds of the house.

Having gone along the course of the wall for a certain distance and applied his measuring reed of close on 12 feet, here and there, to show that this basal wall was one reed high and one reed thick, he comes to the eastern gate, ascends a flight of seven steps, and begins to measure the various features of the gate, its thresholds, its breadths, its heights, its posts, its chambers, its exterior aspects, without and within.

Now, these measurements dove-tail exactly (as brother Sulley has shewn with much detail and nicety of calculation), with the height and thickness of the first-measured wall of six cubits height and thickness. They require such a basal wall for the several super-incumbent structures measured.

The gate is architecturally in the wall, and the gate is part of "the house." As a whole, the gate and the wall are "co-related." They are integral parts of one another, and therefore the dimensions of the wall determine the exterior dimensions of the house.

The measurement of the wall on each side is the plainest feature in the whole specification—500 reeds, or 3,000 cubits, or over one English mile. Such a measurement as this explains why the temple should appear as "the frame of a city," and supplies an edifice worthy of the age and the purpose to which it belongs—a centre of universal worship—a fitting local habitat for the divine majesty in the earth—

"the place of the soles of my feet where I will dwell in the midst of the children of Israel for ever."

—Editor.

The Christadelphian, Mar 1889


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-



1 In the 25th year of our captivity [Golus], in the beginning of the year [rosh hashanah], in the 10th day of the month, in the 14th year after that the city [ Ir (Yerushalayim)] was smitten, in the selfsame day the hand [Yad] of Yahweh was upon me, and brought me thither [there].

Jerusalem the centre of Jewish authority.

The vision comes when Jerusalem is desolate


By the comparison of chapters i. 2; xxxiii. 21; and 2nd Kings xxiv. and xxv., we find that the captivity of " Jehoiakim, his officers and mighty men," &c, is referred to, and that Jerusalem is the city that was smitten...

These events were the consummation 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... at a time when the kingdom of David was overthrown; 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 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 chapters i. 2; xxxiii. 21; and 2nd Kings xxiv. and xxv., we

find that the captivity of " Jehoiakim, his officers and mighty men," &c, is referred to, and that Jerusalem is the city that was smitten.

These events were the consummation 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)

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, here I will dwell in the midst of the children of Israel for ever" (Chap, xliii. 2-7).

The fulfilment of this prophecy involves the complete restoration 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 is no longer in transgression. Then the Lord will have made a new covenant with the house of Israel. In those days shall Judah be saved and Jerusalem shall dwell safely.

Bro Sulley.


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 circumstances, 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.

b. 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 Yahweh" 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; and all their bondage, whether literal or spiritual, will end in the great 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 " Jehoiakin's captivity," but from the day defined in the vision itself, when the offerings of the Israelitish people are once again accepted.

Bro Sulley.



2 In the visions [marot] of Elohim brought He me into the land of Israel [Eretz Yisroel], and set me upon a very high mountain, by which was as the frame of a city on the south [on which was a mivneh (structure) resembling an ir to the negev (south)].

"Yahweh 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.- (Ps. cxxxii. 13, 14).

'...the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever. ( 43:7)



As to the expression " In the visions of God," it may be briefly noted that the same expression occurs in Ezekiel i. 1. 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.

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...

'...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.

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 Yahweh" to enter the newly erected house.

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; and all their bondage, whether literal or spiritual, will end in the great Jubilee then inaugurated.

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 " Jehoiakin's captivity," but from the day defined in the vision itself, when the offerings of the Israelitish people are once again accepted.

Bro Sulley.



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 Yahweh 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 conclusion, and who would interpret the prophecy so as to locate the commercial centre on the ancient hill of Zion, 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. 6) 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 Yahweh 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.-(Ps. cxxxii. 13, 14).

:

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).

The structure seen by Ezekiel is to be erected upon the very site of Jerusalem itself, and not at some distance from it. Thus the interpretation that the commercial centre will be on the ancient hill of Zion, and the Temple itself erected as far north as Samaria, is quite

inadmissible. God's HOLY HILL OF ZION (PS. II. 6) will never be made the profane place for the city (Ezek.XL VIII. 15).

While it is stated that Ezekiel is taken to Jerusalem,it is also declared that he was set down upon a very high mountain, a feature upon which it is necessary to make some comment. Mount Zion, upon which Jerusalem stands, is not a high mountain ; nor is it the highest

mountain in Judea. It must be remembered, however,that the word mountain has sometimes in the Scriptures a wider significance than that of a single hill, viz., hill

country. For 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).

Of the hill country of Israel it is said :

"Thou shalt bring them (Israel) in and plant them in the mountain of thine inheritance, in the place, Ο Lord, which thou hast made for Thee to dwell in". (Exod. xv. 17).

David singing the high praises of God, said :

"He brought them (Israel) to the border of His sanctuary, this mountain, which His right hand hath purchased. (Ps. LXXVIII. 54).

In these passages the word mountain is used in a wide and comprehensive sense, and it must be so interpreted in the passage under discussion. These testimonies point to the conclusion that Ezekiel was brought to the immediate neighbourhood of Jerusalem, even though Jerusalem and its suburban territory may not now, from a geographical point of view, be called" a high mountain."



A very high mountain 


As to the expression " In the visions of God," it may be briefly noted that the same expression occurs in Ezekiel i. 1. 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.

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...

'...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.

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 Yahweh" to enter the newly erected house.

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; and all their bondage, whether literal or spiritual, will end in the great Jubilee then inaugurated.

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 " Jehoiakin's captivity," but from the day defined in the vision itself, when the offerings of the Israelitish people are once again accepted.



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 surrounding 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 Arabah,) from Geba to Rimmon, south of Jerusalem: and it shall he 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 Kimmon is a considerable distance. Without being able to speak precisely, Geba is more than seven miles north of Jerusalem, while Kimmon 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 the Dead Sea ; thus bringing the waters there of 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.



3 And He brought me thither, and, behold [hinei], there was a man [an ish], whose appearance was like the appearance of brass [nechoshet/ copper], with a line of flax [cord of linen] in his hand [yad], and a measuring reed [keneh hamiddah (measuring rod)]; and he stood in the gate [sha'ar].

As Yahoshua is the man of copper so the deftly wrought flaxen cord (Heb. petil - are the metamorphosed men and women transformed into creatures of beauty) whom as it were, he holds in his hand,

"Their line (qav) is gone out through all the earth" - Psa 19: 4



A MAN LIKE UNTO THE APPEARANCE OF BRASS

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. Now, 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 sunshine, is a fair representation of " fire," and fire represents 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 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.

Ezekiel's Temple 2.3.



Line of Flax

It must be conceded that the man of copper is a figure, 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...

The Hebrew word in its scriptural usage, does not exclude the idea of measure, but it does not convey the modern technical sense of a 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, concerning the molten sea it is there chap. vii. 13; stated that " a line 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 used in other portions of the scriptures, and in these occurrences the word is often used in the sense of appointment, division, limitation, and rulership, in connection with the affairs of mankind, as illustrated in the following instances :

"I will stretch over Jerusalem the line 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 , He hath not withdrawn His hand from destroying."-(Lamentations ii. 8.)

Go,ye swift messengers to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden under foot [Lit. line and line, and treading under foot."]-(Isaiah xviii. 2.)

"Judgment will I lay to the line 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 of confusion, and the stones of emptiness."

-(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.

****

...the selection by the Spirit of the Hebrew word (petil) in Chap. XL. 3, and which is also translated line, cannot be without significance. It comes from a verb meaning " to knot " or " to spin " and signifies a line more deftly wrought than the Hebrew word (qav).

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 woven flaxen cord. The word pathil therefore is indicative of the process by which the glorified saints have been wrought into one unbreakable implement of government (Ps. CXLIX. 2, 5-9; 11. 1-12). See Chapter V. Section VI.

Jesus is the centre of the new system. He will then, as it were, HOLD IN HIS HAND 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 vu. ; 11. Kings v. 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 disseminating disease (Zech. xiv. 17, 19 ;

11 Sam. xxiv. 15, 16 ; Heb. 11. 5).

Is there a nation disobedient to the commands of Yahweh ? Then the all-powerful King, by the agency of his sons, stretches out a line over that nation, bringing disease, desolation,

and woe, even as the eternal Father by angelic agency cast one over Jerusalem and Samaria (11 Kings xxi. 13 ; Ex. xxiii. 22 ; 11 Kings vi. 17).

Is it necessary to have mercy, and build- up a people with great blessing ? Then the line can be stretched over the places that are desolate, and reconstruction and upbuilding come to

pass (Zech. 1. 16.)

Is it necessary to build the temple of the Lord ? Then the line in the hand of the measuring

angel is manipulated 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 (Isa. LX. 8, 10). So masons, artificers, and wealth are provided in abundance.

The LINE 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 theword (Rom. x. 18), which is to go forth from Jerusalem (Isa. 11. 2). Transgression of the line of the commandment spoken from their mouth, will bring swift and sure punishment; while obedience thereto will bring blessing and peace.

Ezekiel's Temple 2.4.



THE MEASURING REED.

 (cp. v 5, 14.)

Evidence at present accessible assigns as the length of the cubit and the handbreadth either 21 inches or 24 inches.

...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,-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. 3. 16), the individual stones of which have long been in course of preparation.

The constituents of the spiritual house (Heb. 3: 6) have already been referred to under the symbol of a woven line of flax.

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. 4. 13 ; 3: 17-18 ; Col. 3. 10.

A measuring reed, therefore, is an apt figure of Christ in whom are hid all the treasures of wisdom and knowledge and in whom all fulness dwells (Col. 1: 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.

Here is depicted the Son and his House (Heb. 3: 6)-The Bridegroom and his Bride (Rev. xix. 7)- the one NEW MAN making peace (Eph. 2: 15, 22 ; 4: 13)·.

Ezekiel's Temple 2.5.

Note : 1 cubit = 6 fist handbreadths seems to be the general concensus among rabbis 



4 And the man [ish] said unto me, Son of man [Ben Adam], behold with thine eyes, and hear with thine ears, and set thine heart [lev ] upon all that I shall shew thee; for to the intent [l'ma'an] that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel [Bais Yisroel].

1. Ezekiel is styled " Son of man."

2. Deep and sincere concentration of mind is essential for the comprehension of the vision.

3. 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. All Ezekiel saw and heard he was to make known to the house of Israel.

...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 he was 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.

...the door of invitation remains open to both Jew and Gentile who desire to be cleansed from sin in the manner God has appointed, and become constituents of the " line of flax and the measuring reed."

Bro Sulley



5 And behold [hinei] a wall [chomah] on the outside of the house round about [Bais [Hamikdash] compound and was surrounding it], and in the man's hand [yad of the ish] a measuring reed [keneh hamiddah] of six cubits long by the cubit and an hand breadth: so he measured the breadth of the building [thickness of the structure], one reed; and the height, one reed.


A WALL ON THE OUTSIDE OF THE HOUSE- Ezk 40: 8. Plate 2 (a)

[1 reed = 12 ft maximum x 500 reeds = 6000 ft = 1.136 miles maximum]

EZEKIEL having received the opening injunction from the angel-measurer is now sufficiently attent, and his eyes ready to notice all things done by his guide in a tour of inspection.

While standing in close proximity to the gate, Ezekiel sees the angel measure the wall on the outside of the house. He measured the breadth of the building, i.e., the wall (verse 5). (See a-a Plates 2 and 3 (A-A, Plates 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 the length of Ezekiel's cubit

and handbreadth, would represent a wall twelve feet high above the threshold and twelve feet thick.

How would the measurement be made ? It must have been made where the gate intersects the wall in which the angel stood when delivering the injunction to Ezekiel, and before he moved from the gate (see verses 3, 5, and 6).

Ezekiel must have been standing in front of the gate, near enough to see the angel make the measurement, and to hear the invocation already mentioned. From such a position he would have an end view of the wall, or the side jambs of the gate openings.

When the angel measured the building of the wall Ezekiel wrould see the staff laid horizontally for its thickness, and elevated vertically from the threshold for its height. As will be seen further on, the gate openings rise higher than the wall and would completely divide one side jamb from the other.

This wall is said to be on the outside of the house. Since no other wall is given anywhere in

the description, it is, in fact, the external wall of the city-like building which Ezekiel saw from a distance, and must be the enclosing or outside wall mentioned in Chap. XLII. 20, where its whole extent is given-500 reeds each way.


[1 reed = 12 ft maximum x 500 reeds = 6000 ft = 1.136 miles maximum]



...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 ?

...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.

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 somewhere 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.



It is of the utmost importance that the correct position of this wall [ some four miles in circumference/ perimeter] should be realized, and that the wall opening is an integral part of the gate of the sanctuary.

...its gates being the only means of ingress and egress... Ezekiel from a distance sees a building like " the frame of a city " (Chap. XL. 2).

...He is taken to this city-like building, to a gate in its wall (verse 3). He sees a man standing in the gate, holding in his hand a measuring reed, who gives the measures of the wall in relation to the gate in which he stands, as will be shown further on.

Ezekiel is taken through the gate, and sees a pavement at the side of the gate upon which chambers are erected and which form part of the outer court. * Seeing that the extent of

the outside wall is five hundred reeds, the courts of this building must also be five hundred reeds.

* Plate 2 (A)

The specification of this wall in Chap. XL. 3-5, and XLII. 15-20, when read together is conclusive evidence of the vast extent of the city-like building

...Ezekiel was brought forth through the gate in order to measure its outside wall-" with the measuring reed." Could any description be more emphatic ? The angel held in his hands a measuring reed of six cubits + six handbreadths.

The dimension of each side is specifically mentioned, viz. :-He measured the east side with the measuring reed five hundred reeds. He measured the north side five hundred reeds with the measuring reed. He measured the south side five hundred reeds with the measuring reed.

He turned about to the west side and measured 500 reeds with the measuring reed. He measured IT (the house) by the four sides . . . the length five hundred reeds and the breadth five hundred reeds.

This definite fourfold description of the measure of each side in reeds is yet still further emphasised by saying that the building was a square five hundred reeds each way, and seems to be an intentional provision by the

Spirit to preclude the possibility of any mistake as to the size of the house, and to resist the unbeliever's disposition to belittle the house to 500 cubits.

The House of Prayer for all nations, then we see, is to be five hundred reeds on each of its four sides. What this means is not at first realized. The exact length of the reed is not certain, but it is somewhere 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 containing from, say, 630 to 826 acres.

Bro Sulley



6 Then came he unto the gate [sha'ar (gateway)] which looketh toward the east [faceth eastward], and went up the stairs [ma'alot] thereof, and measured the threshold of the gate, which was one reed broad; and the other threshold [saf ] of the gate [sha'ar], which was one reed broad [rod deep].


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 οι gate buildings than structural entrances, as we conventionally understand '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 throughout Ezekiel's specifications in its primary sense, and therefore it must be 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 measured. 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 description 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, xl., verses 21, 24, 28, 52, 35), and that which is affirmed of one applies to all.


THE ENTRANCE THRESHOLDS


 (Plate 5., Β and C.)

We learn from verse 6 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 doorway, or entrance.

This threshold measured one reed broad, or deep, and is therefore the same width as the wall, as thresholds usually are. This threshold lies facing those 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, and 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 to 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, and before moving from that position.

A third threshold is also mentioned in the next verse, but this is after the angel and Ezekiel have moved to the further end of the gate buildings, by the porch of the gate within. The other threshold, therefore, can only be understood by supposing there are two thresholds at the front or entering face of the gate buildings. These are placed side by side, and are divided from each other by a division of some kind. (See plan of gate, Plate V.)

There being two thresholds, there would be two doorways to each gate. But why two doorways ? One for entrance and one for exit. That such an arrangement is intended we gather from the following testimony.

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. 41: 23, 24.)

Now, the sanctuary is limited by the outer wall which Ezekiel saw measured directly he arrived at the building, and is said to divide the sanctuary from the profane place

(see Chap, XL., verse 5, and XLII., verses 15-20).

On each of the four sides of this sanctuary there are gates. 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 statement 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 EACH GATEWAY, side by side (B and C, Plate V.). Letters b-b, and Ρ-ρ show the entrance ways and the doors, respectively.

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 will be absolutely necessary. What the Gentiles have learned by experience,

God has pre-designed for His house of prayer for all peoples.

Although contrary to eastern custom, the provision or two doorways in each gate of the Temple appears the more necessary 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.

Compliance with this law will secure orderly fraternal intercourse, where 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.

Bro Sulley


7 And little chamber [ta (Recess)] [Shafts containing lifts] 1 reed long, and 1 reed broad [aprox 12ft x 12ft]; and between the little chambers [ta'im (rooms)] 5 cubits [aprox 10 ft]; and the threshold [saf ] of the gate [sha'ar] by the porch [ulam] of the gate [sha'ar] within [on the inside] 1 reed.. [italics omitted]

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 A.V. help to mystify the vision, and should as far as possible be omitted in the reading.

... It would have been better if the translators had adopted the present tense, which is actually employed in the original-Deity speaking of those things which be not as though they were. This important feature is hidden by the use of the past tense.

...Ezekiel's guide stands upon the outside thresholds of the gate while he measures them, the next important feature of the gate is mentioned 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.

 

Since Ezekiel was brought to the northern gate first and passed thence to the east gate, the order of measurement would be-first, the northern, or right hand threshold (B), next, the southern, or left hand threshold (C). From this entrance threshold he would pass three " chambers " (verse 7) on the left hand side ; he would note their respective dimensions,and the size of each division between them-(D-D, Ε -Ε, Plates 5. and VII.).


He would come to the threshold of the gate by the porch of the gate within (Plate 5., F·)He would measure this threshold. Next he would measure the porch (v. 8) by or adjoining this threshold. (PIate 5, G·) Next he would measure the porch within the court (v. 9) (Plate5. and7., H).

 

Passing down the other side of the gate building, having seen the chambers on that side also, he would be able to say : the little chambers of the gate are three on this side, and three on that side (v. 10). (Plate 5., D.D.D.).


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.


Bro Sulley


But what are these chambers ? The word [Heb] (ta), translated "little chambers" in the A.V., is rendered "lodges" by the R.V., but with little apparent reason.

The word occurs in Ezekiel and two other places only in the Bible, these two being practically one. They speak of one event, viz., of something done by Rehoboam in order to conceal the fact that brazen shields had been substituted for gold.

Rehoboam committed the fictitious shields to attendants, who carried them to and from what is called a "guard chamber" in 1 Kings xiv. 28, and in 11 Chron. xn. 11).

Presumably, the A.V. has " Guard Chambers" because of the shields which Rehoboam caused to be conveyed to the ta, of those who kept the door of the King's house, but according to the marginal rendering of both the A.V. and the R.V. the word K9 translated

"chamber," was associated with the function of "a runner."1 (See marginal rendering, A.V. and R.V.,1 Kings xiv. 27-28.)

From the description of Solomon's throne (1 Kings x. 16-20), the practice of Rehoboam, and the use of " runners " (messengers) above mentioned, we may gather that there existed a convenient recess (probably closed) near by for these runners, which would be a necessary appendage to the throne...

These recesses for the runners and the shields were not necessarily chambers for "the guard." Solomon's shields, of gold were for display, rather than for use in battle. Rehoboam

put them to the same use, but in order to maintain the deception of using brass for gold, the shields were consigned, not to the care of his soldiers, but to his messengers or "runners," who ensconced them in the recesses which they themselves used.

... these ta do not appear to be lodges for runners or messengers, or gate attendants, but lifts to run from one floor to the other. The term ta may be applied to the lift itself, or to the shaft containing it. This is an inference which we shall see may have important signification when we come to consider the way in which the ta are entered from the outer court.

Bro Sulley



THE PEDESTALS [Posts] IN THE GATEWAY. (PLATE 5., E-E.)

Between the little chambers, five cubits . . . . and the POSTS had one measure on this side and on that side -Ezk 40: 7&10.

Ezekiel here states that there are five cubits [aprox 10ft] between the runner chambers; these three "chambers" with the five cubits between are on the side of the gateway lengthwise, its transverse measurement being five and twenty cubits [aprox 50ft], as indicated in verse thirteen.

In laying down the five cubits, then, the staff must be placed so as to point forward from the entrance threshold to the other end of the gateway. Ezekiel does not suggest there is a five cubit space between the chambers, and it is probable, as inclicated above, that the posts of verse 10 are referred to.

They cannot be the posts of the porch, for the latter are distinctly specified in connection with the porch. Their size, too, precludes the possibility of their being connected with the chambers in the ordinary sense of doorposts. They are five cubits wide, presumably six or eight cubits deep, and possibly six cubits high if they are the same height as the wall, or they may be at least thirteen cubits high, if the height of the entrance doors.

Like the wall, these posts are of unusual size, and their proportions also point to some distinctive feature in the construction of the house. They are shewn on Plates V. and VII., figured Ε-Ε.

A "post," "pedestal" or " surbase," twelve to sixteen 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.

Bro Sulley



THE THRESHOLD OF THE GATE BY THE PORCH OF THE GATE WITHIN

(Plate 5., F.)

Ezekiel, after being given the measure of the runner chambers and their intervening pillars, is now shewn three parts of the building, two related to each other within the gate buildings, a third connected with these two but inward within the court to which reference is made in Section vi. The relative position of these three features will be better understood by reference to letters F-G-H, Plate V.

The threshold of the gate BY the porch of the gate within (v. 7) is a threshold by or near by the PORCH within the gate building.

The two thresholds in the outer wall have already been noted. Here is a third threshold in juxtaposition with a porch, each of which are uniquely related to each other. (Plate V., F. and G.)

The word ηο (saph) translated threshold is applied to anything "which holds or receives into itself," as a vessel or an entrance space. Thus the term has a wider meaning than "threshold" as understood in modern architecture. It implies a space " receiving into itself " as well as a space which extends between the side jambs of a doorway.

For this reason the doors of the entrance are shewn swinging over this threshold in Plate V., ρ-p. This threshold within the gate building at its further end is six cubits or twelve feet broad. The measure of the threshold fixes the width of the side jambs or pillars of the innermost posts of the gate, viz., six cubits.

Bro Sulley



8 He measured also the porch of the gate within [ulam of the sha'ar on the inside], 1 reed.

THE PORCH OF THE GATE WITHIN (Plate 5., G.)

First edition 1888...

"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.

...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"'




A similar space on the exit side of the gateway could not be quite so appropriately called a "threshold," a term usually associated with an entrance, yet this space would serve the same purpose as the threshold adjoining it, that is, for receiving the swing of the doors of exit.

Thus the fourth space of six cubits at the inner end of the gateway is described as a Porch. The word translated "porch" is (dam) signifying "fitted or joined into one another," " a vault," "an arch."

All that is necessary to form a threshold into a porch, is to roof it over with a lintel. The side jambs thus "joined together" become a porch. Thus, taking "porch" to mean a covered threshold, the architectural requirements are satisfied. If this be the meaning of the

specification there will be two threshold spaces at the inner end of the gateway, as there are two thresholds at the entrance.

A space "within the gate building" before the doors of entry to the sanctuary may be called

a threshold, and that same or a similar space before the doors of exit from the sanctuary may be called a porch. Their description does not imply any difference in construction,

each technically may be described as a threshold or a porch. Thus the relation of verses 7 and 8 to each other becomes clear.



9 Then measured he the porch of the gate [ulam of the sha'ar], 8 cubits [aprox 16 ft]; and the posts thereof, 2 cubits [aprox 4 ft] ; and the [ulam of the sha'ar] was inward [on the inside].

THE PORCH OF THE GATE WITHIN THE COURT


H, on Plates 3. and 5.

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 specification 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 repetition in the text, and may safely hold to the present translation...

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 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.

Bro Sulley



11 And he measured the breadth of the entry of the gate [petach (opening) of the , ten cubits [aprox 20 ft]; and the length of the gate [sha'ar], 13 cubits [aprox 26 ft].

3. 2.7. THE ENTRY OF THE GATE - Ezk 40: 11 plate 5 pp

20w x 26h (ft)


Immediately after describing the thresholds and the porches at the inner end of the gateway, Ezekiel is given the measure of the door openings which must be related to the thresholds either at the outer or inner end of the gate-building, and which are to be furnished with folding doors. Thus we read :

He measured the breadth of the entry of the gate, ten cubits; and the length of the gate, thirteen cubits. (Verse 11 )

The Temple and the Sanctuary had two doors. The doors had two leaves, two turning leaνes ; two for the one door and two leaves for the other door. (Chap. 41: 23, 24.)

No measure of the size of the doors is given in chapter forty-one. The doors of the Sanctuary may be the same size as the door opening. They cannot be less. Thus by collating the passages from Chap. 40. and 41 we gather how to apply the measurements given for the "entry of the gate" and we also learn that the gateways will have folding doors.

The measure of the gate-opening in which fit the folding doors is given in chapter 40. The breadth of the opening is technically its width, and the length its height. In confirmation of applying the measure of length in a vertical direction it should be noted that the word "orek" is used where height is involved as compared with breadth, in Exod. 26: 36.

And in support of both the measurements applying to the door openings of the sanctuary, we have the word petah translated "entry" in verse 11, also translated "door" in verse 13.

Thirteen cubits by ten cubits is quite a proportionate measure for a gate opening. This size of the door is 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.

The order of the measurement in Ezekiel's description of the gate-building fixes the position of the doors. Probably there will be two folding-doors to each opening on either side of the inner ends of the gateway, and the thresholds at the outer end may be divided by the columns of the division of the gateway, as suggested further on.

Bro Sulley



10 And the little chambers of the gate [ta'im of the sha'ar] eastward were three [shloshah] on this side, and [shloshah] on that side; they three were of one measure [the same measurement]: and the posts had one measure [the same measurement] on this side and on that side.

11 And he measured the breadth of the entry of the gate, ten cubits; and the length of the gate, thirteen cubits.



12 The space [boundary line] also before the little chambers [ta'ot (recesses)] [lifts] was one cubit [2 ft] on this side, and the space was one cubit on that side: and the little chambers [ta'ot] were six cubits [12 ft] [deep] on this side, and six cubits on that side.

THE BOUNDARY OF THE TA


From the position pf the doors of the sanctuary at the inner end of the gateway, there naturally arises the question of the separation of the runner chambers from the entrance building, for no mention is made of any doors. The verses bearing on this are :

The space also before the little chambers, one cubit on this side, and a space one cubit on that side. And there were narrow windows to the little chambers, and to their posts within the gate round about. (Verses 12 and 16.)

According to the A.V. there is " a space" before the chambers, which in the R.V. is called " a border."

The Hebrew word (gvool) is used to describe a border in the sense of a line of demarcation, such as the division of a country, or a coast line, and always implies a limitation of some kind. The marginal rendering of the A.V. gives "limit" or "bound" which is more in harmony with the original text.

Sub-section ill., ante, sections x. and XII. shew there are pedestals, surbases, or posts between the runner chambers, and that much of the gateway will be adorned with a special architectural feature of the kind familiarly known as screen-work. If a framework of this kind connected the posts, a suitable enclosure would be provided for the tay and there would be :

A boundary structure before the ta one cubit on this side, and a boundary structure one cubit on that side. (Verse 12.)

The nature of the structure is indicated by the term "narrow windows" which, as will be shewn on p. 24-26, indicates some sort of open screen-work. It would be one cubit [aprox 2 ft] thick on each side of the gate-building, in front of, or before, the ta, and probably six cubits high.

Bro Sulley


See the chevron section enclosing The Ta - [runner chambers/ lifts] D (plate 5). OPEN screen work for access.



THE LENGTH AND BREADTH OF THE GATE BUILDING.


Any plan of the building, or of any portion of it, must, if correct, be proved by a perfect agreement between the general dimensions of the structure and the detail measure. 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 found also for every detail 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. Thus we read: And from the face of the gate of the entrance, unto the face of the porch of the inner gate, fifty cubits [aprox 100 ft]. (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 stands inside the court. Will this total length ol fifty cubits fit the plan of the gate in its details, as now developed ? Let us see :

Outer threshold, one reed .. .. .. 6 cubits.

Three chambers, or spaces for three, each one reed 18

Two posts between " chambers " each five cubits .. .. .. .. .. 10 "

Threshold by porch of gate within, one reed 6 "

Porch of gate .. 8 "

Posts of same 2 "

50 cubits.

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.




13  He measured then the gate from the roof of one little chamber to the roof of another: the breadth was 25 cubits, door against door.

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. 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.



Here an important question should be mentioned, viz., Are the ta open to the gateway or are they approached from the court, as suggested later on (see pp. 34-35). Reasons are there advanced in favour of the latter suggestion, but it may be intended that the ta [runner chambers] are approached from the gateway : if so, the boundary structures would be fixed at the inner side of the " little chambers" and in that arrangement the gateway would be a clear space five and twenty cubits wide, except for the central columns if such are provided for the purpose of dividing the gateway into two portions.

The trellis-like structure forming the boundary of the ta may be placed in either suggested position without in any way affecting the general dimensions of the building.

Since no thickness is given for the folding doors, one is not able to see clearly how these details will fit in the gate. The doors may be massive structures like those of the giant cities of Bashan, which were formed of stone having projecting studs let into the threshold and lintel upon which the doors turned.

In that case they may be formed with arabesque work like the boundary of the ta. If so, they can be made to fit in the gateway, thus :

Space for four leaves of the folding doors one cubit each · .. .. 4 cubits.

One division between the lintels of folding doors, one cubit .. .. .. .. 1 ,,

Two door-openings, each ten cubits .. .. 20

Width of gateway 25 cubts.

If, on the other hand, the doors are of less thickness than one cubit, then the division between them must be proportionately increased. The alternative suggestions are indicated by dotted lines, Plate V.,



14 He made also posts of 60 cubits, even unto the post of the court round about the gate.


The man of brass, then, is not merely the measurer of the building, but he is also the Maker and Builder thereof.



16 And there were narrow windows [chalonot atumot ] to the little chambers (closed for the ta'im], and to their posts within the gate round about [sha'ar all around] [Arabesques or perforated [lattice] work [simulating foilage], enclose the little chambers, and extend to their posts within the gate round about, and arabesques are to the arches round about within - Sulley], and likewise to the arches [ ulam vestibules]: and windows [chalonot] were round about inward: and upon each post were palm trees [jamb were timorim].

THE "PALM TREES" OF THE GATE


Another feature is introduced in the description of the gates, namely, the Palm Trees. Omitting the italics in the A.V., we read:

Upon post palm trees (verse 16)· And their palm trees after the measure of the gate that

looketh toward the east. (Verse 22).

He brought me toward the south, and behold a gate toward the south it had palm trees, one on this side, and another on that side, upon the posts thereof. (Verses 24 and 26).

The inner court gates also are stated to have palm trees (vv. 27, 31, 32, 37).

...The palm trees mentioned in every description of gate form an integral part of the gate building measured by Ezekiel's guide, thus we read :

The gate of the outward court that looketh towards the north and their palm trees (are) after the measure of the gate that looketh toward the east (vv. 20-22)

And so with every mention of the palm trees, 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.

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 element 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 fructifying soil stuck on the top of a post at least 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 surbases, than which a more fitting figure could scarcely be selected.

A post (ayil) would in modern technical language be called a pedestal or sub-base, and upon it another post (ayil) could be placed, called in modern technical language a column, pillar, of shaft. Upon these premises, then, verse 10 and verse 14 explain each other. The 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. They have upon them posts of threescore cubits.

Thus understood, the meaning of these verses is perfectly clear, and with a plan shewing

how this feature could be incorporated in the gate, verse 14, which hitherto has been considered inexplicable, ceases to be mysterious. (Plate III., c-c-c. Posts of the court round the gate, d-d, other posts in the court. See also K-K, Plate IV., and E-E, K-K, Plate VII.)

These palm-trees are said to be of one measure in each gate. Yet their measure is not given, unless the posts upon the posts of verses 10 and 14 are the palm trees of the gate. Assuming that this must be the explanation of the relation of these verses, we are able to

form a fairly conclusive opinion as to the dimensions of this ornamental, and yet constructional feature.

How high are the pedestals, or surbases, and how long are the pillars upon them? The height of the posts, or pedestals, on either side of the gateway, is not stated. These may, therefore, be included in the measure of the pillars or columns. They may be sub-divided

from the columns by the height of the door entrances, in which case they would be at least twenty-six feet high, or they may be the same height as the outer wall, and would be twelve feet high.

Bro Sulley



17 Then brought he me into the outward court [ khatzer hakhitzonah (outer courtyard)], and, lo, there were chambers [leshakhot] [[CELLA]][, and a pavement [ritzpah] made for the court [constructed for the khatzer (courtyard)] round about: 30 chambers [leshakhot][CELLA] were upon the pavement [along the ritzpah].


17 Then brought he me into the outward court, and, lo, there were chambers , and a pavement made for the court round about: 30 chambers [CELLA],]were upon the pavement.



THE CELLAE FLANKING THE OUTER COURT 

On the lower pavement already described, and therefore occupying the same position in relation to the gates and to the wall, Ezekiel saw a structure described by a term which in the A.V. is rendered " chamber " or " chambers".

In the original the word is Lishkot not ta which appears to be used for describing the lift-chambers on either side of the gate building.

...Having selected the word " chamber " as a translation of ta, it is necessary for the sake of perspicuity to find another word to represent lishkot.

...Our conventional idea of the word " chamber " is chiefly associated with a single four-sided room of limited size, whereas the word lishkot is sometimes applied to a series of spacious apartments (see Neh. xiii. 4-5, 8-9).

...Any large building, particularly one open at the side or ends, divided into a number of

smaller parts by a series of pillars is a cella:

" The whole space within the walls of an ancient temple was called the cella. But the interior was frequently divided into several cella, in which case each cella took the name of the deity whose statue it contained". 1

A distinct architectural peculiarity, therefore, is conveyed in the word cella, and so far as the writer is aware is not expressed by any other word for defining the kind of buildings of the outer court.

Certainly the word chamber is not suitable for describing the buildings which are resting upon the pavement between the gates, which appear to be much-pillared halls, forming the " chambers" of verse 17.

Cella (singular), then, will be understood throughout this exposition as referring to a large structure comprising many smaller subdivisions: cellae (plural) a number of such structures.

Ezekiel affirms that there are thirty, and we have seen from the specification that these thirty are built upon the pavement, which extends the full length of the wall, except where interrupted by the gates, and is equal in breadth to the full length of the gate building, viz.,fifty cubits.

Having seen that there are many gates on the three sides of the house, on the north, the south, and the east, and that the pavement extends between the gates on each of the three sides, the buildings which are erected upon the pavement are co-extensive with it,and therefore must be constructed so as to fill up the space between the gates, i.e., from gate to gate, fifty cubits wide, on the three sides of the house.

Bro Sulley 

"Chambers' Encyclopaedia" Vol. II., p. 705.



Incidentally this feature of the cellae gives a most striking confirmation of the correctness of the architectural scheme of the Temple deduced in this exposition from Ezekiel's specification, and also enables one to arrive at the number of gates with tolerable accuracy. It may almost be called a mathematical demonstration.

...The number of the lishkah or cella enables one to ascertain the number of the gates. Since three sides only have as yet been described, the number thirty must be divided by three, thus giving ten sections for each side.

Thus there are ten pavements, with their superstructures for each of the three sides of the Temple. Ten cella upon one side is obtained by dividing that side with the necessary number of gates. This can be done either with nine or eleven.

Eleven appears to be the most likely number. This gives a gate at either end of

the outer court, adjoining the corner towers, see Plates II. and III. p. 12 and p. 14, nine between the cellae, one at each end, eleven in all.

Upon consulting the general ground plan of the sanctuary, the reader will notice four square courts marked off from the rest at the corners. These are the " corner courts " mentioned in the forty-sixth chapter.

They are shewn on the plan one hundred and eighty cubitssquare. The reason for this will be given later. Meanwhile, the arithmetical proof which they help to furnish will be perceived on a careful consideration of the following analysis and summary of dimensions :

The side of the sanctuary is three thousand cubits 3,000

Deduct the space occupied by two corner courts, each one hundred and eight y cubits .. 360

Remainder 2,640

The arches span five and twenty cubits .. 25

The surbases are six cubits, so if they are all equal to the depth of the ta the axis of the ta is the same as the axis of the columns supporting the arches. Thus by adding to the measure of the arch, half «urbase one side (3 cubits), and half on the other (3 cubits) i.e., by adding six cubits to the measure of the arch, we arrive at the distance in cubits from centre to centre of the archway supports:

Namely .. 31 cubits.

TAKE THIS DIVISOR, AND DIVIDE TWO THOUSAND SIX HUNDRED AND FORTY. The result is the remainder of five cubits. Now since the surbases supporting the columns are five cubits

wide, FIVE CUBITS is just the measure required to provide a complete column 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 :

The two corner-courts are each 180 cubits, equal 360

Eighty-five arches, 31 cubits from centre to centre of their supports equal 2,635

Add a space for two half columns (2.5 cubits each)in order to form not a respond but a completecolumn at each end .. .. .. .. 5

THE MEASURE OF ONE SIDE OF THE SANCTUARY

is three thousand cubits .. .. .. .. 3,000

These figures demonstrate the unity of the construction of the gates and the cellae, and also prove that a correct delineation in harmony with the specification has been found.



18 And the pavement by the side of the gates over against the length of the gates was the lower pavement.


The term the lower pavement and the detailed description of the cella in Chapters 40-42 1-12, shew that there are upper and lower storeys in the cella, corresponding to the upper and lower pavements.

The gate also has a second storey in it, as indicated by the expression the " lower gate" (Chap. XL. 19). There could be a shaar or division between the upper range of buildings as well as a division to the lowrer. Now if the upper portion of the gateway were different in construction from the lower, this would effect a similar division of the cella into ten sections. This upper part of the gate may be used only by the administrative staff of the sanctuary.

THE GATES

... there is more than one gate on the eastern side, and the phrase " the gate which looketh toward the east" must be interpreted in harmony therewith. The word " gate " is used as a noun of multitude, a method bf description frequently adopted throughout the vision where recurring features are mentioned, as already explained in the last section.

" The gate that looks toward the east" therefore, means either any or all of the gate openings on the eastern side, whatever their number, and instead of one gate only to a side, it is inferred that there are many. Furthermore, the eastern gate means not a single gate, but all the gate structures on the east. So also of the other sides to which a gate is specified, viz., the north and the south.

The law of the house restricting the use of the gate on the north and south for entrance and exit strengthens the inference that there are many gates on each side.

Thus we read:

When the people of the land shall come before Yahweh in the solemn feasts, 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 grate whereby he came in, but shall go forth over against it. (Chap. XLVI. 9).

Two single gates (one on the north and one on the south) would be totally inadequate for the vast multitude which is to enter and issue from a building used for universal worship. This will be the more apparent when we consider the testimonies which shew that all nations are to offer sacrifices in this building (Chap. XL. 38-43, Zech. xiv. 16-20 ; 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 such a number of people. 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 " (Chap, XLIV., verse 30).

Certain details concerning the provision for washing of sacrifices close by the entrance of the gate on the north side, confirm this conclusion :

He brought me to the north gate . . . . And the chambers (singular in Hebrew) and the entry thereof is by the posts of THE GATES (plural) where they washed the burnt offering. (Verse 38).

Here are a plurality of gates on the north side. From the uniform description of the gates on each side, it must be understood that the east, north and south and west have many gates each, and though the actual number is conjectural, certain structural calculations indicate, ... that there may be nine or eleven gates on each side.

Eleven would divide the side of the Temple in its extent of a mile into convenient sub-divisions for entrance, so that any part of the building could be reached without circumambulation, and any congestion of visitors would always be obviated by such an arrangement.

Whatever the number, they are all alike, and all stand related to the outer wall in the manner of the gate already described ; for it is stated that 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, or gates.

Bro Sulley 


PLATE 5 - lower pavement (LL approx 100 ft see vertical note on left)


The pavement may be called the foundation floor, upon which stand all that go to make the outer court building...The pavement may be called the foundation floor, upon which stand all that go to make the outer court building... the same width as the gates are long.



19 Then he measured the breadth from the forefront of the lower gate [sha'ar ] unto the forefront of the inner court [khatzer hapenimi (inner courtyard)] without, 100 cubits [200 ft] eastward and northward.

Lower gate implies also an upper gate


The length of the court, i.e., of each outer court, is 2,640 cubits, or just one mile long, according to the initial measure adopted in this delineation, and about 200 feet wide

...There would be twenty-two gates for entrance and exit on the north and south sides (Plate II.) ; and the gateways would not be more than 176 yards apart from one another.

It may readily be perceived that 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 (Zech. xiv. 16).

The ground floor space alone would equal sixty-six acres, and the upper storeys at least

sixty acres.

Bro Sulley



21 And the little chambers [ta'im] thereof were three [shloshah] on this side and three on that side; and the posts [ jambs] thereof and the arches [ulam] thereof were after the measure of the first gate [sha'ar]: the length thereof was 50 [aprox 100 ft] cubits, and the breadth 25 cubits [aprox 50 ft].

XI. THE ARCHES.

These arches are " twenty-five cubits long and five broad " (see verse 30) ; that is to say, they are of the same measure as the distance separating the ta on either side of the gateway, and the same width as the posts, or surbases, between the little chambers.

Moreover, we learn from verse 22, that the arches are before the steps of the gateway.

Any person, therefore, ascending these steps, would see overhead a series of arches, under which he would pass on entering the house. The arches then spring from one column to another across the gateway.

...The arch is so superlatively scientific in construction, that reason almost points to a Divine

unfolding of the secret of its construction. The 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, who would, therefore, be likely to learn of the method of constructing 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 this suggestion, we have the fact that the remains of perfect arches have been discovered in "underground Jerusalem," which appear to antedate any other arched

structures.

The sectional elevation (Plate VI.) shews four arches springing from four columns resting on four surbases, as being the probable form of the gate building.



22 And their windows [chalonot - lattice openings], and their arches [ulam vestibules], and their palm trees [timorim], were after the measure of the gate that looketh toward the east; and they went up unto it by seven steps [ma'alot sheva]; and the arches [ulam] thereof were before them.

How can a chamber without walls (for none are specified) have a window ? How may posts and arches have windows in them ? How may there be windows round about if there is no inclosing wall, to the gate building, and none is specified ? These questions go to the root of the difficulty, and shew that something else is meant by " closed windows" other than what is commonly understood by these words.

...The word hallonot rendered " windows " is the plural form of the noun hallon. It is derived from a verb meaning to perforate, and is not in

appropriately translated window, but may convey a wider meaning than an opening for light, sight, or air.

The word hallon is used in connection with the word eshnab translated lattice in the 28th

verse of the fifth chapter of Judges. A comparison of terms will shew that window and

lattice are closely related, if not, indeed, synonymous ; see the following instances of double parallelism, so frequent in Hebrew poetry :

The mother of Sisera looked out of a window hallon and cried through the lattice (eshnab), Why is his chariot so long in coming ? Why tarry the wheels of his chariot ? (Judges v. 28.)

Here the word hallon is used in connection with the word eshnab, translated lattice. Window and lattice refer to the same aperture, " 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. Again in Proverbs we read :

At the window of my house I looked through my casement and beheld the simple ones. (Proverbs 7: 6).

And yet again in the Song of Solomon harakkim has been used in a similar connection with hallon.

My beloved is like a roe, or a young hart : behold he standeth behind our wall, he looketh forth at the windows shewing himself through the lattice. (Cant. 11. 9.)

In these passages we find the words lattice and casement used as interchangeable terms with window. By usage, then, apart from any other consideration, we may look upon the term hallon, or window, as meaning something beyond a mere opening in a wall.

...The substitution of the word lattice or lattice work in the place of the word windows appears legitimate, and this change exactly fits the other features of the specification

if a suitable kind of lattice is understood. Thus if the surbases of the gateway, as shewn in Plate V, were connected by fretted tracery in stone, technically called arabesques, forming a " boundary " before the ta on either side of the gate building, no one could pass into the temple except through the doorways.

Visitors entering the gate would see the court through such a perforated screen, 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.

The word translated closed bears upon and confirms this suggestion. It should be noted that the word windows is a plural noun derived from a verb meaning to perforate. The noun, therefore, clearly carries with it the idea of a plurality of holes or perforations.

Bro Sulley



Standing in the gateway one may see the perforated screens of the " chambers." Arabesque arches may be seen to rise between pillar and pillar, and similar arabesque work may be seen to connect these arches. An indication of the way by which arabesque work may close the upper cellae is shewn on the left hand side of the elevation of the gate, Plate IV.

It may be objected by some that an open-work palace would not be an ideal building for a house of prayer for all people. In the absence of further details of the screen-work the objection is not unreasonable, but the enclosing structures are one cubit thick. These

could be made so as to afford much greater protection from the elements than may be supposed. It is possible, however, that some of the screen work will be air-proof,

although the principal part of the sanctuary, as will be explained later, will be furnished with coverings for which open screen work is essential.

We read in Genesis, in that very brief description of the ark, that God commanded Noah to make a window tsohar in it (chap, vi., 16.) That is to say, he commanded Noah to make provision for light to enter.

The word tsohar 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 prehistoric ; 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 manufacture. But even if the manufacture of glass was not known when the ark was made, the remarkable substance mica has existed from all ages. It is a glittering mineral, as its name indicates, is 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

usable for windows.

Now the word tsohar in its dual number tzohoraim is translated noon, noonday, and

mid-day, and occurs about twenty-three times in the

Hebrew bible, and if this word has been translated " noon," " noonday," etc., 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 glittering substance which would admit light, such as mica or talc.

There is evidence, therefore, in support of the possibility that the window spoken of in

Genesis vi., 16, was a window in the modern acceptance of the term, that is, an opening filled in with some bright, transparent substance.

Again, referring to the word hallonot 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, since we have the word hallon qualified by the word tzohar, and we have

the word tzohar qualified by the word hallon, the one must be explanatory 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 in a frame-work, or with framed lattice bars.

The latter would prevent the birds from flying out of the ark, but would admit rain. The former would give light, yet keep out the storm. Since the window was at the top of the ark (Genesis 6: 16), and ventilation as well as light would be required, the use of the word tzohar leads one to think that both lattice work and transparent substance were used in the

construction of the window to the ark. At any rate, there must have been framed lattice work if nothing else.

Now if it be the intention of the Almighty One to introduce transparent substance into the Temple described in Ezekiel for a more perfect protection from the elements, then in view of the many recurring features in the building, the visitor will see such a brilliant exhibition of crystal beauty as hitherto has never met the gaze of man.



SUMMARY.

We have now followed Ezekiel's guide in his delineation of the several features of the gate. We commenced by observing how he ascended the steps and measured its two thresholds on the front (or entering) of the gateway.

We have looked at the " little chambers," and have peered through the " lattice " into the court on the other side. 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 surbases, or foundations, standing between the " runner 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 fifty feet broad : a building in itself larger than most public halls in England. Such a gateway, furnished with -its arabesque, or crystal screens, would almost overwhelm the observer with a sense of magnificence, and would be a noble entrance to that which lies beyond.


23 And the gate [sha'ar] of the inner court [khatzer hapenimi (inner courtyard)] was over against the gate [sha'ar] [facing] toward the north, and toward the east; and he measured



Upon consulting the general ground plan of the sanctuary, the reader will see a gate of the inner court opposite to every gate of the outer court, separated by a distance of 100 cubits (f-f-f, Plates II. and III., ). These are the inner court gates, which are connected by cellae between each gate, in the same way as those described in the outer court.

This arrangement of the gates is specified thus :

The gate to the inner court (is) over against the gate toward the north and toward the east; and he measured from gate to gate one hundred cubits. (Verse 23.)

And there (is) a gate to the inner court towards the south, and he measured from gate to gate towards the south one hundred cubits (verse 27).

These verses fix the position of the inner court gates on three sides of the house, i.e., they stand vis-a-vis with the outer court gates, and one hundred cubits inward, as shewn on the plan (Plates II. and III.).

Since the word gate and chamber is used in the prophecy as a noun of multitude, it should be remembered that when Ezekiel saw the eastern, northern and southern courts or gates measured, he must have traversed (in spirit) all three courts to their full extent on the three sides of the house mentioned (Plates II. and III., A-A-A.) The significance of this fact will appear later, when we consider the detail descriptions of the buildings of the inner court.



25 And there were windows [chalonim] [lattice-work] in it and in the arches [ ulam vestibule] thereof round about [Everywhere the eye turned are arches], like those windows [chalonot]: the length was 50 cubits [aprox 100 ft], and the breadth25 [aprox 50 ft] cubits.

In what way are the arches " round about " ? They cannot be "round about" the gate ; for they spring 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 from the post of the gate to similar posts on the pavement, and so continued from post to post until reaching the next gateway, would exactly fit the description.

At their commencement they would be arches of the gate, and yet arches round about the court. Such a series of arches identical with those of the gate appear to be distinctly specified in the thirtieth 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 12ft.) high and one reed thick, for

the proportion of the wall may determine the proportion of the surbases between the ta in the gateway, since the arches carried by the pillars upon the wall are identical with those carried by the columns of the outer court building.

We also see why the inner threshold of the gateway is made one reed broad, sine1 the threshold would fill a space between two surbases, upon which also pillars would be erected to carry the inmost arch of the gateway.

The expression " arches round about " is literally :

Everywhere the eye turned are arches.

Thus the space between the gates is subdivided by arches and pillars in recurring order, and forming large reception halls and recesses. From the pillars of the one gate to those of the next is the Lishkah or the " chamber" of verse seventeen.

The whole series forming a magnificent palace, surpassing in beauty and grandeur any palace ancient or modern, and useful in the highest degree in connection with a temple of worship. No doubt the buildings will be strictly utilitarian in their arrangement, but perfect in form and of ideal proportions, since they are designed for a house of prayer for all people by Him whose works are resplendent with beauty and fitness.

Bro Sulley



28 And he brought me to the inner court by the south gate: and he measured the south gate according to these measures;


The description of the gate of the inner court differs from the specification of those of the outer court in one particular only. This difference affects the question of the respective levels 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, since, as we have seen, the approach is made from the inner court (Chap. XL. 28, Plate II. B).

Moreover, we do not find from the description that eight steps are specified to it, as generally supposed. We learn, however, from verses 31, 34 and 37 that the " going up to it is eight steps," which some have supposed is the number of steps in the approach to the inner court gate.

The explanation lies in the fact that concerning the outer gate "they went up to it by seven steps" verse 22. 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 oj eight steps, seven from the outside up to the outer court level, and one from the outer to the inner court.

Remembering that the pavement of the outer court is raised one cubit above the court and this will apply to each side of the court), the arcades on each side of the court can be constructed so that the floor of each cella with its accompanying pillars and arches would be at the same level, each raised one cubit above the floor of the court.



38 And the chambers [lishka] and the entries thereof were by the posts [ulam] of the gates [she'arim], where they washed the burnt offering [olah].

In this verse the word Lishkah is in the singular number, but is rendered in the plural in the A.V. in order to agree with " entries " and " gates." There is no need for this, when it is understood that the word " chamber," or cella, is a noun of multitude and and refers to each of the cellae whose entrance is at the posts of the gates where the sacrifices are cleansed.

They are spoken of as one " chamber " or cella. Thus we have a striking confirmation of two things already demonstrated-first, the use of a singular noun in a plural or collective sense ; and, secondly, the constructional character of the cella and the gate buildings.

These chambers or cellae are related to the gates in the same way as are those of the outer court. They occupy the area between the gates, and with the inner court gates form an integral part of the inner court, but their entrances face the outer court.

The outer face of these cellae and the outer face of these gates are flush, and form the south boundary of the northern outer court, because the distance from the inner face of the outer court gates to the inner court is the same as the distance from the corresponding gates, i.e., a hundred cubits (Chap. 40: 18-27).

This cella is again mentioned in Chapter 42., verses 1 and 2, thus :

He brought me forth into the utter (outer) court, the way toward the north; and he brought me into the chamber (cella) that is 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 in imagination follow Ezekiel moving from the position described (B, Plate II.) He approaches the northern outer court from the inner court (Chapter 40: 28). He passes through the gate into the outer court (PL 2. A, Ch. 42. 2); he enters the buildings already described from the outer court, and stands at some position in those buildings, say at R, Plate II.

The meaning of Ezekiel's description is clear from the position suggested. Before us to the north is the outer court, and beyond are the buildings of the outer court. Over against, i.e., behind us, is the separate place in the inner court (Plate II., B) of which more will be said later.

Here then is the cella into which Ezekiel was brought, and of which he is speaking specifically. The cella overlooks the outer court (Plate II., A) to the north, for the north door, or opening into the building from which Ezekiel is speaking is before the hundred cubit width of the outer court, The breadth, or distance through the cella, is given as fifty cubits, the same as the gates or entrances.

We are told that this cella is " over against the separate place." The word cella may apply to the whole of the buildings forming the southern boundary of the outer court, comprising a range of eleven gates and ten cellae, between gates extending from end to end of the courts. See R.R., Plate II. The separate place, therefore, must be in the inner court, and must be divided from the outer court by this range of buildings.



41 Four tables were on this side, and four tables on that side, by the side of the gate; eight tables, whereupon they slew their sacrifices.

Four tables were on this side, and four tables on that side, by the side of the gate ; eight tables, whereupon they slew.(Chap. XL. 38-41. R.V.)

These tables are shewn in the porch of each gate (Plate V. l.l.) Those in the porches of the outer court gates are for the service of the people, while those in the porches of the inner court gates are for use in connection with the cellae flanking the inner courts, which we have seen belong to the priests. (Chap. XLII. 13-14.) Upon these tables the slaughter processes are completed.

After preparation, those portions of the sacrifices which are to be reserved for food are conveyed into the cellae at the side of the gates, for it is written :

And the hooks, an handbreadth long, were fastened within round about.

That is to say, the house is furnished inside with hooks for hanging the carcase as each is made ready. The most likely place for these will be the lower portions of the cellas at the sides of the gates. Splendid larders they would make, and such will be needed, as we shall see in the sequel.

The Temple of Ezekiel's Prophecy 5.2.4.



42 And the four tables were of hewn stone for the burnt offering, of a cubit and an half long [3ft], and a cubit and an half broad, and one cubit high [2ft]: whereupon also they laid the instruments wherewith they slew the burnt offering and the sacrifice.


Each gate on the north side is provided with four blocks of stone, called " tables of stone"—two on each side of the entrance at the foot of the steps on the outside of the gates (Chap. XL. 40-42 [?vv 40-41 ref to tables for preparation in the porches - v42 ref to slaying blocks!) (n-n Plates IV., V.,and VI.)

If there are eleven gates, there also must be forty-four blocks or tables. These tables are one cubit and a half square, and one cubit high, or equal to three feet square, and rising two feet above the ground. On these pieces of " hewn stone " the instruments are laid wherewith the burnt offering is to be slain (Chap. XL. 42).

This indicates their use in connection with the process of slaughter, for we cannot suppose that solid blocks of stone, such as above specified, would be provided merely to lay upon them the instruments of slaughter.

Probably the beasts will be firmly secured to the blocks of stone before the main artery is severed ; for we may be perfectly sure that the divine method of inflicting death by causing the outflow of blood (Deut. xii. 23 ; Lev. XVII. 10-12 ; Gen. ix. 4), which is the life, will be strictly enforced ; not as now, by a stunning blow from an axe, whereby the flow of blood is retarded.

The position of these blocks in connection with the work of slaughter is significant ; the sacrificial animals are put to death " outside the gate "—a fitting memorial of that one sacrifice which took place outside the walls of the Holy City.

The Temple of Ezekiel's Prophecy 5.2.4.



43 And within were hooks, an hand broad, fastened round about: and upon the tables was the flesh of the offering.

The major part of the specification of the " outward " part of the sanctuary, i.e., the walls and buildings constituting the spacious outer court and its adjacent buildings, ends with the forty-third verse of the fortieth chapter.

Verse forty-four should be the opening verse of chapter forty-one, of which it really forms part.

Verses 44, 45, 46 of Chapter XL. briefly refer to the buildings that are in the inner court, which stand clear of those portions of the house already described. They specify in general terms their position, aspect, and designation, but they do not give the slightest indication of their dimensions, which must be sought for elsewhere.



44 And without the inner gate [outside the sha'ar hapenimi] were the chambers of the singers [lishkhot of the sharim] in the inner court [khatzer hapenimi], which was at the side of the north gate [sha'ar]; and their prospect was toward the south: one at the side of the east gate [sha'ar] having the prospect toward the north.

1. That the cellae of the singers are in the inner court, without the inner gate, i.e., inside the inner court and clear of the inner gates. Plate II., M.M. and N.N. Plate III., N.N., pp. 12-14.

2. That one cella is at the side of the north gate, having a southern aspect.

3. That the other cella is at the side of the east gate, having a northern prospect

...the unavoidable inference is that the inner temple and the " chambers of the singers " are one and the same building.

The latter part of verse 44 has been a puzzle to many.

...A half-circle building curving round from the east side to the west can be constructed at the side of the eastern gates and yet have its prospect northward ; also a similar half-circle building constructed at the side of the northern gates will have its prospect southward. (See Plates II. and III., M.M. and N.N.) This would give a circular form to the inner Temple, and comply with the terms of the specification.

This suggestion is not a mere inference. There are many reasons for adopting such an important conclusion. Taken singly they do not appear so impressive as when collated. Then they fit like a puzzle and establish a conclusive case.

The leading indications of a range of buildings forming a circular space in the centre of the Temple commence with the following testimony :

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. (Chapter XLIII. 12.)

The emphatic closing sentence of this verse is of deep importance. " Behold! this is the law of the house " is equivalent to, BEHOLD! this is the central or striking feature oj the house in relation to which all others are subordinate. This aspect of the subject will become more and more apparent as we consider all details of the Temple of universal praise and worship.

Thus we see that the Inner Temple is not a building upon the top of a hill, but that the Most Holy is a Hill in the inner court. Speaking prospectively of " the righteous generation

that seek the God of Israel " the Psalmist said :

Who shall ascend into the hill of the Lord ? or who shall stand in his holy place ? (Psalm xxiv. 3.)

This parallelism shows that the Holy place of God is also the Hill of the Lord.



45 And He said unto me, This chamber [lishka], whose prospect is toward the south, is for the priests [Kohanim], the keepers of the charge of the house [ Shomrei Mishmeret HaBeis [HaMikdash]].

... these same buildings flanking the outer court are inaccessible from the inner court, and are chambers in which the most holy things are to be deposited, and in which the priests lay the garments in which they sanctify the people, whereas when they enter the inner court and the " chambers " within the inner court they must wear different garments. Thus we read :

And it shall be when they enter in at the gates of the inner court, they shall be clothed with linen garments ; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.

They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins ; they shall not gird themselves with anything that causeth sweat. And when they go forth into the outer court, into the outer court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments ; and they shall not sanctify the people with their (or in their) linen garments, (XLIV. 17, 18, 19.)



46 And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok among the sons of Levi, which come near to Yahweh to minister unto him.


THE CHAMBERS OF THE SINGERS

The detailed plan of a portion of the circular range of buildings (Plate IX.) shows an ample space in the main building, for the exercise of the functions of two orders of priests. That portion of the building extending from the outer porches of the Temple, " where are the steps" up to the inner posts of the Temple, will probably be assigned for the use of the linen-robed priests when instructing the people in the law of the Lord.

This appears to be " the place within," where the Levites minister instruction to the people. These subordinate priests may be permitted to conduct those who bring an offering to the " table before the Lord," where the higher order of priests receive it. We are not told how the offerings are to be presented, but simply that the Higher order of priests shall make the offering.

Of old, under the Mosaic law, the one who made a sin offering was required to slay it at the door of the " tent of the place of meeting," and then Aaron's sons laid the pieces upon the altar. (Lev 1. 3-6.) In the new order the restored sons of Levi must prepare the offerings

for those who bring them, thus "ministering before the people," while the sons of Zadok only are the medium through whom the offering is made.

We may surmise that the worshippers will themselves, after its preparation by the lower order of priests, present the fat and the blood to the higher order of priests at the " door " of the tent—that is, at the doorways between the posts of the inner building leading up to the table. This suggestion is confirmed by the statement :

Thus saith the Lord God; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel. (Chap. XLIV. 9.)

This declaration seems to imply that none but the Sons of Zadok, who will then be fully circumcised in heart and in flesh, shall enter the sanctuary, or Most Holy.

If the table before the Lord were constructed in juxtaposition with the face of the posts of the Temple in the place left on the inner side of the circular structure, then the doors of the Temple would complete the division between the inner porches and the rest of the building. So situated, the table would be in the Most Holy. (See Plate IX.)

The administrative functions of the tribe of Levi would end at the inner posts of the Temple; they would not be permitted to officiate at the table. Those who sit at the table within the Most Holy and who keep the charge of the altar, are first mentioned in Chapter XL. as :

The sons of Zadok among the sons of Levi, which come near to the Lord to minister unto him. (Verse 46.)

The Temple of Ezekiel's prophecy - 5.2.3



47 So he measured the court, an hundred cubits long, and an hundred cubits broad, foursquare; and the altar that was before [ in the presence of] the house . [in the centre of the sanctuary. Truly, then, the altar would be before the house in the full acceptation of the term. In any other position outside the circle it could not be before the house].

After describing the buildings of the outer courts, Ezekiel must have been conveyed into the inner court, because, he not only mentions the "chambers " of the singers in the inner court, but he also sees the altar measured and its court.



48 And he brought me to the porch of the house [Ulam of the Beis [HaMikdash]], and measured each post of the porch [Ulam], five cubits [10 ft] on this side, and five cubits [10 ft] on that side: and the breadth of the gate [width of the sha'ar] was three [shalosh] cubits [6 ft] on this side, and three cubits [6 ft] on that side.

The porch, or porches, of the Temple differ much from those of the outer court, but in one particular they are alike, viz., there are two openings or " gates" in each porch.

The word translated "gate" is shaar..." Gate " in this case simply means an entrance  opening in the porch.

The arrangement of two " gates," or entrance-ways,to each porch is but a repetition of the wise and necessary means adopted for the outer sanctuary—one for entrance and another for exit—an arrangement so obviously needed where a large number of people congregate in one edifice, that nothing further need be said to show its almost certain provision in this part of the building.



49 The length of the porch [Ulam] was 20 cubits [40ft], and the breadth 11 cubits [22 ft]; and he brought me by the steps [ma'alot] whereby they went up to it: and there were pillars [ammudim] by the posts, one on this side, and another on that side.

The porches are twenty cubits long, and eleven cubits wide (verse 49) and appear to be formed between five cubit thick " sides," mentioned in Chapter XLI. verse 2, and two entrance-ways, divided from each other by the cherubim described in verses 18 and 19. Thus we read:

The sides of the entrance five cubits on one side, and five cubits on the other side.

The breadth of the porch within their containing walls coincides with two entrance-ways and their subdivision, thus:

One division in centre of porch for supporting the cherubim, say ...5 cubits.

Two " gates " on either side, 3 cubits each ...................................... 6

Total, equal to width of porch .. ...................................................... 11 cubits.

The outside face of the porch comprises the end face of its two "sides," or retaining walls, two "gates" or entrance ways, and the cherubim division between the entrances.

The arrangement of the " gates " in the porches on the inner side of the Temple is shown on Plate IX., B.B. are the sides, C.C. the "gates," and A.A. the divisions between them.

" The steps whereby they go up to it," i.e., the steps in the porch to the Temple, on the outer side of the circular range of buildings are shown at C1.C1 , Letters B1 B1 indicate the posts or sides.

The lengths of the porches are such as to contain the requisite number of steps with " quarter spaces" or resting places, for reaching the main floor of the Temple.

The internal space of the part on the inner side of the circle, where steps are not required, may be used for important functions [mentioned in sub-Sections 111. to vi., pages 72-80]. The steps in the porches lead to a raised platform, and other features which will be explained further on.

Bro Sulley



The temple visitors shown below entering and exiting the inner temple porches give scale - a magnificent structure wonderful and humbling to man, who in turn willingly and thankfully ascribes glory to Yahweh's name.