Revealing Eschatology.

The Power and Glory of God's Creation.

There are several important issues that need to be discussed and understood before going to Ezekiel chapters 40-48. First, many agree that this was a future fulfillment given to Ezekiel at that time nearly 600 years before Christ. And many believe that this temple building would literally be fulfilled. But for those who believe this comes problems. The major problem being the "sacrificial system" given in Ezekiel that comes with the building of this temple. Since they believe that a temple building is to be literally built, they also take and see the sacrificial system described in Ezekiel literal as well. Thus they face a major problem in their conclusions, for much of the New Testament makes very clear that Christ forever fulfilled the need of "ritual blood sacrifices" at the Cross. So by not excepting this, their conclusions become totally literal. That if a literal temple is to be rebuilt, then a literal sacrificial system will also be brought in with the temple's rebuilding. They cannot except a literal fulfillment of a rebuilt temple building, and then spiritualize the sacrificial system seen and described in Ezekiel.

They fail to realize and understand that this prophecy was given to Ezekiel in Old Testament times 600 years before Christ would fulfill the end of the sacrificial system seen in Ezekiel. The New Covenant given us through Christ, where now the sacrificial system of "blood" for "sin offerings" have changed. The difference being we no longer have to give "blood sacrifices of animals" for our sins and transgressions when approaching God. We approach God through Christ, our mediator and High Priest. And we no longer have to go to a particular temple building in Jerusalem to offer animal sacrifices to God. Christ by his blood abolished "blood sacrifices" for "sin atonement," but "sin atonement" was not abolished only "changed" through Christ when approaching God.

Looking to these sacrifices seen in Ezekiel, we can see they were to have a different meaning than the ritual blood sacrifices seen in the Old Covenant. Ezek. 43-17 states that the alter of burnt offering in this temple will have steps facing east. Under the Mosiac Law this alter would have been illegal, because its stipulations "prohibited" both going "up by steps to my alter" (Exo. 20-26) and an "eastern pointing." This is why the alters in previous temples were constructed with a ramp for priestly ascent and with a north and south direction. So here in Ezek. 43-17 it reveals how vastly different this "sacrificial system" deviates from the Old Covenant.

So to understand Ezekiel's concept of what he means by these "sacrifices", its necessary to understand the "purpose" of "sacrifice" as presented in the Old Testament. "Purification and substitution" is at the heart of the concept of sacrifice. The first offering mentioned in Ezekiel is the "burnt offering." This offering meant the complete devotion of the one making the offering, since the animal, which represented the person, was consumed. The purpose of this offering was "that it may be accepted for him to make "atonement on his behalf" (Lev. 1-4; Ezek. 45-15,17). This offering is now accomplished through Christ, our High Priest, who makes atonement for us.

The second offering that appears in Ezekiel is the "sin offering" (Ezek. 40-39;42-13,19,21-22,25; 44-27,29; 45-17,19,22-23,25; 46-20). The understanding of this sin offering is seen in Lev. 4-1--5-13, where the sin offering is described as not intentional sin but as an unintentional violation of a transgression due to ceremonial inattention. The purpose for this offering was the ritual purification or cleansing of sacred objects on behalf of the person (or persons) who caused their contamination. The idea is of a "cleansing of the spiritual defilement that their sin has caused." In Ezekiel it is said, in relation to the alter, "to purify and make atonement--to cleanse." (43-20,22), "make atonement--purify--consecrate" (43-26), and for the "house of Israel--to make atonement" (45-17).

The third listed offering is the "guilt offering." This offering or obligation was necessary for acts that violated sacred objects, and transgressions against God's commandments, and for offenses against other persons. Ezekiel also groups this offering with the sin offering. Here in Ezekiel, it is seen as an unintentional action, such as a person gaining benefit from resources dedicated to the temple and therefore with his restitution a guilt offering must be made (Lev. 5-14-16).

The fourth offering is the "grain offering" (Ezek. 42-13;44-29;45-15,17,24-25;46-5,7,11,14-15,20). The Hebrew term "minchah" literally means "gift". This grain or gift offering represents a total dedication of the person's possessions.

The fifth offering is the "peace offering" (Ezek. 43-27;45-15,17;46-2,12). This offering was strictly voluntary and is never mentioned in relation to transgression. The "peace" it represents is not one made with God, but an expression that one was already at peace with God. It is the only offering in which the owner of the animal offered partakes of the meat (Lev. 3-17) and can even share it with others. In offering the animal to God, this meal symbolizes a "breaking bread with God," a covenant partnership (Ex. 18-12;24-10-11; Deut. 12-7,18;14-23,26). In the context seen in Ezekiel, it is found offered by the prince (Ezek. 45-17) and as part of the festivals and feasts (Ezek. 46-11).

The Hebrew term for "atonement" is "kipper," and means to "purify" or "cleanse." This is the nature of these sacrifices and their meanings seen in Ezekiel, and how they are to be understood with the sacrifice of Christ shed blood on the Cross for our sins. So in summing up these offerings seen in Ezekiel concerning this temple, and those who would minister there for the Lord, they were offered by those who were in a (New) covenant relationship with God that required obedience as part of its stipulations and the maintaining of purity so that the relationship could continue between a Holy God and a sinful people. So it is clear the offerings (spiritual) accomplished something literal in their nature. So these sacrifices seen in Ezekiel, though spiritual, have their literal meanings concerning the literal temple that was to be built in the end time. The only difference being the "blood sacrifice offerings" that was abolished by the blood atonement of Christ at the Cross.

Another issue that needs to be discussed and understood is what is given us in Rev. 11-1,3-4, that which would relate to the temple building seen in Ezekiel, and those who would be the ministers of the temple and the Lord. The temple seen in Ezekiel was to be built during the prophecy's fulfillment concerning the end times. And at that time those who would be called to minister to the Lord would reside in the temple building prophesied to be built; then called to fulfill the prophecies of the Lord seen in Rev. 11-1-14.

Rev. 11-1,4, "I was given a reed like a measuring rod and was told, "Go and measure the temple (naos) of God and the alter (the golden alter-not the brazen alter in the outer court), and count the worshippers there." (but exclude the outer court). V.4, "These are the two olive trees and the two lampstands that stand before the Lord of the earth." (The ministers of the Lord). The prophecies seen in Ezekiel chapters 40-48 were prophecies to be fulfilled not in the "millennium age" as many believe, but in the end time prophecies of Revelation. Where the temple building would be built and the ones who would dwell in it would be called to service for the Lord. They are called in Revelation "two witnesses."

When Hebrews 8-13 speaks of a new covenant that made the first covenant old and ready to vanish, we must remember the "subject" of this letter was the "old priesthood and blood sacrificial system" which was about to change for two reasons. First, the temple and that present sacrificial system was about to be destroyed, Second, Christ had become a different manifestation of the sacrifice and high priesthood. But under no circumstances did Paul or the apostles suppose that "the Old Covenant Laws in its entirety" was about to vanish, or become abolished. The writer of Hebrews referred "only to the old system of sacrifices and priesthood were about to vanish," and "not the spiritual principles" of the Old Covenant Law that God ordained for all and forever. The idea that the holy days are foreshadows of Christ are true. But those that believe they were "all" fulfilled in Christ at the Cross "is a false assumption. Paul says they are shadows of things "to come," concerning Paul's statement in Col. 2-17, of the holy days, new moons and Sabbaths; as is seen in Ezekiel chapters 40-48. If the holy days had "totally" been fulfilled in Christ, they could not be shadows of "things to come," when Paul made that statement 30 years after Christ's death. The holy days are foreshadows of God's salvation plan for mankind. Their real significance comes to light in the New Covenant seen in the birth and crucifixion of Christ. The holy days fulfilled by Christ are seen in the feasts of Passover, Unleavened Bread, Firstfruits, Shavout (Pentecost) and Yom Kippur (Day of Atonement). Luke 24-44 refers to these things fulfilled in Christ's first coming.

When Israel observed their holy feasts, it is always reckoned from evening to the following evening. This can be seen beginning with the feast of Passover in Ezo. 12-1-24. Concerning the tending of the lamp or candlestick, it was to be tended beginning  in the evening to morning when the tabernacle would be reared, in order for the light of the lamp to burn always (Exo. 27-20-21). They were also commanded to give a daily offering of two lambs of the first year continually. One lamb was to be offered in the morning and the other in the evening (Exo. 29-38-44). We see in Lev. 6-8-13, that once the tabernacle was reared up and sanctified, the sacrifices could begin from evening to morning. Where then, the command of the daily lamb offerings would begin and continue from that morning to evening. The same is seen in the tending of the lamp.

These commandments are seen in Lev. 23-1-44. Verse 3 begins with the Sabbath observance on the 14th day of the 1st month, beginning in the evening, being the Passover. Which then begins the 7 day feast of Unleavened Bread on the 15th of the 1st month. (Lev. 23-5-6). During this feast they were to bring the firstfruits of their harvest from the land that the Lord would give them, to the priests as an offering to the Lord (verses 7-14). In Lev. 23-15-22 is seen the feast of Pentecost. The feast of Pentecost occurred 50 days after the feast of Firstfruits. It was a one day feast (Deut. 16-9-12), but was to be a joyous occasion for the nation to give thanks to the Lord for their great abundance of food the Lord gave them. Lev. 23-24-44 speaks of 3 great feasts to be observed by Israel. The first is called the blowing of the Trumpets, representing the coming in of the New Year, at evening when the light of the new moon was observed. This was to be observed in the 1st day of Israel's 7th month. The 10th day called the Day of Atonement was the most solemn feast of the year for the nation of Israel. Then the feast of Tabernacles was celebrated on the 15th day of the month for 8 days.

Throughout these ordinances of the Lord, it is seen that they began from evening to morning and to the following evening. Whether it be the Sabbaths, new moons or the feasts, they were to be observed in that way. This began from the time of their first Passover in Egypt, in the evening where God proclaimed that time as being their new beginning. The first evening-morning of the 1st month when they were freed from their bondage in Egypt by the Lord. The 7 feasts in Leviticus chapter 23 were to be celebrated annually. The feast of Passover, Unleavened Bread, Firstfruits, Pentecost, Rosh Hashanah, Day of Atonement, and the feast of Tabernacles. But as noted, Christ was the fulfillment of these feasts, except for the feast of Tabernacles. This is why when reading Ezek. 45-17-25 only 2 Feasts are mentioned there. The Passover, which we as Christians observe each year, and the feast of Tabernacles which the Jews and some Christians observe each year. No other feasts are mentioned in Ezekiel except for these two feasts, Sabbaths and New Moons. This is important for us to understand concerning these chapters in Ezekiel 40-48, of what we read in Ezek. 45-17-25. For it indicates that when the prophecy would come to pass, the New Covenant would have been brought in through Christ. With Christ being the fulfillment of the majority of the feasts.With only the rest of the observances seen in Ezekiel to be fulfilled. It also indicates that when reading the language of the "burnt offerings" and "blood sacrifices" we are to take them in the "New Covenant light,"and not literally. Thus we can have a proper understanding of these chapters in Ezekiel, and why they were given in such detail.

In the Old Covenant Jewish ritual sacrifices, it involved a morning and evening burnt sacrifice, which were to be kept "continually" (Hebrew "tamid") smouldering on the bronze alter of sacrifice in the outer court. There was a burning of incense continually (tamid) on the golden alter of incense in the sanctuary or inner court before the veil. There was also a table of 12 loaves of bread that was changed and daily displayed before the Lord before the veil. Finally, the arranging and dressing of the lamps in the sanctuary, which was always ordered from "evening to morning" (Exo. 27-20; Lev. 24-3) every day continually (tamid) by Aaron and his sons.

The "daily" (Hebrew "hatamid") services were like a mini-day of atonement, because repeatedly when a person was defiled, he would remain "unclean until the evening" (Exo. 27-20-21;30-7-8; Lev. 24-3). Uncleanness was atoned for at evening. Also Judicial judgments were brought in and completed at evening (Joshua 7-6;8-29;10-26; Judges 20-26,28,etc.), the evening sacrifice was more prominent than the morning sacrifice. The "daily" (hatamid) seen in Daniel chapter 8 is a unique high priestly function. That part of the daily (hatamid) unique to the high priest and occurring "within the sanctuary itself," and was always reckoned from evening to morning (Lev. 24-2-4; Exo. 30-7-8). Thus the use of Daniel's wording of "evening-morning" seen in Dan. 8-14. Also to be noted here, the burnt sacrifices always occurred in "the outer court."

Concerning chapter 8 of Daniel, the question now is why "ereb-boqer" (Heb. "evening-morning") used rather than "yamin" which means "days"? Some have argued that "ereb-boqer" is a reference limited to the daily sacrifices. But the daily "burnt sacrifices" were only reckoned "morning to evening" and not "evening to morning," the wording given here in Daniel. Others have suggested that it simply refers to day units like the days of Genesis in chapters 1-2, given there as evening and morning. But "yom" and "yamin" (day) are also used in Genesis 1-2 to stress the evening and morning to be a  calendar day unit; a 24 hour calendar day. Here in Daniel chapter 8 "ereb-boqer" (evening-morning) is used rather than "yamin" (day) because it is not to be seen as a "calendar day."

The time unit wording used by Daniel are not to be seen as ordinary calendar days, but rather are to be seen as ritual "hatamid" calendar days. That which involves what is asked in Dan. 8-13; "Until when the vision, the daily (hatamid), the desolating transgression, to give both sanctuary and host to be trampled"? Evening-morning (ereb-boqer) is used because it is the answer in reference to the removal of the daily (hatamid) and the process of the trampling of the sanctuary and host. The answer given in Dan. 8-14 is "Until (the evening-morning-ereb-boqer) two thousand and three hundred then shall the sanctuary be made right" (vindicated). There are several reasons to indicate that evening-morning (ereb-boqer) refers to the daily (hatamid) service of ritual calendar days rather than simply calendar days seen here in Dan. 8-13-14,26.

The daily sacrifice was not only reckoned from morning to evening, but also from evening to morning. In the same way their days were reckoned from evening to morning. The evening sacrifice smouldered all night in the outer court until morning. Yet the "daily sacrifice" is specifically and repeatedly referred to as being "morning and evening." The daily (hatamid) includes more than burnt sacrifices done in the outer court. There were also meal and drink offerings (Num. 29-16). The 7 lamps in the Holy Place were to be kept burning continually (Lev. 24-2). The shewbread on the table was to be there continually (Num. 4-7; Chron. 2-4). The evening part of the daily (hatamid) was more prominent, thus had a higher priority. Also a ceremonial uncleanness remained until evening (Lev. 11-24-25,27-28; Num. 19-7-8,19). Justice was established in the evening (Joshua 7-6; 8-29; Judges 20-23,26 etc.).

Most significantly giving the Day of Atonement to the context of Daniel chapter 8, it is that part of the daily (hatamid) unique to the High Priest, and that which occurs inside the sanctuary; and this was reckoned from evening to morning. So also was the trimming and dressing of the lamps, and the placing of the continual incense ordered from evening to morning. "Command the sons of Israel and they shall bring you pure olive oil beaten for the light of a lamp to cause to go up continually. Without the veil of the testimony in the tabernacle of meeting, Aaron shall arrange it from evening until morning before the Lord continually, a never ending statute for your generations. On the pure lampstand he shall arrange the lamps before the Lord continually (Lev. 24-2-4). And you shall command the sons of Israel, and let them bring to you pure olive oil beaten for the light, to set up lamps perpetually (tamid) in the tabernacle of the congregation from without the veil which (is) by the testimony. And Aaron and his sons shall arrange it from evening until morning before the Lord, a never ending statute for their generations from the sons of Israel" (Exo. 27-20-21).

So here we can see through scripture that the question and answer given us in Dan. 8-13-14 refers to the daily (hatamid) cycles of the evening-morning rituals of the Old Testament sacrifices which bring in vindication, cleanliness and judgments to make right all things that offend. Except for the burnt offerings and rituals done in the "outer court" (see Rev. 11-1-4), all the ritual sacrifices prominent and commanded by the Lord were done "in the sanctuary", the inner court, the holy place, and from "evening to morning." But on the Day of Atonement, which was once a year, the sacrifices on this day were unique to the High Priest, who alone was to enter the Holy of Holies to minister to the Lord, clothed in simple linen clothes.

The use of the word "chattaq" (decreed) in Dan. 9-24-27 is unique in all of scripture. It literally means "to cut", and has a metaphorical meaning of "decree" or "determine", to "divide" or "allot". The question is what meaning of "chattaq" is meant here in the context of Daniel? The answer is seen in what we read; Seventy weeks are decreed (shattaq--cut or cut up) to finish transgression, end sins, atone for iniquity, bring in everlasting righteousness, to end vision and prophecy, and to anoint the most holy (qodes qadasim--Holy of holies-most holy place). This word "chattaq" used by Daniel was to indicate to us why he "separated" the 70 sevens in the way he did. To indicate they would not be "continuous" in counting these 70 sevens. They would be "cut up" or "divided" in their time of fulfillment. The 7 sevens would come at a particular time in history, the 62 sevens would not follow (immediately in counting), but would come at a particular time in history, as would be the same in the final "seven" given us in Daniel. The final seven would come, like the others at a particular time in history "decreed or determined by the Lord."

The word "sanctuary" in Dan. 8-11 is "miqdash," and is not the same as "qodesh" in verse 14. "Miqdash" in scripture at times can refer to Satan's dedicated place. This can be seen in 2 Thess. chap. 2 where he would sit and exalt himself in the sanctuary (naos) of God, and not in the "heiron" which means a temple building and its overall precincts of an actual literal temple building of God. The word "sanctuary" in Dan. 8-14 is "qodesh" and is not the same. Miqdash means "any dedicated place", see 2 Chron. 36-17. Also Ezekiel 28-18 refers to Satan's sanctuary as "miqdash". Where in contrast "qodesh" exclusively refers to the Lord's true sanctuary. In verse 13 we see these actions (the transgression) are to be taken against the Lord's true sanctuary and host, for the word "qodesh" is here used, rather than "miqdash" as was used in verse 11. Which then would become Satan's dedicated place, and not the Lord's true sanctuary. It would be seen as being defiled, therefore rejected by the Lord.

In Dan. 11-31 it literally reads, "His military might (armed forces) shall stand on his part to desecrate the temple (miqdash) fortress, and shall "remove" (sur) the daily (hatamid) and shall place (in place of the daily) the abomination that makes desolate." The "sanctuary of strength" or "temple fortress" term used here is "miqdash maoz" and is to mean a "military fortress". The word "maoz" used by Daniel always means a military fortress of "political strength and fortification"( Dan. 11-1,7,10,19,31,38,39). Dan. 12-11 gives us a set time where that time is to be the removal of the daily (hatamid) in order to politically and militarily "set up the abomination that causes desolation."

In Dan. 9-27, Daniel does not use "hatamid" (the daily) there as the word is used when speaking of daily temple services. Rather "zebah" and "minhah" is used, to mean "sacrifice and oblation (offering)." And "he shall cause the sacrifice and oblation to cease." If Daniel wished to speak of the "daily temple services" as he did in 8-11,12,13;11-31 and 12-11, why would he not be consistent and use the term "zebah and minhah" in those verses also? The answer is because zebah and minhah are not synonymous with "hatamid" (the daily) given in those chapter verses of Daniel. Going to Rev. 11-1-2 we read, "---rise and measure the temple (naos) of God, and the alter, and those who worship therein." The meaning of the "naos" here is the holy place or sanctuary, and not its outer courts. This is seen in verse two, "But the court that is without (the temple sanctuary precincts) cast without (it is rejected and cast aside), and measure it not; because it is given up to the Gentiles; and the holy city shall they thread underfoot forty and two months."

So we see what is to be measured here is the naos (temple sanctuary), the alter and the worshipers therein, that which is within the sanctuary precincts itself. Therefore we see this "alter" to be measured "cannot" be the "brazen alter" that lay in the outer court of the temple sanctuary, where the burnt sacrifices were held. But rather it speaks of the "golden alter of incense" that lay within the holy place of the sanctuary that is to be measured. We see in verse 2 the outer court of the sanctuary being distinguished from the sanctuary of God. The sanctuary precincts measured are excepted by God, but the court outside the perimeter of the sanctuary is "rejected" and given over to the Gentiles. We see in rejecting the outer court where the brazen alter lay, the Lord indicates he also is rejecting the blood and burnt sacrifices that were done on the brazen alter of the outer court. Rightly so, because here we see that the New Covenant had been brought in through Christ abolishing Old Covenant ritual blood and burnt animal sacrifices. Jesus became our High Priest. "--who needeth not daily, as those high priests, to offer up sacrifice (blood sacrifices) first for his own sins, and then for the people's; for this he did once, when he offered up himself" (Heb. 7-27). "A minister (Jesus High Priest) of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man" (Heb. 8-2). "In that he saith, a new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away" (become obsolete; Heb. 8-13).

This measuring of the sanctuary, alter and worshipers seen in Rev. 11-1-2, is what is spoken of in Ezek. 42-20. "He measured it by the four sides; it had a wall round about, five hundred cubits long, and five hundred broad, to make a "separation" between the sanctuary (holy area) and the profane (defiled) place." The outer court not measured in Rev. 11-1-2. The context of Ezekiel chapters 40-48 give us the complete details of what Rev. 11-1-2 speak of. There in Ezekiel we see the measuring of the sanctuary, the alter, the ministering of the offerings under the New Covenant, the worship and service of the prince, the land portions, etc.

In Ezek. 43-18, the Lord gives us the "ordinances of the alter," the golden alter of incense within the sanctuary. So in the day it is to be made, "to offer on it" by the priests, burnt offerings and the sprinkling of blood. The burnt offerings and sprinkling of blood is "figurative language" and represents Christ's atonement, the New Covenant brought in by Christ offering and shedding of his blood. Thus becoming our High Priest for the atonement of our sins. "And not by the blood of goats and calves, but by his own blood he entered in once into the holy place having obtained eternal redemption for us" (Heb. 9-12). Therefore, "We have an "alter"(the alter in the sanctuary approached through Christ) whereof they have no right to eat (of those things) which serve the tabernacle. For the bodies of those beasts (sacrifices) whose blood is brought into the sanctuary by the high priest for sin (are now rejected, so they) are burnt without the camp"(outside the sanctuary). We see "burnt outside the camp" also applies to the outer perimeters not measured in Rev. 11-1-2 and Ezek. 42-20, said as being the "outer court" or "outside the camp." Therefore since Christ has become the ultimate blood sacrifice and High Priest, we can see Ezek. 43-18-27 that speaks of the cleansing of the alter in the sanctuary, as a representation of the blood atonement of Christ in which we "as priests" have access to. Under the New Covenant we are also considered "priests" of God. The priests given this service seen in Ezekiel would represent and "spiritually", not literally, perform these "blood atonement offerings," through their High Priest Christ. Scripture speaks of we being priests that minister for the Lord, where in the heavenly sanctuary the Lord is the High Priest for the heavenly and earthly sanctuary. The New Covenant calls this earthly sanctuary, the body of Christ, all true believers in Christ. And this is how this earthly sanctuary and alter seen in Ezekiel is to be cleansed.

We read in Ezek. 43-19, "The priests the seed of Zadok (we being priests of the spiritual seed of Zadok) which approach and minister to the Lord shall be given a young bullock for a sin offering. And the priests are to take the blood of the bullock and put it on the four horns of the alter, and on the four corners of the sanctuary to cleanse it(v.20). Then the priests shall take the bullock, which represents the sin offering, and burn it in the appointed place of the house that is "outside". Outside the sanctuary being the outer court perimeter(v.21). In the same way shall it be done on the second day, but this offering is to be a young goat for a sin offering, without blemish. And the priests with this sacrifice shall cleanse the alter as they cleansed it with the bullock. These blood offerings figuratively represent what we read in Heb. 10-4-6, the "blood of the bull and goats" represented Christ who would be that all-atoning sacrifice. This is how the alter is represented as being cleansed here in Ezekiel. Jesus who became the all-atoning flesh and blood sacrifice and "scapegoat" killed outside the camp. Jesus was killed outside the camp, outside the walls of Jerusalem.

In Ezek. 43-20, we see the priests are to take the "blood of the bullock and young goat", representing Christ's blood atonement, and put it on the four horns that projects upward from the alter. Also on the four corners of the ledge, to mean its base or bottom. And upon its border to mean its outer rim that is round about it. To mean all around and all its four outward corners that make up the alter. The measurements of the alter are given in Ezek. 43-13-17. There in verse 16 is given the size of the alter in cubits. The alter itself is said to be a square, 12 by 12 cubits. A cubit is generally believed to be 18 to 21 inches long, for simplicity we will follow the cubit to be 18 inches. So this 12 by 12 cubit square would equal to an 18 foot square. In verse 17 its ledge, base or bottom of the alter is also a square but larger; it is 14 by 14 cubits. So this would equal to a square of 21 feet. Its border or outer rim is said to be a half cubit, being 9 inches, making the total outer square of the alter approximately 22 feet. Its bottom or base it sits on is said to extend even further by a cubit. This makes the alter overall at least 23 and a half feet in its size. Now allowing that a cubit can be 21 inches long, the overall size of the alter can be seen as being 25-26 feet square in size. "And his stairs shall look (face) toward the east" (Ezek. 43-17).

This "atonement" seen in Ezekiel that is to be made for the house of Israel, under the New Covenant this house of Israel represents "all Israel", Israel and the grafted in, the body of Christ, the Lord's sanctuary where he dwells. And this "sanctuary" called the house of Israel in Ezekiel is seen in Dan. 8-13-14. And there it is asked, how long for the sanctuary to be made right? "Unto two thousand and three hundred evening-morning; then shall the sanctuary be made right" (vindicated). From here we go to Ezekiel chapters 40-46, for they relate to Daniel's prophetic time given in 8-13-14. The "daily" (hatamid) spoken of in Dan. 8-11-14,26;11-31; and 12-11-12. The "daily times" and observances that relate to the sanctuary in order to make it right. In Ezekiel these times and observances are to be done by the "prince," to prepare these offerings for the people, himself and the sanctuary. Scripture makes clear that we are all part of the same body of the Lord, with many parts. Where each part has a certain and special function to carry out and perform. So that the whole of the body can perform and function correctly, as scripture declares.

Now going to Ezek. 43-18-27, we see that the "priests" of the seed of Zadok were to cleanse and purify the alter, not the "prince", for that is not his service here. These requirements were given to the priests of the seed of Zadok to perform, and that to be for seven days. Scripture makes clear that we are a priesthood of God, through the New Covenant, with Christ as our High Priest whom we can approach. Here through Christ the High Priest, these priests seen here in Ezek. 43-18-27 represent the priests of that sanctuary or household. This is seen in Ezek. 40-45-46; "And he said unto me, this chamber, whose prospect (that faces) toward the south, (is) for the priests, the keepers of the charge (authority) of the house. And the chamber whose prospect (faces) toward the north (is also) for the priests, the keepers of the charge (authority) of the alter; these (are) the sons of Zadok among the sons of Levi (spiritual seed), which come near to the Lord to minister unto him." And then we are told in Ezek. 43-27, "And when these days are expired, it shall be upon the eighth day and forward, the priests (other priests) shall make your burnt offerings upon the alter, and your peace offerings; and (then) I will except you, saith the Lord God." So here we see after these priests in charge of the sanctuary and alter have completed  this service they would be accepted by the Lord. Then from that time other priests would perform these "burnt offerings" for the Lord.

Going to Ezek. 44-1-3, we read that the gate of the outside perimeters of the sanctuary that faces east was shut. That is the outside perimeters of this sanctuary's total measurements given in Ezekiel. And it was not to be opened, and no man was to enter by it, because the Lord had entered by it; therefore it would remain shut. This shows us why the gate or entrance to the sanctuary that faces east was shut. It was shut from the outer court that held the brazen alter of burnt sacrifices, for they were rejected. And no man or priest could enter by it to offer burnt and blood sacrifices. For the Lord Christ had entered by it by the giving of his body and blood on the Cross for the atonement of all mankind (Heb. 10-4-6,9). Thus it would remain shut, to mean that the Old Testament sacrifices have been abolished forever through Christ. So at this time here in Ezek. 44-3, we see it is only for the "prince" to sit and eat bread before the Lord. Scripture tells us that the "bread" represents God's word, and digesting it brings nourishment and life. This representation of eating and digesting can be seen in Rev. 10-9-11, the digesting "of the book, the Lord's word, the Lord's bread." And here in Ezekiel we see only the "prince" is allowed to sit and eat bread before the Lord in the Lord's sanctuary.

In Ezek. 44-9-14, we read that the Levites who strayed from the Lord and had sinned and turned to idols would bear their iniquities (v.10). Though the Lord would allow them to minister to the house and its gates, they would not come near the Lord to minster to him as "priests" (v.13). But he would give them charge or authority of ministering to the house and its gates "to slay the burnt offerings and the sacrifice for the people, and they shall stand before them to minister unto them." This represents what is seen in Ezek. 22-23-31, the false prophets who have devoured souls. The priests who violate his laws of ministry, the princes who are like wolves ravening the prey, causing blood to be shed and to destroy souls to get dishonest gain. Therefore will the Lord repay and judge them according to their ways ( Ezek. 33-20). The blood shall fall upon their own heads because of their deeds and actions (Ezek. 33-4). This is what we read here in Ezek. 44-10-14. He shall allow the Levites only certain services to perform because of their sins and abominations they have committed against him. God's judgment declares it is "they that shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them." The slaying of these blood offerings are to be done by them, thus the blood they spill shall fall upon their own heads.

These "offerings" seen here in Ezekiel of bullocks, rams, lambs and goats, are "men" represented in that form. These are the offerings these Levites who have strayed "slay." Men to be slain in the "house of Israel" by these fallen Levites. This is seen in Ezek. 44-6-8, "---ye have brought strangers uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, my house where ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations. And ye have not kept the charge of mine holy things; but ye have set keepers of my charge in my sanctuary (where they do not belong) for yourselves."

It is clear in scripture that we are called priests of the Lord under the New Covenant. But priests of a different order than those of the Old Covenant. We see this in Isa. 61-6;66-21-23; Jer. 33-15-18,20-22. "Thus saith the Lord, if you can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; (then) may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and (my covenant) with the Levites the priests, my ministers. As the host of heaven cannot be numbered, neither the sand of the sea measured; so will I multiply the seed of David my servant, and the Levites that minister unto me." This everlasting priesthood is also seen in Numbers 25-13.

Mal. 3-3-4, "And he ( Christ) shall sit (as) a refiner and purifier of silver; and he shall purify the sons (seed) of Levi, and purge (refine) them as gold and silver, that they may offer unto the Lord an offering in righteousness (offerings under the New Covenant). Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years."

1 Peter 2-9, "But ye (are) a chosen generation, a royal priesthood, a holy nation, a peculiar (special) people; that ye should show forth the promises of him who hath called you out of darkness into his marvelous light" (see also Rev. 1-6).

In the Old Testament the family of Aaron was designated as a priesthood to God. In the New Testament that priesthood becomes the birthright of every Christian. Like the Old Testament, believer-priests of the New Testament have the privilege of access to God. But with it comes the responsibility of sacrifice and prayer. The sacrifices of the believer-priests are his body (Rom. 12-1-2), his praise to God (Heb. 13-15), his substance (Rom. 12-13), and his service (Heb. 13-6). The Christian is also to pray on behalf of others (Col. 4-12).

As noted the offerings seen here in Ezekiel, in order to bring back the sanctuary of the Lord to its proper state spoken of in Dan. 8-14,26, represent men. The bullocks, the rams, the Lambs, the goats represent men to be offered up to the Lord at the prophecy's fulfillment. This is seen in Ezek. 34-17-31 as we read; "And you, O my flock, thus saith the Lord God; Behold, I judge between cattle and cattle, between the rams and the he goats. (Is it not enough that) you have eaten up the good pasture, but ye must thread (trample) down with your feet the residue (remainder) of your pastures? And to have drunk of the deep waters, but ye must fowl the residue with your feet? And my flock, they eat that which ye have troddened with your feet; and they drink that which ye have fowled with your feet. Therefore, thus saith the Lord God unto them; Behold, I will judge between the fat cattle and between the lean cattle. I will save my flock, and they shall no more be a prey; and I will judge between cattle and cattle."

"Thus shall they know that I the Lord their God (am) with them, and they, the house of Israel (are) my people, saith the Lord God. And ye my flock, the flock of my pasture (his field-the earth) are men, (and) I am your God, saith the Lord God" (Ezek. 34-30-31). "But the priests the Levites (spiritual seed of) 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 (offer spiritually under the New Covenant) 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" (Ezek. 44-15-16).

This is also what we see and read in Ezek. 39-17-20 and Rev. 19-17-18 at the prophecy's fulfillment."---thus saith the Lord God; Speak unto every feathered fowl, and to every beast of the field, assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood. Ye shall eat the flesh of the mighty and drink the blood of the princes of the earth, (representing men) of rams, of lambs, and of goats, of bullocks, all of them (men) fatlings of Bashan. And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice (judgment) which I have sacrificed for you. Thus ye shall be filled at my table with horses and chariots (riders), with mighty men, and with all men of war, saith the Lord God."

"So the house of Israel shall know that I (am) the Lord their God from that day and forward." When the sacrifices of the Lord are fulfilled and completed, the "house of Israel," his sanctuary, will be vindicated in the Lord's eyes and made right again. But until then these are the Lord's ordinances concerning these "burnt offerings" seen here in Ezekiel. "They (the fallen Levite priests) shall be ministers in my sanctuary (in the body of Christ), given charge at the gates of the house, and ministering to the house; "they shall slay the burnt offering and the sacrifice" (of men) for the people, and they shall stand "before them" (not before the Lord) to minister (this service) unto them" (Ezek. 44-11). "And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat (meal) offering, and for a burnt offering, and for a peace offering, to make reconciliation (atonement) for them (the people), saith the Lord God. All the people of the land shall give this oblation (offering) for the prince in Israel. It shall be the prince's part (service) to give these offerings, in the feasts, and in the new moons, and in the Sabbaths, in all solemnities of the house of Israel; he shall prepare (these offerings)----to make atonement for the house of Israel" (Ezek. 45-15-17).

Beginning in Ezek. 44-1-3 we are told of the station or office to be given the prince by the Lord. But first, "the gate of the outward sanctuary which looketh toward the east was shut." And no man could enter by it, because the Lord had entered by it, and it would remain shut except for the priests who represent the seed of Zadok and the prince. (V.3), "It (is) for the prince (and priests-Ezek. 44-15-16); the prince, he shall sit in it (in the sanctuary) to eat bread before the Lord; he shall enter by the way of the porch (entrance) of (that) gate, and shall go out by the way of the same." The eating of the bread here represents the Lord and the knowledge of his word that the prince would need to digest in order to minister for the Lord.

Concerning the ordinances of the Lord to make atonement for the house of Israel we go to Ezek. 45-18-20. "Thus saith the Lord God, in the first, in the first (day) of the month, thou shalt take a young bullock without blemish and cleanse the sanctuary (the holy precincts); and the priests shall take of the blood of the sin offering, and put it upon the posts of the house, and upon the four corners of the settle (the base, the ledge-its outer edges) of the alter, and upon the posts of the gate (outer gate) of the inner court. And so shalt thou do the seventh (day) of the month for everyone that erreth and for the simple; so that ye reconcile (make atonement for) the house."

Continuing in Ezek. 45-21-25 we read; "In the first (month), in the fourteenth day of the month, ye shall have the passover, a feast of seven days;----. And upon that day shall the prince prepare for himself and for all the people of the land a bullock (for) a sin offering." We read in Ezek. 45-25, "In the seventh (month), in the fifteenth day of the month; shall he (the prince) do the like (the same) in the feast of the seven days, according to the sin offering, according to the burnt offering, and according to the meal offering, and according to the oil." These are the ordinances and preparation offerings to be done in these feast days seen here in Ezek. 45-22-25 when the prophecy would be fulfilled. There are no other "feasts" mentioned except for new moons and Sabbaths that these offerings are to be prepared by the prince to make atonement for the house of Israel (Ezek. 45-15-17).

This now brings us to Ezek. 46-1, "Thus saith the Lord God; the gate (entrance) of the inner court (of the sanctuary) that looketh (faces) toward the east shall be shut the six working days; but on the Sabbath (the 7th day) it shall be "opened," and in the day of the new moon it shall be "opened." So we see the gate of the inner court of the sanctuary would remain "shut" six working days, but on the following Sabbaths and new moons, it would be "opened."

As we read in Ezek. 45-17, "It shall be the prince's part (service)" to prepare "burnt offerings, and meal offerings, and drink offerings, in the feasts, and in the new moons, and in the Sabbaths, in all the solemnities (commanded here in Ezekiel by the Lord) of the house of Israel,---to make reconciliation (atonement) for the house of Israel."

This sanctuary and their ordinances given here in Ezekiel is the sanctuary spoken of in Dan. 8-13-14,26, and that which concerns the 2300 evening-morning time given there. Where at the prophecy's fulfillment these preparations were to be done by the minister of the Lord called in Ezekiel the "prince." To be done on the Sabbaths, new moons, and the 2 feasts mentioned in Ezekiel when the gate of the inner court would be opened. Only then, for at all other times "the gate is to remain shut," where no "entrance" can be made. Now since we have here an end time prophecy and the New Covenant has been brought in through Christ, we are considered "the house of Israel",and are the Israel of God. And we no longer need to present to God blood sacrifices and burnt offerings, for through Christ he forever abolished those particular sacrifices as our High Priest and the giving of himself at the Cross.

So it is seen in these texts that these sacrifices and offerings can only be done on these occasions when the gate of the sanctuary is opened, otherwise it is to remain shut. And no offerings can be given during the times that the gate is shut. These judgment times are seen in Rev. 15-8, "And the temple was filled with smoke (judgment) from the glory of God, and from his power; and no man was able to enter into the temple (the heavenly temple), till the seven plagues (the 7 vials) of the seven angels were fulfilled." During the time of these judgments seen in Revelation, offerings can only be made by what we read in Ezekiel. This is seen in Ezek. 46-13-15, when the gate of the sanctuary is "open," for in the evening it would be shut, as we read in verse 15. "Thou shalt daily prepare a burnt offering unto the Lord a lamb of the first year without blemish; thou shalt prepare it every morning. Thus shall they prepare the lamb and the meal offering, and the oil, every morning for a continual burnt offering." Just as we read in the Old Testament observances, that which also concerns the lampstand and the alter of fire, these offerings seen here in Ezekiel are to represent the same thing. In order that the fire or "light" of the alter and lampstand would continue throughout the evening (darkness) and morning, so as to never go out. In order that there would always be light and offerings given in the sanctuary of the Lord.

This is the sanctuary spoken of in Dan. 8-13-14,26 where it asks how long? "Unto two thousand and three hundred evening-morning; then shall the sanctuary be made right" (Dan. 8-14). The words "evening-morning" given us is in the singular form, as is also seen in Dan. 8-26, "---the evening and the morning." Though they are 2300 evening-mornings they are given in a singular form. That is evening to morning, evening to morning--. This is to indicate to us that the time given of the evening-mornings are not to be seen nor counted in the normal "continuous" manner, as has been noted in these pages. It is given that the evening-mornings is to "total" to 2300 in a ritual calendar time of counting, where then the sanctuary is to be made right, and not until.

In scripture, darkness represents evil forces and God's judgements. Light represents God, Christ, truth and vindication, and here in Daniel and Ezekiel is what these times represent. The time given of evening-morning is to mean an evening to morning "cycle period," and not a 24 hour "cycle day period." The time given would total to 1150 evening "cycle periods," to 1150 morning "cycle periods." The morning cycle periods would represent when the offerings could be given when the gate of the sanctuary would be "open." The evening time cycle would be to "prepare" the offerings that could be given to the Lord in the morning cycle when the gate of the sanctuary would be open. In the times stipulated by the Lord, in the Sabbaths, new moons and feasts is when the gates of the sanctuary would be opened. Therefore, these evening-morning cycle periods would take "many days" to their fulfillment.

So the 2300 evening-morning would equal to 1150 evening time cycles and 1150 morning time cycles, and these "set time cycles" would equal to 2300, but would come to "many days." We can see this if we strictly follow God's ordinances given us here in Ezekiel. These ordinances being the feast of Passover given as being "the fourteenth day of the first month," and the fifteenth day of the seventh month." (Ezek. 45-21-25). And the Sabbaths and new moons ordinances (Ezek. 45-17). So in following these ritual evening-morning cycle times we see they come to "many days." For we like the Jews observe 52 Sabbaths a year, and there are 12 new moons in a year. Concerning the feasts ordinances of the Lord, the Lord mentions only two, the Passover and the feast of Tabernacles, when following the time given in Ezekiel as Jewish feast times. That being the first and seventh month of the Jewish ritual year. These then would total to 66 evening-mornings ritual calendar days per year. Multiplying this amount to 17 years, we come to 1122 evening-mornings. A remainder of 28 to bring it to the 1150 evening-mornings prophesied. This remainder amounts to nearly another half year. Where it can now be seen that this prophecy would take a general time of seventeen and a half years to be fulfilled. And not seven literal years as many believe because of how they translate Daniel 9-27. Daniel wrote the final "seven" to be "until" that which is determined by the Lord, and that time being "until the consummation---." In closing this is to indicate what the angel told Daniel in chapter 8, "it shall be for many days."

The prophetic principles of types and shadows of things to come are demonstrated in the seven great feasts of Israel. These annual events reveal special insights of things to come, and hindsight of things that have past. The Lord himself established seven occasions of worship to guide Israel through the centuries until Jesus comes at the end of the age. Christians assume these feasts are exclusively Jewish occasions. But the Bible makes clear these days belong to the Lord. These feasts of the Lord are established for divine purposes. Each of the feasts established for God's divine purposes points to and describes what lies ahead for Israel and the rest of the world.

The seven feasts of the Lord then are his "appointed times," during which he will meet with men for holy purposes. When completed, the seven holidays will bring this age to an end and usher in the eternal age to follow. These holy days would concern the prophecy of the end time events given us in Ezekiel chapters 40-48. Where there is seen that there are to be certain feast holy days to be instituted and followed. Jesus opposed much of Judaism because it represented a departure from the way God originally revealed it to the Jews, but Jesus did not oppose the holy days nor the dates on which they were kept. He attended the feasts, as did his disciples (Matt. 26-17-20; John 7-8,14,37).

Col. 2-14-17 is a text often referred by many to mean that Christ nailed the law to the cross, thus, God's holy days are done away with. The holy days were not nailed to the cross by the death of Christ, or else Paul writing to the Collosians 30 years after the crucifixion would not have said, "they are shadows of things to come."* Col. 2-14-17 does not say the holy days were nailed to the cross. This text says, by Christ's death the "penalty" we deserve for breaking God's commandments "was nailed to the cross."

The idea that the "entire" Jewish system was a shadow of things to come is not substantiated by scripture. Hebrews 9-10 clearly states, "which laws" were "temporary." There is no text in the Bible apart from Hebrews 9-10 which specifically states what was abolished, and there it is seen to be he "sacrificial system." It was meat and drink sacrifices and offerings, diverse washings, and regulations for the body which were abolished. Since the Levitical priesthood was to be "changed" (Heb. 7-12), there was no longer the necessity for the many requirements which were associated with it. The Levitical priesthood now has Jesus Christ as its High Priest. The apostle Paul said that the New Testament ministers (the saints) are the ministers of Jesus Christ (2 Cor. 6-4). And did Christ and his New Testament ministers keep God's holy days? Yes!

Paul told the Corinthians to keep the feasts (1 Cor. 5-8). What is clear from the New Testament is that the laws and commandments of God, as well as the Sabbath and the holy days continued to be observed by the New Testament church. It was the "sacrificial law" with its various sacrifices that was abolished. This was the "added law"' which was to be temporary in nature. It was given and done to point the way to Christ. The added law spoken of in Gal. 3-19 was the "sacrificial law" which began in the second year after Israel left Egypt. It was the sacrificial law "only" that was done away with. Nowhere in the entire Bible is there to be found a statement which says God's Sabbath and Holy Days are done away with.

A look at the Old Testament tells us without doubt, that the holy days are to be observed "forever." That is until the coming of Christ. This can be seen in Zech. 14-16-19 and Ezek. 45-17, just to name a few. The observance during the time period seen in those texts demonstrate that they have not been abolished. For they are prophetic in context and relate to the end times, where the New Covenant has been brought in through Christ. What was abolished and seen in various chapters of Ezekiel 40-48 is the "sacrificial system" presented there. Thus they are to be seen and taken as being symbolic and spiritual in nature. With the New Covenant it no longer is to be followed and applied "literally" for Christians today, but the feasts and holy days given there still apply. "And it shall be the prince's part (to give) burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the Sabbaths, in all solemnities (appointed times) of the house of Israel;---to make atonement for the house of Israel" (Ezek. 45-17; see Dan. 8-14, atonement of the sanctuary).

By the 4th century the Roman church had changed the church's fundamental teaching of "keeping the law" to a religion whose message avoided anything to do with the term "law". By this time Christian writers had begun to teach that the law had been fulfilled by the coming of Christ. By misusing the word "fulfilled" they defined this to mean "it was abolished" or canceled; which was exactly "opposite" the teaching of Christ (Matt. 5-18-19). Paul in Gal. 6-2, like Jesus, understood the phrase "fulfill the law" to mean one should fulfill the law through love and doing for others (Gal. 6-2; Romans 13-10).

When Hebrews 8-13 speaks of a new covenant that made the first covenant old and ready to vanish, we must remember the "subject" of this letter was the "old priesthood and sacrificial system" which was about to change for two reasons. First, because the temple and this present sacrificial system was about to be destroyed, and second, because Christ had become a different manifestation of the sacrifice and high priesthood. But under no circumstances did Paul or any Jewish writer suppose that God's unchanging nature, "the old covenant laws in its entirety" was about to vanish or become abolished. The writer of Hebrews referred only to the old system of sacrifices and priesthood was about to vanish, and not the "spiritual principles of the Old Covenant Law" that God ordained for all and forever.

The idea that the holy days are foreshadows of Christ, and "all fulfilled in Christ" is a false notion. Paul said they are shadows of things "to come," in Col. 2-17 when speaking of the holy days, new moons and Sabbaths. If the holy days had been totally fulfilled in Christ, they could not be shadows "of things to come." They would have all been fulfilled when Christ was crucified 30 years before Paul made his statement in the book of Collossians. If the holy days were fulfilled in Christ, why did the New Testament church continue to observe them many years after Christ's death? The holy days are foreshadows of the plan of God's salvation for mankind, and they are seen in Ezekiel 40-48 that speaks of the end time events of God's plan for those times.

Their real significance comes to light in the New Covenant seen in the birth and crucifixion of Christ. 1.Passover speaks of redemption. Jesus Christ, the Passover Lamb who would be sacrificed for us. 2. Unleavened Bread speaks of sanctification. Christ's body would not decay in the grave. 3. Firstfruits speaks of resurrection. Jesus Christ would rise triumphantly from the grave on the third day. 4. Shavuot/Weeks speaks of origination. Jesus Christ would send the Holy Spirit to bring in the church age. 5. Yom Kippur/Day of Atonement speaks of Jesus Christ being our High Priest who makes atonement on our behalf. The significance of these feast holy days were fulfilled in the life of Christ, with the exception of the Feast of Tabernacles. There are two feast holy days mentioned in Ezekiel 40-48, the Passover and the Feast of Tabernacles, the others are not mentioned, for they were fulfilled in Christ. The Passover is mentioned because it is yet to be totally fulfilled in Christ at his second coming, as is with the Feast of Tabernacles. As seen in Ezekiel these were yet to be fulfilled in those end time events seen in those chapters.

There is much to be seen in Ezekiel chapters 40-48 besides the measuring of the house called the temple or sanctuary in Ezekiel. Therefore the remaining chapter/verses will have to be given here in a short form. Concerning the sacrifices or offerings seen in these chapters, as noted they are literal in a sense as well as spiritual. But the literal acts are different and are to have a different meaning to their application, because of the New Covenant brought in through Christ. Those who would minister in this house for the Lord and for the people are seen in a covenant relationship with God that requires obedience and ceremonial purity on their part.

In chapter 43-1-12, we see the glory of the Lord coming from the east to sanctify the house with his presence, but with a wrath. For it was in accordance with the vision that Ezekiel saw when the Lord came to destroy the city, and like the vision he saw by the river Chebar. This is in reference to the tribulation seen in Revelation, and in reference to Rev. 11-1-3. Going to Ezek. 44-1-4, it speaks of a prince, and this prince is allowed to sit in this sanctuary gate that faces east, and to break and eat bread with the Lord. He is to offer the offerings for the people as an atonement for their sins. Scripturally a prince is a ruler and head over people. And the prince is also the man or lord of the house and owner over these possessions.

Going to Ezek. 45-1-8, these verses speak of a portion or district of land to be saved or given over for the Lord. This district of land does not sit in the land of Israel, but sits in the district where the sanctuary or temple building sits. In the part and area of the "grafted in" house of Israel. The inheritance that is given to the "tribes of Israel", the physical seed, are seen in Ezek. 47-13 to 48-35 in its fulfillment times of the prophecy. Why this portion of land set aside for the Lord is also seen in Ezekiel chapter 48. It looks forward to that fulfillment time. This is seen in Ezek. 45-8, "In the land shall be his possession in Israel," the special portion "set aside" for the Lord, which the prince is allowed to possess for the Lord. "---and the rest of the land (excluding this portion) shall they give to the house of Israel according to their tribes."* Whenever God speaks in scripture concerning his people, Israel and their land, their inheritance, it is always given as being "the land or tribes of Israel." So we see that the land that is to be divided and given to the tribes of Israel seen in these chapters, "do not include" this special portion seen in these chapter verses. Though we see it being said it sits in the midst of the tribal portions, it is a figure of speech that is being used, for it has been set aside for the Lord's use.

The unconditional inheritance promises the Lord gave to Abraham, Isaac, Jacob and David concerning their restoration to their land as a nation in the end times is seen beginning in Ezek. 47-13. "Thus saith the Lord God; This shall be the border, whereby you shall inherit the land according to the twelve tribes of Israel;---."

Here we need to note that Ezekiel never once refers directly to Jerusalem in any way after Jerusalem's fall seen in Ezek. 33-21, except in 36-38 where it is referred to as an illustration. As far as God was concerned its restoration as a "holy city" was not to be desired or considered. What was to be restored was the "people and the land." Jerusalem was not a vital part of the future restoration. The earthly Jerusalem in Israel was not important in the final purposes of God. For we see here in Ezekiel it is seen as just "the city," (40-1), "Jerusalem" remains unmentioned by name. And the temple is not seen as cited in "Jerusalem's city." Here it is simply a place called "the city," whose future name, once it is redeemed and purified is "Yahwah is there" (48-35). And this city and temple is established on a mysterious and anonymous mountain. And it is stressed that this temple is "outside" the environs of the city of Jerusalem (45-1-6). He makes clear that this temple is not located "in the city" and does not want us to tie it with the city of Jerusalem and its localities "in Israel." He wants the concentration to be on the temple in the land of the mountain which Ezekiel was brought to. "On a very high mountain" (see Isa. 2-2; Micah 4-1), the "mountain of the Lord's house."

In Ezek. 45-1-4, the whole of this area including the sanctuary in its midst, is specifically stated to be "outside" the city (v.6). Therefore it cannot be fitted directly with a temple built "in the city of Jerusalem". Also, the city itself here is not a part of the sanctuary nor part of the "holy portion," rather the city "abuts" or is outside of the holy portion (45-6). It is seen that the portion set aside for the Lord shall be for the prince, from west to east according to the tribal portions given in those directions (45-7-8;48-20-22). Thus this whole portion that is said to lie between the tribal division of the land of Judah and Benjamin is to be "set apart or set aside for the Lord's purposes." Thus the special portion set aside for the Lord are not to be in the environs of the city of Jerusalem, nor its localities in the land area portions given the 12 tribes of Israel in Palestine from west to east.

This special portion that is seen as being between Judah and Benjamin is seen as being the area of the original allotment given these two tribes, where there sat the city of Jerusalem and the temple. It is this portion that the Lord has replaced from north to south and west to east. The portion that runs north to south is said to be 25000 cubits, which equals to about 7 miles in rounding it off. Its length from west to east, from the Mediterranean to the Dead Sea equals to 26 miles in rounding it off. And this is the portion, at its fulfillment that was to be set apart for the Lord's purposes in the end time. It is to "make reconciliation for the whole house of Israel (Jew and Gentile) to be administered by the prince (Ezek. 45-17).

The restoration land boundary promises are seen in Ezek. 47-13-23 of what they would receive in those end times. But first we need to give a short geography of the land called Canaan and later called Palestine. In northern Palestine lies the Lebanon and Mt. Hermon mountain ranges, and these ranges flank the valley. The western range begins on the south of the Litany. Scripture mentions the "Hethlon road" as lying along the northern coast of Palestine. From what we know, it is to mean a mountain pass at the northern border of Palestine connecting the Mediterranean coast with the plain of Hamath. So it is probable this speaks of Lebanon's western mountain range that begins "south" of the Litany, and runs up to the anti-Lebanon range then down to Mt. Hermon. This main chain of the anti-Lebanon range begins in the plateau of Bashan, known today as being the Golan Heights. Parallel to Caesarea Philippi south of it, and runs north to Mt. Hermon, and then northeast in a straight line until it drops down into the great plain of Emesa, what scripture calls "the entrance of Hamath."

The anti-Lebanon range is once distinctly mentioned in scripture, where it is described as "Lebanon toward the sunrising." This scripture speaks of the Mt. Hermon range on the east toward the sunrising by Mt. Hermon, northward unto the entrance of Hamath (Joshua 13-5). This speaks of the northeast part of the anti- Lebanon range beginning at the southern foot of Mt. Hermon. This area is mentioned in Numbers 13-21 with the sending out of the spies, where "Rehob" is mentioned as the northern border. It is not far from Tell-el-Kady and Banias, which is today's modern Baniyas. The "Hazer-enan" mentioned as one of the markers of the northern boundary that has been identified as being Baniyas that lies by Mt. Hermon. Berothath is another place mentioned in northern Palestine, a place that lies between Hamath and Damascus. Sibraim is also mentioned and said to be a northern boundary marker on the border of Hauran. A rocky region south of Damascus which lies east of the Jordan, which the Golan Heights is a part of.

Today Mutulla is Israel's most northern border town settlement. From this northern border point lies the Hula Valley or Lake which runs south about 15 miles and are the streams that make up the Jordan River. From this northern point the streams that make up the Jordan runs south to the northern tip of the Sea of Galilee. The Golan Heights that run alongside this area is about 12 miles wide. The Sea of Galilee is about 6 miles wide and 15 miles long from north to south. The Jordan meanders southward from the Sea of Galilee through the valley into the northern end of the Dead Sea. There the waters become trapped because at the south of the Dead Sea the ground rises. The Dead Sea is about 50 miles long and about 11 miles wide, but across the Lisan Peninsula it narrows to 2 miles or less.

From the southern point of the Dead Sea, the Jordan Valley continues southward to the Gulf of Aqaba or Eilat on the Red Sea. With the Negev Desert lying to the west of the Jordan Valley. Like ancient Israel's southern boundary, it is also Israel's southern boundary today. Their southern boundary today is seen as being to the Gulf of Aqaba (Eilat) on the Red Sea, then up to the Wadi or River of Egypt on the west to the coast of the Mediterranean Sea.

The land of Canaan (Palestine) promised and given to the ancient tribes of Israel in the time of Joshua are all but identical to the land Israel possesses today (see Joshua 11-16-17 and Numbers 34-1-15). "So Joshua took the whole land, according to all that the Lord said unto Moses, and Joshua gave it for an inheritance* unto Israel* according to their divisions by their tribes"* (Joshua 11-23). And this is the land boundary inheritance given and promised by the Lord that they would again recieve in the final time of restoration. Not the Covenant land promise made with Abraham where their kingdom would stretch and extend to the Euphrates River unto the River of Egypt. That land Covenant promise was fulfilled in the kingdom of David and Solomon. The boundaries of the Canaan ( Palestine) land promises given the 12 tribes by the Lord are given in the Old Testament. And it is "within" these boundaries of Palestine that the Lord promised to return them to in that end time restoration, where they would become a nation again. Here we look to the scriptures that give us the boundaries that were given them as an inheritance "in the land of Canaan (Palestine)" that they would for the most part recieve again seen in Ezek. 47-13-23.

We begin in Num. 13-2, "Send thou men, that they may search the land of Canaan, which I gave unto the children of Israel (for their inheritance); of every tribe of their fathers shall ye send a man, every one a ruler among them."

Num. 13-17, "And Moses sent them to spy out the land of Canaan, and said unto them, get you up this (way) southward, and go up into the mountain" (see Judges 1-9).

Num. 13-21, "So they went up, and searched the land from the wilderness of Zin unto Rehob as men come to Hamath" (see Num. 34-8 and Joshua 13-5; from Baal-gad under Mt. Hermon unto the entering into Hamath). In the Old Testament, Canaan is the designation for all of Palestine west of the Jordan River from Mt. Hermon to Beer-sheba (Num. 34-1-15). This section fixes the boundaries concerning the inheritance of the 12 tribes of Israel. "From Dan to Beer-sheba," a common phrase used and seen in Judges 20-1 and 1 Sam. 3-20.

The borders of Canaan which the 12 tribes of Israel were to inherit are given in Num. 34-1-15. "This is the land that shall fall unto you for an inheritance, the land of Canaan---" (V.2). The southern border is given in verses 3-5, "unto the river (brook) of Egypt." The western border is given in verse 6, and is said to be the Great Sea, which is the Mediterranean Sea. Verses 7-9 give us the boundary concerning the northern border of Canaan. "From Mt. Hor ( Mt. Hermon) ye shall point out (the northern boundary) unto the entrance of Hamath (the northern Mt. Hermon range to the entrance of Hamath, being the plain of Emesa); and the goings forth of the border (from this northern point southward) shall be to Zedad; and the border shall go on to Ziphron, and the goings out of it (the northern border's southeastern limit) shall be at Hazer-enan (modern Baniyas by the foot of Mt. Hermon); this shall be your north border."

So we can see this northern border range is limited to the territories that lies west of this Mt. Hermon range that lies on the east side. It can be seen here that the east to west boundary given is "contained" within this northern Mt. Hermon range area. The border is said to only extend "unto the entrance of Hamath" and no further. Thus making this border area their east-west boundary limits. Showing their east-west boundaries would be the anti-Lebanon mountain range only, and not the territories west of it. As noted in northern Canaan the Lebanon and Mt. Hermon ranges flank the valley. The Lebanon or western range begins on the south of the Litany in Lebanon. What scripture calls "the Hethlon road" that lies along this coast. A mountain pass or mountain range that connects the Mediterranean coast with the plain of Hamath. This western range runs northeast unto the entrance of Hamath. Where from there, it is seen to be ancient Israel's northern border limit. So this boundary indicates it would exclude the western area portions that lie from the entrance to Hamath down to Mt. Hermon. And possibly even down to the Lebanon range beginning south of the Litany in Lebanon.

This is exactly what we read in scripture concerning these northwestern areas that the tribes of Israel, for the most part, failed to completely occupy at that time because they didn't listen to the Lord's commands. And the areas seen that the original 12 tribes occupied at times on the "northwestern side of the Jordan" is exactly  what Israel's borders are today. When looking to a map of Israel's borders today, it shows they occupy the Golan Heights, and until recently they occupied a large security zone in southern Lebanon (at the Litany); as it was with ancient Israel's northwestern borders. The rest of the boundaries given the 12 tribes that they inherited and occupied west of the Jordan are identical to what Israel holds today. The restoration Canaan land promise and borders given the 12 tribes of Israel are nearly identical to what was given ancient Israel and what Israel's borders are today.

The east border is seen in Num. 34-10-12; "And ye shall point out your east border from Hazer-enan (modern Baniyas by the foot of Mt. Hermon) to Shepham; and the coast shall go down from Shepham to Riblah, on the east side of Ain; and the border shall descend, and shall reach unto the side (lit., shoulder) of the Sea of Chinnereth eastward; and the border shall go down to Jordan, and the goings out of it shall be at the Salt Sea; this shall be your land with the coasts thereof round about."

"And Moses commanded the children of Israel saying, "This (is) the land (the tribal boundaries of the land of Canaan) which ye shall inherit by lot, which the Lord commanded to give unto the nine tribes, and to the half tribe; for the tribe of the children of Reuben according to the house of their fathers, and the tribe of the children of Gad, according to the house of their fathers, have received (their inheritance); and half the tribe of Manasseh have received their inheritance; the two tribes and a half tribe have received their inheritance on this side Jordan (near) Jerico eastward, toward the sunrising" (verses 13-15). At the prophecy's fulfillment, the restoration inheritance of the 12 tribes would receive their inheritance west of the Jordan as seen in Ezek. 48-4 Manasseh; V.6, Reuben; V.27, Gad.

"So Joshua took all the land,---. From the mount Halak, that goeth up to Seir, even unto Baal-gad in the valley of Lebanon under Mt. Hermon" (Joshua 11-16-17, the tribe's northern border). "So Joshua took the whole land, according to all that the Lord said unto Moses (Num. 34-1-15); and Joshua gave it for an inheritance unto Israel according to their divisions by their tribes" (Joshua 11-23). The inheritance given the tribes of Dan seen in Joshua 19-40-48 was given up by them. See Judges chapter 18 where the migration of the tribe is seen. "---therefore the children of Dan went up to fight against Lesham, and took it,---and dwelt therein, and called Lesham, Dan after the name of Dan their father. This (is) the inheritance of the children of Dan according to their families,---" (Joshua 19-47-48). This inheritance and the city of Dan lies near the southern foot of Mt. Hermon, and seen as the northernmost limit of ancient Israel's northern border. This land is called in scripture as being "from Dan to Beer-sheba" (Judges 20-1; 1 Sam. 3-20).

The division of the land given beginning in Ezek. 47-13-23 is all but identical to the boundaries given the 12 tribes of ancient Israel concerning their inheritance seen in the Old Testament. And all but identical to the boundaries of the land of Canaan that Israel holds today. The promise given by the Lord of Israel's land inheritance and restoration as a nation again in the end times, has in our time been fulfilled by the Lord. The Lord's Inspired Word given us in Ezekiel confirms this if we believe the Bible is the Inspired Word of God. Now if we believe this to be so, then we must accept the fact that Ezekiel chapters 40 through 48 are in their fulfillment also, for these chapters make up "the prophecy," that prophecy which concerns the end time. "That prophecy" seen from chapter 40 to chapter 48. So what this prophecy tells us is that when the Lord would fulfill his promise to Israel, he would then begin to fulfill what we read in Ezekiel 40-48 of that which concerns the rest of the prophecy seen in those chapters. And if we believe God's Word, we know that God HAS fulfilled his unconditional promise to Israel beginning in 1948 when she became a nation. Where then the land inheritance promises given them were all but fulfilled in the Six Day War of 1967 where they regained Jerusalem and much territory that they hold more or less to this day.

It has been noted that the special district areas mentioned in Ezekiel were not to be in the land of Israel. The division of the land was to literally apply to the 12 tribes of Israel with the exception that the special district is to be "set aside". This district set aside for the Lord would not "literally lie" in the land of Israel between the borders of Judah and Benjamin, but elsewhere in a different land. As scripture declares, "the land the Lord would choose to be his people and representatives."

Beginning in Ezek. 48-1-7 we are given the portions of these 7 tribes allotted to them. Where then the special district portion dimensions are given as being between the borders of Judah and Benjamin. And this whole district portion is to be for the priests, the Levites and the prince (Ezek. 48-8-22). "And by the border of Judah, from the east side unto the west side, shall be the offering which ye shall offer (set aside for the Lord ) of five and twenty thousand (cubits in) breadth, and (in) length as one* (but not a part) of the (other) parts, from the east side unto the west side (the distance of the tribal borders of Judah and Benjamin); and the sanctuary shall be in the midst of it" (in the midst of this special portion; v.8). This special portion from east to west is said to be "set apart" or "set aside" for the Lord's use. And it is in distance to be "as one" of the other parts given the tribes that run from the east to the west side. Since it is to be set aside, it is to be seen "figuratively" as being between the borders of Judah and Benjamin. And we see that "Jerusalem" sat between the southern border of Benjamin and Judah's northern border in ancient times. And as this district area was special to the Lord when they were considered God's representatives, so this same district area would lie figuratively again between Judah and Benjamin. And this district area for the priests, Levites and the prince, God's representatives, would be set apart for the Lord's use.

This offering or district to be offered and set apart for the Lord is seen in Ezek. 48-9-22. A certain portion seen in verses 9-12 is to be given to the priests "which have kept my charge" (v.11). In verses 13-14 are to be given to the Levites, that lie by or against the border of the priests. Verses 15-20 is the portion that shall be for the city, for food and dwellings, and for suburbs. "All the oblation (this district offering shall be) five and twenty thousand by five and twenty thousand; ye shall offer (set aside) the holy oblation foursquare, with the possession of the city."

"And the residue (the remainder shall be) for the prince, on the one side and on the other of the holy oblation, and of the possession of the city, over against (abutting to) the five and twenty thousand of the oblation toward the east border and westward over against (abutting to) the five and twenty thousand toward the west border, over against (abutting to) the portions (the east and west portions) for the prince; and it shall be the holy oblation; and the sanctuary of the house* (shall be) in the midst thereof. Moreover from the possession of the Levites, and from the possession of the city, in the midst (of that) which is the prince's (this whole area district and its dimensions from east to west are set apart as being), between the border of Judah and the border of Benjamin, shall be for the prince" (Ezek. 48-21-22). Where then we read the portions given the rest of the tribes of Israel in Ezek. 48-23-29. "This is the land which ye shall divide by lot unto the tribes of Israel for inheritance, ( excluding the sacred portion set aside for the Lord), "---and these are their portions saith the Lord God."

Then we read in Ezek. 48-30-35 the description  of the oblation called "the city" set aside for the Lord for his use and purposes in those end times. "And these (are) the goings (exits) out of the city on the north side, four thousand and five hundred measures. And the gates (exits) of the city (shall be) after (they will represent) the names of the tribes of Israel; three gates northward; one gate of Reuben, one gate of Judah, one gate of Levi. And at the east side four thousand and five hundred, and three gates; and one gate of Joseph; one gate of Benjamin, one gate of Dan. And at the south side four thousand and five hundred measures (cubits); and three gates; one gate of Simeon, one gate of Issachar, one gate of Zebulun. At the west side four thousand and five hundred, their three gates; one gate of Gad, one gate of Asher, one gate of Naphtali. It (was) round about eighteen thousand (cubits); and the name of the city from (that) day (shall be), the Lord (is) there" (Heb., yhwh Shammah, the God of the house of Israel). The 25,000 square cubit district equals to about a 7 mile square. The 18,000 diameter equals to about 6 miles in diameter, this "city" called "the Lord is there."

This is the message of the New Testament, for the major future theme is the eternal residence of God among his redeemed ones (Rev. 21-3). This is seen in the prophecies of the Old Testament where the promise appears. "I will set my tabernacle among you" and "will walk among you and be your God" (Lev. 26-11-12). Ezekiel in this same future context proclaims the promise of God that "I will set my sanctuary in their midst forever---" (Ezek. 37-26-28). Even the name of "Jerusalem" in that day will be "Yahweh is there" (Ezek. 48-35). In Zech. 2-12, it speaks that God will take as his allotment a " special portion "in the land allotted to the tribe of "Judah." As he proclaims, "The whole earth is mine," therefore his right to distribute it to his elect people for his purposes. In Zechariah it designates "Jerusalem" as "God's portion" that lies in the allotted land given the tribes of Judah, as is seen in Ezek. 48-7-8. Where we see this "special portion" that was to be set apart and offered to the Lord to fulfill his will and purposes.

Israel's Jerusalem today is no longer considered the Lord's holy city. This is seen in Heb. 13-14, "For here we have no continuing city, but we seek one to come" (That city begins in Ezek. 48-35 to its fulfillment in Rev. 21-2, the New Jerusalem). The fulfillment of this promise began with Christ's Crucifixion, Resurrection, and the sending of the Holy Spirit at Pentecost beginning the church age, the age of Grace. "Ye (now) are come unto mount Zion, and unto the city (Ezek. 8-35 and Rev. 21-2) of the living God, the heavenly Jerusalem (in its fulfillment), and to an innumerable company of angels" (Heb. 12-22).

"Him that overcometh will I make a pillar in the temple of my God,---and I will write upon him the name of my God, and the name of the city of my God, which cometh down out of heaven from my God, and my new name. He that hath an ear, let him hear what the Spirit saith unto the churches" (Rev. 3-12-13).

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