Revealing Eschatology.

Before that time, Herod had held council with wise men from the east who had come to worship God's Messiah Jesus Christ. On the pretence that Herod also wanted to worship Jesus, he asked the wise men to report back to him as to where he could be found. But after a time when they did not report back to him, he became furious and ordered his soldiers to kill all children in Bethlehem two years and under (Matt. 2-16). Scripture reveals the order given was "in accordance with the time he had learned from the magi." Herod was a madman who wanted to keep his throne, so this needs to be taken into account. Its difficult to believe that Herod would go "strictly" by the time given him by the magi which he alone had learned from them as the scripture declares. In all probability he would have allowed ample time to make sure that the Messiah child Jesus would be killed. Remembering that Herod was furious that the magi had betrayed him by not reporting back to him. He would have felt and thought the same way concerning "the time" that the magi had given him of those events that had transpired.
This evidence indicates that Jesus was born sometime in 6 or 5 B.C. when going by the order to kill the children two years and under. But given that Herod was a madman and betrayed by the magi, the evidence that shall be presented leans more to the year 5 B.C. as being the time of Jesus' birth. This is indicated in Matt. 2-8 where Herod tells the magi: "Go and search diligently for the young child*;---." And Matt. 2-11 tells us, "And when they were come into the house (not the stable) they saw the young child*---and fell down and worshipped him---." We see in these verses that Jesus is said as being "a young child" and not an infant as when the shepherds saw him. So we see that Herod going by the time the magi gave him "realized" he was then "a young child" as it states in Matt. 2-8. Where shortly after the magi found the "young child" and worshipped him (Matt. 2-11).
As to "the time of year" of Jesus' birth, Luke 2-1-40 indicates that it was not in the cold and winter months as tradition holds to today. At the time that Mary was about to give birth to Jesus, Caesar Augustus (verses 1-2) "decreed that all should be taxed (registered). And this registering was first made when Cyrenius was governor of Syria." In those days traveling was extremely difficult in the winter months. Which indicates that this decree was instituted prior to the winter months so that the people could travel and be able to register in their own city (v.3). It was at that time that Mary gave birth to Jesus and the angels appeared to the shepherds in the field (Luke 2-8-21). The weather in the winter months would not permit shepherds to field their flocks, they would be sheltered for the winter as Jewish history reveals. So taking all this historical-bibical evidence into account thus far, it points to the time of Jesus' birth as being the spring to fall of 5 B.C.
The New Testament tells us much concerning Jesus' ministry in public. John the Baptist crossed the careers of several historical figures (Luke 3-1). The most important was Tiberius Caesar. Luke tells us there that he had been in office four years when John began his ministry. Josephus records that Tiberius became Emperor at the death of Augustus in 14 A.D. Therefore his 15th year would have been 28 or 29 A.D. depending on whether he used an accession or a non-accession scheme in dating which was common for that time.
John and Jesus began their ministry about the same time. From the evidence gathered we know that Jesus had a ministry of three and a half years. When he began his ministry Luke 3-23 says that "Jesus was about 30 years of age." Here a problem emerges for Josephus' date for Tiberius' reign being 28-29 A.D. It would require us to place the death of Jesus in 32-33 A.D. which would move his birth date from 5 to 2 B.C. which by the bibical evidence given us is to late. For that time would be "after Herod's death." So it would have to have come at an earlier time. Luke confirms this for us in Luke 3-1 where he tells us that Tiberius Caesar had been in office four years when John the Baptist's ministry began.
We know from evidence that Tiberius ruled with Augustus Caesar for about three years before Augustus died. This means he would have begun his official duties in about 11 A.D. which agrees with Luke's statement that he had been in office for four years. Therefore the 15th year of his rulership would have come in 26 A.D., the beginning of John and Jesus' ministry. This date also agrees with Luke 3-23 when he began his ministry "Jesus was about 30 years of age." If indeed Jesus was born in the year of 5 B.C. and his ministry began as indicated here, the fall of 26 A.D.; he would at that time have been "about 30 years of age," which confirms Luke's statement. Adding this time of 5 B.C. to the fall of 26 A.D., they equal to 30 years.
The evidence tells us that Jesus began his ministry before the first of the 4 Passovers given us in scripture, making the length of his ministry three and a half years. Making the beginning of his ministry sometime in the fall of 26 A.D. and concluding in the spring Passover season of 30 A.D. The Jewish calendar shows that the Passover came on the evening of April 7th, A.D. 30. That would put the beginning of the Passover on Thursday evening, though tradition teaches that Jesus was crucified on Friday. Jewish time was reckoned from "evening to evening", and Jesus was crucified and died several hours before Passover began. Thus in Jewish time, Jesus was crucified, died and was buried late afternoon "Wednesday," several hours prior to the beginning of the Passover, the "new day," being Thursday evening, April 7, A.D. 30.
Now continuing with historical-bibical evidence rather than tradition, we see the scriptures confirm this date as well, that being Jesus' resurrection seen in John 20-1. "Early in the first day of the week (Sunday)---." Here John shows us that Jesus fulfilled the prophecy given in John 2-19, and confirms the evidence that the Jewish calendar shows that the Passover of April 7, A.D. 30 occurred beginning on Thursday evening and not on Friday evening as tradition holds to.
In Luke 2-41-42, he states that during the Passover time when Jesus was at the temple he was "12 years old." The Jewish Passover then was on April 29 of A.D. 9. Note that Luke does not state here that Jesus was "about" 12 years old, as he stated in Luke 3-23 of Jesus being "about" 30 years of age. Rather here he is implicite that he "was" 12 years old. So this passage in Luke 2-41-42 confirms the actual age of Jesus, and the age of Jesus when he began his ministry in the fall of A.D. 26.
Now given that it was the spring Passover where Jesus is 12 years old, in going back we can possibly come to a closer time of his birth. This can be done by going back to the spring Passover time of 5 B.C. In counting from the Passover time of 5 B.C. to the Passover time of April 29, 9 A.D., we see it equals to "13 full years" and not 12 years. Therefore, Jesus could not have been born in the spring time of 5 B.C. He would have had to be born later in the year. And this is where Luke 3-23 helps us in finding that time of year of his birth. For it is there that Luke states that then Jesus "was about 30 years of age." Indicating that Jesus'  30th birthday was "very close" when he began his ministry in the fall of that year. So here we have further evidence that Jesus' birth occurred sometime in the fall, Sept.-Oct. of 5 B.C. when using the Jewish calendar.
The Jewish Feast of Tabernacles ( Succot) occurs in the fall, Sept.-Oct. of the Jewish calendar. John 1-14 gives us an indication that Jesus' birth did occur during that time. "And the word was made flesh (lit., became flesh), and dwelt* among us,---." Here the Greek word "dwelt" that John used is "skenoo" which means to "tent" or "tabernacle" as God did in the tabernacle of old. Though this by itself is not evidence, but given with all the other evidence presented, this passage helps varify that evidence that he came and "dwelt" among us in Sept.-Oct. of 5 B.C. Sometime during the Feasts of Rosh Hashanah, Yom Kippur or the Feast of Tabernacles. Also Luke 2-7 records that at the time of Jesus' birth "there was no room in the inn," indicating feast gathering times.
So in bringing this all forward from the fall of 5 B.C. to the fall of 1 B.C., equals to 4 years. And from the fall of 1 B.C. to the following fall, it would be the fall of 1 A.D., for there is no "0B.C."
1. The birth of Jesus Christ-the fall, Sept.-Oct. of 5 B.C. Most probably during the Feasts of Rosh Hashanah, Yom Kippur or the Feast of Tabernacles.
2. The death of Herod-early April of 4 B.C. Shortly before Passover on April 11 of 4 B.C.
3. During Passover time on April 29, 9 A.D., Jesus as recorded in Luke 2-41-42 was 12 years old.
4. The beginning of Jesus' ministry when he was about 30 years of age in the fall, Sept.-Oct. of 26 A.D.
5. Jesus crucified, died and was buried Wednesday afternoon several hours before the time of Passover. The Passover began that evening, beginning the new day, Thursday of April 7, A.D. 30.
6. The time of Pentacost occurred on May 27, A.D. 30. The giving of the Holy Spirit and the beginning of the church age.
7. Rosh Hashanah occurred on Sept. 17 of A.D. 30. Yom Kippur on Sept. 26 A.D. 30. The Feast of Tabernacles on Oct. 1 A.D. 30.
The evidence given meets all the historical-bibical evidence except one that becomes a problem on finding "beyond a doubt" the timing of Christ's birth and here needs to be discussed. It is the scripture of Luke 2-1-2 that poses a problem in finding the time of Christ's birth. Luke 2-1-2 records the time of Jesus' birth. We read, "In those days Caesar Augustus issued a decree that a sensus should be taken of the entire Roman world. This was the first sensus that took place was Cyrenius was governor of Syria." The problem arises from Archaeological evidence found concerning this governor Cyrenius. Several hundred years ago, evidence was found that this governor of Syria who administered the taxing seen in Luke 2-1-3 ruled in that position from 7 to 4 B.C. which agrees with the scriptural evidence given. But according to some information given us in certain books today, it is said there has been recent archaeological evidence stating that Cyrenius was twice governor of Syria. But his first period of rule is given as beginning "from 4 B.C. to 1 B.C." and not 7 to 4 B.C. But if this "evidence" be true, it would mean that Christ's birth came "after the death of Herod," and the evidence of scripture reveals otherwise. Therefore, the word of God or this "new evidence" must be rejected as being false. The answer is obvious that this "new evidence" being proclaimed by certain authorities and authors are to be rejected as being incorrect in their findings. It is totally contrary to all the historical-bibical facts presented. Therefore in keeping with the timing of Christ's birth with the evidence found that Cyrenius was first governor in 7 to 4 B.C., which agrees with God's word, is the evidence we present and follow.
Some have given another solution to this problem. That is the word "first" (Greek, prote-proto). This word "first" (prote) can also be used to mean "before." For example in John 15-18 we read, "---keep in mind that it hated me first* (before, prote-proto)." Taken in this way Luke 2-2 would then read, "This was the sensus that took place before* (prote) Cyrenius was governor of Syria." In any case there are several views given on the timing of Christ's birth, ministry, crucifixion and resurrection. But here we have presented for the sake of space only the view that holds the strongest evidence found to date. That being most probably Christ was born sometime in the fall of Sept.-Oct. of the Jewish Feast times in 5 B.C.
Now can we find through the prophetic events of the birth of John the Baptist, Jesus Christ's birth, ministry, crucifixion and resurrection the prophetic time of chapter 20 called "the 1000 year reign"? Where when that time would expire, the releasing of Satan would occur to decieve the nations to fulfill the prophecies of the end time?
We have written on Revelation chapter 20, "the 1000 years" in depth on our website (www.twospiritshendora.com) seen on "page 16" and under "articles." It was also posted and discussed on Planetpreterist.com titled, "An Apologetic on Dispensationalism," posted on Nov. 16,06 for those who may wish further information on these topics. (The timing of Satan's release is given on page 9, 13 and 16 of our website). But here to save space, in short, "the 1000 years" called the "1st resurrection" actually consists of not only two seperate groups being resurrected, but the resurrections are spaced 1000 years apart from one another. Therefore the total reign in heaven is not 1000 years, but a reign of 2000 years (Rev. 20-4-6). And this is called "the 1st resurrection" and  "THE 1000 years." And it is after that time expires we read, "And when the* thousand years (the last 1000 years) are completed, Satan shall be loosed out of his prison (loosed from his "restriction")" (v.17). And then "shall go out to decieve the nations which are in the four corners of the earth, Gog and Magog, to gather them to battle;---." (Rev. 20-8; the events are seen in Rev. 16-12-14,16).
So these passages tell us that after the 2000 year reign in heaven comes to completion, Satan is to be released on earth in order to "decieve the nations" to fulfill the remaining end time prophecies seen in Daniel, Ezekiel (chap. 38-39 "Gog and Magog" and on through chap. 48), Revelation and other scriptures relating to the prophecy. So the question arises, "when" did this 2000 year reign end to bring forth the release of Satan to fulfill prophecy, to bring in the coming of Christ our Lord and the eternal state? We know through scripture the heavenly kingdom always existed, and before the New Covenant only Old Covenant saints could enter. Therefore "when" did God bind Satan in order that his salvation plan for mankind, the church age, be fulfilled? This is of the upmost importance to know, for it relates to the expiration time of these 2000 years where Satan would then be released to decieve the nations worldwide fulfilling the prophecy.
Numerous scriptures in the New Testament indicate that this 2000 year reign began, prophetically speaking, before the birth of Christ. That being the time that we read in Rev. 20-1-3. "---having the key* of the bottomless pit and a great chain* in his hand. And cast him into the bottomless pit, and shut him up, and set a seal* upon him, that he should decieve the nations no more,---and after that (time) he must be loosed a little season (a little while)." It must be understood here that this passage is not to be taken "literally" concerning his "binding," but is figurative and symbolic in meaning. For obviously he, then and now, is still allowed to "roam about" to tempt and decieve. The classic example of this is seen in the temptation of Jesus Christ at the very beginning of Christ's ministry. The meaning of the passage is that he was "limited in the use of his power." Scripturally the "key" represents and means "authority," the "chain" means "restriction of movement." For example, when an animal is chained, the shorter the chain the more he becomes restricted, the longer the chain, the less restricted he becomes. But nonetheless, he still becomes restricted and contained from having his full freedom. And the passage tells us that the angel held "a great chain" in his hand. Indicating that though Satan was restricted, he still held much power and movement at his command. The meaning of this "binding" is given us in the passage, it is so he could not "decieve the nations" in order to "gather them together" as seen in Rev. 16-12-14,16 and 20-8. The "seal" represents God's authority and guarantee that Satan could not fulfill this prophecy until that time had come to pass.
We read of this binding of Satan in the parables of Jesus (Matt. 12-29; Luke 11-21-23). We know the Old Testament saints were reigning on thrones in  the heavenly kingdom when looking to Matt. 17-1-8; Mark 9-2-8 where it records "the transfiguration of Jesus" speaking with Moses and Elijah. And in Luke 10-18 Jesus said "he saw Satan fall from heaven" (past tense). In John 18-36 Jesus states, "My kingdom is not of this world--. (v.37) "Thou sayest that I am a king. To this end was I born and for this cause (reason) came I into the world." For this reason was Jesus born, to bring salvation to mankind. 1 John 3-8 states, "For this purpose the Son of God was manifested (sent in flesh), that he might destroy the works of the devil." We read in 1 John 4-14, "And we have seen and do testify that the Father sent the Son (to be) Savior of the world." Luke 2-11 states, "For unto you is born this day in the city of David a Savior, which is Christ the Lord." Luke 2-31-32, "---which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel." These are just some of other scriptures that could be given that indicates the time of Satan's "binding" that would begin the time of the 2000 year heavenly reign and the salvation of mankind, that being the church age.
Now correcting first our calendar time to the birth of Christ. The fall, Sept.-Oct. of 5 B.C. would become Jan. 1 A.D. 1 as being "the year of our Lord." So from Jan. 1 A.D. 1 (Sept.-Oct. 5 B.C.) to Sept.-Oct. of 1995 A.D. equals to 2000 years. Whereas the calendar we follow to this day would show it to be Sept.-Oct. of 2000 A.D. So in following Christ's birth date, we see the 2000 years actually expiring in Sept.-Oct. of 1995 where Satan would be released to decieve the nations and fulfill prophecy. Now if one were to look at our writings (on website), they would read that Satan would be released to decieve the nations in Sept.-Oct. of 1993. The time that Satan gave his throne and authority to the beast of the sea and the earth. But all authority would be given to the beast of the sea, the political beast, in order to decieve the nations called "Gog and Magog, that are in the four corners of the earth."
So here we have a two year difference as to when the 2000 years is said to be ended when following the time "from the birth of Christ." But if we take into account the prophetic events necessary that are "part" of the prophetic fulfillment of the 2000 year reign and binding of Satan to fulfill God's salvation plan; then we would need to first go back to the time of the birth of John the Baptist. For he was prophecied to be the "forerunner" to "make straight the path (coming) of the Lord" (Mark 1-1-3; Luke 1-17; John 1-15). And it is there in those texts concerning the birth of John and Jesus would we find the time that agrees to the time stated as being Sept.-Oct. of 1993.
Luke chapter 1 records the events concerning John the Baptist's birth. There the angel Gabriel appeared to Zechariah a priest, while he was servicing in the temple of God, and was told that "in time" his wife would bear him a son, and he was to be called John. Where then we read in Luke 1 23-24, that after "the days of his ministration were finished, he departed to his own house." And "after those days" (a short time after his return), his wife Elizabeth concieved, "and hid herself for five months." Luke 1-26-27 then tells us that "in the sixth month" of Elizabeth's pregnancy, Gabriel appeared to Mary who was "betrothed" to Joseph at that time. Gabriel tells Mary that she "shall concieve" in time Jesus, the Son of God by the Holy Spirit. (Luke 1-35).
In verse 36 Gabriel tells her that Elizabeth, Mary's relative has also concieved a son and that "this is the sixth month with her." This tells us that when Gabriel appeared to Mary, Elizabeth was "beginning" her 6th month of conception. It is at this time (v.39) that Mary "went out with haste" to the home of Zechariah and Elizabeth. Then in verse 45, "Elizabeth filled with the Holy Spirit" proclaims that there "shall be" a fulfillment of the things which were told to Mary from the Lord. Indicating that at that time Mary "was yet" to concieve. Then Luke 1-56 tells us that "Mary abode with her about three months, and returned to her own house." With no indication given here that she had concieved as yet. We also know that at that time Mary was "betrothed" to Joseph (Luke 1-27).
So here we have Mary betrothed to Joseph when she visited Elizabeth who was in the beginning of her "6th month." Therefore this would mean that John was concieved 5 months prior to this time, and Mary was betrothed to Joseph. Matt. 1-18 tells us, "Now the birth of Jesus Christ was on this wise (as follows); When as his mother Mary was espoused (betrothed) to Joseph, before they came together (consummated the marriage), she was found with child of the Holy Spirit." Here we see Mary was betrothed to Joseph, though they were not actually married. Among the Jewish custom, marriage vows were said at the "betrothal." The custom required an interval of "one year" of betrothal before the bride could actually take residence in her husband's house and consummate their union. It is during this interval that Mary was found to be with child by the Holy Spirit.
Now following the evidence of Jesus' birth as being correct, being Sept.-Oct. of 5 B.C., and Mary being "with child" when Joseph married her "after" the betrothal time of one year; it seems reasonable to suggest that Mary was about 3 months along when Joseph married her. Therefore, if this be correct, then the year betrothal time ended in March-April of 5 B.C. and Mary was about 3 months along when the marriage took place. Therefore the "betrothal time" would have "begun" sometime in March-April of 6 B.C. when Gabriel appeared to Mary and Elizabeth was "in the beginning of her 6th month" as the texts reveal. This then tells us that 5 months prior was the time that Zechariah and Elizabeth concieved John the Baptist. Now 5 months prior to March-April of 6 B.C. brings us to Sept.-Oct. of 7 B.C. in following the Jewish calendar as to the time that John was concieved. So at this time to gain a clearer perspective of these events and dates, we give them here below.
1. Zechariah's revelation in the temple and the concieving time of John the Baptist "in those days." Aug.-Sept. of 7 B.C.
2. Elizabeth concieves John the Baptist. Sept.-Oct. of 7 B.C. This time being the beginning of God's salvation plan for mankind, Satan's "binding" and the beginning of the 2000 year heavenly reign.
3. Elizabeth's hiding for 5 months. Sept.-Oct. of 7 B.C. to Feb.-March of 6 B.C.
4. Mary visits Elizabeth in the beginning of her 6th month, and in the beginning "betrothal time" of Mary and Joseph. March-April of 6 B.C.
5. The betrothal time ends and Joseph marries Mary. At that time Mary about 3 months along. March-April of 5 B.C.
6. The birth of Jesus Christ the Messiah and Savior of the world. Sept.-Oct. of 5 B.C.
7. The death of Herod, early April of 4 B.C., shortly before Passover on April 11 of 4 B.C.
8. Jesus at the temple at Passover time when he was 12 years old. April 29, A.D. 9, time of Passover.
9. Beginning of Jesus' ministry when he was about 30 years of age. Sept.-Oct. of A.D. 26.
10. Jesus crucified, died and buried Wednesday afternoon shortly before Passover beginning Thursday evening on April 7, A.D. 30.
11. Pentacost; the giving of the Holy Spirit beginning the church age. May 27, A.D. 30.
12. The beginning and end of God's salvation plan to bring in the final times prophecied in scripture. This time relates to the 2000 year heavenly reign, and the binding and loosing of Satan "for a little while" (Rev. 20-3). From Sept.-Oct. of 7 B.C. to Sept.-Oct. of 1993 A.D.
At that time it would bring in the final times prophecied in scripture to their fulfillment. Then, at a day and hour known only to the Lord, His glorious coming, the cleansing and restitution of all things in order to bring in the eternal state; the new heaven and the new earth.
Here we have presented and brought forth all the historical-bibical evidence which can be seen, meets with what we have recorded concerning the prophetic texts seen throughout scripture and presented here.
Ezekiel's Vision of the Temple.
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 accepting 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 accept 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.
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 prophecied to be built; then called to fulfill the prophecies of the Lord seen in Rev. 11-1-14. These being the two witnesses who would reside in the temple seen in Ezekiel. The word used in Ezekiel for this temple building some 40 times is the Hebrew word "bayith" which means "house." And several times in Ezekiel it is called a "temple" and 6 times the word "sanctuary", Hebrew "qodesh" to mean a sacred place or thing. As in a sanctuary or saint. But the majority of times it is called "a house," for that is what it is, a house or home that people reside in. And that being where the two witnesses would reside when called to minister for the Lord.
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.
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 judgements 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.

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 judgements to make right all things that offend. Except for the burnt offerings and rituals done in the "outer court" (which the Lord rejects, 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 onoint the most holy (qodes qadasim--Holy of holies-most holy place). This word "chattaq" used by Daniel was to indicate to us why he "seperated" 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.  Indicating to us here a "time gap" which many reject. 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.
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 worshippers 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 distinquished 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 worshippers 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 "seperation" 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. 43-20, 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.
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.
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).
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.

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 occording to the meal offering, and occording 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 (not Old Testament ritual 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 judgement times are seen in Rev. 15-8, "And the temple was filled with smoke (judgement) 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 judgements 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, the Lamb representing Christ, 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 prophecied. 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.For the "sanctuary to be made right" (vindicated, not the completion of the prophecy). 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 Lord's Appointed Holy 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 Colossians 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 cancelled; 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.
The Division of the Land.
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 santify 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 desir