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text does not distinctly imply the secondary meaning of the word, which is dead tree, or "wood," in contradistinction to living trees. Adopting this method of interpretation, we discover, from verses 15-17, chapter xli., that the central building is covered with living growing trees; and from verse 22, that "the corners of the sanctuary," ie., the towers or corner courts, are likewise furnished with tree growth; and also the sides of the house in the outer courts. For this reason the towers are shown in the suggested elevation on plate ii. (page 14) with pillars and arches like those to the large courts. There are two other portions of the forty-first chapter which appear obscure, and about which much mystery has existed. The first is at the end of verse 17, and the second is the "thick planks" of verses 25 and 26. Concerning the former, the words "by measure" do not correctly represent the original. There is no word for "by" in the text. The word nie (middoth), as translated in the C.V., is supposed to make the apparently superfluous assertion that all the house is made after or by measure. This has been clear from the outset, and does not need special mention. The marginal translation of the C.V., omitting the word "by," is better, viz., measures." This may be a good literal rendering of the word but scarcely makes clear the idea that appears to be involved, which seems to be a reference to the whole extent of the house, as expressed by its "measures." The word as thus understood gives point and meaning to the preceding verses, thus:-" The inner Temple, the porches of the court, the entrance spaces, " and the latticed windows of the galleries all round to the "three of them, before the entrance spaces, a thin growth of trees all round about, and from the ground to the "openings—even the covered openings-above that which "is above the entrance and to the inner house, and without, "and to all the wall all round about, within and without,

the full extent is this tree growth,"i.e.,to the full measure, or the measures. This appears to be the sense of the passage, and without such a meaning the passage would seem meaningless. In support of this explanation we have the word used in a similar sense in Jeremiah, chapter xxii. 14: "I will build me a 'wide house" (i) i.e., a house of "measures," or of wide extent. Now, extension is the root idea of the verb "to measure' measure being the "extent" of a thing. This idea converted into a plural noun becomes expressive of largeness and fulness, or the full extent. That such is the idea of the Hebrew idiom under consideration is shown by another instance in Numbers xiii. 32, where giants (see verse 33) are spoken of as "men of a great stature," ie.,, or literally, men of

measures.

or men

We now come to the words translated in the C.V. "thick planks." These occur in two places, viz., in the 25th and the 26th verses of chapter xli. It should first

be noted that the words so translated are not the same in each case. We find the two words, which are translated "thick planks" in verse 25, are (ngav ngēts), and these words are not repeated in verse 26, but the word (ngubbim), which is supposed to be the plural of y, is found there. Now, it is clear that the reason for translating "thick planks,” is because of its connection with . But in so rendering it, the translators concede that the idea expressed by both the words in verse 25 is transferred to the plural word in verse 26. If this way of translating the word is sound and justifiable, we have only to discover the exact meaning of to get at an explanation of the word by. The translation "thick planks" in the C.V. is not a happy one; in fact, it is out of harmony with the context. While it is true that there might be thick planks to the sides of the porch, it is quite out of the question to suppose that there are thick planks to the ribs (?) of the Temple, or that there can be planks on "the face of the porch" (see verse 25). No one is satisfied with the present translation, and no one professes to understand its meaning. A certain writer* expresses himself thus:thus: "What is meant by the y in verses 25 and "26 is quite uncertain, but has been conjecturally un"derstood to be some sort of sill-piece, or plank, about "the threshold. Some later writers (Ewald, Hitzig) "incline rather to understand it of some kind of carved "work, or settings in the outer porch; but opinions may vary as much as the fancies of men."

Neither of the suggestions so neatly criticised in the above quotation is satisfactory; and the rendering "thick planks" does not fit the requirements of the case. The difficulty appears to arise in giving the secondary meaning to the word (ngētz), in verse 25, instead of its primary meaning, "tree." If we adopt tree instead of "plank," we approach an explanation in harmony with the demonstrated character of the house already laid before the reader. A thick growth of tree (i.e., a collection of trees) up the sides of the porch, and on its face, would be quite in harmony with that thinner growth which is specified to the rest of the house. Still, one cannot avoid the thought, that the difference of density of foliage in different parts of the house is not a sufficient explanation of the words occurring in these verses. Something else appears

to underlie the testimony. This deeper meaning must be connected with the words y (ngav), and Day (ngubbém), which are used in connection with (ngētz).

The word translated "thick" in the C.V., its plural being, is in the text in what grammarians call the "construct state;" but this construct state is merely arbitrary, the relative condition of the word being given to

it by the Masorites, who invented the vowel marks in order to define for the general reader the pronunciation of the Hebrew Bible and other matters. As a rule their As a rule their work is sound, and to be accepted without question, just as we accept the English translation of the Scriptures. But, without a correct drawing of other parts of the building seen by Ezekiel, the Masorites were in no better position to understand the relation of the words in question than the nineteenth century translators. And when we remember that nowhere else in the Bible is the word pointed to read as it does in Ezekiel, we safely dismiss the points, and translate the word in harmony with the context, and with its use elsewhere in the Scriptures. Upon examination we discover that (singular), and (plural), *mean darkness, chiefly of clouds; and the words may be taken to express the attributes which clouds possess, as expressed by the words "covert," "shade," "envelopment," &c. Deity said to Moses (Exod. xix. 9), " I will come unto thee in a thick cloud" (a), literally, in the thickness of a cloud. (See also Isa. xliv. 22, &c.)

עָב

Thus we see that is used to define something produced by the concentration of vapour. The object in the case of Moses was the providing a cover to the angel of Yahweh's presence. But a similar result may be produced by other elements than those which compose the atmosphere. The shadow and cover produced by a compact intertwinement of foliage would be y (ngav). Now, the idea of "cover," and "enclothement,' expressed by the word (ngav), may be qualified by a noun, the two words together forming what is sometimes called an abstract noun, which is capable of being expressed in plural form. In this way the two words may be understood as related to each other in a different sense to that appearing in the C.V.; and the word ay may be understood to convey, in the plural number, the idea expressed by the other two words. Thus (ngav), "covert," and ry (ngētz), "tree," express the idea of covert of trees,

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or tree covert. The same idea is conveyed by our English word "thicket," but its association with that of jungle, and kindred expressions, give too much the idea of an impenetrable growth of trees to be suitable in this place as a translation of y; and so far as the writer is aware, we have not in English a suitable equivalent. The phrase "tree covert," or "covert of trees," appears the most suitable, and its plural would be, "the coverts," by which the special characteristics of the coverts would be implied, viz., that produced by a growth of trees up the sides of the porch, on its face, and over the house. This rendering is far preferable to "thick beams," which does not appear to convey any tangible notion. If it were the property of beams to produce the effect which a thick cloud does, then " thick beams" would be proper here. We are compelled, therefore, to look for some such explanation as given above. Altered as suggested, verses 25 and 26 would then read:

"And made on them, on the doors of the Temple, cherubim and palm trees, as are made on the walls, and a covert of trees (is) upon the face of the porch without. And the lattice-work and palm trees, on the one side and the other side, on the sides of the porch, and the ribs of the house (had) the coverts (also)."

A glance at the plan of the porch of the Temple [Plate viii., page 40], and the exterior view [Plate ix., page 44], will show what a deep tree-shade would be thrown upon the porches and the entrances on either side of the house, and a consideration of the construction of the "ribs" will show that the "shadow" and "covert" from the trees spreading over them would be a striking feature in the house.

It is not difficult to premise the object of the dense foliage clustering round the sides and front of the porches which flank the house on either side. But whatever be its special use, the specification appears distinct and clear as to the existence of the feature itself. Of one thing we may be sure; the spreading of evergreen fruitful trees over the fabric of the sanctuary would provide a delightful cool shade and perfect protection from the heat of an Eastern mid-day sun, quite equal in beauty and utility to any more solid material. In fact, such a bower would be an enchanting palace of repose and shelter, eminently fitted for the purpose in view.

ing of trees to the face of the porch," or, as expressed in good English, “thick foliage covered the face of the porch and the ribs of the house," etc. So by adopting the obviously needed emendation "tree" for wood, we inevitably arrive at a similar conclusion, whichever root be selected. Literally, the words "thick planks" should be "thick trees," but the one would be almost as incongruous as the other-in a porch or on its face-whereas thick tree growth, or foliage, would be a delightful covering for the entrances of the building in question

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SECTION II.

THE USE OF THE BUILDINGS OF WHICH THE SANCTUARY IS COMPOSED.

SPEAKING generally, the sanctuary may be described as a huge city-like building, sufficiently large for the assembly of at least one million worshippers, and containing within its precincts all the necessary provisions and requisites for the convenience, instruction, and spiritual enlightenment of such a concourse. These may be tabulated as follows:

1. Provision for slaughter of sacrifices, and conve-
nient arrangements in connection therewith.
2. Provision for depositing "the present" and "the
offering" which worshippers take up with them.
3. Offering of sacrifice to such an extent and in
such a manner as never yet has taken place;
and in such a way withal, that every worshipper
in the house, even if there be millions there,
could see and take part in the ordinance.

4. Arrangements for feeding the worshippers who
go up to the feast of fat things ("a feast of
wines on the lees, of fat things full of marrow,
of wines on the lees well refined "), made by the
made by the
Lord of Hosts unto all people (Isaiah xxv. 6).

5. Sanitary arrangements not forgotten.

6. The provision of courts of justice, where many cases can be adjudicated upon without interfering in the least degree with all the other work of the sanctuary.

7. The reservation of a part of the house for the Levites.

8. The reservation of the Eastern Side for the Prince.

9. The use of the "Most Holy."

A. PROVISION FOR SLAUGHTER OF ANIMALS.

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. 42). [n-n. Plates ii., iii., iv., and v.] There being eleven gates at least, there must also 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 two feet above ground. On these pieces of "hewn stone" the instruments are laid wherewith the burnt offering is to be slain. This indicates their use in connection with the process of slaughter. The beasts will probably 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 the 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 the blood is retarded. We cannot imagine that solid blocks of stone, lay upon them the instruments of slaughter. The disuch as above specified, would be provided merely to

mensions given speak of a further purpose in connection with the work of slaughter: 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 preparation of the sacrifice appears to be in the following manner :-As each worshipper arrives at the door of the sanctuary, he finds there (in one of its numerous gate recesses) "ministers of the house," whose duty it is to make himself acquainted with the business of the visitant-to relieve him of his "present present" or "offering," and to direct him to that part of the house where he will find refreshment and repose, or to put him in the way of accomplishing the object for which he

has come.

These ministers of the house are descendants of the tribe of Levi, who, with the rest of the Israelitish nation, are restored to the land of their fathers. When the children of Israel went astray from the commandments of the Deity, the Levites, who, as leaders of the people, ought to have done better, not only went astray with them, but were largely the cause of the declension that took place. They gave the bad example which the people followed. Hence, "like priest, like people," has become a proverb. As an everlasting reproof of this their wickedness, as a standing witness to this frailty of human nature, and as a warning to future would-be leaders of the people, it is the purpose of Deity to place this tribe in a position of menial service before the people. In their former state, they were, under God, the head of the nation, the medium through whom the oracle spake, the divinely-appointed supreme authority in the land. In the future they will occupy an inferior position, and will perform the menial service of the sanctuary. It is testified :

"The Levites that are gone away far from Me, when Israel went astray, which went astray away from Me after their idols; they shall even bear their iniquity.

"Yet they shall be ministers in My sanctuary, having charge of the gates of the house, and ministering to the house they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them.

"BECAUSE they ministered unto them (Israel) before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up Mine hand against them, saith the LORD GOD, and they shall bear their iniquity.

“And they shall not come near unto Me, to execute the office of priest uuto Me, nor to come near to any of My holy

things, in the Most Holy; but they shall bear their shame, and their abominations which they have committed.

"But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein " (chap. xliv. 10-14).

The tribe of Levi will thus be degraded from the priesthood in its highest functions, and only permitted to serve in the sanctuary in those things specially mentioned in this and other portions of the prophecy. One of their chief duties will be to slay and prepare the sacrifices; to separate those portions which are to be offered on the altar, and those parts which are to be eaten, and to deposit the "devoted " portions in the place appointed. For "They shall eat the meat offer"ing, and the sin offering, and the trespass offering; "and every dedicated thing in Israel shall be theirs " (v. 29).

Having received the incoming guests, the beast or offering is now left in charge of the priests. As before stated, they slay the animal outside the gate. This done, and a suitable time given for the proper flow of blood to take place, the next process is to take each carcase inside to the tables, which are also connected with the preparation of "the offering." These stand in the porch of each gate; 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 belong to the priests (see chapter xlii. 13-14). The sacrifice is flayed, and either offered whole, when the proper time arrives, or the fat and the blood" are conveyed to the altar to be burnt-not by these priests, but by a higher order. As before stated, these priests only perform the menial part of this service, while the actual "offering" is made by the priests of a higher order. It is stated in verse 43, chapter xl., that "within are hooks, a hand broad, fastened round about:" that is to say, the house is furnished inside with hooks for holding the meat as each. carcase is made ready. The most likely place for these will be the recesses formed by the posts of the court round about-probably in the second section of the first storey. Splendid larders they would make, whether above or below-and such will be needed, as we shall see in the sequel.

B.-PROVISION FOR DEPOSITING THE PRESENT," &c.

A similar arrangement exists on the south side of the sanctuary, with this difference, that on that side no sacrifice is prepared, but meat of a different kind is received. This we may premise from the fact that only on one side are sacrificial tables specified; yet, two classes of offerings are required at the hands of the worshippers. We have already seen that "the meat offering” and the sin offering is to be eaten (chapter xliv. 29). This is one class; and in the order of the entering of the house (chapter xlvi. 9) would be received

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at the north gate. The second class is the "first of all the first fruits," and the "first of the dough" (chapter xliv. 30). This second class would, by the same rule, be brought in at the south gate, and deposited within the house in those recesses already mentioned. These offerings are more specifically mentioned in the fortyfifth and in the forty-sixth chapters. They need not be referred to in detail here, but a careful reading shows that all those who assemble in the house to worship bring an offering or a sacrifice (chap. xlv. 13-15, 18-20).

C.-SIMULTANEOUS OFFERING.

LOOKING, then, at the extent of the building, and the provisions for offering upon such an enormous scale, we naturally ask how this is to be done without confusion, and yet in such a manner that every individual shall take part in the service; and not only so, but feel that he takes part in it, and is individually identified with it. We are not without a hint upon the subject, given to us in the comforting and significant announcement contained in chapter xliii., where Ezekiel is told that henceforth the Most Holy is the place of Yahweh's throne where He will dwell "in the midst of the children of Israel for ever" (verse 7). Now, if Deity dwell with His people after the pattern of ancient times, His presence will be made known by visible signs and wonders, for those things which were then done were types of the future (1st Cor. x. 11; Numb. ix. 22-23). When the Tabernacle was reared by Moses and Aaron, and the appointed sacrifice offered upon the altar, Deity signified His acceptance of the offering by fire (Exod. xxv. 22; xl. 34-35). This sign of Divine approval appears to have been repeated every year when the high priest appeared before the mercy seat with the blood of atonement (Lev. xvi. 3, 14, 34). Hence the psalmist, by the Spirit's guidance, invokes this manifestation in these words: "Thou that dwellest between the cherubim, shine forth" (Ps. lxxx. 1). These things must have an anti-typical fulfilment in the Kingdom of God.

Another feature exhibited in the sacred writings is the intimate connection which once existed between the people of Israel and the Deity: so that Saul could not escape a perfect lot (1st Saml. xiv. 41), neither could. Achan hide his theft (Josh. vii. 11). When Deity "re"stores Israel's judges as at the first, and her counsellors "as at the beginning" (Isa. i. 26), we may look for a restoration of these primitive, divine, and effective methods of rule and judgment. It has already been stated that the Levites only perform the menial work connected with the offerings. Another class—a privileged class-take up the work where the labours of the former come to an end. These are the sons of Zadok, who offer the fat and the blood, and go tuary of the Lord (chapter xliv. 15-16). is in the centre of the Most Holy, but

into the sancNow, the altar elevated in the

sight of all the house. By a very simple expedient, after the method indicated in the types just recited, every worshipper in the house could be made to take part in the offering, and his own individual share in it be as real and important to him as if only one person were there. Let us suppose, that as each worshipper hands over his present, offering, or sacrifice, to the attendant in charge, that portion of it which is to be burnt upon the altar is taken to those "openings" in the range of buildings which encircle the Most Holy; thence it is removed by the higher order of priests, i.e., by the sons of Zadok," to the altar in the centre, there to remain until all the offerings of the day are deposited. As each worshipper comes into the sanctuary and leaves his offering at the gate, he goes to one part of the house or the other, according to the directions of the attendants. Gradually the building is filled, and the flow of in-coming visitors stops. The work of slaughter is finished. Those portions reserved for food have been. placed in the store-houses, and the last offering handed up to the altar.

6.

Let us now suppose the intervention of a divine hand in this service, as of old; and that Deity answers by fire if He answer at all.

Look at the assembled throng: each with eyes attent upon that far-off altar, bearing now the symbol of his guilt or the record of his fidelity. A supreme moment has arrived. Will the Father accept, or will He reject? No sign is seen; the pause is understood and quickly interpreted, and the now familiar question, Is it I? Is it I? passes murmuringly from side to side a huge wave of momentary excitement and fear. But confidence reigns; for in most, the answer of a good conscience removes terror, and everybody knows that one "Achan" is sufficient for the Deity to interpose His judgment of destruction before He gives an answer of peace. The ministers of the house proceed with their appointed task. The lot is taken with simplicity and despatch under the order which reigns; nation by nation, tribe by tribe, family by family, member by member, until the transgressor stands discovered and ashamed in the midst of his fellow men. And the question is put, after the historic type: "My son, give, I pray thee, glory to "the LORD GOD of all the earth; and make confession "unto Him, and tell me now what thou hast done; hide "it not from me" (Joshua vii. 19). The sin confessed would not, in this case, bring pardon. His judgment would have been determined by the Infallible One, and his confession would simply be an attestation of his guilt. The Lord has given His answer, and death must ensue. He is removed to the place of execution, and his carcase cast out as "an abominable branch," and placed in that public portion specially set apart for the purpose; so that all men may see the judgment of the LORD, and fear the God of Israel. Thus we read:

"It shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before Me, saith the Lord.

"And they shall go forth, and look upon the carcases of the men that have transgressed against Me; for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh "* (Isa. lxvi. 23-24). These verses are found at the conclusion of the prophecy concerning the latter day new heavens and new earth of Israelitish order. It is a prophecy concerning the time when "Jerusalem is made a rejoicing and her people a joy " (Isa. lxv. 18); when "the voice of weeping shall be no more heard in her " (verse 19); when “there "shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall "die one hundred years old" (verse 20), i.e., a man one hundred years old shall then be looked upon as a child, because," as the days of a tree are the days of my people" (verse 22). But, "the sinner being one hundred years old shall be accursed" (verse 20), i.e., he shall be put to death; and in all probability his case will be made manifest to all the congregation in the manner already explained; for it is stated that they GO FORTH to look upon the transgressor on the feast days and the monthly celebration of Yahweh's commands. Go forth. from where? Undoubtedly from the sanctuary. And this going forth to look upon the carcase of the transgressor appears to be divinely-arranged matter in connection with the Temple worship, for the purpose of awe-inspiring government, and in order that every one may know the cause of punishment. A more effectual method of teaching the people could not be devised; moreover, the surrounding conditions are suitably contrived toward this end. We have seen that all who enter the Temple must leave it on the opposite side-those entering on the north passing out at the south, and vice versa. From considerations hereafter mentioned, all the worshippers reach the Temple from the south; and since they cannot pass the sanctuary on the eastern side (see further on), all must, of necessity, pass the western side, either in going to the Temple or in returning therefrom. We also learn that the bullock of the sin offering, after the blood thereof has been put upon the posts of the Temple and the altar, "is burned in the appointed place outside the sanctuary" (chapter xliii. 21). This place of burning, then, would be most fittingly placed somewhere on the western side; and in this place of burning, the carcase of the transgressor would also be consumed. All would see what was done, and all would remember the commandments of the Lord; for when the judgments of the Lord "are in the earth, the inha

* There is no countenance in this passage of that dreadful doctrine of torture in flame, so persistently advocated by a certain class of religious people. The worms here referred to which consume the transgressor are not immortal worms, neither are the flames everlastingly operative. They burn with unquenchable fury, but consume that upon which they operate, i.c., the wicked. (See Ps. xxxvii. 20; Mal. iv. 1 Matt. xiii. 30.)