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THE ALTAR OF WOOD.

ments of the Deity as they will be manifested in the age to come-all of which will be to His honour and glory, as well as for the benefit of the human race. This figure, then, appears to be transferred to the platform under consideration. "The lion of God" is that portion of the altar upon which will be consumed the sacrifices of the people. As such, it will typify the "terror of Yahweh ;" and its existence in His house will be a warning to one and all not to perform the part of the wicked, by hating instruction, and by casting the words of Yahweh behind their back. When they see a thief, they must not consent to his mal-practices; neither must they be partakers with adulterers. They must not give their mouth to evil, nor permit their tongue to frame deceit. They must not speak against their brother, nor slander their mother's son. These things the wicked have done, and God has kept silence in the past. But "now consider "this, ye that forget God, lest I tear you in pieces, and "there be none to deliver " (Ps. 1. 16-22).

The lion of God is stated to be "twelve long," i.e., twelve measures or reeds each way. This would be equal to seventy-two cubits square, or one hundred and forty-four feet for each side. This measure would not give too large a space for the reception of the immense number of sacrifices which would be offered on the great occasions of assembly. The measure given is stated to be "to the four-squares thereof." Surely this must refer to the horns which rise "from the lion of God at each corner." [See E. Plate x., page 52.]

Now, the measure of the court is given to these same four corners. It is stated to be fourteen long and fourteen broad "to the four squares thereof," i.e., the court adjoining the lion platform, has also four corners, and measures fourteen reeds. The horns rise from "the Mount of God" as well as from "the lion of God," and appears to be four cubits high; for if the measure of four cubits be not the height of the horns, we should not know how high they are to rise above the altar. These figures work out thus:

"Lion of God," twelve reeds, equal to

Two "bosoms," one for each side, each one

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Cubits.

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84 cubits Now, eighty-four cubits is just fourteen reeds, as the measure of the court, i.e., the small court. This outside measure of the small court would be the inside measure of the larger court.

6. There is a "border" to the outside altar court, without which one would think the term court could not be so used [F.] It is half a cubit, and "the bosom of it one cubit round about," i.e., this border surrounds the altar at a distance from it, and stands up one cubit, being

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half a cubit wide. The position of this border appears to be defined by the measure given in chap. xl. 47, where it is stated that "the court is one hundred cubits square." Assuming that this border runs at an equal distance all round the altar, and its inside measure one hundred cubits, we discover that the distance across each part of the court would be eight cubits. This correctly fits the description "the larger court." So we have in the above measures a complete and satisfactory explanation of the several particulars specified; the central portion, by reason of its use, called "the lion of God," and the outside section of the structure, "the Mount of God," because it forms part of the hill designated by that name, being a portion of the "Hill of the Lord," and for special use, circumscribed by the border half a cubit wide and one cubit high.

Looking at the peculiar construction of the altar, and remembering what an immense mass of burning flesh must be consumed on it, we naturally think there is some explanation of this peculiarity of construction. We appear to have this in chapter xlvii., where it is revealed that a stream of water shall come out from under the altar (verse 1). The small court looks very much. like a trench for water, constructively directed into it from this stream. It might be so formed as to well up through the corner horns, and, filling the trench. on every side, pass away under the "lion" platform. This would keep the whole structure cool, and prevent fusion or disruption of the materials composing it. The larger court may be reserved for special use in connection with those who attend upon the service of the altar, or it may also be connected with this aqueous arrange

ment.

A. THE ALTAR Of wood.

ANOTHER altar is mentioned in chapter xli. This must be a separate and distinct structure from the altar already described. The one could scarcely form part of the other. The verse in which it is referred to (verse 22) reads in the C.V. thus:

"The altar of wood (is) three cubits high, and the length thereof two cubits; and the corners thereof and the length thereof (are) of wood. And he said unto me, This is the table that is before the Lord."

This verse has been a great puzzle both to ancient and modern translators-and no wonder. Apart from some architecturally sound development of the other features of the building, the verse presents insuperable difficulties. And there is wanting the necessary "context" which enables one to decide how the significations of the words in the Hebrew are to be selected, or in what way their English equivalents are to be understood. One remarkable feature in the case is, that only two dimensions are given for the wooden altar, whereas three are required; and if the third measure is not expressly stated, the inference is, that a third measure is implied

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and involved in other parts of the specification. The absence of this third measure in the verse gives a peculiarity to that part of it which forms the description of the altar, and appears to indicate that we are to understand the description in a broader sense than at first sight appears. Now, if the verse is punctuated a little differently, translated more literally, and read in connection with the context, this idea is much strengthened. It is then seen that the clauses coming before and after it are not strictly related to it; and a broader and more significant application is given to the things affirmed. Verses 21-23 may read: -" And the post of the "Temple is square, and the front of the sanctuary; "the appearance of the one as the appearance of the "other-the altar of wood three cubits high, and "length two cubits--and corners (or horns) it had: to "its length, and to its walls, tree" (ie., a collection of trees; the noun being in the singular number, and indicative of a plurality of trees). "And he said "unto me, this is the table that is in the presence of "Yahweh. The Temple and the sanctuary have two doors, and two doors (or leaves) are to the doors-two "turning leaves, two to the one door, and two leaves "to the other."

Apart from the introduction of the primary meaning of the noun (ngēts, i.e., tree), and its application to

the sides of the sanctuary, these verses show, as does the most of this portion of the chapter, that the specification is drawn broadly and comprehensively; and while containing minute details, those details are interspersed with descriptive matter applying to the whole structure. We have here," the posts of the Temple," " the appear""the ance of the sanctuary," "the altar of wood," "the corners, ," "the doors," &c., all mentioned and condensed in the short space of three verses. And these again we find in the midst of other general descriptive matter contained in the latter portion of the chapter. These considerations justify the supposition that the first part only of verse 22 relates to the altar of wood, whatever that may be. This view of the case is much strengthened when we compare the last clause of the verse with the things affirmed of those who are to attend upon the service of the altar. "The sons of Zadok that kept the "charge of My sanctuary when the children of Israel went "astray from Me, they shall come near to Me to minister "unto Me, and they shall stand before Me to offer unto "Me the fat and the blood, saith the Lord God: they "shall enter into My sanctuary, and they shall come near "to My table to minister unto Me, and they shall keep "My charge" (chap. xliv. 15-16). Now, the fat and the blood must be offered upon the altar of burnt offering; this is equivalent to "drawing nigh to Yahweh's table." Obviously, others who minister in the house minister "at the table," but they do not "draw near." In this sense, the whole of the arrangements for offering

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in the sanctuary are "Yahweh's table." Nor is this an isolated instance of the use of the word table in this general and extended sense. general and extended sense. We read in Malachi :

"Ye offer polluted bread upon Mine altar; and ye say, Wherein have we polluted Thee? In that ye say, The Table of the LORD is contemptible."

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And ye offer the lame for sacrifice is it not evil? Offer it now unto thy governor: will he be pleased with thee, or accept thy person? saith the LORD of hosts. But

ye have profaned it, in that ye say, The Table of the LORD is polluted, and the fruit thereof contemptible" (chapter i. 7-12).

In these verses we have the altar and the table of the Lord spoken of interchangeably, the one being representative of the other. These terms again include all things pertaining to the service of the veritable altar. So when we read, So when we read, "This is the table that is before the Lord" (Ezek. xli. 22), we are not to suppose that reference is exclusively made to the altar of wood. Doubtlessly the altar of wood is a table, and necessary for use in connection with the offering of sacrifices, but then it would only form part of those provisions made for the service of the sanctuary. These provisions include the slaughter blocks at the entrances, the flaying tables in the porches, and the altar upon which the sacrifices are consumed, with whatever intermediate constructional features are necessary to that service.

The first part of verse 22 may be taken to be a parenthesis, and not specifically related to the immediate context. "The altar of wood is three cubits high and two cubits long." two cubits long." Here we have height and length only. Nor is this the only peculiarity: the height of the altar or table is unusual if not quite unsuitable for use as a table. These peculiarities cannot be incidental, and must have some important meaning. Can it be that we have here reference to a slab of wood placed between the pedestals of the gateway and the posts of the porch? It is a significant fact that the posts of the porch are two cubits wide, i.e., just the measure of the second dimension given. The "table" in this case would be eight cubits from end to end, and butt up to the stone-work of the porch at each end. The height given, then (say six feet), would be just right for suspending the carcase of any animal about to be flayed and quartered. Turning back to chapter xl., we read "that within were fastened hooks," and "upon, or to the tables, the flesh of the offerings" (v. 43). These hooks could be fastened on the under-side of the slab, for the purpose above named. It is also remarkable that nowhere else in the specification are the measures of these tables mentioned. This appears to show that "the altar

of wood" and the tables in the porches of the gate are one and the same thing. This suggestion also appears to satisfactorily explain why height and length only are mentioned. The length of the table would be inwards to those who, facing it, suspended the newly

THE FURNITURE OF THE SANCTUARY.

slaughtered beasts as they brought them in ; whereas the breadth of the table would be its limit from right to left, as measured by the distance between the pillars and the posts of the porches. Of these tables or altars, there would be many, even as there are many porches to contain them. Their being spoken of as "the altar," or "the table before the Lord," in the singular number, presents no difficulty -the meaning would be each and every table. They appear to be specified to both the inner and outer gatestwo on each side in each gate. There would be four in the porches of the outer court gates, and four in the porches of the inner court gates (chap. xl. 39-40), or as

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described in the language of verse 41: "Four tables on this side, and four tables on that side, by the sides of the gates," i.e., the tables are on that side of the court, and this side of the same, in each gate porch. Assuming that eleven gates on either side of the outer court is the correct number, we get twenty-two gates on the northern side of the house to which there are tables. Consequently the sanctuary would be provided with one hundred and seventy-six flaying tables-a very proper proportion, one would think, to the large altar of burnt offering, to which they form a necessary and important adjunct.

CHAPTER V.

THE furniture of the Sanctuary-The position and important use of the Lattice-Work-The covering to the House, above, around, and to the sides of the Porches, &c.—The formation of the Sanctuary into a magnificent "booth," and shelter by growing treesThe production of wine for the celebration of the memorial feasts, shewn to be an element of importance in the house—A correct drawing of the building, proved by the explanation of obscure words.

THE use of the several buildings composing the Sanctuary-Provision for slaughter of animals-A place for depositing the present and the offering-The extensive arrangement for offering sacrifices-The probable method-A powerful lever of government-Millions able to take part-Provision for holding the feast foretold in Isaiah xxv. 6-Sanitary arrangement-Numerous Courts of Justice-A portion of the house set apart for Levites-The eastern side for the Prince-The manifestation of the divine presence in the Most Holy.

THE provision of water, flowing out on both sides of the house-Ezekiel and the water-The physical and spiritual things involved in those things which he did-Universal baptism a probable law of the Kingdom. REVIEW of the argument.

SECTION I.

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be the material of its construction, there will be an enormous quantity of it. Not only will the lattice-work pass up each side of the gates and over head, but each cello will probably be closed in by it at one end, if not at both. The expression "round about," so continually met with in the specification of this feature of the house, has a comprehensive meaning. In the Hebrew it is equal to saying, "Every place where the eye turns." In this way this lattice-work would form an inclosure to one side of the galleries, if not to both.*

We have now passed under review the specifications. appertaining strictly to the construction of the buildings seen by Ezekiel in vision. These, for the most part, are described in the first three chapters of the prophecy. We have glanced, during the review, at some features of the house exhibited outside these chapters, which may now be more particularly considered. The altar of wood, or the "tables," do not call for further remark. This can scarcely be said of the "lattice-work," which forms so important a feature of the house. In fact, the mention of the lattice-work is so frequent, and its connection with the construction of the house so intimate, that one is inclined to believe it will be formed in material of a durable and permanent character. If it be of wood, it will surely be made of the hardest and most durable wood in the world, and of this there is plenty capable of remaining sound for hundreds of years.* But there is no reason why the lattice-work should not be of stone to a very large extent. One thing appears certain, whatever ings of the gate, and some of the pillars have also been omitted, so as to show the

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excluding air?

The thoughtful reader may reasonably ask, Will this lattice-work be open, or will it be closed, in the sense of excluding air? In view of the draughty character of a room exposed at each end, it may be thought that open lattice-work would make the Temple precincts uncomfortable, and that the lattice-work ought to be filled in with glass. There is, however, a strong argument

*The lattice-work has been omitted from the front of the celle in the draw

columns in the interior, and in order to avoid "the confusion often caused by putting too much on a drawing."

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THE FURNITURE OF THE SANCTUARY.

against this idea. If the lattice-work were glazed, it would cease to be lattice-work. The writer is strongly inclined to think that the use of the lattice-work requires it to be open. Glass may be used in the construction of the screens, just high enough for protection from draught, but the primary use of the lattice-work requires that it should be mainly open. Had we found the word

(tzóhar) in the immediate context, there might have been more reason for thinking that glass would be largely used in the buildings. However unusual or extraordinary the fact may appear, we seem shut up to the conclusion that the lattice-work forms an enclosure to one side of the cellæ. What is the lattice-work for? And is there anything further involved? A hint has already been given, when speaking of the altar of wood, the reference to which appears to be parenthetically imbedded in the descriptive matter found in chapter xli., and which applies to different parts of the house. This description seems to begin with the latter part of verse 15. From this verse to the end of the chapter, several words occur concerning which it is an open secret that translators are unable to form a satisfactory idea of their meaning; as in the case of the word (tent) they do not understand why the words are there, and have given them an unnatural meaning. Hebrew scholars have always felt a difficulty with regard to the word (úhel), for the "word appears to be out of place in the midst of the context where it is found."* So with regard to other words. It is only when the constructional features of the house are correctly apprehended that the context surrounding the words appears in harmony. In fact, the plan of the building is an element of the context in some cases.

Turning to the sixteenth verse, according to the C.V., we find "a ceiling of wood" (see margin) mentioned in connection with the house. Now, it is a little curious that a ceiling only is mentioned, and no roof; still more so, that wood is the only material specified as a covering to the house if cut timber is to be used for the purpose. An examination of the original reveals the fact that (sh'chiph ngēts) are the two words translated ceiled, or ceiling of wood." The word

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(shachíph) is derived from (shacháph), a verb, not occurring in the Hebrew Bible, meaning to be thin, or, to become thin. Taken in connection with (ngets), which may be rendered either tree or wood, according to the context, we get thin tree, or thin wood, and, therefore, inferentially, "ceiling of wood." But the rendering, "ceiling of wood," is altogether inadmissible when we look at the position in the house of that which is specified by the two words. This is manifest from verses 16-17, which, with a part of verse 15, may read :"The inner Temple, the porches of the court, the entrance

* Professor Evans.

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to all the Temple, inside and without, also to the thresholds, or entrance spaces, to all the wall round about, and to the latticed windows. Clearly, then, "ceiled with wood" will not do for a translation here. While a ceiling of wood might suit one part of the house, that term would be quite inappropriate for other parts. Neither do the words "wainscot of wood," or "veneering of wood," suggested by some, suit the case. It is quite out of the question to suppose that the lattice-work is "veneered" with wood, or that "wainscotting" extends inside and outside the house. We are, in fact, compelled to find a meaning for the words which will fit the several features specified. This must rule our conception of their meaning.

Such a meaning is close at hand. We have it in the word (ngēts), which, as before stated, is translated "wood," or "tree," according to the context- the latter being its primary meaning. The word occurs here in the singular number, and may stand for a plurality of trees. The phrase in question, may be translated thin may not be looked

tree. It is a question whether

upon as an abstract noun, and expressive of the accomplishment of that which the verb root affirms, which is to make thin-thin tree growth, or a "growth of thin trees." Either the one or the other fits the things specified. Looking at the position of the lattice-work in the building, we find that the building is largely formed with it. Specified to the porches, to the chambers, and to the ribs of the house, etc., this lattice-work would be preeminently suitable for carrying aloft the growing trees, whose foliage would form an excellent cover to the house. According to the kind of tree, and according to the density of its growth, would be the protection given. A roof, absolutely impervious to rain, might be so formed, or a delightful shady bower could be secured, in which the occupants would neither be injured by hurtful gusts of wind or poisoned by vitiated air, nor overwhelmed with excessive heat from an eastern mid-day

sun.

Confirmatory of this interpretation of the text, we have two or three remarkable prophecies, which are to be fulfilled when this building is erected upon Mount Zion. One has already been referred to (Isa. iv. 4-6) when speaking of the cloud which is to impend over the Most Holy (See pages 46-48). In this prophecy it is affirmed, that "There shall be a D (sukkah), i.e., a booth for

a shadow in the day-time from the heat, and for a refuge,

THE FURNITURE OF THE SANCTUARY.

and for a covert from storm and from rain." It will be observed that the "booth" here spoken of must be the Temple. Now, booths were formed with boughs of trees (Neh. viii. 14). And by divine commandment, the children of Israel were required to dwell in such booths at certain seasons of the year as a memorial of the Deity (Lev. xxiii. 42-43). The occasion was a time of rejoicing and of feasting, and a time of assembly before the Lord; thus we read:

"Thou shalt observe the feast of tabernacles (Heb. booth) seven days, after that thou hast gathered in thy corn and thy wine. And thou shalt rejoice in thy feast.

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Seven days shalt thou keep a solemn feast unto the Lord thy God, in the place which the Lord thy God shall choose; because the Lord thy God shall bless thee,

therefore thou shalt surely rejoice. Three times in a year shall all thy males appear before the Lord thy God, in the place which he shall choose" (Deut. xvi. 13-16).

This dwelling in booths was a great national assembly under the branches of trees (Neh. viii. 16-17). This is a significant fact, and, in connection with the matter we are considering, is of paramount importance; for the feast of "booths" is to be re-instituted when universal monarchy is given into the hands of the Son of David. Speaking of the day when the Mount of Olives divides in the midst, and when "the Lord is King over all the earth," Zechariah testifies that the nations shall go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of tabernacles (Heb. booths) (chap. xiv. 16). We find, then, that this dwelling in booths is to be again enforced (Zech. xiv. 17-19). And what better provision can be made for the observance of this command than the structure specified in Ezekiel ? This Temple in its outer precincts would be converted into a magnificent series of bowers, or "booths," by the simple expedient of training trees up the lattice-work. Almost any variety of climbing plant might be used for the purpose, the most beautiful and the most luxuriant of which is the grape vine.

Some may doubt whether a vine could be grown to such an enormous height as the "ribs of the Temple," but those acquainted with the extraordinary fecundity of this tree will see no difficulty here. Those, also, who have pruned the vine, and tended the growth of its fruit, will know what is its enormous power of development. In order to make room for the fifty or sixty berries found upon an ordinary bunch of grapes, something like three hundred require to be removed. So also with the foliage of the vine. Incessant pruning and "disbudding" is necessary in order to check its growth. Under favourable conditions, the natural exuberance of growth would have full play; with suitable soil and climate there is no limit to its development. Of this we have a hint in the account of the journey of the spies who searched the land of Canaan before the children of Israel took possession. As an evidence of the fruitfulness of

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the land they "cut down a branch with one cluster of grapes, and they bare it between two upon a staff" (Num. xiii. 23). But the fruitfulness of the land in the past is to be exceeded in the future: "Then shall the earth yield her increase; and God, even our own God, shall bless us. God shall bless us, and all the ends of the earth shall fear Him" (Ps. lxvii. 6-7). Until now, the earth has been burdened with a curse (Gen. iii. 17-19). But shortly this will be removed, and then the wonder of the earth's fertility will be apparent to all mankind. There is no difficulty, therefore, of a practical kind, in the way of "tree growth" covering the sides and top of the sanctuary, thus converting it into a delightful shelter for the people who assemble there. In fact, so suitable for the necessities of the case is the provision of this kind of shelter during certain seasons of the year, that we have the strongest possible reason for accepting this explanation of an otherwise mysterious

matter.

Parallel with the prophecy in Zechariah, we find one in Isaiah, who testifies that certain things shall happen, "when the LORD of Hosts shall reign in Mount ZION, and in Jerusalem, and before His ancients gloriously" (chap. xxiv. 23). One of these things is described as follows:

"In this mountain (Mount Zion) shall the LORD of Hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined" (xxv. 6).

Now, looking at the facts of the case, this prophecy must have a literal as well as a figurative fulfilment-looking at the vast throng who are to partake of this feast of wine (not a debauching feast, but a joyous drinking of wine in memory of the LORD)-we may well ask, Where is the wine to come from? Will it not come from those magnificent vines which, presumably, will grow up the sides of the sanctuary, and cover it as a roof? But whether this be so or not, trees of one kind or another will be there in abundance. "The glory of Lebanon" "shall come unto thee, the fir tree, the pine tree, and 'the box together, to beautify the place of My sanc"tuary; and I will make the place of My feet glorious" (Isaiah. lx. 13). Each according to his kind, planted inside and outside of the sanctuary, including those of the new kind, "whose leaf shall not fade, neither shall "the fruit thereof be consumed, i.e., cease or fail: they "shall bring forth new fruit according to his months, "because their waters they issue out of the sanctuary; "and the fruit thereof shall be for meat, and the leaf "thereof for medicine" (Ezekiel xlvii. 12).

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From these premises, it follows that trees are to be grown in the precincts of the sanctuary to an unusual extent, and in an unprecedented manner. We may, therefore, with good reason, introduce the primary meaning of the word (ngēts), i.e., tree, where the con

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