In these verses we have three measures of one hundred cubits twice repeated-once in relation to the building and the separate place on the eastern side, and once in relation to the western side.

That the measures of one hundred cubits given in verse 13 apply to the western section of the circle, we learn from their position in the text. They are given immediately after the statement that "the wall at the end towards the west is ninety cubits long," and before anything is said about the breadth of the building towards the east. Verse 13 therefore affirms :

1. That "the house," which comprises the Temple and the place left on either side, is one hundred cubits long (or across, as we should say, in relation to the band of the circle) at the eastern section of it. The way this one hundred cubits is made up has been shown above.

2. That the separate place is one hundred cubits wide, i.e., there is a space of 100 cubits separating the Temple cellæ on the eastern side from the buildings of the outer court. This space might be described in other words, i.e., in the terms used when the same fact is mentioned in connection with the northern side, viz., "Lo! before the Temple is one hundred cubits." (See verse 8, chap. xlii., explained on page 31.)

3. Verse 13 also affirms that the buildings are one hundred cubits high.

These measures apply to the western section of the cellæ; and similar measures appear to be given in verse 14 for the house on the eastern front. "The

breadth of the face of the house, and of the separate "And place toward the east (is), one hundred cubits." the length of the building over against this separate place and its galleries, one hundred cubits," i.e., the building with its internal galleries are one hundred cubits high (as we say in modern description). These, in relation to the separate place on the eastern side, would be "behind" it, because "the forefront of the house is toward the east."

As to the connection of the measures mentioned in verse 12 with this part of the Temple, something has already been said. It may be further noted that the length of the wall there mentioned being ninety cubits, and its thickness five; the seventy cubits broad must be measured vertically. This wall forms "the side" of the last section of the cella, at the western end. Literally we read, "and the building which (is) before the separate place, at the side of the way of the west," i.e., the way through the building at that point has a side seventy cubits high, by ninety long. There appear to be many of these entrance ways through the building forming the circle, but the measure of this one at the west only appears to be given. It is, however, sufficient to fix the size of all the rest. The walls cutting off each section of the Temple cella would be alike

45

in each case; therefore, the same at the east as at the west; and the same at the north and the south, and so on, all round. The walls on each side of the twenty cubit openings would rise 70 cubits above the platform upon which the buildings are built. This is six cubits high. These two dimensions added together probably give us the springing height of the ribs, which appear to finish into these walls. The height of the ribs, therefore, would be twenty-four cubits. If constructed to these measures, they would form an arch or vaulted framework, having the proportions of an equilateral triangle-a usual and very beautiful proportion indeed. The measures making up the hundred cubits of height

IN the midst of other descriptive matter, we are referred rather abruptly to certain "covered openings." The phrase occurs in the description of what may be called "the furniture of the Sanctuary." The covering mentioned in verse 16 is said to extend "from the ground to the openings-even the covered openings." Now, the only "openings," beside the entrances and doorways to the central buildings, which result from the measures given, are those spaces of cubits which twenty separate each of the cella mentioned in chapter xl., verses 44 and 46, into sections all round the house. These appear to be the "openings" referred to. Their use is not difficult to understand, and will be explained when we consider that aspect of the subject.

The "covered openings" are marked [k-k-k.] on the general ground plan, Plate ii., page 14, and are shown on the detailed plan of this part of the house, Plate viii., page 40.

The thirty cellæ, into which, what we may call the circle building is divided (fifteen of which, with their respective divisional walls and "openings," form one cella), are marked N-N on the general ground plan [Plate ii.]. The fifteen facing the north are bracketed together; likewise the fifteen facing the south.

Nothing further in the way of description, or in the way of dimension, is required for setting out these circular buildings on the plan. The distance from the buildings in the outer court to the circular range is given for three sides of the square. All the rest falls into its natural and proper place. Any architect can now draw the circle in the centre of the square, and, by reason of the dimensions given, he would know that the

distance on the south side, from the side of the square, would be just the same as for the north, east and west.

J.-THE LATTICE-WORK.

66

In verse 16 we have incidental mention of "the lattice-work;" a constructional feature which has been already noticed. Enough has been said in relation to this subject, upon the words translated narrow windows" (see pages 22-24). There is no necessity to repeat. By verse 16, it will be understood that similar lattice-work, composed of fixed cross-bars, forms part of the construction of the inner house.

In verse 26, we learn the position in which the latticework is fixed. Lattice-work and palm trees (are) on the one side, and, on the other side, to the sides of the porch and the ribs of the house.

Answerable to this description, the features mentioned will be seen on Plates ii., viii. and ix., pages 14, 40, and 44. The two columns are on each side of each porch, and between the columns is the lattice-work.

Similar lattice-work would connect the ribs of the house together, thus forming a suitable framework for the roof covering to be spread upon it.

K.-SUMMARY.

THE central building is vast and massive to an extent truly wonderful. It is both beautiful and imposing. Architectural skill could not devise a more magnificent façade. Let the reader approach in thought the structure, of which an attempt has been made on Plate ix., page 44, to give a natural perspective. Let him look at its pillars, colonnades, cherubim, and galleries-in total height two hundred feet. Let him look at those sculptured figures, with faces of varied expression, as he passes round the three mile circuit; and he may faintly realize why the Spirit should invite his backsliding people to inspect the pattern of the house, saying: "Son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure THE PATTERN" (Ezekiel xliii. 10).

SECTION II.

THE MOST HOLY.

IF one fact more than another has been clearly established by the evidence laid before the reader, it is that all the central area of the house is the "inner court." The outer court has its pavement one hundred cubits wide, flanked on either side by the imposing cellæ. The measurements bring us up to the inner side of these buildings; and all within, or beyond them, pertains to the inner court. This is a square somewhat over a mile

each way. A glance at Plate ii., page 14, shows this inner court divided into two portions by a circle in the centre of a square. The circle is called "The Most Holy," while the rest of the inner court is called a (Gidzrá), or as somewhat mysteriously translated in the C.V., "The separate place."

The evidence which places "The Most Holy" in the centre may be marshalled under two heads. First, that which accrues under what are termed "the laws of the house;" and, secondly, that which arises out of the constructional features of the building.

1. In the front rank of the first class of evidence stands the law mentioned in verse 12, chap. xliii. :—

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

The declaration of this verse, and the emphatic form of it, are of deep importance: "Behold, this is the law of the house," is equivalent to saying, "Behold, this is the central or striking feature in the house." What, then, is this striking feature which we are invited to consider? Look at the verse in connection with those statements contained in the forty-first chapter, which have been already laid before the reader. Certain measures pertaining to that part of the house called "The Temple" are given, after which Ezekiel's guide said, "This is the Most Holy" (chap. xli. 4). How are we to understand this statement? Does he mean the Most Holy is that building whose detail measures are given? or does he mean that the measurements take us up to the Most Holy? Undoubtedly the latter, for the Most Holy is a mountain top, the whole limit of which round about is "Most Holy." In support of this contention, we have these facts, viz. :—

a. That none but a certain class of priests are allowed to "approach near unto Jehovah," which is synonymized as "going into the Most Holy" (chap. xliv. 13). Yet we find, upon carefully studying the fortieth and forty-first chapters that the common order of priests enter into the building called "the Temple." (See verses 44 and 45, chap. xl.; verses 10 and 11, chap. xliv., &c.) This building cannot therefore be "the Most Holy" itself, but would only touch up to it and surround, it as shewn on the drawings.

b. Something has already been said as to a rampart. on the inner side of the circular buildings surrounding the central area. Now, this appears to be the "wall" or rampart (gir) mentioned in verse 8 of chap. xliii. It is there mentioned in a parenthetical way, in the midst of a declaration by Yahweh, that never again shall the house of Israel defile His name by setting their doorposts, &c., near to His. The mention of the "wall" in this way is equal to saying, "I have placed this wall between you and me, and beyond it you shall not pass." In verses 7 and 8 we read :

"Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name shall the house of Israel no more defile, they nor their kings, by their whoredoms, nor by the carcases of their kings in their high places. In the setting of their threshold by my thresholds, and their door-post near to my door-post [and there is a wall

(7) between me and them], they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger."

A "wall" or rampart then surrounds an area called "the place of Yahweh's feet," and effectually divides the portion especially set apart for His glory from that which is common.

2. Now, the measurements given take us up to a central space in the inner court, devoted to the manifestation of glory; this is the Most Holy, for "the glory of Yahweh" was seen by Ezekiel in that part of the house (chap. xliii. 4, 5, 6). These measures are already shewn to be equal to three hundred and ninety cubits on each side of the Sanctuary; nothing remains but an open space in the centre.

This idea of the Most Holy is certainly novel, but its novelty cannot detract from its truth. Our business is to accept the logic of the facts, and frame our theories in harmony with them, rather than resist the evidence. of the facts, in order to fit a preconceived theory.

or

It has already been pointed out that the words the "breadth of the tabernacle" should be rendered the "breadth of the tent," or, better still, the "expanse of the tent." In this sense we may understand the first verse of chapter forty-one: "He brought me to the Temple, and measured the posts' on either side of it, which said posts mark the breadth expanse of the "tent." Now, the posts of the Temple stand on the verge of the internal measures of the house, and up to the Most Holy on the inner side, and they are just within the limit of the "wall." The posts of the Temple, then, and the wall of the house, mark the extent of the "Most Holy," and the extent of the tent. Practically, the one is equivalent to the other. The Temple buildings have already been shewn to inclose an open area three miles in circumference (about one mile across); this, then, is the base measure of the "tent ;" that is to say, speaking roughly, it would measure one mile across, and three miles in circumference. Here the intelligent reader will ask, How can such a large open area be appropriately called "a tent?" Certainly the idea looks a little incongruous at first sight, but this incongruity disappears when we examine the scriptural use of the word. Our idea of a tent is inseparably associated with cords, canvas, pegs and pole. But the word (úhel) does not necessarily involve any of these things. Moses was commanded by Deity to make a (mishkán), i.e., a tabernacle or dwelling place, in order

47

that the divine presence might be manifested there (Exod. xxv. 8, 9, 22). Boards were so constructed as to form an inclosure (Exod. xxvi. 15-30). These alone might be "a dwelling place" () of Deity. But something further was added, in the form of curtains of fine twined linen, cunningly wrought with blue, purple, and scarlet, to a design of " cherubims" (Exod. xxvi. 1-6). These things, no doubt, formed a beautiful room or rooms, but were, by reason of the nature of the materials and the construction, exposed to the heat of the sun, and to the influence of other elements. In order to give protection against these, Moses appears to have been further commanded to make curtains of goats' hair in such a manner as to form a "Tent," (7) (Exod. xxvi. 7—13). Above the goats' hair a covering of "rams' skins, dyed red," and of badgers', was provided (Exod. xxvi. 14). It should be noted that the curtains of goats' hair, specified in connection with the "dwelling,” are not called a "covering" as the rams' and badgers' skins are. It should also be noted that woven goats' hair would be exceedingly strong, but of no great beauty, and certainly not waterproof. Probably the skins specified to go over the goats' hair were provided to keep out the wet. These skins would need support if they were to be put together so as to exclude rain. The linen would form an ornamental shroud to the underside. The goats' hair covering, then, appears to have been a constructional feature, and, by reason of its strength, a large internal area would be roofed over. Had this element been absent, the other materials could not have been spread aloft; consequently a tent (b) to th tabernacle () could not have been formed. The

relation of the words translated "tent" and "tabernacle," the one to the other, is illustrated in Exod. xxvi. 7 thus:

(STN)

"Thou shalt make curtains of goats' hair, a tent upon the tabernacle), &c. Hence, "the fine linen curtains did not form a "tent," neither did the rams' skins or the badgers' skins. What constituted the structure called a "tent?" Was it not the internal covered space or area formed by the strength of the goats' hair? There appears to be no other conclusion. Other evidence supports this. Isaiah states that Deity"stretcheth out the Heavens as a curtain, and spreadeth them out as a tent ) to dwell in " (chap. xl., verse 22): a beautiful and fitting description of the star-spangled dome impending over the earth, as presented to the eye of man. The simile in this case gives indication of the nature of the type from which it is drawn: namely, of a covered circular inclosed space.

Applying these facts to the Ezekiel prophecy, there should be no difficulty in apprehending the idea of a

tent as applicable to the immense central area of the Temple, and that "the posts of the Temple" mark its "breadth." All that is necessary to make the analogy "this complete is to show that Deity intends to "cover central area in such a manner as to form it into a 66 tent." This element of the case is elsewhere supplied. Turning to the prophecy of Isaiah, we read thus in verses 3-5, chap. iv. :

"And it shall come to pass, that he that is left in ZION, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem; when the LORD shall have washed away the filth of the daughters of ZION, and shall have purged the blood of Jerusalem from the midst of her, by the spirit of judgment, and by the spirit of burning. And the LORD will create on the whole site of Mount ZION, and upon her assemblies, a cloud and smoke (or vapour) by day, and a shining of flaming fire by night for over all the glory will be a covering. And there shall be a booth for a shadow in the daytime from the heat, and for a refuge, and for a covert from storm and from rain."

These verses differ a little from the C.V., but no new element is introduced as thus rendered. The phrase "over all the glory shall be a covering," is sufficiently justified by the marginal rendering, which gives above instead of "upon," and covering instead of "defence." The word booth is substituted for "Tabernacle," because the word (sukkú) is more correctly so translated than by the word Tabernacle, and because it has no connection with the word (mishkán) already noticed.

This prophecy evidently points to a new thing in the earth. When Israel is restored, there is to be an unprecedented manifestation of glory. But this glory is not to be fully exposed to view. It is to be covered, or surrounded by a means of protection, or "defence." Ezekiel sees this glory enter the house. It is "the glory of the Elohim of Israel ;" and "His voice is like the noise of many waters" (chap. xliii. 2). From the nature of the case, there must be a veiling of the manifestation of this glory, so far as those outside are concerned. If Ezekiel was felled to the earth upon beholding it (ch. i. 28; xliii. 3), if Paul were blinded by the sight of an immortal one (Acts ix. 3-9; 1st Cor. xv. 8), and if Moses required to wear a veil before his face after an interview with one of the Elohim (Exod. xxxiv. 33-35), it seems inevitable that means should be provided for circumscribing the brilliancy of that coming manifestation of Divine glory to which Ezekiel's prophecy testifies (chap. xliii. 2). The clouds surrounding it by day, however, do not prevent the glimmer of flaming fire at night mentioned by Isaiah. This will flash or glow from under the covering which hides the glory beneath.

Now, without at this moment entering into the question of the nature of that glorious manifestation which Ezekiel saw, it must be evident that a broad expanse, covered by a dome-shaped cloud, may be fitly described

as a "tent," and might, under the circumstances related, be a suitable "Tabernacle" or "dwelling place.' This cloud would cover the whole of the central area, and at times would hide from view all it contained. No attempt has been made to show such a bow-shaped cloud in the drawings of the building; but upon inspecting the frontispiece accompanying this work, the reader will see a cloud having pillar-like centre, and lifted up and extended above the site of the sanctuary.

It has been before shown that the "tent" and the "Most Holy" are co-extensive. The glory, therefore, in the "tent," would also be in the "Most Holy" -a condition of things obviously suitable to the case we are considering. In other words, this area is "the place of Yahweh's throne, and the place of the soles of his feet, where he will dwell in the midst of the children of Israel for ever" (chap xliii. 7).

or

SECTION III.

OR "SEPARATE PLACE."

PROBABLY that feature of the house, called in the C.V. "the separate place," is more misunderstood than any other in the prophecy. All sorts of suggestions have been made regarding it. Some have thought it square, some have drawn it oblong, and all have felt a difficulty respecting it. The word ? (gidzrá) is derived from the root (gadzár) to cut, to divide. A space or area cut off is aa separate place." We have seen that the inner court extends from one row of buildings on the one side of the sanctuary to a similar row on the other. We have seen that a central area is cut off from this inner court, to form the "Most Holy." That part of the inner court therefore remaining, or the part not included in the Most Holy, is the “cut off " part, or 2, or "separate place." This conclusion is further confirmed by the evidence which shews that the "separate place" touches up to the buildings flanking the outer court (chap. xlii. 1), as already pointed out; and also, that the measure. of the “separate place" at these points of the compass is one hundred cubits (chap. xlii. 1-8; chap xli. 13-14). The misleading feature in the C.V. is the translation separate place," which gives the idea of a place set apart for some special use of which there is not a tittle of evidence in the prophecy. It is quite certain that all frequenters of the sanctuary will pass through that "separate part of the house called in the C.V. the place," by reason of its relation to the gates of the house (chap. xlvi. 9; xlii. 1). The" separate place" is marked B-B. on plate ii., and the Most Holy C-C. [Page 14.]

SECTION IV.

THE ALTAR AND ITS COURT.

THE altar is first mentioned in the 47th verse of chapter xl, Its position is there graphically described, but particulars are not given of its construction. These are found in chapter xliii. The first-mentioned testimony reads:

'He measured the court, a hundred cubits long, and a hundred cubits broad, foursquare, and the altar is before the house."

Here we have specified a court and an altar "before the house." The signification of the word translated "before" has already been considered. Its full import is "in the presence of." There appears to be only one position where that condition can be fulfilled, i.e., in the centre of the sanctuary. Truly, then, the altar would be "before the house" in the broadest acceptation of the term. Another reason for thinking the altar is to be in the centre, is that this altar is hypostatically representative of the divine presence. He who offers the fat and the blood upon it, approaches near to Yahweh (chap. xliii. 19; xlv. 19). One standing before this altar as an offerer, stands before the Creator who has chosen to be so represented. In this we have a further illustration of the Deity's use of inanimate substance, for the purpose of type and symbol, just as in Deuteronomy He is spoken of as a "Rock." Now, this altar must of necessity be in the centre, because those who approach to it in their performance of priestly duty enter the "Most Holy" for that purpose; and it has been shewn that the "Most Holy" is the hypethral or uncovered portion of the Temple, in the centre of the house, and therefore suitable for the altar to be placed in it. A confirmation of this conclusion is found in the fact that Ezekiel gives the detailed measures of the altar when he is in the Most Holy (Ezek. xliii. 5, 6, 13-17.) Also all the evidence of the exclusive character of the Most Holy goes to prove that the altar is in the centre of it; what proves one, proves the other.

An interesting question here arises: Will the area of the Most Holy be flat or elevated? Will the central altar be visible or invisible from the outside? There is a good deal of circumstantial evidence in favour of the view that the central area will be elevated. Ezekiel saw waters come down from under at the south of the altar" (chap. xlvii. 1). The altar must therefore be considerably elevated in order for this condition to be fulfilled. Then, the psalmist, speaking by the Spirit, of the ministerial functions of the future age, affirmatively asks: "Who shall ascend unto the hill of the Lord? or who shall stand in His holy place?" (Ps. xxiv. 3). Now, while this parallelism proves that "the holy place" is a hill, and that one standing anywhere upon it stands in the holy place, yet the figure upon

G

49

which the parallelism is drawn requires a literal "ascent." To stand in the "holy," in the full acceptation of the term, one must ascend to the central point, and minister at the altar there. "The clean of hands, and the pure of heart; those who have not lifted up their soul to vanity, nor sworn deceitfully," will have this privilege and blessing. Now, as such "ascend to the altar," that altar must be elevated. And looking at the requirements of the case-the necessity for exhibiting to full view the process of offering-one would conclude that the altar will be considerably elevated. The position of the altar is shewn at D, on Plate ii. [Page 14], and forms a central feature in the frontispiece.

A hill barred from access on every side by the impassable "wall" of the buildings encircling it, and used only by a divinely-selected and privileged class, becomes essentially "the hill of the Lord." At the wall or rampart level, i.e., at its circumference, this hill may be somewhat lower than some of the land immediately surrounding the house, for Ezekiel describes the appearance of the sanctuary as like "the frame of a city," when viewed at a distance from the hill upon which he and the house stood (chap. xl. 2). Such a view could not be obtained except on the supposition that the point of view was somewhat elevated above the building. And in consideration of the fact that the hills surrounding the city prefigure Deity's care of His people (Ps. cxxv. 2), it is difficult to believe that the relative altitude of the site of the Temple will be much altered from its present configuration, so far as the suburbs are concerned. Now, while this is the likely relative altitude of the territory surrounding the sanctuary, its central eminence will probably be considerably altered. While the house nestles in the midst of surrounding hills and bifurcated valleys, the central peak may rise above the rest. This would be "the top of the mountain," the whole limit of which is Most Holy. Thus it is written, "Upon the

top of the mountain, the whole limit thereof round about shall be Most Holy" (chap. xliii. 12). And it is difficult to see how the central hill can be the top of the mountain unless considerably elevated. This central eminence, then, situated in the midst of a broad plain, would rise precipitously to a great altitude, overtopping all the adjacent hillocks, which conjointly with it form the "mountain of the house." Given these natural features, "the house," as delineated in the drawings, could be constructed round the central hill, and all conditions of the specification fulfilled.

An objector might urge that the configuration of the hills of Zion do not supply the conditions necessary for these things. To a certain extent this is true; and were the present configuration to remain unaltered, the objection would have force. But we are prophetically informed that physical changes are to take place vast in extent and important in character-which will con