375Babel
Chemah
…Venomous
8
Galuwth | Carried Away
Visions of Grandeur…
Over the past 2,500 years, beginning with Jews, and later joined by Christians, three of Ezekiel’s revelations have resonated with the religious to the extent that they have been willing to look past all of the demonic and anti-Semitic episodes along the way. Little do they know that the wannabe prophet’s beastly portrayal of his Lord in the skies above Babylon, the even more bizarre tale of the Valley of Dry Bones, followed by the psychotic allusions to Gog from the land of Magog are the most demonic visions of all.
Overlooking the 25 sadistic ways to exterminate Jews regaled throughout Ezekiel, averting one’s attention from the graphic rape and prostituting episodes, looking past a litany of false prophecies, and ignoring the orgy of eating the men butchered by the Lord and drinking their blood during the Feast of the Beast, the religious claim that their god participated in and revealed these stories for their edification. With brains the size of peas, and heads stuck in a cesspool, the sages and theologians celebrate Ezekiel as if he were a great prophet. And yet, with the possible exceptions of the Quran and Zohar, nothing has ever been written this overtly satanic or stupid.
Saddest of all, the religious must ignore the words of the greatest of all prophets to accept the words of the worst of charlatans. Yahowah, speaking through Yasha’yah | Isaiah, exposed and condemned the Lord’s claims two centuries before ‘Ezekiel’ wrote them. And yet, here we 376are, just seven years before it would have been too late, finally doing what the great prophet urged us to do long ago.
With the unGodly Grand Reveal and grotesque Feast of the Beast behind us, it’s time for the Lord of Babel to settle in and rearrange the furnishings. And his first order of business is to boast about his lavish new digs, a sanctimonious asylum befitting the Lord of Babylon.
This story begins by jumping ahead 12 years, to the 25th year of the Babylonian exile. And this means that a dozen years would come and go without a bite from the beast or a peep from the birds, after the ghoulish slaughter and desecration of the Gibowrym – eating their flesh and drinking their blood – to acknowledge the Lord’s Day.
The most reasonable explanation for the long interlude of silence is either that the Serpent’s story concluded with the Lord’s triumphant arrival, or the locals were freaked out by cannibalism and drinking the blood of fallen foes and put a muzzle on the Devil’s Advocate. I suspect both.
Nonetheless, counting all of the slashes prisoners commonly make on the walls which enclose them, Ezekiel would have needed all of his fingers and toes to count the 9,141 marks serving as sentinels of days long past.
In the twenty-fifth year (ba ‘esrym wa chamesh shanah) of our exile (galuwth ‘anachnuw – of having been carried away into captivity; from galah – to be removed, uncovered, and revealed, the truth disclosed), in the beginning of the year (ba ro’sh ha shanah), on the tenth of the month (ba ha ‘asowr ba ha chodesh), in the fourteenth year (ba ‘araba’ ‘asereh shanah) when (‘asher) the city (ha ‘iyr) was struck and beaten (nakah), on that boney and skeletal day (ba ‘etsem ha yowm ha zeh), it was (hayah) upon me (‘al ‘any), the hand (yad) of This Is Not Him (#^^#!), and he came with me here (wa bow’ ‘eth ‘any sham). (Yachezq’el / Ezekiel 40:1)
377Considering the fact that the Lord and his apprentice haven’t come up with a single accurate prophecy, have been errant in their presentation of current events, and have routinely contradicted themselves, the specificity of this timing is yet another illusion. And speaking of such things, Jerusalem did not fall in a day, as it was relentlessly stricken and beaten over many months’ time with the second siege of the city and subsequent devastation transpiring over 900 days.
Outside of religious lore, there would have been nothing special about the period the city fell to the Babylonians. If you haven’t already noticed, Ezekiel hasn’t observed or mentioned a single Miqra’, not one among the 175 which would have come and gone over this duration. And when his Lord finally invites Israel to celebrate a meal, it isn’t during a Mow’ed; he isn’t breaking bread or serving a fine wine because the Messiah is on the menu.
Let’s keep it real and acknowledge that Ezekiel had no interest in the Invitations to be Called Out and Meet with God. So, this day was no more ‘etsem | boney, skeletal, or essential than Easter Sunday, and Ezekiel is no more a prophet than Santa Claus.
We must acknowledge, however, that 25 years of exile is an interesting number because it is so incongruent with the reality of their situation. The original captives, as slaves, would not have lived that long. While it is interesting to note that the Babylonians did not maintain mortality data, their predecessors in Sumer did, revealing that a citizen who survived into adolescence typically lived to 30 years of age. Slaves didn’t do nearly that well. The earliest data on the lives of forced laborers was compiled in Rome, and the numbers are bleak. In the city, a male slave was buried at 17 and his female counterpart lived just a year longer. Those outside Rome didn’t fare nearly as well.
378If Ezekiel and company had been in their twenties upon their enslavement, twenty-five years later, very few, if any, would still be alive. Two generations would have come and gone.
And this brings us forward in time to either a preview of Paul’s confusing spiritual escapade up to the 3rd heaven or Muhammad’s wild ass of a ride into Jerusalem on his winged Buraq. The aging Devil’s Advocate was on his way to Israel, but where, we do not know.
In a questionable vision (ba mara’ah – in an apparition of a mystical experience while pondering the implications of sight; from mah – to question ra’ah – what is being seen) of god (‘elohym), he brought me for the moment (bow’ ‘any) to the Land of Israel (‘el ‘erets Yisra’el) and he settled me down (wa nuwach ‘any) toward an exceedingly high and haughty mountain (har gaboah ma’od) and, upon it (wa ‘al huw’), the likes of a rebuilt structure which should be questioned (ka mibneh – ?, used only in Ezekiel, thought to be a compound of my – to question banah – rebuilding) of a city from the south (‘iyr min negeb). (Yachezq’el / Ezekiel 40:2)
Well, at least, he got mara’ah | to question the vision right. However, there are still a couple of flies in the ointment. If it is “by a vision,” the yad | hand, being bow’ | brought, and the har gaboah ma’od | enormously tall and arrogant mountain are superfluous. And that’s probably a good thing since no form of locomotion was provided and there are no very tall mountains anywhere in Israel. Mount Moriah and Olives are only 2,400 and 2,600 feet above sea level respectively. When it comes to his ‘mountains,” Yahowah isn’t a showoff, which cannot be said for the Lord. He had to have a new, super-tall mountain introduced with a brace of superlatives, for the remake or, more accurately replacement, of Jerusalem.
379Also troubling, Ezekiel had to make up a word, this time a compound of my | to question and banah | to build to describe the mara’ah | questionable image he was seeing of the mythical rebuilding upon the soaring mountaintop and of an unnamed and undescribed city from the south of the heavenly perch and conceited citadel. This is all as clear as occluded vision and made-up words allow.
The confusion regarding the location is no doubt deliberate. The Serpent’s city is not named, and its location is not specified, other than it is supposedly in Israel. This, then, leaves readers with irresolvable problems. With so many prophecies addressing events that will be playing out in Yaruwshalaim during the Last Days, including Yahowah’s return for His people in this place, Ezekiel was not at liberty to change the address. And since Yahowah speaks of reestablishing His Covenant Home on Mowryah upon His return, any different building in a different location is a nonstarter.
So, before he has even begun, he’s done.
What follows has nothing to do with rebuilding Jerusalem or the House of Yahowah. It is the Lord’s replacement. The “Temple” Ezekiel describes, through a litany of ill-chosen words, was not built and will never exist. It is as real as der Fuehrer’s grand vision for Berlin. So, I wonder if he consulted with Albert Speer, der Fuehrer’s architect – especially considering the similarities in style? And in this light, I suppose he was tempted to replace Mowryah with the much grander Mount Lowytan.
Just as Judaism, Christianity, and Islam were conceived on the convoluted footing of Replacement Theology, Ezekiel’s vision is of his Lord replacing Yahowah and doing so in glorious fashion, with his Temple on the summit of a mighty mountain, such that it towers above Israel.
380And despite the delusional reference to the flight of fancy and standing upon the soaring summit, we are still in Babylon. And as such, we should expect, and will receive, a disorienting onslaught of babel | intermixing to confound and deceive. Between now and the end of Ezekiel, kernels of truth will be mixed with mountainous lies to beguile the unwary.
Since it is easy to skip past something important when deluged by details, Ezekiel spoke of an entire new walled compound, not unlike a prison – not just of a “temple.” So, while Yahowah’s interests have seldom gone beyond the vicinity of Mount Mowryah | Moriah, the site of His Home and that of His son, the Serpent needs a bigger den, one with room to unwind and stretch out. Although, even with the illusion of a buried Jerusalem, all of the attention is on the walls and gates as the Lord’s palatial manor was set inside a penitentiary.
And while there is no end to the oddities, as we move forward, we must ask: why has Measure Man deployed his Measure Reed to ascertain the dimensions of something which has never existed?
Should someone believe that Ezekiel was a real boy, a prophet no less, and, like Moses, of the priestly clan of Israel, and that his Lord revealed all of this to him while an exile in Babylon, then why weren’t these detailed instructions implemented? The returnees leaving Babylon and heading back to Jerusalem would have had a copy, the ink barely dry on the blackprints. But they ignored all of it. Why? What did they know that the religious over the years seem to miss?
Yahowah does not contradict Himself.
And that leaves the religious in a Gordian knot. Without God being capricious, indeed, malleable, and unreliable, even dishonest, there is no way for their religion 381to coexist next to Yahowah’s Towrah and Naby’. And that, at its core, is the problem of Ezekiel’s Temple Compound.
Nonetheless, Metal Man, evidently representing the Lord of Babel, wanted a new estate to replace the Temple Yahowah designed, Dowd prepared, Solomon constructed, and Nebuchadnezzar dismantled.
And he brought me there (wa bow’ ‘eth ‘any sham), and behold (wa hineh), an individual man (‘iysh).
Questionable appearance of him (mara’ah huw’ – his apparition was a mystical experience while pondering the implications of a vision of him; from mah – to question ra’ah – what is being seen), similar to pondering the implications of an apparition (ka mara’ah – as if similar to envisioning something mystical) of copper, perhaps bronze (nachosheth – of metal), and a twisted linen string (wa phathyl phesheth – a braided and slender linen thread) in his hand (ba yad huw’) and an acquired branch or purchased reed, a stick or shaft (qaneh – a created cane or stalk) of the measurement (ha midah).
And he, himself, was present, standing (wa huw’ ‘amad) in the gate (ba ha sha’ar). (Yachezq’el / Ezekiel 40:3)
Well, at least, Molten Man was in the right place. Satan’s Lair would be a heavily guarded and gated community.
Following the opening narrative, the Lord’s prophet was either moved off the soaring summit or the gateway entrance of the new metropolis was imagined on the elevated citadel, piercing the sky and approaching the heavens. And what before his wondering eyes should appear but Bronze Man or Copper Person. We have used capitalization since this title has been used in lieu of a name. That’s not surprising since we haven’t been told the name of the revisionist city, and only that the previous one 382at the lower elevation had been smitten and beaten into compliance. And as for why Measure Man was metal, and neither flesh nor spirit, this is left to the imagination.
Since we were told, it must be possible to measure with braided string which, due to the elastic nature of the twisted strands, would seem otherwise illogical. As an example, have you known anything to wrinkle faster than linen? That notwithstanding, while we are not told, the implication is that measurements listed in cubits, some substantial, were achieved using the braided thread. And if so, who was holding the beginning end of the string, and how was it tagged or color-coordinated to denote increments of cubits? Why didn’t Measure Man explain the system to Ezekiel so that we might know how the survey was conducted?
I suppose it was because Bronze Boy had his hands full. He was also equipped with a qaneh, which speaks of something acquired, from whom we do not know. This purchased implement could have been a reed, branch, stalk, or cane, with equal degrees of uncertainty, even a bone or shaft. However, since it was quickly dispatched, and almost every dimension after the initial group was conveyed in cubits using the twisted twine, why begin and then dispense with the bone, shaft, or reed?
But, at least, we know where we have been taken – and that is to the gateway of the Lord’s Lair or, the Devil’s Den, if you prefer. And thereupon, Metal Man speaks…
And the man (wa ha ‘iysh), he spoke to me (dabar ‘el ‘any), son of man (ben ‘adam), it is imperative that you look (ra’ah) with your eyes (ba ‘ayn ‘atah), and with your ears (wa ba ‘ozen ‘atah), you must hear (shama’).
Then set your heart (wa sym leb ‘atah) toward all which (la kol ‘asher) I, myself, will see and envision (‘any ra’ah) with you (‘eth ‘atah) for, indeed, with regard to (ky la ma’an) seeing and showing you (ra’ah ‘atah).
383There was no alternative but to have forced you to come here (bow henah – your arrival here was mandated and compelled (hofal perfect)). It is imperative that you report (nagad) all that you see (‘eth kol ‘asher ‘atah ra’ah) to the House of Israel (la beyth Yisra’el). (Yachezq’el / Ezekiel 40:4)
Speaking of names, Metal Man did not know Ezekiel’s either. This is a very formal bunch, preferring titles to monikers, so we are not among friends or family.
Although, we are being educated. We now know that eyes are to see, and with our ears we can listen. Who knew? And hearts, they are to be set, such that they see what others may envision – perhaps by way of imagination.
And then, as if watching the scene from Apocalypse Now featuring a squadron of Huey helicopters swooping down while spewing machine gun rounds and rockets into a Vietnamese village to a stirring rendition of Ride of the Valkyries, we find the Devil’s Advocate enduring the brute force of Metal Man, who claims that, under coercion, the Lord of Babel hofal | obligated him to forcibly bring Ezekiel to the reimagined city for a command performance. There wasn’t much congeniality among the fellas.
Perhaps, the compulsion was over the audience. Having been lost now for a couple of centuries, they were going to be hard for a slave to find and identify. But on the positive side, since Ezekiel lost the ear of Jews with the zombie apocalypse and plating people, at least, he’d have a new audience.
So let the replacement games begin…
And behold (wa hineh), a wall, a barrier around it (chowmah) from outside (min chuwts – to sever those without) of the house or home (la ha beyth), all around, completely encircling (sabyb sabyb).
384And in the hand (wa ba yad) of the man (ha ‘iysh) an acquired shaft or purchased branch (qaneh – a created cane or stalk, a tube, rod, or reed, even a beam or bone; from qanah – to acquire or obtain) of the measurement (ha midah) six cubit (shesh ‘amah – literally, mother of six, from the tip of the hand to the elbow, thought to be 18” in the day), with the cubit (ba ha ‘amah) and extended span of a handbreadth (wa tophach – ?, used only in Ezekiel, perhaps the span of a hand at 3 to 4” wide; from tapach – to create something expansive).
And so he was measuring (madad) the breadth and thickness (‘eth rochab – the width and expanse; from rachab – the growth and enlargement, creating greater roominess) of a vexing and abusive son’s building (binyn – used only in Ezekiel; likely derived from ben – son or child and yahah – to oppress, vex, and abuse) – stalk, cane, or reed (qaneh – acquired branch or purchased shaft) one (‘echad) and height (wa qowmah) stalk, cane, or reed (qaneh – acquired branch or purchased shaft) one (‘echad). (Yachezq’el / Ezekiel 40:5)
Nicely done Metal Man. You managed to destroy the intended credibility of Replacement Jerusalem with your first move – a chowmah | a wall, a barrier around a city to protect it from outside. Oops.
If this was to be perceived as the Lord’s vision for his residence upon his return, why does it have walls sabyb sabyb | all around, completely encircling it? Who would he be trying to keep out? Are the Lord’s people going to spend eternity hunkered down and hiding behind walls? Are stones going to be protecting them instead of God’s presence? Why create a universe, even the Earth, if everyone is going to be locked up behind thick walls? This sounds more like She’owl than Shamaym.
385Considering the only other option, if this temple complex was intended to replace the one the Babylonians had recently razed, other than the fact that it wouldn’t fit in the space available, why didn’t the returning Yahuwdym take these “plans” with them and rebuild it this way? And why, after all of the detailed plans God had previously provided, did Yahowah, without explanation, change His mind regarding access to His Home, its proportions, scale, location, furnishings, and purpose?
The argument I have with what follows isn’t simply about the imposing dimensions of this edifice because the House of Yahowah that Solomon built on Mowryah was naturally grander in scale than the mobile Tabernacle and Tent of the Witness that accompanied the Yisra’elites during the Yatsa’ | Exodus. And while Yahowah provided very specific measurements to Moseh for the Tabernacle, Solomon followed the undisclosed, albeit written instructions, Yahowah provided to his father.
As we consider this narrative, please pay special attention to the way Yahowah communicates with us and how different it is from what we have endured with Ezekiel…
“And you (wa ‘atah), Solomon (Shalomoh), my son (ben ‘any), it is imperative that you remain familiar with, know, and acknowledge (yada’) the God of your father (‘eth ‘elohy ‘ab ‘atah). It is essential that you work with Him (wa ‘abad huw’) with a completely devoted and friendly disposition (ba leb shalem) and with a willing and pleasing soul (wa ba nepesh chaphets) because (ky) Yahowah (YaHoWaH) cares about, consults with, and seeks to know (darash) the entire person, heart and mind (kol lebab). Every thought and motivation (wa kol yetser machashabah) He perceives and understands (byn).
386If (‘im) you genuinely and continually care about, account for, and seek (darash) Him (huw’), He will meet with you and disclose Himself to you (matsa’ la ‘atah). But if you reject and abandon Him (wa ‘im ‘azab huw’), He will cast you off and spurn you (zanach ‘atah) forever (la ‘ad). (1 Chronicles 28:9)
It is vital that you remain vigilant and perceptive, paying attention (ra’ah) now at this time (‘atah) because (ky) Yahowah (YaHoWaH) has chosen and He prefers, even desires, to be with you (bachar ba ‘atah) to build (la banah) the Family Home (beyth) as a sanctuary and as a place to ponder being set apart and special (la ha miqdash).
You should be resolute, showing the courage, strength, and commitment to prevail (chazaq). And you should engage (wa ‘asah). (1 Chronicles 28:10)
Then David gave, providing to Solomon (wa nathan Dowyd la Shalomoh), a replica, a model built from detailed plans for construction (tabnyth – the pattern and plan for building; from banah – to construct), of the porch (ha ‘uwlam – the adventurous start of the journey of exploration of the enriched and empowered) of His household and family (wa ‘eth beythy huw’), His treasury to keep what He values safe (wa ganzak huw’), His awe-inspiring upper rooms (wa ‘alyah huw’ – close to Yah), His innermost rooms and private areas (wa cheder huw’ – to be surrounded by Him), turning toward the very presence (ha panymym – to look at and face inside) and the home of the Mercy Seat of Reconciliation (wa beyth ha Kaporeth). (1 Chronicles 28:11)
This was the model derived from detailed plans to build (wa tabnyth – the pattern and plan for building from a replica; from banah – to construct) everything which he came to possess (kol ‘asher hayah) through the Spirit 387with him (ba ha Ruwach ‘im huw’) for the outer courtyards (la chatser) of the Family Home (beyth) of Yahowah (YaHoWaH), and for all of the surrounding rooms (wa la kol ha lishkahowth sabyb) for the supplies (la ‘owtsar) of the Family Home (beyth) of the Almighty (ha ‘elohym), including the storerooms (wa la ‘owtsarowth) for that which is set apart and special (ha qodesh).” (1 Chronicles 28:12)
From our Heavenly Father to His beloved Son and from the Messiah and King to his son, the instructions were provided in a detailed and tangible manner, replete with helpful explanations. We were not inundated by a sea of meaningless minutiae that would have no bearing on our lives, while the information shared was pertinent to our relationship with Yahowah.
As part of this rite of passage, Dowd shared his detailed analysis of the schedules assigned to the kohen and Lowy and all of the work they would be doing in support of Yahowah’s Family Home. He not only spoke of the utensils to be used in the House, he told his son that he had already amassed the necessary silver and gold to construct them. He was particularly keen to describe how to make the Manowrah and the other lampstands to illuminate the House. He spoke of other essential elements of Yahowah’s Home which were excluded from Ezekiel’s artifice including the tables for the showbread and, of course, the Ark of the Covenant.
“All of this (ha kol) was in writing (ba kathab) from the hand (min yad) of Yahowah (YaHoWaH) before me (‘al ‘any). He provided insights and understanding (sakal) for all of the work and spiritual messaging (kol mala’kah) of the plan of construction (ha tabnyth – of what was being modeled, built, and represented).” (1 Chronicles 28:19)
388This all means that the accounting we have been provided of the construction later in Kings and Chronicles, detailing the as-built result of those written instructions was all inspired by God. From this, we can ascertain three vital aspects of Yahowah’s intent. First, when we listen to Him, every instruction comes with a valuable lesson. Second, we were afforded considerable details, from the layout to the nature of the materials to be used, of the Tabernacle because it’s symbolic of Yahowah’s approach to liberating, accompanying, and supporting His people while camping out with them – just as we will one day. However, unlike Dowd and Shalomoh, we will never be tasked with the responsibility of building the Home of the Covenant, making those written plans irrelevant to us. What we know is that the plan, along with a comprehensive understanding of it, came from God. The previous ratios were maintained, and form continued to reflect function.
Now, since the purpose of Yahowah’s Home will be different to accommodate those who have been transformed to enter it upon His return following their reconciliation, God will design it appropriately. And I suspect that it will be comprised of light, and that it will be open and transparent, magnificent and yet approachable. Its scale will be such that those of us who approach our Father will recognize that we are important to Him. We will all be as Dowd advised His son, enjoying the fact that Yahowah is reciprocating.
As a result, we know that the only alterations permissible are those which accommodate a time and place in which we are all family, the enriched and empowered, enlightened and liberated children of the Covenant. And even then, we would anticipate explanations for whatever differences will exist in Yahowah’s Home after Kipurym (which Ezekiel omits) and while we are celebrating the 8th Day of Sukah (something Ezekiel also cancels) so that we are better informed.
389Providing some perspective, the Tabernacle was diminutive at 45 feet long, 15 feet wide, and 15 feet tall. And the surrounding courtyard, which was demarcated only by 7½-foot-tall linen curtains with a single “gate” of draped cloth, was 75 feet wide on the east and west and 150 feet long on the north and south. Whereas the House of Yahowah constructed by Solomon was 90 feet long, 30 feet wide, and 45 feet high, with the floorplan doubled and height tripled. And as for the courtyard, it is described but not measured. However, in keeping with the proportions of the House, we can deduce that it would have been 150 by 300 feet – maintaining the intended proportions.
By comparison, Ezekiel’s temple complex is square, not rectangular, and it is between 6,750 and 8,000 feet across (in Egyptian vs. Babylonian cubits) and, thus, no longer proportional or even relatable. At over a mile square, it would swallow the entire city of Jerusalem. Moreover, according to Ezekiel’s last verse, if allowed to be built, it would expand 5 miles in all directions, burying all traces of what has been. Mission Accomplished.
Beyond the fact that Ezekiel’s monstrosity would obliterate the City of Dowd and bury Yahowah’s Home, while paving over Mounts Moriah and Olives, and the realization that we’d be left with massive gates dominating the landscape, I don’t much care about the size of the rooms or doors he is allegedly measuring. I am bothered more by the removal of the Ark of the Covenant, the Veil, the Menorah, the Golden Altar, the Laver, and the Table of Shewbread. And there would be no Yowm Kipurym celebrated within this complex – precluding the restoration of Yisra’el and Yahowah’s return.
Therefore, the wall, while stupid, isn’t the most controversial aspect of “New Jerusalem.” The part where the Lowytan ignores the Towrah’s instructions on the Home of the Covenant and goes in a different direction demonstrates that the Lord of Babel is not Yahowah. In this 390text, we are looking at a revisionist monstrosity that did not and will not exist, upon a super summit that did not and will not exist, in a place unrelated to the people and history of Yisra’el. And we are being asked to watch a Metal Man, who did not exist, measure it, beginning with walls, which did not and will not exist.
Bronze Boy is wielding a mythical stick that is six cubits plus a span, or 9 feet 4 inches (2.8448 meters for you metric fans), give or take a foot or so if using the Babylonian cubit. But what was he supposedly measuring? Since he was dispatched to the surrounding wall, since we will next see him at the gate within the wall, and since measuring the thickness of a building is nonsensical (especially at this dimension), let’s assume that Ezekiel made up the wrong word with binyn | the child’s oppressive and vexing building, and that the first measurement is of the surrounding wall. It’s a robust 9’4” thick for you city planners awaiting your Lord’s return. But at the same height, it would be absurdly short for a wall that wide.
While I’m not offering to serve as the Lord’s structural engineer, with a solid masonry wall, the proper ratio of height to thickness is 20 to 1. So, in this example, a 112-inch-tall wall should be 6 inches thick, occasionally buttressed for lateral support, but never 9 feet thick. That said, a wall of any size would be a liability in a future Temple.
Then he was going (wa bow’) to the gate (‘el sha’ar) which it faced the way of the east (‘asher paneh huw’ derek ha qadym).
And he was climbing by its stairs (wa ‘alah ba ma’alahowth huw’) then he was measuring (wa madad) the threshold (‘eth saph – the door frame, bowl, basin, or blanket) of the gate (ha sa’ar) – one stalk (qaneh ‘echad – a single reed, bone, branch, cane, or shaft) width, as in thickness (rochab).
391And with one threshold (wa ‘eth saph ‘echad), one stalk (qaneh ‘echad – a single reed, bone, branch, cane, or shaft) of thickness (rochab). (Yachezq’el / Ezekiel 40:6)
Stairs within the threshold of a gate set inside a 9-foot-thick and 9-foot-tall wall are impractical. Should the standard ratio of a 7-inch rise over a 12-inch tread apply, with a minimal 2-foot header over the entrance, the entrants would be bending over to keep from banging their heads by the second step. And if the design was to be open above the doorway, then by the 6th step, the entrants would be looking over the top of the wall – defeating the purpose of its existence.
And what would entrants, should they get past the gate, be climbing to approach? If the perimeter is serving as the foundational support for a raised platform behind it, then it is no longer a wall in which a gate can be placed. Further, even without the platform, and with steps built into the threshold, the gates would only open out, putting people walking by at risk while diminishing security. Moreover, it would be impossible with this design to enter the compound to resupply it or remove the byproducts of the intended slaughtering and fires in any kind of vehicle.
And should you think I’m nitpicking, how is it that a mere mortal can demonstrate that a spirit pretending to be the Lord God does not know his measuring stick from his braided string? I shouldn’t be able to put my experience of having designed and built 20 homes up against the architect of the universe and author of life.
But, at least, we have this handy reassurance for aspiring architects – the thickness of the threshold of an opening in a wall is equal to the thickness of the wall. And in case you were to question this assumption, Metal Man measured twice.
However, that is not how Christian model makers have portrayed these specifications. But more on that in a 392moment. First, I’d like to acknowledge that we should count our blessings. With this comical approach to sanctuary design, we’ve moved past the Feast of the Beast and on to bigger and better things – or so we are to believe. Measure on, Metal Man…
And the alcove (wa ha ta’ – then the ?, used only in Ezekiel, perhaps a chamber, likely a guardroom, or possibly a niche; maybe from ta’ab – to long for or to loathe or ta’ah – to mark or point out), one stalk (qaneh ‘echad – a single reed, bone, branch, cane, or shaft) long (‘orek) and one stalk (wa qaneh ‘echad – a single reed, bone, branch, cane, or shaft) wide (rochab – thick in breadth, but growing).
And between (wa bayin) the guardroom niches (ha ta’ym – the ?, used only in Ezekiel, perhaps chambers, or alcoves), five cubit (chamesh ‘amah).
And the threshold (wa saph) of the gate (ha sha’ar) from beside (min ‘etsel) the vestibule (‘uwlam – the portico or porch) of the gate (ha sha’ar) from the house (min ha beyth), one stalk (qaneh ‘echad – a single reed, bone, branch, cane, or shaft). (Yachezq’el / Ezekiel 40:7)
And he was measuring (wa madad) the portico (‘eth ‘elam – porch or vestibule; from ‘alam – to bind and make dumb) of the gateway (ha sha’ar) from the house (min ha beyth), one stalk (qaneh ‘echad – a single reed, bone, branch, cane, or shaft). (Yachezq’el / Ezekiel 40:8)
While niches, alcoves, vestibules, and porticos can be used to enhance the entrance of a classically designed space, at the time of this writing, they had two purposes when adjoining gates. They housed guards or displayed idols – neither of which would have been inappropriate in this context.
Those attempting to make models of Ezekiel’s madness simplify the gate’s design by including the 393guardrooms within a long, narrow, colonnade but then ignore the vestibules, because there isn’t room within the gate for both. But the bigger problem with the resulting models is the described structure’s proximity min ha beyth | from the house – which is just 9 feet. With this restriction, there is no room for the colonnade, guardrooms, or vestibules. This means that the religious interpretations of the Lord’s design are similar to the religious translations in that accuracy is sacrificed for believability.
And he was measuring (wa madad – so he was extending) that which pertains to the vestibule (‘eth ‘elam – with the porch or portico; from ‘alam – to bind and to make dumb) of the gateway (ha sha’ar), eight cubit (shamoneh ‘amah), and its jamb, doorpost, or projecting wall (wa ‘ayil huw’ – his ram, leader, tree, strength, or the means to anchor a door to a building), two cubit (shanaym ‘amah), and the portico (wa ‘elam) of the gate (ha sha’ar) from the house (min ha beyth). (Yachezq’el / Ezekiel 40:9)
And the guardrooms (wa ta’ym – the ?, used only in Ezekiel, perhaps chambers, niches, or alcoves) of the gate (ha sha’ar) of the way of the east (derek ha qadym), three from here (shalosh min poh) and three from here (wa shalosh min poh), measurement one (midah ‘echad) for three of them (la shalosh hem) and one measurement (wa midah ‘echad) toward the jamb, doorpost, or projecting wall (la ‘ayil – to the ram, leader, tree, strength, or the means to anchor a door to a building) from there (min poh), and from there (wa min poh). (Yachezq’el / Ezekiel 40:10)
And he was measuring (wa madad – so he was extending) the thickness or width (‘eth rochab) of the opening (petach) of the gateway (ha sha’ar), ten cubit (‘eser ‘amah) of length (‘orek) of the gateway (ha sha’ar), thirteen cubit (shalosh ‘esreh ‘amah). (Yachezq’el / Ezekiel 40:11)
394We’ve all but worn out Measure Man and all of this fuss is for a wall and a gate which, in the future, would serve no purpose. In fact, upon God’s return, separating people from Him would be counterproductive.
While there are still five more verses fixated on the city wall and its eastern gate, we need to catch our breath and assess the situation before we get completely lost in the irrelevant minutiae. We have just been told that there is a ta’ then ta’ym, an alcove, niches, or guardrooms associated with the passageway through the wall. Their functions and furnishings are not disclosed but can be discerned from history. However, at the size conveyed, they would be useless for anything other than guards and statuary at 9 feet by 9 feet, give or take a hand. And for reasons we are not told, there appears to be 7.5 feet of separation between them.
In addition to the alcoves serving as guardrooms, there is a vestibule. And while it is one stalk, or 9 feet 4 inches, away from the threshold of the gate, it is also this distance from the “house.” So, if this beyth is supposed to be the Lord’s Temple, then someone needs to reprimand the architect because this would be absurdly close to the 9-foot wall. And since this measurement is repeated, there is no getting around it.
Rather than enjoying a grand vista of the Devil’s new digs, those allowed through the gate would be trapped in a narrow alley just three paces wide – if we are to believe Ezekiel’s depiction. So, at this point, unless he is unaware of the meaning of the Hebrew word, beyth | house, then it’s time to hire Babylonian, Egyptian, Greek, or Roman architects, all of whom provided worshipers a grand perspective of their god’s shrines.
While the intent of the vestibule is undefined, at 8 cubits, it would be 12 feet. We do not know if that is the distance from the gateway or the width of the portico. But 395we do know that the door jamb of the porch is of minimal width at 36 inches. Beyond this, however, we are told that this is both the vestibule of the gate and the house, which is only possible if they are adjacent to one another.
Returning to the guardroom niches of the gate of the way of the east, there are three from here and three from here, with here being by the gate. But that’s a problem, because at 9 feet by 9 feet with 7.5 feet of separation between them, you’d have to fit 42 feet of alcoves in what was a 9-foot alleyway between the gate and the house.
Then returning to the gate, we are told that it was almost 20 feet wide. That, too, is a problem, because there would have been no practical way to support or secure the leverage of a 20-foot-long panel just 9 feet tall. Based upon the geometry and physics of leverage, city gates were designed such that their height was three or four times their length for reasons the Lord of Babel does not comprehend.
Beyond the gates, the walls of the fallen city, which still hasn’t been named in this portended resurrection, would have been of marginal value during the next 200 to 600 years from this summit meeting. And since Measure Man’s design was not copied, these three chapters of Ezekiel were either a colossal false prophecy or a complete waste of parchment and ink. And should these walls, gates, vestibules, and porticos be for a city of the future, then the entire design has to be scrapped as counterproductive. Bad architecture then becomes bad policy.
There is yet another problem, which is the sterility of the tour. There are no people and no life. It is a cavernous, walled compound akin to the massive display of skeletons without either heart or soul.
And a boundary of the territorial barrier (wa gebuwl) toward the presence of the alcoves (la paneh ha ta’owth), one cubit (‘amah ‘echad) and one cubit (wa ‘amah ‘echad) for the barrier from here (gebuwl min 396poh). And the small, recessed nook (wa ha ta’), six cubit (shesh ‘amah) from here (min poh – out of the opening or mouth) and six cubit (wa shesh ‘amah) from here (min poh). (Yachezq’el / Ezekiel 40:12)
Like so many things throughout this peculiar visualization of the life-size diorama, we are left to speculate on the nature and function of the gebuwl. Since the word’s primary definitions are incompatible with this depiction, we cannot use boundary, territory, or border without buttressing them with the derivative meaning of “barrier.” But what is this impediment’s purpose when the barricade would have been in immediate proximity to a wall? Why is the Lord trying to preclude access? Further, by placing another barrier 18 inches inside of a perimeter wall, the resulting compound is beginning to look like a prison.
Apparently, either the gate in the 9-foot wall or the 9-foot by 9-foot niches beside it had soaring 38-foot ceilings. In the vestibules, this ratio of floor space to ceiling height would have caused vertigo, and above the gate, it would have left a 29-foot gap between it and the top of the wall. Either that, or one is left with a short door in an imposing wall, which would serve to minimize the stature of any individual in proximity to it.
And that is what the religious illustrators and model makers have done with this and the other five gates. Their representations are of imposing edifices so out of scale with human entrants they scream, “Go away you puny person. How dare you approach the great and wonderful Oz.”
Ever in character, the Lord’s intent is to bury Jerusalem, eliminating Tsyown and Mowryah, Yahowah’s Home and His Son’s, indeed, the entire City of Dowd | David. And then he seeks to preclude access to what he intends to pave over by erecting massive walls and 397dehumanizing gates. Ezekiel’s Temple is the ultimate expression of Replacement Theology, with Satan seen rising above Yahowah. In these depictions, we are witnessing Hylel ben Shachar’s fulfillment of Yasha’yah | Isaiah 14.
And he was measuring (wa madad) the gate (‘eth ha sha’ar) from the ceiling (min gag – from the roof) of the guardroom niche (ha ta’) to the ceiling of it (la gag huw’), a width or thickness (rochab) of twenty-five cubit (‘eserym wa chamesh ‘amah). The opening opposite (neged – nearby) the opening (petach). (Yachezq’el / Ezekiel 40:13)
And he was measuring (wa madad) the jamb, doorpost, or projecting wall (‘eth ‘ayil – with the ram, leader, tree, strength, or the means to anchor a door to a building), sixty cubit (shesh ‘amah). And to (wa ‘el) the jamb, doorpost, or projecting wall (la ‘ayil – to the ram, leader, tree, strength, or the means to anchor a door to a building) of the courtyard (ha chatser – of the population center) of the gate (ha sha’ar), all around, encircling and surrounding (sabyb sabyb). (Yachezq’el / Ezekiel 40:14)
I have drawn more than my share of blueprints, read, interpreted, and built from many plans, and in all of those projects, I’ve not experienced anything remotely like the absurdity of this report. It is remedial to the point of clownish – albeit with dark and sinister intent.
The first measurement of 25 cubit, or 38 feet, is supposedly the height of the gate taken from the unspecified roof of the guardroom niche to the ceiling above the gate. If so, then it calls for either a 50-foot-tall roof structure to be constructed over a 9-foot-tall wall and gate or for the ceiling to be 38 feet thick. Pick your poison.
Equally ludicrous, the wall is projected at 90 feet, but with nothing to affix it to beyond the initial 9 feet. And since the only gate is the one in the wall, the notion of a 90-398foot-tall in a 9-foot-high wall is preposterous, even more so beneath a 50-foot ceiling. These crazy numbers are like everything else we have read in this ridiculous book – they simply do not add up.
And above the face of the gate (wa ‘al paneh ha sha’ar) of my furnace (ha y‘athuwn – ?, used only in Ezekiel; likely a compound of ‘any – my and ‘athuwn – furnace) over and above to the face (‘al la paneh) of the portico or vestibule (‘elam – porch as an entrance to a building) of the gate (ha sha’ar) of the inner face or inside presence (ha panymy), fifty cubit (chamesh ‘amah). (Yachezq’el / Ezekiel 40:15)
Gates have faces, and over these faces we have words with sinister meanings. Ha y‘athown will have especially gruesome implications when we come to realize that the Lord of Babel is modeling Camp Lowytan after Auschwitz. And now, it is replete with furnaces to serve as a crematorium. As further evidence of this macabre finding, in Daniel, the only other book written in Babylon, ‘athuwn was used 10 times to describe the furnace into which Shadrach, Meshach, and Abednego were allegedly thrown.
Let’s conduct a reality check. These walls, gates, barriers, guardroom niches, and porticos would have served one of two purposes. They were either designed to keep people confined inside, which would make the Lord’s New Lair a prison – not unlike She’owl – or these imposing apparatuses were contemplated to keep people out, precluding access to what has been entombed beneath. And as for y‘athuwn | my furnace, it does not take a rocket scientist to figure out what an anti-Semite with a penchant for exterminating Jews would do with one of these.
But at least, there will be some windows. Surely, the Lord of Babel cannot be opposed to light?
And windows which pierce, profane and slay (wa chalown – to perforate; from chalal – to desecrate, wound, 399and fatally injure) are ignored and unresponsive (‘atam – they are shut, do not listen, are kept silent, and hold their lips, narrowed and closed) to the guardroom alcoves (‘el ha ta’ – ?, toward the niches, used only in Ezekiel) and to their (wa ‘el ‘ayil hem – to the doorposts, rams, trees, or leaders) to the inner presence and inside face (la panymah) to the gate (la ha sha’ar), around and around (sabyb sabyb).
And in this manner (wa ken), to the vestibules (la ha ‘elamowth), and openings designed for piercing, desecrating, and killing (wa chalownowth – to perforate and slay; from chalal – to profane, wound, and fatally injure) encircling all around (sabyb sabyb) to the inside face (la panymah). And on the (wa ‘el ‘ayil), images of palm trees (timorahym – palm-shaped decorations). (Yachezq’el / Ezekiel 40:16)
There would be no windows in the alcoves because, allegedly, windows are closed and unresponsive, failing to listen with narrowed lips. However, there would be lots of “windows” encircling the square vestibules – that is if we can refer to them as such. Ezekiel has overused chalal, the verbal root of chalown, which means “all things pertaining to chalal,” to speak of “piercing, profaning, and slaying” his foes.
As for the palms, I suppose that because Yahowah found the symbolism of life-affirming flowers and protective cherubs to be instructive, and since the pagans in Babylon preferred palms, the nod went in the direction of the pagans. And of course, while flowers, cherubs, and palms were integrated into Yahowah’s design, the last thing Satan wants is to be reminded of the Garden or of his former existence as a Karuwb.
400Might the Lord’s fixation on gates and guards have prompted the Christian perception of “Pearly Gates” being manned by “Saint Peter” to block access to their heaven? If so, fortunately for the Jewish inmates in “New Jerusalem,” they should be able to pick the locks and get out of jail because every Israeli would have been equipped with a skeleton key – a legacy of their dry bones.
Continuing to describe a prison, we find a courtyard, cells, and lots of searing hot pavement. Welcome to Hell on Earth.
And he was bringing me (wa bow’ ‘any) into the enclosed courtyard (‘el ha chatser – to the population center) of the exterior (ha chytsown).
And behold (wa hineh), cells and chambers (lishkah – halls and rooms) and burning hot pavement (wa ritsphah – hot stone or glowing coal) to have constructed (‘asah) the enclosed courtyard of the population center (la ha chatser), all around, encircling and surrounding the circumference (sabyb sabyb).
Thirty (shalosh) cells and chambers (lishkah – halls and rooms, areas enclosed by walls; predominantly used in Ezekiel) toward the burning hot pavement (‘el ha ritsphah – against the hot stone and glowing coal). (Yachezq’el / Ezekiel 40:17)
And the glowing coal (wa ha ritsphah – the hot stone and burning pavement; from retseph – hot stone, glowing embers, burning heat, flames, coals, and firebolts) to the shoulder and sidewall (‘el katheph) of the gates (ha sha’arym), juxtaposed alongside (la ‘umah – near and according to) the length of the gates (‘orek ha sha’arym).
The hot stone and glowing coals (ha ritsphah) were at the lowest level (ha tachtown – the nethermost region of the oppressed down under). (Yachezq’el / Ezekiel 40:18)
401Nothing says incarcerated like walls and gates, enclosed courtyards and cells. And nothing says Christian Hell more vividly than burning pavement and glowing coals at the lowest level. It certainly appears that the Lord of Babel is building a prison to incarcerate Jews – not unlike what the Europeans would do during the Second World War.
Onward Christian wardens, since there are Jews to abuse, you must build this prison…
And he was measuring (wa madad) the width or thickness (rochab) from the face (min la paneh) of the gate (ha sha’ar) of the lowest level (ha thachtown) to the face (la paneh) of the enclosed courtyard (ha chatser) of the innermost face (ha panymy) from the outside (min chuwts), one hundred cubit (me’ah ‘amah) of the east (ha qadym) and of the north (wa ha tsaphown). (Yachezq’el / Ezekiel 40:19)
And the gate (wa ha sha’ar) which faced it (‘asher paneh huw’) of the way of the north (derek ha tsaphown) for the enclosed courtyard (la ha chatser) of the outer exterior (ha chytsown) he measured (madad) its length (‘orek huw’) and its breadth (wa rochab huw’). (Yachezq’el / Ezekiel 40:20)
And its guardroom alcoves (wa ta’ huw’), three from here (shalosh min poh) and three from here (wa shalosh min poh), and its door jamb (wa ‘ayil huw’), and its vestibule (wa ‘elam huw’), were of similar measure (hayah ka midah) to the gate (ha sha’ar) of the first and foremost (ha ri’shown), fifty cubit (chamesh ‘amah) its length (‘orek huw’), and its breadth (wa rochab), twenty-five (chamesh wa ‘esrym) in the cubit (ba ha ‘amah). (Yachezq’el / Ezekiel 40:21)
The only way to pack those pesky and conniving, unbelieving and god-killing Jews in this space will be to have reinstituted the concentration camps and incinerated 402them. Afforded the opportunity, so long as they use renewable energy, I’m sure the Progressive Europeans will be all too happy to comply.
Returning to the window, singular, whose view would be of the wall just 9 feet away, we discover…
And its opening designed for piercing, desecrating, and killing (wa chalown huw’ – his window on perforating and slaying; from chalal – to profane, wound, and fatally injure), and its vestibule (‘elam huw’), and its palm tree decoration (wa timorah huw’), similar measurement (ka midah) of the gate (ha sha’ar) which faced it (‘asher paneh huw’) of the way of the east (derek ha qadym).
And with steps of seven (wa ba ma’alah sheba’), they ascended (‘alah) with him (ba huw’) and its vestibule, portico, or arch (wa ‘eylam) to face them (la paneh hem). (Yachezq’el / Ezekiel 40:22)
Fun with numbers. The window, vestibule, and palm décor were the same size as the gate of the way of the east. Since we were told that it was 20 feet wide, that means that there was a 20-foot window in a 12-foot-wide vestibule and a 20-foot-tall palm ornament on a 9-foot-tall door jamb. It must be ancient math.
We have yet another brain teaser before the Devil’s Advocate and Metal Man move south…
And a gate (wa sha’ar) to the innermost face of the court (ha chatser ha panymy), conspicuously reporting opposite (neged) the gate (ha sha’ar) to the north (la ha tsaphown) and to the east (wa la ha qadym) and he was measuring (wa madad) from a gate (min sha’ar) to a gate (‘el sha’ar), a hundred cubit (me’ah ‘amah). (Yachezq’el / Ezekiel 40:23)
It's your turn to decipher this. All I know is that there are way too many gates in this joint and that illiteracy continues to plague the asylum.
403As an interesting change of pace, it was said of Ezekiel that Metal Man halak ‘any | was walking me to their next destination, which was yet another sha’ar | gate – this one at… the way of the south (derek ha darowm), and behold (wa hineh), a gate (sha’ar) of a way of the south (derek ha darowm). It was, of course, duly madad | measured. And, as a curiosity evidently worth noting, ‘ayil huw’ | its door jamb and ‘eylam huw’ | its vestibule ka ha midah ha ‘eleh | were the same size of these. (Yachezq’el / Ezekiel 40:24)
However, as an inconsistent anomaly, the Architect’s apprentice announced…
openings designed for piercing, desecrating, and killing (wa chalownowth)
And windows for him to pierce and slay (wa chalownym la huw’ – for him to perforate and kill; from chalal – to desecrate, wound, and fatally injure) and for its vestibule (wa la ‘eylam huw’), encircling all around (sabyb sabym) like the window on killing (ka chalown) of these (ha ‘eleh), fifty cubit (chamesh ‘amah) length (‘orek) and thickness (wa rochab), twenty-five cubit (chamesh wa ‘esrym ‘aman). (Yachezq’el / Ezekiel 40:25)
Wonderful. We have a 75-foot window encircling a 12 by 12-foot room. And since that was the miraculous window’s ‘orek | length, and the other dimension was not listed as its height, the window was an incredulous 37 feet rachab | thick. And based upon its verbal root, this perforation in the wall is ominous.
This is followed by more steps and additional palm décor. And that leads to the measurement of the gate of the way of the south or of the distance between gates even though there was only one listed in this depiction. It was big, huge, at 100 cubits or 150 feet. Can you imagine the hinges and torque required to swing a gate 50 yards long?
404And its niche (wa ta’ huw’), and its door jamb (wa ‘ayil huw’), and its vestibule (wa ‘elam huw’), consistently the same size and measurement (ka ha midah) of these (ha ‘eleh), and deadly windows (wa chalownowth) for it (la huw’), and for its vestibule (wa la ‘elam huw’), encircling all around (sabyb sabyb), fifty cubit (chamesh ‘amah) length, and thickness (‘orek wa rochab), twenty-five cubit (‘esrym wa chamash ‘amah). (Yachezq’el / Ezekiel 40:29) And vestibules (wa ‘elamowth) all around the circumference (sabyb sabyb), twenty-five cubit long (‘orek chameshwa ‘esrym ‘amah) and five cubit thick (wa rochab chamesh ‘amah). (Yachezq’el / Ezekiel 40:30)
These windows would have been a similar 75-foot length and 37 feet thick. To accommodate them on the wall, the vestibules have been enormously enlarged, from 12 feet to 37 feet, although that was supposed to be their thickness.
More courtyards, door jambs, and palm medallions, and even more stairs – this time eight of them. There were more gates too. This then leads to additional long, ridiculously thick, windows, vestibules, and door jambs, then even more palm décor, stairways, and, well, door jambs.
A trip to the north gate produces similar results, with many additional guardroom niches, vestibules, door jambs, and windows all around, including more stairs and palm décor. I suspect a summary will suffice, especially since all of this, from the 1st to the 37th verse of the 40th chapter, has focused entirely on counterproductive walls, restrictive gates, dysfunctional guardrooms and vestibules, too many cells and courtyards, inappropriate burning hot pavement, absurd door jambs, an odd medley of steps, an overzealous use of palm relief, and incredulous windows. And throughout it all, we have learned nothing other than the resulting structure was depicted as a prison.
405So finally, at the 38th verse, we find a room with a purpose – an odd one, however…
And a room (wa lishkah – a side hall or cell) and its open entrance (wa petach hy’) with the door jamb (ba ‘ayil – with the doorposts, ram, lamb, tree, or leader) of the gate (ha sha’ar) there (sham) they were washing (dawach – they were rinsing butchered meat (hifil imperfect third-person masculine plural – they were currently and continually doing what was required to wash)) the burnt offering (‘eth ha ‘olah – or more accurately: with the ascent). (Yachezq’el / Ezekiel 40:38)
There are only three mentions of washing anything associated with an offering in the Towrah. The last of them pertains to a one-and-done situation, never to be repeated. In Qara’ / Leviticus 9, in preparation for meeting directly with Yahowah alongside Choreb, Aaron and his sons did as Moseh had instructed. This included washing the inner parts and the legs of a cow before burning them – and that is only because they would have been filthy and have stunk to high heaven. So, a permanent room dedicated to a non-recurring event is senseless.
Also inappropriate, in the imperfect conjugation, as the tour was being conducted, invisible men were continually using the imaginary tables to wash the pretense of offerings. Making matters worse…
And in the vestibule (wa ba ‘elam) of the gate (ha sha’ar), two tables (shanaym shulchan) from here (min poh) and two tables (wa shanaym shulchan) from here (min poh) for slaughtering to them (shachat ‘el hem), those going up (ha ‘olah – or the burnt offering in the Lord’s terminology), and for those missing the way (wa ha chata’ah – or the sin offering to the religious), and for the guilty (wa ha ‘asham). (Yachezq’el / Ezekiel 40:39)
This statement is either incredulous or incongruous. While uplifting offerings and others to forgive those who 406had missed the way would have been beneficial and were conducted in the Second Temple, this construct was as far from it as words allow. And if this is supposed to be the “Third Temple” constructed concurrently with God’s return for His people, there will be no reason to be elevated, no means to miss the way, or any opportunity to incur guilt. By this time, everyone in God’s company will be a member of the Covenant and already seven-dimensional, which is as high as it gets. And since we will be home, there would no longer be a means to get lost along the way. Further, guilt will be a thing of the past. Therefore, these four tables would be a waste of space. Suggesting them indicates a complete lack of situational awareness.
We will be celebrating the Miqra’ey Feasts into perpetuity as a way of celebrating the events which brought us together. However, they will be commemorative in nature, not functional in purpose. Therefore, even when Metal Man leads the Devil’s Advocate past all of the inappropriate walls and gates, the Lord’s associates are still headed in the wrong direction.
The 40th verse speaks of four more tables. Continuing to aggravate the problem, in the 41st verse, there are another eight slaughtering counters. And by the 42nd verse, we are taken back to the stone age…
And four tables (wa ‘arba’ shulchan) for ascending with the burnt offering (ha ‘olah) of cut stone (‘eben gazyth), length (‘orek) of one cubit (‘amah ‘echad) and half (wa chetsiy), and the thickness (wa rochab), one cubit (‘amah ‘echad) and half (wa chetsiy), and high (wa golah), one cubit (‘amah ‘echad), to them (‘el hem). And they were settled such that they rested (wa nuwach) with the vessels and objects (‘eth ha kalym) which they were slaughtered (‘asher shachat) with those elevated of the burnt offering (‘eth ha ‘olah) in them (ba hem) and the slain sacrifices (wa ha zebach). (Yachezq’el / Ezekiel 40:42)
407And the double-pronged hooks (wa ha shaphathym – ?, used only in Ezekiel, of uncertain meaning), one (‘echad) handbreadth (tophach – ?, used only in Ezekiel) formed (kuwn) within the house (ba ha beyth) all around on all sides (sabyb sabyb). So, to the tables (wa ‘el ha shulachan), meat, animal flesh, or human bodies, and perhaps a herald (basar) of the sacrificial offering to approach (ha qorban). (Yachezq’el / Ezekiel 40:43)
Obviously, it is not a modern and hygienic stainless-steel affair. There would be no NSF (National Sanitation Foundation) rating for this crude chopping block. At just 27 inches, it would not provide sufficient space to get much accomplished either. Worse, this table was imagined at just 1.5 feet tall, half of the height of a normal countertop used in food preparation. The choppers would be on their knees.
The double-pronged meat hooks are forerunners of Muhammad’s claims regarding Hell. Satan’s most notorious prophet claimed it was filled with women hung by meat hooks through their breasts. That’s particularly handy since Muhammad claimed that Allah’s Hell was directly above the Temple Mount.
And now, having returned to the Devil’s slaughterhouse, with basar | heralds as meat, we are reminded of the Lord’s sacrificial victims during the grotesque Feast of the Beast. It appears that the Messiah and Choter as basar | heralds may be honored with tables of their own. If so, it would be so inclusive of the Lord.
The 44th verse addresses the positioning of additional butcher shops. Then in the 45th, Metal Man provides the first mention of Temple staff…
And he was speaking to me (wa dabar ‘el ‘any) of this the room (zeh ha lishkah) which it faces (‘asher paneh hy’) of the way of the south (derek ha darowm – uncommon word for south used only once outside of Ezekiel; from ruwm – to rise) for the priests (ha kohenym) 408observing (shamar) the required confinement (mishmereth – who serve as guards over a penal institution; from mishmar – place of confinement in a prison or jail) of the house (ha beyth). (Yachezq’el / Ezekiel 40:45)
Good news and bad news – we have priests, but they are serving as prison guards. And while that’s not good, I’m glad Metal Man has confirmed the obvious: the Lord’s “New Jerusalem” is a concentration camp – a penal colony created for and by Jews. And as we discovered in the 15th verse, it is replete with an ‘athuwn | furnace.
Unaware of the crematorium, can you otherwise imagine the Haredi scurrying around, thrilled that only they would be allowed in? It would be a win-win situation for everyone. They would be isolated in the past, undeterred by all outside influences, and the rest of us would be freed of them. Maybe Ezekiel was on to something. But alas, they would be utterly lost because the rabbis have removed everything associated with the Temple and the sacrifices from their religion. Besides, recognizing that the Haredi are too busy being religious to work, who would feed them and carry away their trash?
And if you think I’m being rude, get a load of this…
And so, the room, chamber, or cell (wa ha lishkah) which it faces (‘asher paneh hy’) of the way of the north (derek ha tsaphown) for the priests (la ha kohenym – for the clerical ministers) who observe, watching over (shamar) the altar (ha mizbeach) of the penal colony (mishmereth – of those who serve as guards over a prison; from mishmar – place of confinement).
They (hem), the Sons of Zadok (beny Tsadowq), approaching (ha qareb) from the sons of Lowy (min ben Lowy) to (‘el) This Is Not Him (#^^#!), to minister and attend to him (la sharath huw’). (Yachezq’el / Ezekiel 40:46)
409And he was measuring the courtyard (wa madad ‘eth ha chatsar), long one hundred cubit (‘orek me’ah ‘amah) and breadth (wa rochab) a hundred-cubit square (me’ah ‘amah raba’). And the altar (wa mizbeach) toward the face (la paneh) of the house (ha beyth). (Yachezq’el / Ezekiel 40:47)
Other than to confirm that Ezekiel was using beyth earlier to speak of the Temple when placing it within a few paces of the massive perimeter wall, there is nothing material in the concluding statement. The bombshell is the reference to the “Sons of Zadok.”
To eliminate any confusion over this, there is no basis for the title “Sons of Zadok” in the Towrah or Prophets. While there are a number of men named Tsadowq | Zadok, most are mentioned in passing as part of genealogies identifying more important individuals.
Interestingly, a Tsadowq | Zadok was listed as heroic, even as a gibowr, during the time Dowd was unifying Yisra’el after Sha’uwl’s death. However, he’s not our guy because we are told nothing more of him and do not know if he had sons.
This brings us to the Tsadowq | Zadok in question. He was the Chief Priest during the darkest episode of Dowd’s life – which is expressly why the Lord of Babel dug his name out of 2nd Samuel. The Serpent is itching for an excuse to slaughter and sacrifice the man who, previous to this episode, had been the greatest gibowr of all.
The story which leads to the king’s encounter with Zadok and his son begins horrifically. The Messiah’s thirdborn, ‘Absalom, was in the midst of leading an insurrection against him when Dowd made the cowardly decision to abandon Jerusalem, leaving only his concubines. The King, now in his more sedentary years, could not bring himself to rely on Yahowah, hold his ground, and dispose of this enemy as he had every foe. The 410fact that ‘Absalom was willing to kill his father and ignite a civil war to satiate his ego only made it worse.
The moment Dowd learned that ‘Absalom, who had stolen the hearts of Yisra’elites, had declared himself king and had attracted a following, he told his servants that he would flee in haste rather than defend his nation, his city, and his God-given responsibility to lead his people. He also decided to abandon his women, leaving his concubines to watch over his home.
With Dowd riding a stream of tears out of town, he crossed paths with Zadok who, along with the Lowy, was carrying the Ark of the Covenant as assigned. When he and the king met, the man Yahowah loved and supported beyond all others disclosed how conflicted he had become between his troubled family and the trouble facing the greater family of Yisra’el.
“Now behold, Zadok also, and all of the Lowy with him, were carrying the Ark of the Covenant of God. Then they set down the Ark of God. Abiathar approached until all the people had finished passing out of the city.
Then the king said to Zadok ‘Return the Ark of God to the city. If I find favor in the sight of Yahowah, then He will bring me back again and show me both it and His habitation. But if he should say thusly, “I have no delight in you,” behold, here I am, let Him do to me as seems good to Him.’
The king said also to Zadok, the priest, ‘Are you a seer? Return to the city in peace and your two sons with you, your son, Ahimaaz, and Jonathan, the son of Abiathar. See, I am going to wait at the fords of the wilderness until word comes from you to inform me.’” (2 Samuel 15:24-28)
411If we are to be honest in our appraisal, this was a pathetic response, more befitting a Muslim addressing a capricious and condescending Allah than the Messiah speaking of his Father, Yahowah. To hear it makes me cringe in pain for Father and Son.
God deserved better, and Dowd was better than this – but not at this moment, nor in those following it. And this is hard to say because Dowd is the most accomplished, acclaimed, and beloved person in Yahowah’s story. But with these words, he had let everyone down, including himself, his people, his women, and his God. Although, Dowd would redeem himself and his people, restoring his reputation and Yisra’el’s relationship most impressively by fulfilling Chag Matsah. And making amends for this may have been part of his calculation.
Therefore, as we seek to understand why the “sons of Zadok” were plucked from obscurity to serve Satan in the Lord’s House, we have our answer. It is to further embarrass the returning king, reminding Father and son of their darkest moments together.
This anguishing episode continued, with Zadok doing as Dowd requested, returning the Ark to Jerusalem and then serving as a spy on behalf of God’s now wayward son.
However, rather than rallying his people and encouraging them to trust Yahowah in the defense of what was right, Dowd covered his head, dragged his feet, and wept. As embarrassing as that had to be for all concerned, it got worse when Dowd relayed a message to ‘Absalom, “I will be your servant, O king, as I have been your father’s servant in time past, so I will now be your servant.” It was neither sensical nor appropriate because ‘Absalom was undeserving. The king was stammering.
Diminished in stature, lacking character, and feeling sorry for himself, King Dowd was pelted with stones and verbal abuse on his way out of town. And rather than arrest 412those battering and assaulting him, he blamed the attacks on Yahowah, saying that God must have inspired them. Speaking of one Benjamite in particular, Dowd said, “Let him alone and let him curse because Yahowah had told him.”
As a result of Dowd’s poor decisions, ‘Absalom waltzed into the nearly abandoned city, was proclaimed king, and then proceeded to rape his father’s lovers, acting ten times worse than Reuben. Deliberately taunting his father’s cowardice, ‘Absalom molested all ten publicly while Israel watched. Not yet satisfied, ‘Absalom announced that he intended to further terrorize his father and then murder him. But to avoid conflict, Dowd fled, crossing the Jordan to abandon Israel.
While this occurred, and was embarrassing, it not only served as motivation for fulfilling Chag Matsah in the Yowbel year 4000 Yah, in many ways this episode would also serve to foreshadow the rejection he would endure during Pesach and Matsah.
Finally, with his people starving, Dowd relented and asked Joab, who is the only hero in this story, to pursue the reunification of Yisra’el. But before they left, in yet another deplorable incident, Dowd told his general, “Be gentle for my sake with the young man, ‘Absalom.”
By showing mercy to the merciless, we endanger the innocent. Forgiving, even tolerating, such behavior is irresponsible and unjust, demonstrating a lack of judgment and compassion. Because Dowd failed in this regard, 20,000 Yisra’elites died in the ensuing battle. In truth, hate is essential to love.
It was a lesson learned, for Dowd so loved his people, he would sacrifice his body and soul for them while fulfilling Pesach and Matsah. And in so doing, our King not only redeemed himself, he earned our respect.
413As for ‘Absalom, Yahowah and Joab were alone in knowing what had to be done. Riding upon his ass through the thickets, the head of this horrible human was irretrievably wedged in the branches of an oak tree (referred to as Allah). When hearing of it, Joab wasted no time and thrust three spears through his heart. Then he unceremoniously tossed ‘Absalom into a pit, where his body remains.
Looking back, however, it is possible that the three spears through the heart are symbolic for the three times Yisra’elites have failed to appreciate what Dowd has and will do for them. And while it is speculative on my behalf, considering Dowd’s love for his son, he may have negotiated for his redemption as a reward for having volunteered to serve as the Passover Lamb.
The insurrection over, the battle won, the problem solved, Zadok’s son, Ahimaaz, who had witnessed ‘Absalom’s demise, ran to Dowd but couldn’t bring himself to deliver the whole truth. He left it to the Cushite Joab had deployed to confirm the death of ‘Absalom. Dowd responded inappropriately once again…
“And the king was deeply moved and went up to the chamber over the gate and wept. And thus, he said as he walked, ‘O my son, ‘Absalom, my son, my son, ‘Absalom, I would have died instead of you, O ‘Absalom, my son, my son!’” (2 Samuel 18:33)
When one accepts the responsibility of working with Yahowah, they are held to a higher standard. And in his case, Dowd was flailing. Sure, it was dreadful to lose a son, but this one was unsalvageable and deserved to die. While he lived, he was a threat to Yisra’el.
Indeed, there was but one wise man, one hero, in this tragic episode, and it was neither Dowd nor Zadok’s son but, instead, Joab. He assessed the situation and told the truth, something that is in short supply. Yow’ab | Yah is My 414Father expressed something the world needs to hear. To be civil, just, and caring, we must learn who, what, why, and how to hate. Those who fail this lesson remain incapable of true love and genuine compassion.
What follows is among the most important messages ever delivered…
“Then it was reported to Yow’ab | Joab, ‘Behold, the king is weeping, and he mourns for ‘Absalom.’ So, the salvation that day was turned into mourning for all the people because the people heard it said that day, ‘The king is in mourning over his son.’
The people entered the city surreptitiously at that time, just as people who are humiliated secretly flee in battle. And the king covered his face and cried out with a loud voice, ‘My son, ‘Absalom, ‘Absalom, my son, my son!’
Then Joab came into the house of the king and said, ‘Today you have shamed all your coworkers, who have saved your life this day, and the lives of your sons and daughters, the lives of your wives, and the lives of your concubines, by loving those who hate you and by hating those who love you.
For you have revealed today that commanders and coworkers are nothing to you. For I know today that, if ‘Absalom were alive and all of us were dead this day, then it would be right as far as you are concerned.
Now therefore arise, go out and speak compassionately and positively to your coworkers. For I swear, if you do not go out, no man will stay the night with you, and this will be worse for you than all the misfortune that has happened to you from your youth until now!’” (Shamuw’el / 2 Samuel 19:1-7)
It was among the worst of days, a humbling moment in which the best among us was at his worst. And now, the 415Lord of Babel would seek to remind us that Dowd was better in his youth than he was as an aging leader.
To be fair, he had been given a near impossible, always aggravating assignment, shepherding the least appreciative and most irascible people the world has ever known. And yet, he found a way to love them, endure them, and reconcile his relationship with them. Every mistake would serve as motivation to make things right again.
There are powerful lessons we can learn from this episode, none of which are attributable to the “Sons of Zadok.” Human families are fragile and often fracture at multiple levels. And this is why the lone prerequisite of the Covenant necessitates that we walk away, ultimately prioritizing our Father’s family over our own. When there is a conflict between them, it is important that we come out on the right side, something Dowd failed at in this moment of crisis but would resolve gloriously.
Second, even in failure we can learn and grow. At this moment, the greatest of gibowrs failed, but he would not stay down. He would stand up for his people, fulfilling Chag Matsah heroically and magnanimously. He would overcome the darkness of this moment to shine brilliantly in God’s presence.
The third lesson is that in matters where the mind and heart are in conflict, it’s better to be right than feel good. Fourth, the Towrah perfects the imperfect, making it possible for all of us to appear perfect before our God. Because of what Father and Son have done, we can all be vindicated.
Fifth, tell the truth, the whole truth. Even when speaking to our king, Joab didn’t hold back or pull any punches.
And sixth, in the Covenant, we are asked to trust and rely upon Yahowah. Dowd knew this better than anyone. 416And while he failed himself, his people, and his God at this moment, we can learn from his mistake. He did. Never duck, never hide, and never flee. Too few of us know Yahowah for any of us to run away and hide, ultimately depriving an aggravating world of the message it needs to hear. And in this regard, Dowd manned up and heroically saved his people.
If there is a seventh lesson from this episode it is to question every source – especially those who claim to be God. There was a reason Zadok was tossed into this word salad by Measure Man, and it was not benevolent. Differentiating between right and wrong comes from making the connections needed to understand. And that is what we have done since we began. It is what we are doing now because Ezekiel is the most deadly and dehumanizing text ever written about Jews.
Metal Man may be measuring with his forearm, stick, and twisted thread, but we have a vastly more reliable standard with which to evaluate his credibility. So let the games continue.
By successfully navigating the topsy-turvy world of an Escher print, we have endured everything Measure Man has been able to throw at us. Now deep in She’owl, we are going to press on to see where this is all leading.
And he came to bring me (wa bow’ ‘any) to the Temple (‘el ha hykal – to the palace, worship center, and sanctuary; from yakol – to overcome by having power).
He measured the door jambs (wa madad ‘eth ha ‘ayil) at six cubits (shesh ‘amahowth) of thickness (rochab) from here (min poh) and six cubits (wa shesh ‘amahowth) of thickness (rochab) from here (min poh) of 417width (rochab) of the tent (ha ‘ohel). (Yachezq’el / Ezekiel 41:1)
Hykal, meaning “temple, palace, or sanctuary,” is new to the Lord’s vocabulary. But it isn’t well placed because Yahowah prefers to use beyth | house, home, and family when referencing the building He discussed with Dowd and that Solomon built. Further, by referring to it as an ‘ohel | tent, the Serpent is retreating to an earlier time prior to Dowd securing the city of Yaruwshalaim and the summit of Mowryah | Moriah. God’s home when camping out among His people during the Exodus was an ‘ohel | tent.
Making matters worse for the Lord’s conglomeration of ill-fitting words, an ‘ohel does not have an ‘ayil | door jamb. And six was an impoverished number for this doorway because it depicts mankind alone, separated from God.
Further, even in the gaudiest of palaces, doorframes are not 6 cubits or 9 feet thick. If he had measured the span between the jambs instead, then it would have been permissible, albeit not recommended, apart from a barn, that a doorway would be that wide.
And speaking of writing, for the first time in some 40 uses, ‘amah | cubit was plural. Although Ezekiel will continue to struggle with ‘amah, continuing to write it inappropriately. Also relevant, without drawings, the repeated use of min poh | from here is amateurish and without merit.
Still speaking of the ‘ohel | tent, we read…
And the thickness, breadth, or width (rochab) of the opening (ha pethach – the doorway or entrance) ten cubits (‘eser ‘amahowth), and the shoulders (wa kathephowth) of the entrance (ha petach) five cubits (chamets ‘amahowth) from here (min poh) and five cubits (wa chamets ‘amahowth) from here (min poh).
418And he was measuring (wa madad) its length (‘orek huw’), forty cubit (‘arba’ ‘amah), and thickness, breadth, or width (wa rochab) twenty cubit (‘esrym ‘amah). (Yachezq’el / Ezekiel 41:2)
It is either an artifact of ancient math, impoverished building codes, or just stupidity, but the jamb cannot be 9 feet and the opening 15 feet. It matters not if we are dealing with breadth, width, or thickness, it just won’t work. And speaking of the stated dimensions, in Hebrew, five represents Satan and confusion. It is mankind (6) without God (1) that equals 5 – unaware that one is in the wrong company. Ten is simply twice 5, and 40 reveals that mankind’s time is now over.
As for shoulders in a doorway, the only time it is appropriate is in connection with the opening Yahowah described into the Tabernacle’s courtyard. It was the height of the drapes to be hung in the entryway. It is not an architectural specification.
Also peculiar, since the last masculine item on Measure Man’s list was the petach | doorway, it is the object of the pronoun, huw’, when depicting length. Out of curiosity, I checked katheph | shoulder, and it is feminine. And so, while ‘ohel | tent at the conclusion of the previous verse was also masculine singular, the grammar requires us to assign a 60-foot length and 30-foot width to the 9- to 15-foot doorway, depending upon the preferred measurement. My preference, of course, is for the Babylonians to have invented a nuclear bomb prior to the Iranians so that they might have blown these three bozos away. But alas, that might have been overkill.
Heading now into the inner room of the palace, temple, or tent…
And then he came to and entered into (wa bow’ la) an interface (panymah – within a face) and he measured the jambs (wa madad ‘ayil) of the entrance (ha petach – 419of the opening and doorway), two cubits (shanaym ‘amahowth), and the entrance opening (wa ha petach), six cubits (shesh ‘amahowth), and the width or thickness (wa rochab) of the opening (ha petach), seven cubits (sheba’ ‘amahowth). (Yachezq’el / Ezekiel 41:3)
Just when we thought we were stuck in the past, we come upon an interface. Unfortunately, it wasn’t designed to connect to a device but was, instead, another room. This doorway would have been particularly small for an important area at just 36 inches wide. Moronically, however, the door that fit inside these diminutive jams was 108 inches or 9 feet wide. Although even that was subject to change because it was revised to 10½ feet. It is little wonder team Lowytan has dispensed with prophecy. They have flunked consistency.
Nonetheless, according to Metal Man, we are in the “Holy of Holies.” Oh my. Do you think we should remove our shoes?
And he was measuring (wa madad) its length (‘eth ‘orek huw’), forty cubit (‘arba’ ‘amah), twenty cubit (‘esrym ‘amah), and breadth (wa rochab), twenty cubit (‘esrym ‘amah) to the face (‘el paneh) of the Temple (ha hykal – of the palace or sanctuary).
And he was saying to me (wa ‘amar ‘el ‘any), this (zeh) Holy of the Holies (qodesh ha qodeshym). (Yachezq’el / Ezekiel 41:4)
I do not know if it matters at this point, but Yahowah’s instructions for the most set-apart area of His Home formed a perfect cube at 20 cubits in every direction. The Lord’s version loses that symmetry and is further complicated by a curious “to the face” measurement. Also deficient, the length and width are specified, but the third dimension was given without reference to what it represents.
420One of the reasons that I like Yahowah’s symmetry between the dimensions is because we currently know the three around us in this material world, and we are anticipating three additional dimensions bringing us to Heaven’s Door in the 7th dimension. Moreover, our admission will be the result of the objects and persona associated with Yahowah’s Qodesh Qodesh.
And speaking of it, I am looking forward to seeing the two room-sized golden karuwbym flanking the karuwbym on the Mercy Seat of the Ark of the Covenant. It is a nice touch, symbolizing Yahowah’s protection as we soar to new heights in His presence. I imagine them set in the back corners of the Qodesh Qodesh, wings touching, replicating their position on the Kaporeth.
Curious, I’ve long wondered if this was Dowd’s idea to achieve symmetry or Yahowah’s to reinforce the message. And while others may believe it does not matter, it does, because it would be more pleasing to our Father if it was His Son’s idea. Their portrayal surrounding the home of the Ark of the Covenant is astute and demonstrates that Dowd recaptured the brilliance which permeates his Mizmowr | Psalms and Mashal | Proverbs.
Such insights were of no interest to Ezekiel, Metal Man, or the Lord of Babel. There would be no Ark of the Covenant or Cherubs in his throne room. There would also be no Manowrah piercing the darkness, which with its six-plus-one pattern of lights is symbolic of the Miqra’ey and of time eternal as luminaries in our Father’s presence.
Molten Man was all about the numbers, not the contents or purpose of the room, and even then, I feel sorry for the individual tasked with the responsibility of serving as their contractor.
Then he measured the wall (wa madad qyr) of the house (ha beyth) of six cubits (shesh ‘amahowth) and the breadth (wa rochab) of the rib (tsela’ – bones around the 421heart and lungs, sideboard, or plank) four cubits (‘arba’ ‘amahowth), all around and surrounding (sabyb sabyb) for the house (la ha beyth) of the circuit or vicinity (sabyb). (Yachezq’el / Ezekiel 41:5)
And the ribs (wa ha tsela’owth), a rib (tsela’) to a rib (‘el tsela’), three (shalosh), and thirty (shaloshym) patterns of behavior, additional occurrences, steps, strokes, or feet all in connection with being thrust aside in a troubling manner (pa’am – a repetitive action, a foot, an anvil or hardening, and a measure of time; from pa’am – to thrust, impel, push, or persistently beat in a disturbing way).
And they will come (wa bow’ – they will arrive and enter, return and be included (qal participle feminine plural)) in the wall (ba ha qyr) because of the house (‘asher la ha beyth) for the ribs (la ha tsela’ – the bones, sides, or beams) all around, surrounding the circumference (sabyb sabyb) to exist (la hayah) grasping hold (‘achuwz – to seize (qal participle masculine plural)) and they will not exist (wa lo’ hayah – they will not be (qal imperfect third-person masculine plural jussive)) supporting (‘achuwz – seizing (qal participle masculine plural)) by a wall (ba qyr) of the house (ha beyth). (Yachezq’el / Ezekiel 41:6)
While we are not told which wall is being measured, it’s short at 9 feet. The rib, whatever it might be, was shorter still at 6 feet. Then the depiction transitions from one rib all around the house and in its vicinity, to ribs, a rib, and to a rib, three and thirty of something or other.
This leaves us with quad enigmas: what is a rib in this context, why are they so short, what is the reason they are presented in such an odd manner, and how do they pertain to pa’am | patterns, occurrences, steps, or strokes? Even when we turn to the verbal root for elucidation, there are no better answers because pa’am speaks of thrusting 422something aside or pushing it out of the way. However, that may be the intent.
These quad enigmas are followed by wa bow’ ba ha qyr | they will arrive and enter, returning to be included within the wall. That sounds ominous.
Next, we encounter a trilogy of verbs ‘achuwz lo’ hayah ‘achuwz | grasping hold they will not exist supporting ba qyr | with a wall. If you know what that means, you may have a future in preaching.
For those who are more interested in knowing the truth, contemplate how similar ‘achuwz is to Auschwitz – the concentration and death camp. But more on that in a moment because that is where all of this is headed.
Keeping in mind that this would be the heart of the Lord’s revisionist construct, his throne room, it’s perplexing that his associates are tripping on their tongues at this point. Measure Man and Prophet Person have left the walls, gates, and guardhouse niches to focus on the Temple, however sterile or bereft of furnishing or purpose, it may be. And they are stammering, as if mortified by the implications of their surroundings. At best, there is a haunting and foreboding gloom to the place. For example, we were taken to the Holy of Holies, and all we “saw” was an empty room where people are ‘achuwz | grasped, seized, and controlled.
And it was wider, becoming roomier (rachab – it was being enlarged (qal perfect third-person feminine singular)) and it went all around (wa sabab – it encircled and surrounded (nifal perfect third-person feminine singular)) to above, over the top (la ma’al), ascending upward to a higher dimension (la ma’al – rising above the most high) for the ribs (la ha tsela’owth) because (ky) of the questionable changes (muwsab – ?, used only in Ezekiel; perhaps from mah or my – to question and sabab – to change) of the house (ha beyth) to rise above the 423most high (la ma’al), ascending upward to a higher dimension (la ma’al) all over (sabyb – all around the surroundings) for the house (la ha beyth).
For that reason (‘al ken), the width, breadth, or thickness (rochab) to the house (la ha beyth) to rise above the most high (la ma’al), and so, therefore (wa ken), the lowest (ha tachthown) will rise (‘alah – he will ascend, being lifted up (qal imperfect third-person masculine singular)) over and above the Most High (‘al ha ‘elyown – above the Uppermost and supreme God, attaining the highest status), severing from the midst (la ha thykown – toward the middle; from tawek – to separate between the two). (Yachezq’el / Ezekiel 41:7)
Even in his Temple design, the Serpent is taking shots at the Almighty, claiming to have risen above the Most High. It is apparent that we have not left Babylon.
Temple Lowytan would be wider and roomier to be sure, but mostly out of this world taller than Yahowah’s Home. It would be over the top, ascending to another dimension. And just in case anyone missed the braggadocio, he would repeat himself three times. And in the end, he would leave no doubt, proclaiming that he intends to ‘alah | rise ‘al ha ‘elyown | over and above the Almighty. Fortunately, I’ve read God’s story from beginning to end, and at its conclusion, he fails.
And I saw (wa ra’ah) for the house (la ha beyth) a glorious high and lofty (gobah – a tall and majestic, especially arrogant) surrounding, encircling on all sides (sabyb sabyb) to lay a foundation for a conspiratorial association and planned rebellion (yasad – to be reestablished by going back to the beginning), to the ribs (la ha tsela’owth) to the maximum capacity (malo’) of the acquired reed, branch, stalk, or shaft (qaneh), six cubits (shesh ‘amahowth) joint (‘atsyl – point of connection in the body). (Yachezq’el / Ezekiel 41:8)
424Since tsela’ | rib was first used in Bare’syth / Genesis 2:21-22 to speak of Chawah’s conception, it appears that the Serpent is taking us back to the Garden where his conspiratorial plot to rebel began. He is hoping for a bit of revisionist history to go with his replacement theology. But as for the “max capacity of the shaft six cubits joint,” we might have to ask Chawah to explain it to us since she mixed it up with Satan long ago.
The thickness (rochab) of the wall (ha qyr) which was the rib (‘asher la ha tsela’) to the outside public place (‘el ha chuwts), five cubits (chamets ‘amahowth), and which (wa ‘asher) was forced to be left empty (munach – was forcibly kept as a void (hofal participle masculine singular)).
Between the family and temple (bayth), the ribs (tsela’owth), which to the house (‘asher la ha beyth), (Yachezq’el / Ezekiel 41:9) are between the temple (wa bayth), the chambers, and cells (ha lishkah) of a breadth (rochab) of twenty cubit (‘esrym ‘amah) all around (sabyb) to the house (la ha beyth), surrounding the circumference on every side (sabyb sabyb). (Yachezq’el / Ezekiel 41:10)
It should be obvious that the quality of the narrative has deteriorated substantially to the point that this is little more than a litany of nonsensical phrases in search of a well-placed verb. And we are left to wonder how the thickness of the rib is relevant. In what has been described as if it were a prison, what are we to make of the chuwts | outside public place? In this scale covering a square mile of real estate, why is it less than 8 feet away? And more importantly, why would Ezekiel deploy the hofal stem in conjunction with the public arena, telling us that it was forcibly kept empty as if none would be allowed entry?
So that you are aware, in the actual text, bayth | between the family and beyth | home of the family were 425scribed identically. Therefore, the juxtaposition of “bayth tsela’owth ‘asher la ha beyth wa bayth is literally house of ribs which for the house” “ha lishkah rochab ‘esrym ‘amah sabyb la ha beyth sabyb sabyb | of the cell’s width of twenty cubit all around of the house all around all around.” This is akin to having the learning impaired send a message through the illiterate on behalf of the ignorant.
And so, now adding gibberish to gobbledygook…
The doorway (wa petah) of the rib (ha tsela’) toward that which was forced to be left empty (munach – was compulsorily kept open (hofal participle masculine singular)) of one entrance (petach ‘echad) of the way of the north (derek ha tsaphown) and one door (wa petach ‘echad) to the south (la ha darowm).
And the width (wa rochab) of the place (maqowm) that was forcibly kept empty (munach – was compulsorily kept open (hofal participle masculine singular)) five cubits (chamesh ‘amahowth) all around and around (sabyb sabyb) (Yachezq’el / Ezekiel 41:11) to build the child’s vexing and oppressive structure (wa ha binyn – ?, used only in Ezekiel; likely derived from ben – son or child and yanah – to oppress, vex, and abuse) which to face (‘asher ‘el paneh) the separate courtyard for severing and exterminating (ha gizrah – ?, of division and separation, of cutting and honing, used only in Ezekiel and Lamentations; from gezar to be divided in two and cut down, severed and exterminated, destroyed and excluded) of the corner (phe’ah) of the way of the west (derek ha yam), the width was seventy cubit (rochab sheba’ ‘amah) and the wall of the rear of the oppressive and vexing building of the abusive son (wa qyr ha binyn – used only in Ezekiel; likely derived from ben – son or child and yanah – to oppress, vex, and abuse) was five cubits (chamesh ‘amahuwth) thick (rochab) all around and around (sabyb sabyb), and its length (wa ‘orek huw’) ninety cubit (thesha’ym ‘amah). (Yachezq’el / Ezekiel 41:12)
426According to Ezekiel, ribs have doorways. And in this case, force is required to keep someone from entering through them. Nonetheless, the matching pair on the north and south are between 7 and 8 feet wide. And in Ezekiel’s world, with courtyards for exterminating those who have been abused in this vexing construct, let the entrant be wary.
No one can be certain as to what is represented by the 105-foot corner all around the structure of the building, but apparently, it is also its face. So, curious minds want to know why it is divided and cut down, even severed and exterminated according to the root of the seldom used gizrah? While that question remains unresolved, for the moment, and evocative, we know that it is 7.5 feet thick and 120 feet long – which is so absurdly narrow that, amongst all the oppression, compulsion, and extermination, it seems to mimic the railway line into Auschwitz.
Moving away from the oddities to center stage…
Then he measured the house (wa madad ‘eth ha beyth) of 100 cubit long (‘orek me’ah ‘amah) and the separate courtyard for exclusion and annihilation (wa ha gizrah – ?, separation and extermination, used only in Ezekiel and Lamentations; from gezar – to be divided and cut down, severed and eradicated) and the oppressive building structure of the abusive child (wa ha binyah – used only in Ezekiel; likely derived from ben – son or child and yanah – to oppress, vex, and abuse) and its walls (wa qyr hy’), 100 cubit long (‘orek me’ah ‘amah), (Yachezq’el / Ezekiel 41:13) and the breadth of the face (wa rochab paneh) of the temple (ha beyth) and the separate courtyard for severing and exterminating (wa ha gizrah – exclusion and annihilation, ?, division and separation, of cutting and honing, used only in Ezekiel and Lamentations; from gezar to be divided in two and cut down, severed and 427exterminated) of the east (la ha qadym), a hundred cubit (me’ah ‘amah). (Yachezq’el / Ezekiel 41:14)
The Lord’s house would be an unattractive square, 150 feet in length and width – a shape seldom seen in any classically designed building. So, therefore, we can deduce that the Lord was a fan of himself, not aesthetics. This square was achieved with the incorporation of the annihilation annex which was surrounded by walls to keep those who had been excluded in a holding bin, separated from others while awaiting their extermination.
Prior to the unfinished addition, the Auschwitz-Birkenau Concentration Camp was imperceptibly wider than it was deep. Attached to it were two separate areas designated for extermination, replete with gas chambers, crematoria (‘athuwn | furnaces in Ezekiel’s and Daniel’s parlance), and ash pits. Its walls and gates were similarly important to its Waffen-SS designers. And of course, the former swamp was heavily guarded. Should you be curious, Hauptscharführer Wichmann was responsible for preparing the construction plans of the torture and death factory.
Should you chafe at this comparison, believing that it is unfair, reread Ezekiel with der Führer and Mein Kampf in mind. The Lord and Book of Ezekiel are surprisingly similar with their 25 Ways to Exterminate Jews, Army of Dry Bones, Gog’s Magog War, the Feast of the Beast, and now, their Israeli Concentration and Extermination Camp is hauntingly similar to ‘achuwz.
Then he measured (wa madad) the length (‘orek) of the son’s vexing and oppressive structure (ha binyn – used only in Ezekiel; likely derived from ben – son or child and yanah – to oppress, vex, and abuse) to face (‘el paneh) the courtyard for separating and exterminating (ha gizrah – for the exclusion and annihilation zone, the place of division and separation, of cutting and honing, used only 428in Ezekiel and Lamentations; from gezar to be divided in two and cut down, severed and eradicated) which is on account of what remains (‘asher ‘al ‘achar – that is for later).
And its galleries for plucking away and tearing apart (wa ‘atuwq hy’ – ?, used only in Ezekiel; from nathaq – to draw out and rip apart) from here and from there (min poh was min poh) are one hundred cubit (me’ah ‘amah) in addition to the temple and worship complex (wa ha hekal – of the sanctuary or palace) for the presence (ha panymy) and binding vestibules (wa ‘elamy – for silencing porches and porticos) of the enclosed courtyard (ha chatser). (Yachezq’el / Ezekiel 41:15)
Probability is often the catalyst between knowing and understanding. In this case, we must ask ourselves if the author of Ezekiel randomly made up a word with a verbal root which speaks of separating and exterminating or if it was deliberately chosen? If he had not reveled in his presentation of 25 ways to kill Jews, and if his prior rhetoric were not so anti-Semitic, we might be inclined to label gizrah an unfortunate mistake. If not for the telling use of the hophal stem, with entry being compelled and the exit being forcibly restricted twice previously in conjunction with gizrah, we might write it off as illiterate. If ‘atuwq, another contrived word, this one based upon nathaq | to draw out and rip apart, had not been deployed immediately after it, reason might dictate that it was just careless. If not for the absurd emphasis on walls, enormous gates, and a ridiculous assortment and number of guardrooms, the odds would dictate a different conclusion. If there were too few words in the Hebrew language to describe indoor and outdoor spaces, we’d be less convinced that making up a word based upon gezar | to separate and eradicate was an unfortunate accident, even though it was used three times in succession.
429However, since these are the relevant facts, it is probable that the Lord of Babel is remaining in character. Ezekiel’s god is a lot more like Lieutenant Colonel Adolf Eichmann and his mentor, Adolf Hitler, than those who treasure this trash may be willing to accept. But, of course, everyone is at liberty to ignore the obvious implications of his confession and revel in the sea of minutiae as if this ludicrous monstrosity is a relevant structure destined to bury Jerusalem but not Jews.
Should you want further affirmation, the Serpent is pleased to comply…
The basins (saph – the bowls, coverings, and thresholds) and the piercing wounds (chalown – the fatal perforation of the fleeing serpent and Passover Lamb; from chalal – pierced, profaned, and slain, used throughout Ezekiel in this manner (32:26 in conjunction with Meshach and Tubal) and also in Yasha’yah 51:9 to prophetically ask Yahowah to wound the Serpent as He had done previously) of the ignorant and unresponsive (ha ‘atam – of the deaf and mute) and the galleries for plucking away and tearing apart (wa ha ‘atuwq – ?, used only in Ezekiel; from nathaq – to draw out and rip apart) surrounding and encircling (sabyb) three of them (la shalosh hem) before, opposite, or near, corresponding as a counterpart to (neged) the basin, covering, or threshold (ha saph – bowl, blanket, or entrance) of a pit of emaciation (shachyph – ?, used this once in Ezekiel, most similar linguistically to shachaph – to emaciate and waste away in a pit) of wood (‘ets) throughout and all around (sabyb sabyb).
And the earth (wa ha ‘erets – the ground), meanwhile, witnessed the prey and ancient predator (‘ad) of the piercing wounds and fatal perforations (ha chalownowth – the profaning of the fleeing serpent and killing of the Passover Lamb; from chalal – pierced, profaned, and slain, used throughout Ezekiel in this manner 430in conjunction with the Lord’s sword and also in Yasha’yah 51:9 to prophetically ask Yahowah to wound the Serpent as He had done previously).
Then (wa), the fatal perforations and profaning, this desecrating of the fleeing serpent and killing of the Passover Lamb (ha chalownowth – the piercings, profaning, and slaying), were covered over and kept hidden (kasah – were concealed). (Yachezq’el / Ezekiel 41:16)
If you can handle the truth, you can search for pictures of the basins which were used by the Europeans to swallow the cremated remains of one million Jews in the Auschwitz-Birkenau model extermination camp. While there, examine the pictures of the wooden barracks. Then look at a map and consider that there were three death camps in Achuwz.
You may also choose to look up the actionable root of chalown to verify that it speaks of desecration and extermination. That way you will know why the Lord used it to conceal the fact that it was deployed to depict the fatal perforation of the fleeing serpent and Passover Lamb. You may also want to validate the appropriateness of revealing that the ‘erets | earth and ground ‘ad | meanwhile witnessed the prey and ancient predator associated with the chalown | piercing and wounding with fatal perforations.
If you validate and contemplate these words, you will come to appreciate something we have long understood – Satan is toying with and taunting the religious. He is trying to devalue humans in the sight of God so that the Almighty gives up on us. And his preferred tactic is to kasah | cover over the truth through babel.
From over and above the entry gate (‘al min ‘al ha petach) and up to (wa ‘ad) the Temple (ha beyth – the house) of the inner presence (ha panymy) and to the public places outside (wa la ha chuwts), toward every 431one of the walls (wa ‘el kol ha qyr) around everything, surrounding it (sabyb sabyb) within the innermost presence (ba ha panymy), including in the walled exterior (wa ba ha chytsown), he measured. (Yachezq’el / Ezekiel 41:17)
Of course, he did. Drowning the unsuspecting in a flood of irrelevant details is among the easiest ways to confuse. It is what we call being two-faced…
And it was made (wa ‘asah) of Cherubs (Karuwbym) and palm tree images (timorah – palm décor; from an unused root meaning to be erect), and erect ornamental palm images (wa timorah) between Cherub (Karuwb) to Cherub (la Karuwb), including two faces and a dual presence and personality (wa shanaym panehym) for the Cherub (la ha Karuwb), (Yachezq’el / Ezekiel 41:18) Adam’s face, a man’s presence and human persona (wa panehy ‘adam) toward the erect palm décor (‘el ha timorah) from here (min poh) and the face and persona (wa panehy) of a fierce lion who covers over and purges (kaphyr – an aggressive predatory beast; from kaphar – to conceal by covering) to the palm imagery (‘el ha timorah) from here (min poh – out of his demonstrable force and mouth).
It engaged and acted (‘asah – it was done and performed (qal participle masculine singular)) toward the entirety of (‘el kol) the Temple (ha beyth – the house, family, and home), all around and everywhere to surround (sabyb sabyb). (Yachezq’el / Ezekiel 41:19)
We have an admission of being duplicitous and schizophrenic. Lovely. Satan was a Karuwb with a dual personality – Adversarial and Divine. As tall and stately as a Babylonian palm, the Serpent would appear as both man and beast. And that is how he would attack the home and family of God – doing so from all sides.
432If I recall correctly, Satan was cast down to the Earth, and from there, he will rise…
Out of the Earth and from the ground (min ha ‘erets) to the point of rising above (‘ad min ‘al) the door (ha petach – the opening and entrance), the Cherubs (ha Karuwbym) and the erect symbolism of the palm trees (wa ha timorah) acted and engaged (‘asah) on the Temple’s walls (wa qyr ha hykal – dividing the sanctuary and palace). (Yachezq’el / Ezekiel 41:20)
Methinks someone is standing in the way, trying to block access through Pesach to Heaven’s Door. If so, he’s been effective in deceiving Christians, Jews, and Muslims about Passover.
The Temple’s doorpost (ha hykal mazuwzah) was squared (raba’) and the face, presence, and persona (wa panehy – the appearance and head) of the holy (ha qodesh – the set-apart sanctuary) of the questionable appearance (ha mare’ah – of the phenomenon of seeing what should be interrogated; a compound of mah – to question and ra’ah – to see) similar to (ka) the appearance of the supernatural vision (mare’ah). (Yachezq’el / Ezekiel 41:21)
Prophet Person is inferring that the Lord inhabiting the inner sanctum of this Temple is none other than the wannabe god he envisioned lording over Babylon 40 chapters ago. And in this, we finally agree.
The altar for the slaughtered sacrifice (ha mizbeach) of wood (‘ets), three cubits (shalosh ‘amahowth) proud, high, and lofty (gaboah – haughty and exalted), and its length (wa ‘orek huw’), two cubits (shanaym ‘amahowth), and its corners and angles (wa miqtsowa’ huw’ – its converging lines or edges) for him (la huw’). And its length (wa ‘orek huw’) and its walls (wa qyr huw’) of wood (‘ets).
433Then he was speaking to me (wa dabar ‘el ‘any), this the table (zeh ha shulchan) which (‘asher) for the presence (la paneh – of the appearance) of This Is Not Him (#^^#!). (Yachezq’el / Ezekiel 41:22)
This is the first time in a long time, since the beginning of the previous chapter, that Yahowah’s name has been used in vain. Satan has been so caught up envisioning how he is going to obliterate Jerusalem and bury Jews that he’s been remiss in this regard. As for his miqtsowa’ | angle, that’s been abundantly clear. But what’s particularly odd is that the Serpent wants an altar, replete with slaughtered and sacrificial victims, in his holy of holies.
And for the two-faced, there would be multiple ways…
And two doors (wa shanaym deletowth – so the double doors) of the Temple (ha hykal) and of the holy place (wa la ha qodesh), (Yachezq’el / Ezekiel 41:23) and the double doors (wa shanaym deletowth) to the doors (la ha delethowth) two (shanaym) surrounding circumferences (sababowth – perimeters going all around), two doors (shanaym deletowth) for one door (la deleth ‘echad) and two doors (wa shanaym deletowth) to the other (la ha ‘acher – or to the last). (Yachezq’el / Ezekiel 41:24)
It is a fitting conclusion to the Lord’s word salad: “two doors of the Temple and the holy place and double doors to the doors two surrounding two doors for one door and two doors to the other.”
