Ezekiel's Temple: An Essay





Edward E. Rochon




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Edward E. Rochon on Shakespir



Ezekiel’s Temple: An Essay

Copyright © 2016 by Edward E. Rochon




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By Distant Shores Media/Sweet Publishing, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=18902678; Wikipedia: Jachin and Boaz



Some Other Works by the Author


The Second Coming: An Essay

[Adam’s Earth
Number Bases & Digits: An Essay
Super Intelligence: An Essay
Inquisition of Christ
The State & Statecraft: An Essay
U. S. Third Republic: An Essay]
Seven Month Pregnancy: An Essay



Reading Material



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Table of Contents

Title Page


Chapter 1: Jerusalem

Chapter 2: Ezekiel’s Temple Site

Chapter 3: Other Matters

Chapter 4: Prophesy

About the Author





Ezekiel’s temple is an interesting anomaly from the context of Christology. How does this fit in with the vast New Jerusalem of Revelation without any temple? What is the point of the continuation of Old Dispensation sacrifice as indicated by Ezekiel? Like everyone else, I assumed that this building would be built at Jerusalem until a few days ago. It has been noted that the allotment of land as described by Ezekiel places the new temple outside of the city limits, a city not specifically called Jerusalem. Moreover the allotment of land to the tribes starts far to the north of where Moses and Joshua first allotted the land. And the order of tribes is out of any order to the allotment of Joshua. Judah is in the middle of the tribes instead of the far south with Simeon absorbed within Judah.

It was David who wanted Jerusalem as the capital and the building of a temple, not God. But God granted David anything he desired, so the desire of David became the desire of God. I will cover the evidence of my reasoning for this in the essay. Jesus thought very little of Jerusalem compared to the Jews in general. It is the rabbis who keep pushing Jerusalem as so all important along with those Arians and Judaizers still current in today’s self-described Christians.

I believe strong evidence exists within Ezekiel that not only will the temple described not be within Jerusalem but not even in its vicinity. My reasoning follows: Back to Table of Content



Chapter 1: Jerusalem

These are some prophecies pertinent to the establishment of Jerusalem as the capital and sanctuary city of Israel:

{5:6} And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither:thinking, David cannot come in hither. {5:7} Nevertheless David took the strong hold of Zion: the same [is] the city of David. {5:8} And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, [that are] hated of David’s soul, [he shall be chief and captain.] Wherefore they said, The blind and the lame shall not come into the house. {5:9} So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward. {5:10} And David went on, and grew great, and the LORD God of hosts [was] with him.

2 Samuel 5:6-10 (KJV)

{7:1} And it came to pass, when the king sat in his house, and the LORD had given him rest round about from all his enemies; {7:2} That the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains. {7:3} And Nathan said to the king, Go, do all that [is] in thine heart; for the LORD [is] with thee. {7:4} And it came to pass that night, that the word of the LORD came unto Nathan, saying, {7:5} Go and tell my servant David, Thus saith the LORD, Shalt thou build me an house for me to dwell in? {7:6} Whereas I have not dwelt in [any] house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. {7:7} In all [the places] wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar? {7:8} Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel: {7:9} And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great [men] that [are] in the earth. {7:10} Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime, {7:11} And as since the time that I commanded judges [to be] over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house.

2 Samuel 7:1-11 (KJV)

We note that David took Jerusalem on his own orders. It is strategically located at the northern border of Judah and the other tribes of Israel. It abuts the land of Benjamin with whom David allied himself through Abner and his friendship to Jonathan the son of King Saul. It is in the middle of the Joshua allotment of land roughly calculated. It is a strong point and we suppose the place of Mt. Moriah where Isaac was offered and King Melchizedek offered thanks after the victory of Abraham and his allies over the armies of Babylon. Its name means ‘peace’ and Solomon means ‘peace, the king and son who built the temple.

We see that God never asked for a temple and was satisfied with the tent of the covenant but God granted whatever David desired as he was his favorite.

We must note the words of Jesus Christ concerning the importance of Jerusalem, bearing in mind the commitment to the wishes of King David:

{4:19} The woman saith unto him, Sir, I perceive that thou art a prophet. {4:20} Our fathers worshiped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. {4:21} Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. {4:22} Ye worship ye know not what: we know what we worship: for salvation is of the Jews. {4:23} But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

John 4:19-23

Now we come to the problem of placing Ezekiel’s vision at Jerusalem. Back to Table of Content



Chapter 2: Ezekiel’s Temple Site

The relevant passages to the problem:

{40:2} In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which [was] as the frame of a city on the south.

Ezekiel 40:2 (KJV)

{47:13} Thus saith the Lord GOD; This [shall be] the border, whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph [shall have two] portions. {47:14} And ye shall inherit it, one as well as another: [concerning] the which I lifted up mine hand to give it unto your fathers: and this land shall fall unto you for inheritance. {47:15} And this [shall be] the border of the land toward the north side, from the great sea, the way of Hethlon, as men go to Zedad; {47:16} Hamath, Berothah, Sibraim, which [is] between the border of Damascus and the border of Hamath; Hazar-hatticon, which is by the coast of Hauran. {47:17} And the border from the sea shall be Hazar-enan, the border of Damascus, and the north northward, and the border of Hamath. And [this is] the north side. {47:18} And the east side ye shall measure from Hauran, and from Damascus, and from Gilead, and from the land of Israel by Jordan, from the border unto the east sea. And [this is] the east side. {47:19} And the south side southward, from Tamar [even] to the waters of strife [in] Kadesh, the river to the great sea. And [this is] the south side southward. {47:20} The west side also [shall be] the great sea from the border, till a man come over against Hamath. This [is] the west side. {47:21} So shall ye divide this land unto you according to the tribes of Israel.

Ezekiel 47:13-21 (KJV)

{48:1} Now these [are] the names of the tribes. From the north end to the coast of the way of Hethlon, as one goeth to Hamath, Hazar-enan, the border of Damascus northward, to the coast of Hamath; for these are his sides east [and] west; a [portion for] Dan. {48:2} And by the border of Dan, from the east side unto the west side, a [portion for] Asher. {48:3} And by the border of Asher, from the east side even unto the west side, a [portion for] Naphtali. {48:4} And by the border of Naphtali, from the east side unto the west side, a [portion for] Manasseh. {48:5} And by the border of Manasseh, from the east side unto the west side, a [portion for] Ephraim. {48:6} And by the border of Ephraim, from the east side even unto the west side, a [portion for] Reuben. {48:7} And by the border of Reuben, from the east side unto the west side, a [portion for] Judah. {48:8} And by the border of Judah, from the east side unto the west side, shall be the offering which ye shall offer of five and twenty thousand [reeds in] breadth, and [in] length as one of the [other] parts, from the east side unto the west side: and the sanctuary shall be in the midst of it. {48:9} The oblation that ye shall offer unto the LORD [shall be] of five and twenty thousand in length, and of ten thousand in breadth. {48:10} And for them, [even] for the priests, shall be [this] holy oblation; toward the north five and twenty thousand [in length,] and toward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south five and twenty thousand in length: and the sanctuary of the LORD shall be in the midst thereof. {48:11} [It shall be] for the priests that are sanctified of the sons of Zadok; which have kept my charge, which went not astray when the children of Israel went astray, as the Levites went astray. {48:12} And [this] oblation of the land that is offered shall be unto them a thing most holy by the border of the Levites. {48:13} And over against the border of the priests the Levites [shall have] five and twenty thousand in length, and ten thousand in breadth: all the length [shall be] five and twenty thousand, and the breadth ten thousand. {48:14} And they shall not sell of it, neither exchange, nor alienate the firstfruits of the land: for [it is] holy unto the LORD. {48:15} And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane [place] for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof. {48:16} And these [shall be] the measures thereof; the north side four thousand and five hundred, and the southside four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred. {48:17} And the suburbs of the city shall be toward the north two hundred and fifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty. {48:18} And the residue in length over against the oblation of the holy [portion shall be] ten thousand eastward, and ten thousand westward: and it shall be over against the oblation of the holy [portion;] and the increase thereof shall be for food unto them that serve the city. {48:19} And they that serve the city shall serve it out of all the tribes of Israel. {48:20} All the oblation [shall be] five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city. {48:21} And the residue [shall be] for the prince, on the one side and on the other of the holy oblation, and of the possession of the city, over against the five and twenty thousand of the oblation toward the east border, and westward over against the five and twenty thousand toward the west border, over against the portions for the prince: and it shall be the holy oblation; and the sanctuary of the house [shall be] in the midst thereof. {48:22} Moreover from the possession of the Levites, and from the possession of the city, [being] in the midst [of that] which is the prince’s, between the border of Judah and the border of Benjamin, shall be for the prince. {48:23} As for the rest of the tribes, from the east side unto the west side, Benjamin [shall have] a [portion. ] {48:24} And by the border of Benjamin, from the east side unto the west side, Simeon [shall have] a [portion. ] {48:25} And by the border of Simeon, from the east side unto the west side, Issachar a [portion. ] {48:26} And by the border of Issachar, from the east side unto the west side, Zebulun a [portion. ] {48:27} And by the border of Zebulun, from the east side unto the west side, Gad a [portion. ] {48:28} And by the border of Gad, at the south side southward, the border shall be even from Tamar [unto] the waters of strife [in] Kadesh, [and] to the river toward the great sea. {48:29} This [is] the land which ye shall divide by lot unto the tribes of Israel for inheritance, and these [are] their portions, saith the Lord GOD.

Ezekiel 48:1-29 (KJV)

Now here is the problem with Jerusalem as the temple site of this visionary temple. First, there are no exceedingly high mountains by the standards of the land near Jerusalem. Mount Zion is about 2500 feet high. Nearby Mount Herzl is a few hundred feet higher. The Judean highlands are several times lower than the massif of Mount Hermon (Mount Sion) on the northern border of Israel by Dan. This is the approximate border of the division prior to King David’s expansion of the land toward the Euphrates River, certainly as far as Hamath on the Orontes River. Ezekiel uses this extended border for his division of the land. What is so special about Mount Hermon? In Christology, these passages are indicative:

{9:1} Nevertheless the dimness [shall] not [be] such as [was] in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict [her by] the way of the sea, beyond Jordan, in Galilee of the nations. {9:2} The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.

Isaiah 9:1-2 (KJV)

{16:13} When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? {16:14} And they said, Some [say that thou art] John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. {16:15} He saith unto them, But whom say ye that I am? {16:16} And Simon Peter answered and said, Thou art the Christ, the Son of the living God. {16:17} And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed [it] unto thee, but my Father which is in heaven. {16:18} And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. {16:19} And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. {16:20} Then charged he his disciples that they should tell no man that he was Jesus the Christ. {16:21} From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. {16:22} Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. {16:23} But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. {16:24} Then said Jesus unto his disciples, If any [man] will come after me, let him deny himself, and take up his cross, and follow me. {16:25} For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. {16:26} For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? {16:27} For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. {16:28} Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. {17:1} And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, {17:2} And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. {17:3} And, behold, there appeared unto them Moses and Elias talking with him.

Matthew 16:13-17:3 (KJV)

The coasts of Caesarea Philippi are in the Galilee, the northern portion of Israel below Mount Hermon which is Mount Sion. Zebulun and Naphtali were apportioned land in this area by Joshua. Jesus was a Galilean by upbringing at Nazareth. The quotation by Isaiah is used in the Gospels as proof of Jesus as Christ. The exceedingly high mountain is the last place where God came down to earth in this dramatic fashion. He appeared at Horeb (Sinai) and at the Temple in Jerusalem before Solomon in earlier times. Christ is God but left the earth at Olivet or thereabouts. He appears as man, but the transfiguration is the divine spirit of God as spirit. Before this, John the Baptist saw the dove above Jesus; the apostles beheld tongues of flame at Pentecost afterwards, but these are not of the same order of glory and importance.

What I am suggesting is that Mount Sion (Hermon) has mystical importance in Christology and that Christ is more important than the Aaronic dispensation apparently reappearing in the Temple of Ezekiel. Ezekiel prescribes various animal sacrifices. These seem vain to the student of Christology. However, it must be pointed out that Holy Communion is both a sin offering and a thank offering after the fashion of the temple worship. It is a sin offering because Christ became sin to take away sin. Holy Communion is his mystical body and blood of the offering. The original communion was a full Passover meal, not the current Eucharist and sometimes wine of current commemoration. In that sense, all meals by Christians should be commemorated as a Holy Communion. It is a thank offering as the Passover is a thank offering commemoration of liberty from bondage in Egypt. The ritual preparation is for that purpose. Even if this is not manifest in Passover, it is certainly manifest in Christology, since victory over death by the priest-king Jesus Christ is transparent. I also refer you to the last chapters of Isaiah where he casts scorn on the ancient sacrifices of the Jews along with their temples and rituals. However, Isaiah does note that Levites and priests will be called back up in the messianic age. So all sacrifices must be seen in terms of Holy Communion, just as synagogues and churches today often have kitchens to serve dinners at religious gatherings from time to time. Otherwise, these sacrifices are worthless apart from the communion of Jesus Christ. They no longer can have their prior Aaronic priesthood significance.

The second problem is that the thirteen partitions, two sons of Joseph plus Levi (Levites and temple area partitions) cannot be fit in to the allotment of Joshua and Moses. We have thirteen stripes running from East to West across the land with the tribe of Judah in the middle. You have six tribes to the north of Judah (Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben), with the temple and city(?) tucked in between and space allotted to the the priests, and allotments for the remaining tribes (Levi, Benjamin, Simeon, Issachar, Zebulun, Gad.)

The borders outlined by Ezekiel run across where the northern border of Lebanon is today out to Hama on the Orontes River and in that direction, down along the Jordan River and the seas, southward past Beersheba. The Kadesh mentioned is probably in the area just south of Eilat (Wilderness of Paran), and not Kadesh Barnea just to the south of the Gaza Strip. Solomon’s kingdom and Judah traditionally extended to the sea at Aqaba. The waters of trouble and the demise of Miriam (Moses’ sister) would be in this area, near Eilat and just south, southeast or southwest of there. This is the land of Midian as well, the land where Moses sojourned and the land of his father-in-law. This land would not be seized by Moses and Israel offhand. Midian and perhaps Paran were on both sides of the Gulf of Aqaba, most likely. The references are hard to pin down. This is the area bordering modern Israel by Egypt, Jordan and Saudi Arabia several miles down the gulf. The River of Egypt is likely the old extension of the Nile called Pelusium, some distance to the east of the Suez Canal (Port Said.) This branch is long gone. The Nile lies to the west of the Suez Canal. The Land of Goshen would be a bit east and/or on top of Suez and Port Said.

The striking thing here is how far Dan is pushed northward. Dan remains the northernmost tribe while Judah no longer remains the southernmost tribe along with the absorbed Simeon. And both Simeon and Levi have fixed contiguous portions, rather than scattered about as mentioned in Jacob’s prophecy. The problem is that apart from the extremes, we are not certain where these strips of land running east to west, west to east are partitioned. Jerusalem used to be the approximate center of the land, but with the extension north to the current Lebanese border, the Galilee is closer to the center, the center shifting northward. Is it likely Judah is centered around its old territory? If so, the southern tribes are really being shortchanged. And this is the drier area, less fertile, though this could change in the future.

The most likely conclusion is that Judah is by Mount Hermon (Sion) in Galilee, and the city, not Jerusalem, is to the south of Hermon in the area of Dan. So Judah, the tribe of the Christ, takes over Mount Sion and is the center tribe to reflect the central role of the Lion of Judah. This clearly places the temple outside of Jerusalem.

Since the prophecy is a vision, I suppose the high mountain of Hermon could show Jerusalem far to the south. This might also be physically possible today. And so the city is actually Jerusalem. But I think my view is the correct view. It is only the tradition of Jerusalem that opposes it strongly. David the King is long gone from earth, and who knows if he does not now agree from the celestial realms that a new location for the temple would be better, allowing God’s promise to David to remain in force. The sacrifice of Isaac is a bitter memory. The final victory over Whore Babylon could still be celebrated at the old Jerusalem, while the new temple lies to the north. The old temple was destroyed several times for transgressions of the Jews, bad memories. The tyrant Herod the Great has bad connotation as well with the old site. Back to Table of Content



Chapter 3: Other Matters

On the matter of that man of sin and the entering of the temple prophesied by the Apostle Paul, the temple could be a building or the body of a man. Christ called his body a temple. Paul called the body a temple of God that should not be profaned with lust. If the temple in question is man’s body, that man of sin is possessed by Satan and Satan proclaims himself God in impersonation of Messiah.

On the other hand, if a building is meant, there is no reason to look for any other temple than the current mosque on the temple mount. It is indisputable that the Muslims dedicate this mosque and all mosques to the God of Abraham. This God is the God of the Bible and the transcendent God. The legitimacy of the Koran, errors in understanding of Muslims, etc. are not germane to the point. The current edifice is the temple of God by proclamation. All Jews and Christians admit that the God of Abraham is the one true God. So the constant attempts to devise some device or means of flattening the current temple in order to fulfill Paul’s prophecy are needless. If as postulated, Ezekiel’s temple is in Dan to the north, even Ezekiel is resolved with respect to the temple mount.

When will Ezekiel’s temple be built, if built? The abomination of desolation placed by Antiochus IV Epiphanes was about 167 BC. If the 2300 days of Daniel’s prophecy (Dn 8:14) for the purification of the temple are meant as years, this would place a restored temple in the twenty-second century, fourth decade. The temple was rededicated a few years after 167 BC (Hanukkah) but polluted again shortly thereafter. This does not come out to 2300 days. If the war went on for 6 plus years (2300 days) this works out approximately. The dates I have read do not seem to fit this too well, but historians can be wrong and also varied opinions on when something starts and stops, and the Jews did restore worship some years after 167 BC. However, there is a lot of circumstantial evidence that Daniel and Jeremiah used days as symbolic for years, so 2133-34 AD sounds pretty good. I have read one start date of 333 BC, a date of Alexander’s drive against the Persian Empire in that area. Since Cyrus was God’s anointed, his empire was holy. But Alexander never desecrated the temple, did not prevent the Jews free worship of their religion, and once free of the noxious influence of Aristotle came to admire Cyrus the Great as you might say: greatly.

As to why would Daniel not consider the rededicated temple a proper purification that would by that reason necessitate a wait of 2300 years? Hanukkah is not a biblically sanctioned holy day. The Masoretic tradition does not accept the books of the Maccabees as canonical. Daniel may well have concurred. Even if they were canonical, it does not follow the holy day in question was sanctioned. Hanukkah possesses much more frivolity in celebration than the other Mosaic holidays. Jewish holidays were meant as holy days, not what we generally now consider them to be: fun or entertainment days. They are more reverential than joyously celebratory. Jewish weddings and social events are celebratory, but these have no canonical basis. The Torah does not even prescribe a wedding ritual. It is all tradition. Other than that, Daniel may find fault in the method of purification, have rejected the authority of the rededicating officials as somehow ritually impure, or the method improper. Recall what happened to the sons of Aaron who offered profane fire. We are not told what this was, but seems to have something to do with lighting temple lamps in the wrong manner. And do not forget the poor soul who stabilized the Ark of the Covenant on its ascent to Jerusalem in the time of King David. He was struck dead, not being a Levite with authorization to touch or handle holy artifacts.

There is the matter of the stream of water from the new temple and the fish in the Dead Sea. If you look at Damascus on the map, you see it surrounded by parched earth. The life of Damascus has always come from the mountains to the west, their streams renewing the aquifers supplying wells in that area. So the waters flowing eastward flow in to parched areas. If not used up, they would turn southward into the Jordan basin, feeding the Dead Sea. The mountains of Hermon are a more likely source for abundance of water in the future than the Judean hills. This could be the result of climate change. Fresher waters would indeed allow fish to thrive in the Dead Sea. The crusted and salty swampy areas could indeed remain quite dead, too much salt in the sands and the water too shallow to avoid salty admixture. The Sea of Galilee might not rise too much, if allowing for a quicker flow of water through the lake into the Jordan valley below. And the Jordan Valley has plenty of ascent room to rise without flooding much of the present day surrounding fertile land. The current valley is pretty much a wasteland. So I think this is possible, and more likely, if you want to minimize the miraculous. Why not go for the least miraculous when hoping for miracles? They are more likely to come true.

Ezekiel points out that the strangers among the tribes are to be treated fairly. The Torah also demands this. The seven peoples of the Old Testament are long gone, or mixed in with the blood of Gentiles and Jews alike. The Samaritans are not these peoples. The Arabs are not these peoples. The crusaders, Caucasians, Turks, Armenians are not these peoples. Jewish zealots cannot use the Bible to exterminate or mistreat these peoples. The Zionist agreement makes no provisions for this in the Balfour Declaration. The UN mandate does not allow it. The agreement with the Ottomans made no provisions for it. The current policy of Israel does not officially uphold it, though we know fanatics do desire it.

It is made clear that these Jews are brought back here to show the world that God is boss, and not that the Jews are so wonderful. If the temple is built in the next century, who knows how things will change between the people living in the area.

I should point out that Ezekiel does some somewhat unusual naming of gates of the new city (Ez 48:30-35). He has the three north gates named after Reuben, Judah and Levi, the east gates are Joseph, Benjamin and Dan, the south gates are Simeon, Issachar and Zebulun, and the west gates are Gad, Asher and Naphtali. Twelve gates for twelve tribes. We note Ephraim and Manasseh combined as Joseph, no thirteenth gate. That would be an odd number and unsymmetrical. The curiosity is how it compares with the layout of the camp of the Ark of the Covenant during the wanderings. There (Nu 2) we have Judah, Issachar and Zebulun on the east of the camp about the ark, on the south we have Reuben, Simeon and Gad, on the west is Ephraim, Manasseh and Benjamin, and on the north is Dan, Asher and Naphtali. Judah, Reuben, Ephraim and Dan have the center place on the four sides. The migration was west to east in general, so Judah had the leading position. And the east is the rising sun, and it was considered the cardinal starting point in those days with the south the place of honor for a son or subordinate, that being on the right hand side.

We know that Jacob prophesied messianic power to the lineage of Judah, the Lion of Judah who holds the scepter. Balaam also did this. It is no surprise that Judah holds the central position of the east in the camp. Issachar and Zebulun were his full blood younger brothers through their mother Leah. As younger brothers it would be natural to be subordinate to their older brother, Judah. Reuben was the first born and in an honorific position on the south side, though not with the authority of his younger brother’s tribe of Judah, the messianic tribe of legacy. Simeon was his younger full blooded brother, and Gad his younger half-brother through Leah’s handmaiden, Zilpah. This is natural. Ephraim, Manasseh and Benjamin are the blood of Rachel. Ephraim and Manasseh were the children of Joseph, her eldest son. But Jacob placed Ephraim, the younger son over Manasseh, so Ephraim has the central place as inheritor of Joseph and adopted by Jacob according to his order of lineage, rightly or wrongly. The west tribes trail the camp and are the youngest of the children. However, taking up the rear is an important matter in military affairs and often quite difficult. In the north, we have Dan, Asher and Naphtali. Dan and Naphtali are the children of Rachel’s maid, Bilhah. Asher is the youngest son of Leah’s maid, Zilpah. The birth lineage is off, but you have an odd position that must go to someone. The youngest son of Leah’s handmaiden is the best fit for the sequence.

But in Ezekiel’s city gates that correspond to the positions about the ark in camp, we see Joseph, Benjamin and Dan in the east. These are Rachel’s children. Dan is her legal firstborn through her maid, Bilhah. Jacob loved Rachel and was his intended bride before his Uncle Laban cheated him. Rachel was beautiful and loved. Leah was not in either of the two cases. Leah’s firstborn also angered Jacob. He adopted Joseph’s two sons, thus giving Joseph a double portion of inheritance. He prophesied ill toward the future prospects of Reuben. By these means the effective birthright went to Joseph, though Jacob had no actual authority to do this. He did it by slight of hand. And Reuben was a much better sort than Jacob who likely did not sleep with his father’s concubine, but merely inadvertently entered her tent for some reason. To enter the tent of another man’s wife was a disgrace in those days, and suspect in many ways up to the present day in many places. But Reuben likely meant no harm. Jacob favored Joseph and jumped at any excuse. However, the Joseph tribes and half-brother Dan make sense from these perspectives. I might point out that Dan is Rachel’s oldest legal son, according to the legality of the time. He is the firstborn of Rachel through her handmaid. The rabbinical tradition holds Dan satanic and Benjamin devout. I hold the opposite view based upon my reading of scripture. Jacob states that Dan will judge Israel, Dan meaning judge (he judges) as an appellation. Reuben, Judah and Levi hold the north gates. If Mount Sion is north, site of the transfiguration, this makes sense. Judah is the messianic tribe. Reuben is the legal firstborn cheated of his birthright by Jacob. Levi is the consecrated tribe of God. So it is fitting that they face north. The glory of God in the north is more important than the temporal and often heathen light of the rising sun. So Judah turns north. And Reuben, Levi and Judah are full blood brothers of Leah, all legally superior to Joseph.

The east gates are Joseph, Benjamin and Dan, the children of Rachel and her handmaid. The last shall be first and the first last and vice versa so to speak. This conforms to the actual greater wealth and position of Rachel’s children through profane history. The south gates are Simeon, Issachar and Zebulun. These are Leah’s other three children opposite her three children on the north. Simeon was always to the south. His two brothers move south. In the west, Gad, Asher and Naphtali, all children of Jacob’s concubines, though Dan was the firstborn of Rachel legally. These tribes are in the lesser position of the rear, but the rear position certainly has its importance, especially in dangerous times of retreat and quick marches forward. All of this indicates a transformation, new order in the affairs of Israel.

The matter of Gog and Magog comes before the temple vision. This essay does not cover this matter. However, I have problems reconciling all of biblical prophecies. I think God might be playing double solitaire with himself. In the past, I have played monopoly, double solitaire, contract bridge, whist and gin with myself. Who wins? Who loses? I point out that God told Moses emphatically that he would destroy the Jews, but did not. He told Nineveh it would be destroyed in forty days but was not. Unless he says that he will not relent, things are fluid. No such negative exclusion of renunciation was pronounced on Gog.

The Jews celebrate Passover, but show no regret for the innocent firstborn of Egypt, whose king was forced against his will to keep the Jews in bondage. The Jews complained about slavery in Egypt. Did Joseph show pity to Egypt by enslaving them in order to eat the grain harvested off their own backs? Even though it was God, not Joseph, who interpreted the dream, and Joseph did what he did to save his own neck, he was content to live high off the hog with his kinsmen at the expense of Egypt for as long as a friendly dynasty was in power. Should not he have allowed the Egyptians grain and let them pay any arrears in the future by their own free labor? I find it hard to pity the Jews. Those who show no pity, deserve no pity. But it is God’s will! Oh, and when your daughter is raped, your house plundered, your guts turned cancerous, you would not ask for mercy to stave off these calamities? If you mean original sin, the Jews are subject to the same. We should all have pity, except perhaps for the pitiless. And even then, perhaps leave that to God to decide. God can justify himself with infinite wisdom; men cannot and should have pity where appropriate. Back to Table of Content



Chapter 4: Prophesy

I have come to the conclusion that Noah had no scriptural warrant to make the prophecies he made. Any fulfillment of his prophecies in history must be deemed the work of Satan who was given authority over the nations by the folly and venality of Eve. Yes, the Bible says Noah was a righteous man, but was does not count. A righteous man who was evil is better than an evil man who was righteous. Drunkards making unfair curses are not the hallmarks of righteousness. No passage of scripture supports the contention that Noah’s prophecies came from God. It is merely assumed.

As for the prophecies of Jacob concerning the latter days, did he have divine authority to make his predictions? I am somewhat dubious on that point. Satan could very well know that the messiah would come from Judah, for example. Jacob was a supplanter like Satan, an impersonator and deceiver. As for Esau and Jacob, Esau was the better man. The righteousness of Job, the Edomite, was brighter than the righteousness of King David as the midday sun is brighter than the glint of the new moon waning. The evil corruption of Solomon was more fatal than any sage of Bozrah. Esau did not despise his birthright, but Jacob despised justice and compassion. To a greedy scoundrel relinquishing gold for salvation is a vice. Well, evil men have one view of what is despicable, and good men another.

And who told you that word translated – despicable – has such a negative connotation, that word from an obscure root of long ago? Why lying rabbis who hate Esau without cause that is who. It is not rabbis and pederast pervert priests of Rome, Jerusalem or anywhere else who interpret scripture, but rather the Holy Spirit. The testimony of a million so called rabbis will never convince me that injustice is justice, that the wronged party is at fault, that a scoundrel is a paragon of virtue.

What can we say to the author of Hebrews who sneers at Esau though Jacob was at fault? Shut up you piece of filth. You think just because you have been given an authority that your opinion holds sway? Judas was given and office, and Aaron to make the golden calf? And his sons to offer profane fire? Your opinion on what is despicable is despicable. “Sir, I speak as if God,” you say. Shut up, you goddamned liar. It is no vanity nor profanity to tell the truth.

And why condemn Esau for giving a double portion when your pretended Lord bid him give the shirt off his back, let alone distant prospects of wealth? And who said men should not concern themselves with tomorrow when they have problems today such as thirst and hunger? And since when is hunger and thirst and the craving to sate it equated with lechery? Is water opium, staving off hunger greed? You despicable man. Big shot Jew, big holier than thou martyr, despicable fraud!

“What! What! Is not this canon?” Oh, yes, God in his disgust has made the evil lies of his messengers manifest to the world. “Look, look,” he says, “even my messengers corrupt the truth. They follow in the footsteps of these so called rabbis, evil men who plot against me. Who is this Saul, this evil Benjaminite who dares call himself the father of my churches? Who is Apollos? Who is Luther, Calvin? Who are any of them?”

And who am my? Why, I am myself. Am I a prophet, claim to be a prophet? Do I claim to be the father of anything? Do I claim to reform the church, the mystical body of Christ? Am I a busybody in things I know nothing about? But I do know a wronged party when I see one. So the Church of Rome is satanic and you have reformed it? Ah, so you are the reformed church of Satan, and you are right in what you say. But the church of Satan, reformed or not, has nothing to do with the church of Christ. If reformation is the mark of holiness, there can be no holier church than that of Rome. That goddamned criminal conspiracy against the human race has reformed itself to hell and back many times, and is the same evil conspiracy against truth, God and man that it has always been.

By deception Isaac blessed Jacob, not by faith. By superstition he did not take back his blessing, though it was gained by bad faith. By vanity Saul proclaimed himself father of churches, not by faith, though Jesus Christ forbade this and truth abominates the self-proclaimed appellation.

What, did not God love Jacob and hate Esau? And Jacob is all the more vile because it. Where is the justice? From whom little is expected, little received is much praised? From whom much is expected, little praise is proffered when much is delivered? What is the punishment of David compared to the misery of Job? Who merited it and who did not? Rebecca is a lying witch and whore along with her nieces and brother, and Esau’s wives alone are condemned. Let your own curses come down upon your own heads, and God will be vindicated. Ishmael is no more, and Jacob but a vapor. God is king; the land belongs to man, not these demon wraiths who afflict the world. Murderer Ishmael and scoundrel Jacob. The fury of righteousness is as the fury of God that burns over the red earth. Strike once to the left and once to the right, and the enemy is no more. Oh, that wisdom were my mother and free of these witches! Eve is ill and her illness is evil. Betrayed, betrayed! The trusting man is a lunatic. The earth is mine. Israel is mine. The world is mine. And if God wants it back, I never asked for it, nor qualified to object. I detest the nations. They are traitors. Their mothers but whores of iniquity. Is loneliness murder and desire lust? They care for nothing but their lusts and destroy themselves. Satyrs turned to ascetics and twice corrupted because of it. No one does their duty but the betrayed. I have said in my heart: I will not be betrayed again. It is better for nations to go up in flames, continents to sink into the abyss than for one man to be unjustly persecuted. But these vermin called men would destroy a nation, a continent, a world to destroy one innocent man.

The unfairness of it all; the unfairness of it all! But wisdom eludes us and we suffer for our ignorance.

Now as for the truth of my suppositions here, if God wishes to mislead or let be misled, he is well able to do so. I suppose like so many others, I seek some guidance and profit from prophecy. Time will tell and we must move on as time marches on. Back to Table of Content



Other Works by the Author

[(*]Available online[)*]

Elements of Physics: Matter
Elements of Physics: Space
Elements of Physics: Time
Logic: An Essay
Space as Infinity: An Essay
Space as Infinity II: An Essay
Unified Field Theory: An Essay
Collected Poems I
Collected Poems II
Golden Age Essays
Golden Age Essays II
Golden Age Essays III
Golden Age Essays IV
Golden Age Essays V


About the Author

My current biography and contact links are posted at Shakespir.com/profile/view/EdRochon. My writings include essays, poetry and dramatic work. Though I write poetry, my main interest is essays about the panoply of human experience and knowledge. This includes philosophy, science and the liberal arts. Comments, reviews and critiques of my work are welcome. Thank you for reading my book.

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Ezekiel's Temple: An Essay

A preface notes my recent surprise when it occurred to me that Ezekiel's temple is not located in Jerusalem but to the north in Galilee, according to the prophecy. Chapter 1 explains why Jerusalem has held the central focus up to this day. I also note that Jesus Christ did not deem Jerusalem as ritually important, and giving the evidence. Chapter 2 goes over the description of this temple, and how the description is extremely difficult to fit into a placement at Jerusalem. There is no very high mountain near Jerusalem. The order of tribes is very different from the original allotments with Judah in the middle. And the middle is pushed far to the north by the extension of borders beyond Mount Hermon. Chapter 3 discusses other matters such as that 'man of sin' and his entering of the temple to declare himself divine, how the 2300 days of Daniel and the rededicated temple fit, how the new river could flow from Mount Hermon/Galilee area down to the Dead Sea. I talk about the significance of Ezekiel's association of city gates with tribes in a way counter to the dispositions around the Ark. Chapter 4 goes in to a few matters around Noah, Esau and the role and occurrence of error in prophecy. It is quite caustic and quite likely to offend many.

  • ISBN: 9781310697975
  • Author: Edward E. Rochon
  • Published: 2016-04-11 01:20:08
  • Words: 7904
Ezekiel's Temple: An Essay Ezekiel's Temple: An Essay