1 Thus saith Adonai Yahweh; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened.

Ezekiel Ch.46 brings us back to the East Gate, or rather focuses our attention on it anew, for we have been there all the time. It is where the Prince meets the people, and officiates on their behalf.

It shall be shut (v.1) the six working days, and opened on the weekly sabbath and monthly new moon (as also clearly on the great yearly feasts). There the Prince shall stand and worship God before all the assembled people in the Tabernacle, who fill the Separate Place with their eyes all turned to this East Gate.

(We urge a familiarity with the illustrations in bro. Sulley's book, in order to visualize these scenes. The Separate Place is the four triangular corners between the square and the round buildings.)

The Ascent to the Altar (AV: stairs 43:17) on the top of the mountain is directly facing the middle East Gate. Up this Ascent all the sacrifices must be conveyed to be consumed by the fire of God upon the summit. Whether the Prince himself ascends the mountain to the Altar on special occasions, we do not know. We are not told. It would seem fitting he should, in sight of the hushed and worshiping multitude. It is the holiest place of all (43:12)-

"This is the law of the house. Upon the top of the mountain the whole limit round about shall be most holy. Behold, this is the law of the House."

An ascent thereto would, like a greater antitypical Moses, be a beautiful and impressive enactment of that glorious promise to all who have the wisdom to perceive the beauty of holiness-

"Who shall ascend into the hill of the Lord?

Or who shall stand in His Holy Place?

He that hath clean hands and a pure heart"

Bro Growcott - BYT 4.18.

16 Thus saith Adonai Yahweh; If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons'; it shall be their possession by inheritance.

The word "son" was anciently used (as it still is in Oriental countries) in a much wider than the strictly literal sense of western usage. While applied to a begotten child, it also extends not only to children, adopted, but to all sustaining a filial relation, though not adopted.

Friendship, or moral affinity, or resemblance, is even found justifying the use of "father" and "son," according to the relation existing. The inventor of musical instruments, for example, is styled the father of all such as use them. So in the case of other inventors.-(See Gen. 4:20.)

"Sons of Belial" is a frequent illustration; "son of Wickedness" (Psalm 89:22), "son of Sorrow" (Gen. 35:18), "son of Perdition" (2 Thess. 2:3.) also occur. "My son," continually addressed in the Proverbs to anyone disposed to listen (Eccles. 12:9; Prov. 1:3-7) is a prominent example.

Now, it is testified of the Messiah that notwithstanding that he should be "cut off" and natural generation prevented, he should see his seed (Isaiah 53:10.) That is, that he should have a family of children, though natural pedigree would be cut off.

Paul leaves no doubt on this point in applying the sign-words of Isaiah to Christ: "Behold, I and the children that God hath given me."-(Heb. 2:13.) He is the captain of their salvation, leading many sons unto glory."-(Heb. 2:10.) Doubtless, they are sons of God, but in the sense that they are His seed, they are also his sons, as they are the sons of Abraham, than whom, Christ is higher.

Now Christ as "the Prince" of the Age to come, "Messiah the Prince,"-(Dan. 9:25.); the Prince of Peace (Isaiah 9:6, ) will give of his inheritance to his sons. He will also give to "his servants," that is, such of mortal Israel as walk acceptably before Him; but the difference between the two is apparent in the fact, that while land given to "the servants" returns to the Prince at the year of jubilee, the inheritance given to his sons-immortal saints-is a perpetual possession.-(Ezek. 4:16-17.)

The Christadelphian, Feb 1873

18 Moreover the prince [Nasi] shall not take of the people's inheritance [nachalah HaAm] by oppression, to thrust them out of their possession [achuzzah]; but he shall give his sons inheritance [banim nachalah] out of his own possession [achuzzah]: that My people be not scattered every man from his possession [achuzzah].

19 Then he brought me through the entry, which is at the side of the gate [Sha'ar], into the holy cellae for the priests [lishkhot hakodesh of the Kohanim], which look towards the north [tzafonah] ; and, behold [hinei], there (is) a place on the hinder part westward. (Verse 19, R.V.).

...the hinder part westward (verse 19, R.v.) is the better rendering ; for since the south is said to be on the right side of the house, and the east is said to be the front of the house (Chap, XLVII. I.) the western side must be the " hinder part " referred to. Probably reference is here made to the whole of the western side, with its corner courts to be used for the storage, preparation, and disposal of a vast quantity of food required for the worshippers.

..."Behold, there is a place on the hinder part westward."

Ezekiel sees the '" place " afar off, but he did not then become acquainted with its construction. He is told :

This is the place where the priests shall boil the trespass offerings; . . where they shall bake the meal offering; that they bring them not out into the outer court to sanctify the people.

This verse indicates a means of intercommunication between the cella and the place without passing into the outer court.

20 Then said he [the angel] unto me, This is the place where the priests boil the trespass offering [Kohanim shall cook the asham] and the sin offering [ chattat], where they shall bake the meal offering [minchah]; that they bear them not out into the outer court [Khatzer HaKhitzonah], to sanctify the people [and so set apart as kodesh HaAm].

21 Then he brought me forth into the outer court, and caused me to pass by the 4 corners of the court; and, behold, [ a court in every corner of the court]

In view of the use of the upper parts of the corner courts, reference to which will be made later, the buildings forming " the rows round about " may fill in between the corners of these courts to the full measure as shown Plates II and III. They form a terminal to the outer court buildings at the end of each face of the sanctuary.

These massive towers, 360 feet square [180 ft x 180 ft] and at least 480 feet high form the necessary abutment to counteract the thrust of the arches of the outer court.

The four courts and their buildings will cover an area at least six times that of 'St. Paul's' Cathedral, London.

22 In the 4 corners of the court [are] courts {smoking) 40 {reeds] long and 30 broad: [one measure to their four corners].

The difference of rendering is caused by including a word at the end of verse 22, which some translators disregard, on the ground that the Masorites indicated their doubt whether

that word should form part of the text. They could not understand its application. There does not, however, appear to be any reasonable ground for excluding it. The retention of the word in the text implies that the larger measure must be applied vertically; thus we have

'' one measure to their four corners,"

i.e., one measure to each corner of every corner court. The smaller dimension gives the measure of each side of the square. The larger measure is its altitude.

...reeds are substituted for cubits, because the word " cubit " is not in the original and has been inserted by the translators for no apparent reason. The measure of the house is the reed, and the courts are said to be of one measure, and therefore each side of the square is thirty measures ox thirty reeds broad, and forty measures or forty reeds high, thus forming a court 30 reeds (180 cubits) square, whose superstructure rises 40 reeds (240 cubits) high.

..." Smoking " corners to the corner courts. The word q'turot rendered " joined" in the A.V. is variously translated by scholars. The expression nhaserot qturot is more correctly translated smoking or steaming with fragrance, a rendering supported by many other occurrences of the word in the Old Testament, and by the marginal reading of the AV., " made with chimneys"

23 And a row [of masonry] [round about to the four of them], and made with boiling places [hearths] under [at the bottom of] the rows round about.

Immediately after receiving the injunction Ezekiel is brought out into the outer court and is caused to pass by, or through, the four courts, commencing his tour at the west corner of the sanctuary.

"Marking well the entering in of the house, with every going forth of the sanctuary."

it must be evident that Ezekiel passes into the corner courts from the outer court, therefore there is a way into them from the outer courts, as already noted. During Ezekiel's tour of iinspection he discovers that all four corner courts are alike and of one measure, thirty reeds each way, or one hundred and eighty cubits square. Round about the four of them under the rows, i.e., in the lower portion of the buildings surrounding the courts, are contrivances for cooking, where the priests of the house boil the sacrifices of the people.

....It should be remembered that Ezekiel describes the house, as in full preparation for the inaugural ceremony, the flesh of the offering being upon the tables. (Chapter XL·., verse 43.) In passing each corner court he probably also sees food in preparation, and observes the smoke or steam ascending therefrom. Parenthetically, he gives expression to the fact thus :

" In the four corners of the court I saw courts smoking "

or steaming with fragrance.

24 Then said he unto me, These are the places [Bais HaMevashelim] of them that boil, where the ministers [Mesharetim] of the house shall [Bais] boil the sacrifice of the people [zevach HaAm].

Speaking from an architectural point of view, the temple towers seem but a necessary adjunct to the building of which they form a part. It has been stated that ancient architects strove to obtain effect by the length of their facade or frontage, while the moderns endeavour to impress the observer by the height of their buildings.

In the Temple of the age to come, when the Son of God builds the temple of universal worship, all previous structures will dwindle into insignificance by comparison; a building whose facade is over one mile long, whose towers are 360 feet square and 480 feet high ; whose outermost buildings are a double range of magnificent rooms, each 100 feet long by 50 feet wide, and perhaps 120 feet high in their several storeys is, far, far greater in

magnificence than anything the world has ever seen either in ancient or modern times.

A building such as that specified in Ezekiel cannot be adequately described. Words fail to convey a due sense of its magnitude, but the spirit of God in the prophets has indicated the wonder of its immensity thus :

Walk about Zion, and go round about her: tell the towers thereof.

Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following - Psa 48: 12,13.