Tanak Foundations-Concepts in Daniel-Chapter 10

Dan 10.1-21 introduces us to the prophecies in the following two chapters. It tells us about the mourning, fasting and prayers of Daniel in preparation to the vision he had. This chapter is two years after Cyrus sent Zerubbabel with the first exiles back to Jerusalem.

v 1…In the third year of Cyrus king of Persia a message was revealed to Daniel, who was named Belteshazzar; and the message was true and one of great conflict (it concerned tribulation on the earth), but he understood the message and had an understanding of the vision (they were clear to him).

v 2…In those days I, Daniel, had been mourning (on account of the seventy weeks prophecy and the problems the Jewish people were having in rebuilding the city and the Temple) for three entire weeks.

v 3…I did not eat any tasty food, nor did meat or wine enter my mouth, nor did I use any ointment at all, until the entire three weeks were completed.

v 4…And on the twenty-fourth day of the first month (his fast started on Nisan 3, and that means he fasted through Passover and Unleavened Bread, which tells us these festivals were not being kept in Babylon anyway; the twenty-fourth day of Nisan was the end of his fast), while I was by the bank of the great river, that is, the Chidakel (the Tigris River- Chidakel means “swift and sharp, and Tigris means “a dart”-rivers in the Scriptures were seen as “channels of truth”).

v 5…I lifted my eyes and looked, and behold (take note) there was a certain man dressed in linen (his identity is not mentioned so we will not speculate, but some say he is possibly the same angel in 8.15, and some commentators say the Messiah), whose waist was girded with pure gold of Uphaz.

v 6…His body also was like beryl (a blue sky color signifying he was from heaven), his face had the appearance of lightning (bright), his eyes were like flaming torches (Rev 1.14), his arms and feet like the gleam of polished bronze, and the sound of his words like the sound of tumult (like a multitude, strong and powerful).

v 7…Now I, Daniel, alone saw the vision, while the men who were with me did not see the vision (like Paul in Acts 9.7); nevertheless, and great dread fell on them (possibly heard the loud voice), and they ran away to hide themselves.

v 8…So I was left alone and saw this great vision; yet no strength was left in me, for my natural color turned to a deathly pallor, and I retained no strength (overcome by this heavenly individual).

v 9…But I heard the sound of his words (not recorded here); and as soon as I heard the sound of his words, I fell into a deep sleep on my face, with my face towards the ground (this supernatural being terrified him and the Ruach Ha Kodesh overwhelmed him-Acts 10.9-10; John 18.6; Rev 1.17).

v 10…Then behold (take note and see), a hand touched me and set me trembling on my hands and knees.

v 11…And he said to me, O Daniel, man of high esteem (by Yehovah), understand the words I am about to tell you and stand upright (off your hands and knees and stand erect), for I have been sent to you.” And when he had spoken this word to me, I stood up trembling.

v 12…Then he said to me, “Do not be afraid, Daniel, for from the first day (of his seeking on Nisan 3) that you set your heart on understanding and in humbling yourself before your God, your words were heard (in heaven), and I have come in response to your words;

v 13…but the prince of the kingdom of Persia (an evil entity who was the power behind their idols to influence them against the Jewish people) was withstanding me (resisting) me for twenty-one days (corresponding to the twenty-one days Daniel was fasting and praying); then behold (see), Michael (“one who is like God”), one of the chief princes (highest angel-princes) came to help me (Michael contends for Israel), for I remained there with the kings of Persia (executing the orders of Michael to influence these kings to the best interest of the Jewish people).

v 14…Now I have come to give you an understanding of what will happen to your people in the latter days (in the “acharit yamim”, a term used for when the Messiah comes and the Day of the Lord, etc, and this includes the succeeding kingships, especially with Antiochus Epiphanes IV), for the vision pertains to the days yet future (is for many days).”

v 15…And when he had spoken to me according to these words, I turned my face toward the ground and became speechless (couldn’t say anything).

v 16…And behold (take note and see), one who resembled a human being (in form, an angel) was touching my lips; then I opened my mouth and spoke (he received his speech back), and said to him who was standing before me, “O my lord (in honor and respect), as a result of the vision anguish was come upon me, and I have retained no strength.

v 17…For how can such a servant of my lord talk with such as my lord (or, “How can I, your servant, speak with you?” or “I am nothing, that you should talk with me”). As for me, there remains just now no strength in me, nor has any breath been left in me (“I haven’t recovered from the initial shock and awe, I still don’t feel strong enough to talk”).”

v 18…Then one with human appearance (in the form of) touched me again and strengthened me (the same one as in v 16)

v 19…And he said, “O man of high esteem (by Yehovah), do not be afraid. Peace be with you; take courage and be courageous (be the man, lift your spirit, heart, inward parts, bowels)!” Now as soon as he spoke to me, I received strength and said, “May my lord speak, for you have strengthened me (his heart revived and was able to hear, all fear was removed).”

v 20…Then he said, “Do you understand (know) why I came to you (he had told him in v 12)? But I shall now return (not immediately, but after he told Daniel the message which he came to deliver) to fight (to protect Israel, to contend with the schemes and baffle the designs of the evil spirits there; he is restraining Persia and he will depart when its time for the Greeks to take over) against the prince of Persia (to hinder him from executing his evil schemes against the Jewish people, and influence the Persian court because of the obstacles he will put up in the way of the Jewish exiles who are returning to rebuild the city and the Temple under Cyrus the Persian); so I am going forth, and behold, the prince of Greece is about to come (another hostile force 200 years later who is destined to become a world power according to the vision God gave Nebuchadnezzar in Dan 2.31-45, who will also show opposition to the people of God as we shall see).

v 21…However, I will tell you what is inscribed in the writing of the truth (the book of God’s decrees upon men and nations, the deep secrets that God reveals according to his timing; of those things not yet disclosed about the future kingdoms, and the Jewish people who will live under them). Yet there is no one who stands firmly with me against these, except Michael your prince (Michael is empowered to save Israel and could be counted on to help the Jewish people in miraculous ways, despite the evil influence other evil spirits had over the various earthly courts and powers).”

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Daniel-Chapter 9

Dan 9.1-27 contains Daniel’s confession and prayer concerning the redemption. He is given a vision of the seventy weeks to be understood by him that relates to the work of the Messiah and the time of his coming after studying the prophecies of Jeremiah.

v 1…In the first year of Darius the son of Ahasuerus (also called Astyages and king of the Medes and is called Ahasuerus; not the husband of Esther) of Median descent (not Persian), who was made king (by Cyrus) over the kingdom of the Chaldeans (Dan 5.31).

v 2…In the first year of his reign, I, Daniel, observed in the books (the Scriptures he studied; he studied them diligently and sought an answer to the seventy weeks of the exile that was prophesied) the number of years which was the word of the Lord to Jeremiah the prophet for the completion of the desolation of Jerusalem, seventy years (he prays about this based on Lev 26.14 and Deut 28.15).

v 3…So I gave my attention (face) to the Lord God (Adonai Elohim) to seek (him by) prayer and supplications, with fasting, sackcloth, and ashes (as a sign of humility and sorrow).

v 4…And I prayed (this is a good model prayer for us) to the Lord (Yehovah) my God (Elohai) and confessed and said, “Alas, O Lord (Adonai), the great and awesome God (El), who keeps his covenant and lovingkindness for those who love him and keep (guard) his commandments,

v 5…we have sinned, committed iniquity, acted wickedly, and rebelled, even turning aside from the commandments and ordinances (they were unrepentant and God increased their punishment seven fold, increasing it from seventy years to four hundred and ninety as we shall see -see Lev 26.18, 21, 24, 28; this prayer is modeled after Solomon’s prayer in 1 Kings 8.47-48).

v 6…Moreover, we have not listened to thy servants the prophets, who spoke in thy name to our kings, our princes, our fathers, and all the people of the land.

v 7…Righteousness belongs to thee, O Lord, but to us open shame, as it is to this day-to the men of Judah, the inhabitants of Jerusalem, and all Israel, those who are near by and those who are far away in all the countries to which thous hast driven them, because of their unfaithful deeds which they have committed against thee.

v 8…Open shame belongs to us (repeated again to show that Daniel was affected by this, as was others), O Lord, to our kings, our princes (the royal family was shamed in Babylon), and our fathers, because we have sinned against thee.

v 9…To the Lord our God (Adonai Eloheynu) belongs compassions (mercies) and forgivenesses (both plural) for we have rebelled against him;

v 10…nor have we obeyed the voice of the Lord our God (Yehovah Eloheynu), to walk in his teachings (Torah) which he set before us through his servants the prophets (true prophets will teach the Torah, a major distinction to the so-called “prophets” of today).

v 11…Indeed all Israel has transgressed thy law (torahteycha) and turned aside (to deviate from the standard, an anomaly; Replacement Theology today is an anomaly. The word for “law” used in the New Testament is “nomos.” The word for “lawless” is “anomos” where we get the word “lawless” and “anomaly” is based on that concept), not obeying thy voice; so the curse (of Deut 28.15-66 and Lev 26.19-46) has been poured out on us, along with the oath which is written in the law of Moses the servant of God, for we have sinned against him.

v 12…Thus he has confirmed his words which he had spoken against us and against our rulers (“shophteynu” or judges) who ruled (judged) us, to bring on us great calamity (“ra’ah” or evil); for under the whole heaven there has not been done anything like what was done to Jerusalem (the severity of it all was unparalleled).

v 13…As it is written in the law of Moses, all this calamity (“ra’ah” or evil) has come upon us (Deut 11.26-28; 27.1 through 28.68; Lev 26.14), yet we have not sought the favor of the Lord our God by turning from our iniquity and giving attention to thy truth (the Torah).

v 14…Therefore, the Lord (Yehovah) has watched (looked) on the evil, and he has made it come on us. For the Lord (Yehovah) our God is righteous with respect to all his deeds which he has done (clearing him from any accusations of being unfair or unjust), but we have not obeyed his voice (so it was God’s justice).

v 15…And now, O LOrd our God, who hast brought thy people out of the land of Egypt with a mighty hand and hast made a name for thyself, as it is this day (people still talked about what happened in Egypt)-we have sinned, we have been wicked.

v 16…O Lord (Adonai), in accordance with all thy righteous acts (in fulfillment of what you said you would do), let now thine anger and thy wrath turn away from thy city Jerusalem, thy holy mountain (the Temple site); for because of our sins and the iniquities of our fathers, Jerusalem and thy people have become a reproach to all those around us (the unbelieving pagans looked at them with scorn and disgust).

v 17…So now, our God (eloheynu), listen (shema) to the prayer of thy servant and to his supplications, and for thy sake (his glory), O Lord, let thy face shine on thy desolate sanctuary (which was in ruins; and this is an allusion to the people among whom he dwelled).

v 18…O my God, incline thine ear and hear (the following petition)! Open thine eyes and see our desolations and the city which is called by thy name (Jerusalem and the Temple-Psa 48.1); for we are (Daniel on behalf of the people) are not presenting our supplications before thee on account of any merits or our own, but on account of thy great compassion.

v 19…O Lord, hear! O Lord, forgive! O Lord, listen and take action! For thine own sake (his glory in all of this), O my God, do not delay (the fulfillment of the promise to end their captivity in Babylon, the seventy years being finished or close to it according to the prophecies of Jeremiah), because thy city and thy people are called by thy name.”

v 20…Now while I was speaking and praying (vocal), and confessing my sin and the sin of my people Israel, and presenting my supplications be fore the Lord my God in behalf of the holy mountain (har kodesh-city and Temple) of my God,

v 21…while I was still speaking in prayer, then the man (in the form of) Gabriel whom I had seen previously (8.15-16), was lifted in flight approaching me (to clarify things) about the time of the evening offering (the time of the Tamid lamb, about 3 pm, the time of prayer),

v 22…and he made me understand and talked with me , and said, “O Daniel, I have come to give you skill in understanding (a correct insight into the future).

v 23….At the beginning of your supplications the command was issued and I have come to tell you, for you are highly esteemed; so give heed to the message and gain understanding of the vision.

v 24…Seventy weeks (70 shemittah cycles) have been decreed on your people (concerning them) and your holy city (failing to repent, Israel would now fall into a 490 year curse based on Lev 26.18-28), to finish the transgression (of Israel, seal up for judgment), to make an end to sin (as to guilt and punishment with a believer), to make atonement (reconciliation, to restore a covering) for iniquity (by the blood of Yeshua), to bring in everlasting righteousness (through faith in Yeshua; it will never wear out but continue to be perfect for believers of all ages), to seal up vision and prophecy (to fulfill it, give it meaning), and to anoint the most holy (the Kodesh Ha Kodshim of Zerubbabel’s Temple, the second Temple).

v 25…So you are to know and discern (take notice, observe, behold) that from the issuing of a decree to restore and rebuild Jerusalem (Neh 2.1) until Messiah the prince shall be seven weeks and sixty-two weeks (or 483 years and this equates to 173,880 days after Neh 2.1 and Yeshua entered the city and the Temple on Nisan 10 in what is called the triumphant entry, and declared himself the Messiah, and four days later he was slain as the Passover lamb) it will be built again (the city and the Temple), with a plaza and moat, even in times of distress (under the rule of the Persians, Greeks and Romans).

v 26…Then after the sixty-two weeks (the 483 years are over) the Messiah will be cut off (killed, removed from the land of the living) but not for himself (he was cut off for the transgressions of the people in a judicial way, not for his own sin, but the sins of many-Isa 53.8); and the people of the prince who is to come (Vespasian and Titus and the Romans; the prince is the False Messiah who will come out of Europe and a Revived Roman Empire) will destroy the city and the sanctuary (Temple), and its end will come with a flood (the Roman army), even to the end of the war, desolations are determined (from the beginning of this war to the end there will be nothing but desolation).

v 27…And he (the prince; the False Messiah) will make a firm covenant (a military treaty) with the many (Israel) for one week (the sixty-nine weeks being concluded, the remaining seven years are now discussed; this is the last week of the 490 year prophecy but there will be a gap of about 2000 years between the end of the 483 years and the beginning of the seven years. We believe this refers to the birth-pains), but in the middle of the week (literally “in the half of the week”; 1260 days into it, or Nisan 10, three and a half years into the birth-pains) he (the False Messiah) will put a stop to sacrifice and grain offering (Titus did this during the siege of Jerusalem, but it will happen again with the False Messiah); and on the wing of abominations (the Romans “overspread” Israel and Judea with their abominations and idolatry, but this will happen again during the birth-pains) will come one who makes desolate (The False Messiah), even until a complete destruction, one that is decreed, is poured out on the one who makes desolate (the False Messiah will be destroyed-Num 24.24; Dan 11.45; Rev 19.20; 2 Thes 2.8-9).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Daniel-Chapter 8

Dan 8.1-27 begins a series of three visions that tell about the progression of the kingdom of God. These visions came during the reigns of Belshazzar, Darius the Mede, and Cyrus the Persian. The first vision in Dan 8 tells us what will happen to the Jewish people and the people of God during the rise and development of the Medo-Persian and Grecian empires. In Dan 9 and the second vision, it tells us what will happen in the restoration of Jerusalem and the Temple and how the kingdom of God develops to the final fulfillment of God’s plan of salvation. In the third vision that covers Dan 10-12 during the third year of the reign of Cyrus, revelations are given regarding persecutions that are coming upon Israel in the near future, with Antiochus Epiphanes IV, and the birth-pains with the False Messiah.

v 1…In the third year of the reign of Belshazzar the king, a vision appeared to me, Daniel (and no one else), subsequent (after) to the one which appeared to me previously (in Chapter 7, this is about two years later).

v 2… And I looked in the vision, and it came about while I was looking that I was in the citadel of Susa (Shushan meaning “lily”), which is in the province of Elam (eternal, their heap); and I looked in the vision (not a reality) and I myself was beside the Ulai Canal (a canal that separated the citadel from the lower city).

v 3…Then I lifted my gaze and looked (to see what he could see), and behold (take note), a ram which had two horns (Medo-Persia) was standing in front of the canal (to the east). Now the two horns were long (high, straight), but one was longer than the other (Media was at first superior to Persia, but later Persia became greater under Cyrus and his successors) with the longer one coming up last.

v 4…I saw the ram butting westward, northward, and southward (refers to the Medo-Persian conquests of Babylon, Syria, and part of Greece to the west; Iberia, Albanis, Armenia, Scythia, and the Caspian Sea to the north; Arabia, Ethiopia, Egypt and India to the south), and no other beasts could stand before him, nor was there anyone to rescue from his power (temporarily his power could not be matched); but he did as he pleased and magnified himself (and it became a world power).

v 5…While I was observing (considering), behold (take note and see), a male goat (Greece-v 21) was coming from the west over the surface of the whole earth without touching the ground (swiftly, like he was flying); and the goat had a conspicuous horn between his eyes (Alexander the Great).

v 6…And he came up to the ram that had the two horns (Medo-Persia), which I had seen standing in front of the river, and rushed at him in his mighty wrath (denotes Alexander’s initial battle at Issus in Asia Minor 250 years later).

v 7…And I saw him come beside the ram, and he was enraged at him; and he struck the ram and shattered his two horns (broke their power), and the ram had no strength to withstand him. So he hurled him to the ground (Persia ceased to be) and trampled on him, and there was none to rescue the ram from his power (Darius fled back to Persia, was arrested by his own people and killed).

v 8…Then the male goat magnified himself exceedingly (Greece became powerful), but as soon as he was mighty, the large horn was broken (Alexander dies in 323 BC), and in its place there came up four conspicuous horns toward the four winds of heaven (Alexander’s empire was divided into four parts, relating to the four points of the compass; through his four generals).

v 9…And out of one of them came forth a rather small horn (Antiochus Epiphanes IV came out of Syria given to the Greek general Seleucus by Alexander called the Seleucid empire, and Antiochus is a type of the False Messiah) which grew exceedingly great toward the south, toward the east, and toward the beautiful land (“coveted one” or Israel).

v 10…And it grew up to the host of heaven (Jewish people), and caused some of the host of the stars (leaders) to fall to the earth (to be killed), and it trampled them down (by threats or deception, to get them to turn from the Torah, etc).

v 11…It even magnified itself to the equal to the Commander of the host (Antiochus, and later the False Messiah, dared to defy Yehovah, and even claimed to be God-that is what “Epiphanes” means), and it removed the regular sacrifice (in the Temple) from him (Yehovah), and the place of his sanctuary was thrown down (profaned and desecrated and he stopped the true worship of Yehovah).

v 12…And on account of transgression the host (Israel) will be given over to the horn along with the regular sacrifice (in the Temple); and it (Antiochus/False Messiah) will fling truth (as found in the Torah) to the ground (he persecuted Torah observant people, killed them, destroyed copies of the Torah and tried to abolish Torah observance. This is what is called “lawless” or “without Torah”), and perform (its will) and prosper (he did what he wanted and was successful for a time).

v 13…Then I heard a holy (had a kedusha) one (an angel) speaking and another holy one said to that particular one who was speaking (possibly Gabriel who will deal with Daniel in 8.16 and 9.21), “How long will the vision about the regular sacrifice apply, while the desolating transgression (that causes horror; an idol in the Temple), so as to allow both the holy place and the host (Israel) to be trampled (how long will this part of the vision last; how will it all come to an end)?”

v 14…And he said to me, “For 2300 evenings and mornings (so this number clearly refers to 24 hour days, not years); then the holy place will be properly restored (this equals 6 years, 4 months and 20 days in Biblical, Hebraic years, months and days. The date when the Temple was cleansed by Judah Maccabee is well known as Kislev 25, 165 BC-2 Macc 10.1-5. If one counts back 2300 days this period begins when Antiochus began a persecution in 171 BC).

v 15…And it came about when I, Daniel, had seen the vision, that I sought to understand it, and behold, standing before me was one who looked like a man (but wasn’t).

v 16…And I heard the voice of a man between the banks of the Ulai (near to where Daniel was-8.2), and he called out and said, “Gabriel, give this man understanding of the vision (he commanded Gabriel to explain the vision of the ram, goat and the little horn to Daniel. Gabriel will be his guide in Chapters 8 and 9).

v 17…So he came near to where I was standing (obeying the voice to converse with Daniel), and when he came I was terrified and fell on my face (the kivod/glory of Yehovah was upon him), but he said to me, “Son of man (ben adam), understand that the vision pertains to the time of the end (there is a fixed time for the end, in the distant future, after the 2300 days has ended).”

v 18…While he was talking with me, I sank into a deep sleep, with my face to the ground (his deep fear caused his strength to depart); but he touched me and made me stand upright (giving him the strength to see the vision explained).

v 19…And he said, “Behold (take note and see), I am going to let you know what will occur at the final period of the indignation (the persecution of Antiochus and the wrath of God against Israel. This also alludes to the birth-pains, telling us that these conditions will not always last), for it pertains to the appointed time of the end (or the appointed time for the end of this vision; the Grecian influence in the days of Antiochus).

v 20…The ram which you saw with the two horns represents the kings of Media and Persia.

v 21…The shaggy goat the kingdom of Greece, and the large horn that is between his eyes is the first king (Alexander).

v 22…The broken horn and the four horns that arose in its place represent four kingdoms which will arise from his nation, although not with his power (they were divided into Egypt, Asia, Macedon and Syria).

v 23…And in the latter period of their rule (of the four Grecian kingdoms above); when the transgressions (the Jewish people turn from the Torah to Hellenism-1 Macc 1.11) have run a king will arise (Antiochus who ruled the Seleucid empire in Syria, the little horn. Antiochus will be a picture of the False Messiah), insolent and skilled in intrigue (deceptive and cunning, will cover his plots with design, etc).

v 24…And his power will be mighty (possessing a large kingdom he goes to conquer), but not by his power (but by deception and treachery with permission from Yehovah), and he will destroy to an extraordinary degree (people astonished at his victories) and prosper and perform. He will destroy mighty men (of other nations) and the holy people (Israel).

v 25…And through his shrewdness he will cause deceit to succeed by his influence (his schemes were interwoven into his governmental policies); and he will magnify himself in his heart (pride), and he destroy many while they are at ease (pretending to want and keep the peace), he will even oppose the Prince of princes (Yehovah, profaning is Temple and trying to destroy the Torah and his people), but he will be broken without human agency (the horn will be broken by the hand of God; keep in mind this is a profile of the False Messiah also).

v 26…And the vision of the evenings and mornings (8.14) which has been told is true (2300), but keep the vision secret (do not make it public, preserve it for when the time comes), for it pertains to many days in the future (hundreds of years in the future, to the death of Antiochus who wasn’t even born yet; also the birth-pains were in the far future).”

v 27…Then I, Daniel, was exhausted (faint, broken) and sick for many days. Then I got up and carried on the king’s business; but was astounded at the vision, and there was none to explain it (the meaning was sealed up-Dan 12.9).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Daniel-Chapter 7

Dan 7.1-28 tells us about the vision Daniel had about four beasts and their rise and destruction. It also contains Daniel’s interpretation of the vision, with details on the fourth beast that troubled Daniel so much. Having finished the historical portion of the book, it now proceeds to the prophetic part and what will happen in the latter days.

v 1…In the first year of Belshazzar king of Babylon (seventeen years before his death) Daniel saw a dream and visions in his mind on his bed (when he was in a deep sleep) then he wrote the dream down and related the following summary of it (the same kingdoms in Chapter 2, and they are seen as hungry beasts).

v 2…And Daniel said (exclaimed, telling the major parts of the vision), “I was looking in my vision by night (“night” is alluding to our spiritual darkness when God and his plans can be seen or revealed to us), and behold (take note and see), the four winds of heaven (spiritual forces behind the four beasts/kingdoms) were stirring up (agitating) the great sea (turbulent unconverted humanity-Isa 57.20; Rev 17.15).

v 3…And four great beasts (the four kingdoms of Nebuchadnezzar’s dream-Dan 2.38-40) were coming up from the sea (humanity), different from one another (each had its own characteristics of oppression, each one dealt with the Temple in some way).

v 4…And the first was like a lion (Babylonian strength and power-Deut 28.49; Jer 4.6-7) and had the wings of an eagle (the king of birds, arrogant). I kept looking and its wings were plucked (the downfall of Babylon, it could no longer fly) and it was lifted up from the ground and made to stand on two feet like a man (not like an eagle, it could not overtake and destroy nations), and a human heart was given to it (weak, fearful and timid-Dan 5.6).

v 5…And behold (take note and see), another beast, a second one, resembling a bear (Medo-Persia-not as strong as the lion, but as cruel and hungry). And it was raised up on one side (Medo-Persia eventually became just Persia under Cyrus), and three ribs were in its mouth between its teeth (part of the prey it had captured and overcome and this could symbolize three battles they had won over Babylon, or the three areas of the world it conquered in the west, north and south-Dan 8.4. Or it could refer to Babylon, Lydia and Egypt who were oppressed by the Medo-Persian empire); and thus they (God’s will through the angels who stirred up the spirit of the Medo-Persian empire) said to it, ‘Arise, devour much meat (the bear is not as vicious as the lion and had to be commanded to devour flesh because the Medo-Persians were not as cruel as the Assyrians and Babylonians).”

v 6…After this I kept looking, and behold (take note and see), another one, like a leopard (Greece), which had on its back four wings (Greece and Alexander used speed in conquering nations in all four directions) of a bird; the beast also had four heads (Alexander died young, and his empire was divided between his four generals. Ptolemy took Egypt, Seleucus took Asia Minor, Antigonus took Asia and Cassander took Macedonia), and dominion was given to it (over the known world, a very large dominion).

v 7…After this I kept looking in the night visions (of that same night), and behold (take note and see), a fourth beast, dreadful and terrifying and extremely strong (the old Roman Empire); and it had large iron teeth (different generals and emperors). It devoured and crushed and trampled down the remainder (other kingdoms) with its feet (the nations not absorbed into the empire were exploited for slaves and service to the empire. A simple definition of a slave is a “tool with a mouth”); and it was different from all the beasts that were before it (it was not given a name in this vision); and it had ten horns (or kings/powers eventually, the same as the ten toes in Nebuchadnezzar’s image).

v 8…While I was contemplating (considering) the horns, behold, another horn (power), a little one (the False Messiah; Leviathan-Rev12.3, 13.1; Isa 27.1; Psa 74.13-14), came up among them and three of the first horns (powers/kingdoms) were plucked out (pulled) by the roots (fell to or were subdued to make room for the eleventh horn-Rev 17.11; Mic 5.5; Zech 11.4-17) before it (the little horn); and behold, this horn possessed eyes like the eyes of a man (had an understanding and an insight to take control, but not divine understanding or insight), and a mouth uttering great boasts (of blasphemy).

According to the Jewish Encyclopedia, Dan 7.9-14 is a Yom Ha Din Rosh Ha Shannah passage. This will happen on Tishri 1, year 6001 from creation.

v 9…I kept looking (observing) until thrones were set up, and the Ancient of Days (Yehovah) took his seat (for judgment-a Yom Ha Din or Day of Judgment); his vesture (garment) like white snow (pure and righteous in his judgment), and the hair of his head like pure wool (wise in judgment). His throne ablaze with flames (a consuming fire, severe), its wheels (galgalim) a burning fire (this is a Maaseh Merkavah vision like in Ezek 1 and Rev 4-5, meaning the “work of the chariot/throne”).

v 10…A river of fire (Torah judgment-Deut 33.1-3, Psa 97.3; Isa 29.6, 30.2) was flowing and coming out from before him (various judgments which could not be stopped); thousands upon thousands were attending him (waiting for commands, ready to execute them) and myriads (ten thousand) upon myriads were standing before him (parallelism); the court (of judgment) sat (the judge is ready and on the bench), and the books were opened (the Book of Life-Exo 32.32; Rev 3.5, 13.8, 17.8, 20.12-15; Dan 12.6; and the Book of Remembrance-Mal 3.16; Lev 23.24. These books are used for evidence, etc).

v 11…Then I kept looking (observing) because of the sound of the boastful words which the horn (False Messiah) was speaking; and I kept looking until the beast (Revived Rome) was slain, and its body was destroyed and given to the burning fire (of judgement).

v 12…As for the rest of the beasts (Babylon, Medo-Persia, Greece), their dominion was taken away (absorbed into Rome), but an extension of life was granted to them for an appointed period of time (they continued to exist but they had no power; we still see elements of these kingdoms today in law, architecture, the arts, especially Greece).

Dan 7.13-14 is a look into the coronation of Messiah Yeshua on Rosh Ha Shannah, year 6001 from creation (Rev 4-5) and he is given an everlasting kingdom. The Natzal (rapture) happens on this day and the believers are taken to heaven to be there at his coronation.

v 13…I kept looking in the night visions (that same night), and behold (take note and see), with the clouds of heaven (believers who are in heaven-Matt 24.29-30; Heb 12.1; Isa 60.8; Rev 1.7-8; Zech 14.5 Jude 14 for example), one like the son of man (Bar Enosh in Aramaic, meaning “kinsman, weak, frail mortal”-this is a term for the Messiah and referred to by Yeshua in Matt 16.13, 24.30) was coming, and he came up to the Ancient of Days (Yehovah on the throne) and was presented before him (in heaven-Rev 4-5).

v 14…And to him (Messiah Yeshua) was given a dominion, glory and a kingdom (Rev 11.15-more expansive than before), that all the peoples, nations and languages (tongues) should serve him. His dominion is an everlasting dominion which will not pass away (be conquered); and his kingdom is one which will not be destroyed (these verses clearly show that the “son of man” is separate from the Ancient of Days, and has an eternal kingdom, which alludes to the deity of the Messiah).

v 15…As for me, Daniel, my spirit was distressed within me (literally “short of breath”); and the visions in my mind (heart, soul, spirit) kept alarming me (a parallelism-he didn’t understand what the visions meant).

v 16…I approached one of those who were standing by (one of the angels in the service of Yehovah) and began asking him the exact meaning of all this. So he told me and made known to me the interpretation of these things (the visons).

v 17…’These great beasts, which are four in number, are four kings (or kingdoms-v 23) who will rise from the earth (worldly support).

v 18…But the saints (tzadikim, holy ones by faith) of the Most High will receive the kingdom (the Messianic Kingdom) and possess the kingdom forever, for all ages to come (after the four kingdoms are destroyed).’

v 19…Then I desired to know the exact meaning of the fourth kingdom (what kingdom is meant by it and why it was so terrible) which was different from all the others, exceedingly dreadful, with its teeth of iron and claws of bronze (this description is added from v 7), and which devoured, crushed, and trampled down the remainder with its feet.

v 20…And the meaning of the ten horns that were on its head, and the other horn which came up, and before which three of them fell, namely, that horn which had eyes and a mouth uttering great (boasts), which was larger in appearance than its associates (inspired more terror).

v 21…I kept looking, and that horn was waging war with the saints (Rev 12.17-False Messiah makes war on the Torah observant believers in Yeshua during the birth-pains) and overpowering them (Rev 13.7-8-a temporary defeat)

v 22…until the Ancient of Days (Yehovah) and judgment (this is a Yom Ha Din Yom Kippur at the end of the seven-year birth-pains-Matt 24.29-31. Yeshua returns on a Yom Kippur and the righteous will enter the kingdom, and the unrighteous will be killed and sent to the Tophet and Sheol to await the Great White Throne judgment-Matt 25.31-46) was passed in favor of the saints (tzadikim/believers) of the Highest One, and the time arrived when the saints took possession of the kingdom (entered the Messianic Kingdom on earth).

v 23…Thus he said (the angel that stood by Daniel): ‘The fourth beast will be a fourth kingdom (Rome) on the earth, which will be different from all the other kingdoms, and it will devour the whole earth and tread it down and crush it (Rome conquered many territories with their abundant armaments, cruelty and tyrannical rule).

v 24…As for the ten horns, out of this kingdom (Rome) ten kings will arise (after it falls, eventually ten smaller states will carry on in the spirit of Rome, corresponding to the ten toes of Nebuchadnezzar’s image); and another (the False Messiah, making eleven) will arise after them, and he will be different from the previous ones (the False Messiah will not just be a secular power, but have ecclesiastical power also) and will subdue three kings (now making eight-Mic 5.5; Zech 11.8; Rev 17.10-11).

v 25…And he will speak pompous words against the Most High and wear down (exhaust) the saints (those left behind in the natzal, or rapture, will try to survive through the birth-pains. Those who come to the faith and follow the Torah will be persecuted during the birth-pains-Rev 12.17) of the Highest One (Yehovah), and he will intend to make alterations (changes) in times (“zimnim” meaning the “moedim” or the appointed times of the Torah. The False Messiah may try to hide the true dates for the biblical festivals and their fulfillments by changing the calendar, etc) and in law (“v’dat” meaning the Torah-all of this has already been done by Replacement Theology in Christianity; and the False Prophet and this apostate system will be behind the False Messiah-for more information on this see out teaching called “Supersessionism-Replacement Theology” on this website) and they (the times/seasons and law) will be given into his hand for a time (one biblical year), times (two biblical years), and a half a time (six months, altogether meaning 1260 days or 42 months, the last three and a half years of the birth-pains).

v 26…But the judgment (the court in Dan 7.10) and they (Yehovah in three persons) shall take away his kingdom to consume, and destroy it unto the end (on Yom Ha Din Yom Kippur at the end of the birth-pains-Matt 24.29-31.

v 27…The the sovereignty, the dominion, and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints (tzadikim/believers) of the Highest One (Yehovah); his kingdom will be an everlasting kingdom, and all the dominions will serve and obey him-Mic 4.6-8; Luke 1.33).

v 28…At this point the revelation ended. As for me, Daniel, my thoughts were greatly alarming me and my face grew pale, but kept the matter to myself (in his memory, and he did not discuss it with anyone at this point).”

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Daniel-Chapter 6

Dan 6.1-28 gives us the story of why Daniel was cast into a lion’s den by Darius. Daniel was appointed as one of the three commissioners over the 120 provinces of the kingdom, and their governors. This appointment made the satraps jealous, so they looked for a reason to get rid of Daniel, using religious laws that they knew Daniel would not submit to. This story will allude to the conspiracy, arrest, trial, death and resurrection of Yeshua also.

v 1…It seemed good to Darius (when he began ruling) to appoint 120 satraps (princes) over the kingdom (of the Medes and Persians), that they should be in charge of the whole kingdom (the empire was divided into smaller sections),

v 2…and over them three commissioners (of whom Daniel was one), that these satraps might be accountable to them, and that the kingdom might not suffer loss (of revenues).

v 3…Then this Daniel began distinguishing himself among the commissioners and satraps because he possessed an extraordinary spirit, and the king planned to appoint him over the entire kingdom (like Joseph, but this intent became known and stirred up the jealousy of the others, just like what happened between Gedaliah and Ishmael in Jer 40.1 to 41.1 and Yeshua with the religious leaders).

v 4…Then the commissioners and the satraps began trying to find a ground of accusation against Daniel (like Yeshua in Luke 6.7) in regard to government affairs; but could find or corruption, inasmuch as he was faithful, and no negligence or corruption was to be found in him (Luke 23.4).

v 5…Then these men said, “We shall not find any ground of accusation against this Daniel unless we find it against him with regard to the law of his God (aware of his faith in Yehovah, they devise evil plans).

v 6…Then these commissioners and satraps came by agreement to the king and spoke to him as follows, “King Darius, live forever (in this he will be a type of Pilate-Matt 26.1-4)!

v 7…All the commissioners (only two, with Daniel being the third) of the kingdom, the prefects, the high officials and the governors have consulted together (they are deceiving the king) that the king should establish a statute and enforce an injunction (prohibition) that anyone who makes a petition to any god besides you, O king, for thirty days, shall be cast into the lion’s den.

v 8…Now, O king, establish the injunction (no delay) and sign the document so that it may not be changed (no loopholes for Daniel to use), according to the law of the Medes and Persians, which may not be revoked (a well-known tradition-Est 8.8).”

v 9…Therefore King Darius signed the document, that is, the injunction (prohibition).

v 10…Now, when Daniel knew that the document was signed, he entered his house. He had windows open toward Jerusalem in his upper chamber (not towards the king’s palace); and he continued kneeling on his knees three times a day, praying and giving thanks before his God, as he had been doing previously (the Temple had been destroyed, but in respect to the prayer of Solomon in 1 Kings 8.46-48; Jonah looked and prayed toward the Temple in Jonah 2.4, David in Psa 5.7 and 28.1-2. You pray towards the Holy of Holies, and in the Holy of Holies you prayed towards the Ark, between the wings of the keruvim-Exo 25.22 and Psa 138.2. See also 1 Kings 18.29, 36; 2 Kings 3.20; Dan 9.21; Luke 1.10; Acts 2.15, 10.3).

v 11…Then these men came by agreement and found Daniel making petition and supplication before his God (knowing his times of prayer and his window was open so they could see him).

v 12..Then they approached and spoke before the king about the king’s injunction (they were eager to tell Darius about Daniel’s transgression of his edict), “Did you not sign an injunction that any man who makes a petition to any god or man besides you, O king, for thirty days, is to be cast into the lion’s den?” The king answered and said, “The statement is true, according to the law of the Medes and Persians, which may not be revoked.”

v 13…Then they answered and spoke before the king, “Daniel, who is one of the exiles of Judah (a captive Jew to make this even worse), pays no attention to you, O king, or to the injunction which you have signed, but keeps making his petition three times a day.”

v 14…Then, as soon as the king heard this statement, he was deeply distressed (in himself) and set his mind on delivering Daniel; and even until sunset he kept exerting himself to rescue him (finding a way out for Daniel, like Pilate tried to do for Yeshua).

v 15…Then these men came by agreement to the king and said to the king, “Recognize, O king, that it is a law of the Medes and Persians that no injunction or statute which the king establishes may be changed.”

v 16…Then the king gave orders (unable to hold out against these conspirators any longer), and Daniel was brought in and cast into the lion’s den (Pilate was reluctant to have Yeshua killed, but was unable to stop the conspirators, too-Psa 22.13).

v 17…And a stone was brought and laid over the mouth of the den (a stone was over the mouth of Yeshua’s tomb-Matt 27.66); and the king sealed it with his own signet ring and with the signet rings of his nobles, so that nothing might be changed in regard to Daniel (no one could interfere or try to free him, just like Pilate allowed guards at the door of Yeshua’s tomb and sealed it-Matt 27.62-66).

v 18…Then the king went off to his palace and spent the night in fasting (upset over what he did), and no entertainment (concubines-Keil and Delitzsch on 6.18) was brought before him; and his sleep fled from him (like Pilate’s wife in Matt 27.19).

v 19…Then the king arose with the dawn (like the women did in Matt 28.1; Mark 16.2), and went in haste to the lion’s den (hurriedly, in person, because he cared for Daniel).

v 20…And when he had come near the den of Daniel, he cried out with a troubled voice (lamenting). The king spoke and said to Daniel, “Daniel, servant of the living God, has your God whom you constantly serve, been able to deliver you from the lions?”

v 21…Then Daniel spoke to the king, “O king, live forever (he is not upset with the king)!

v 22…My God sent his angel (like at Yeshua’s resurrection) and shut the lion’s mouth (by taking away their desire to injure him), and they have not harmed me, inasmuch as I was found innocent before him (by preserving him); and also toward you, O king, I have committed no crime (against him or the government, he was just serving his God not disrespecting the king).”

v 23… Then the king was very pleased and gave orders for Daniel to be taken out of the den. So Daniel was taken up out of the den (like Yeshua was resurrected out of the tomb) and no injury whatever was found on him, because he had trusted in his God.

v 24…The king then gave orders, and they brought those men who had maliciously accused Daniel, and they cast them, their children, and their wives into the lion’s den (this was in keeping with Persian custom); and they had not reached the bottom of the den before the lions overpowered them and crushed all their bones (to show the lions were hungry).

v 25…Then Darius the king wrote to all the peoples, nations, and men of every language who were living in the land: “May your peace abound!

v 26…I make a decree that in all the dominion of my kingdom men are to fear and tremble before the God of Daniel; for he is the living God (not like the idols they worship) and enduring forever, and his kingdom is one which will not be destroyed, and his dominion forever (unlike the man-made idols and kingdoms).

v 27…He delivers and rescues and performs signs and wonders in heaven and on earth (outside of the natural laws), who has delivered Daniel from the power of the lions (who should have torn Daniel apart).”

v 28…So Daniel enjoyed success (prospered) in the reign of Darius and in the reign of Cyrus the Persian (who succeeded him).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Daniel-Chapter 5

Dan 5.1-31 gives us the account of a great feast King Belshazzar, grandson of Nebuchadnezzar, had using and desecrating the vessels from the Temple that were taken by Nebuchadnezzar. Daniel is brought in to read a mysterious handwriting on a wall during the banquet. Daniel reminds Belshazzar how Yehovah humbled his grandfather because of his pride and he should have learned that lesson and taken warning, but he didn’t. Yehovah was displeased with the desecration of the Temple’s vessels and is told his kingdom would fall and be given into the hands of the Medes and the Persians.

v 1…Belshazzar the king held a great feast (thinking he was quite safe from Darius and Cyrus now besieging Babylon, and the reason for the banquet is unknown, but see the comments in v 2 for one interpretation) for a thousand of his nobles, and he was drinking wine in the presence of the thousand.

v 2…When Belshazzar tasted the wine, he gave orders to bring the gold and silver vessels which Nebuchadnezzar his father (grandfather) had taken out of the Temple which was in Jerusalem, in order that the king and his nobles, his wives, and his concubines (unusual that they would be there) might drink from them (it is possible that Belshazzar thought the seventy-year captivity of the Jews predicted by Jeremiah was over and the prophecies were wrong, so he took the vessels from the Temple to celebrate thinking if those prophecies were wrong, so were the other prophecies about the demise of Babylon, the rise of the Medes and Persians, Cyrus in Isaiah, and the release of the Jews from captivity, and they thought the Chaldeans triumphed over the God of Israel. However, Belshazzar’s calculations about the seventy years were wrong).

v 3…Then they brought the gold vessels that had been taken out of the Temple, the house of God which was in Jerusalem; and the king and his nobles, his wives, and his concubines drank from them (they were mocking God).

v 4…They drank the wine and praised the gods of gold and silver, bronze, iron, wood and stone (they had idols made out of all these materials, thus they profaned these holy vessels (they had a kedusha).

v 5…Suddenly the fingers of a man’s hand emerged and began writing opposite the lampstand on the plaster of the wall of the king’s palace (which was best lit so that everyone could see the words), and the king saw the back of the hand that did the writing (because of the lampstand).

v 6…Then the king’s face grew pale, and his thoughts alarmed him; and his hip joints went slack (lost strength to hold his body), and his knees began knocking together.

v 7…The king called aloud (in a strong voice due to his bad conscience which now pointed to sinister implications) to bring in the conjurers, the Chaldeans and the soothsayers (losing his composure now). The king spoke and said to the wise men of Babylon, “Any man who can read this inscription and explain its interpretation to me will be clothed with purple, and have a necklace of gold around his neck, and have authority as third (ruler) in the kingdom (there seems to be a triumvirate of rulers under the king: the interpreter would rule as one of the three; Dan 6.1-3 tells us Darius kept the Babylonian model).”

v 8…Then all the king’s wise men came in but they could not read the inscription or make known its interpretation to the king.

v 9…Then King Belshazzar was greatly alarmed, his face grew even paler, and his nobles were perplexed.

v 10…The queen (the queen mother, possibly the wife of Nebuchadnezzar) entered the banquet hall (she was older and was not present at it) because of the words of the king and his nobles; the queen spoke and said, “O king, live forever! Do not let your thoughts alarm you or your face be pale.

v 11…There is a man in your kingdom (not “court” because he may have been removed from his position after the death of Nebuchadnezzar) in whom is a spirit of the holy gods (the language of Nebuchadnezzar in Dan 4.8, 9,18 meaning he had something more than human), and in the days of your father (his grandfather Nebuchadnezzar), illumination, insight, and wisdom like the wisdom of the gods were found (past tense) in him. And King Nebuchadnezzar, your father (grandfather) the king, appointed him chief of the magicians, conjurers, Chaldeans and diviners (being Nebuchadnezzar’s wife she knew firsthand about Daniel and how he helped).

v 12…This was because an extraordinary spirit, knowledge and insight, interpretation of dreams, explanation of enigmas, and solving of difficult problems were found in this Daniel (she uses his Hebrew name; his gifts superseded all the other so-called “wise men”), whom the king named Belteshazzar. Let Daniel now be summoned, and he will declare the interpretation.”

v 13…Then Daniel was brought in before the king. The king spoke and said to Daniel, “You are Daniel, from among the exiles of Judah (he was acquainted with him and his origin, but it seems he was no longer close to the king or a part of his court), whom my father (his grandfather Nebuchadnezzar) the king brought from Judah.

v 14…Now I have heard about you that a spirit of the gods (notice he leaves out “holy”) is in you (he had something more than human), and that illumination, insight, and extraordinary wisdom had been found in you.

v 15…Just now the wise men and the conjurers were brought in before me that they might read this inscription and make its interpretation known to me, but they could not declare the interpretation of the message (could give no explanation).

v 16…But I have personally heard about you, that you are able to give interpretations and solve difficult problems. Now if you are able to read the inscription and make its interpretation known to me, you will be clothed with purple and wear a necklace of gold around your neck, and you will have authority as third (ruler in a triumvirate-6.1-3) in the kingdom.”

v 17…Then Daniel answered and said before the king, “Keep your gifts for yourself, or give rewards to someone else (he didn’t think that reading and unraveling the mystery merited a reward, or he thought the king would not be around in a few hours anyway); however, I will read the inscription to the king and make the interpretation known to him.

v 18…O king, the Most High God granted sovereignty, grandeur, glory, and majesty to Nebuchadnezzar your father (far above what Belshazzar was).

v 19…And because of the grandeur which He bestowed on him, all the peoples, nations, and (men of every) language feared and trembled before him; whomever he wished he killed, and whomever he wished he spared alive; and whomever he wished he elevated, and whomever he wished he humbled.

v 20…But when his heart was lifted up and his spirit became so proud that he behaved arrogantly (in utter disregard for the will of Yehovah), he was deposed from his royal throne, and glory (his) was taken away from him.

v 21…He was also driven away from the sons of men, and his heart was made like that of the beasts, and his dwelling place was with the wild donkeys. He was given grass to eat like cattle, and his body was drenched with the dew of heaven, until he recognized that the Most High God is ruler over the realm of mankind (all the kingdoms of men), and that he sets over it whomever he wishes (now the lesson is going to be driven home with what follows).

v 22…Yet you, his son (grandson), Belshazzar, have not humbled your heart, even though you knew all this (he chose to ignore God’s dealings with Nebuchadnezzar),

v 23…but you have exalted yourself against the Lord of heaven; and they have brought the vessels of His house before you, and you and your nobles, your wives and your concubines have been drinking wine from them (blasphemous act); and you have praised the gods of silver and gold, of bronze, iron, wood and stone (idols made of these materials), which do not see, hear or understand. But the God in whose hand (why he saw a hand) are your life-breath and your ways, you have not glorified.

v 24…Then the hand was sent from him (because the Temple’s vessels were profaned and idols were praised with them), and this inscription was written out (probably pointing to the wall as he said this).

v 25…Now, this is the inscription that was written out (in Aramaic): MENE, MENE, TEKEL, UPHARSIN (in the book called “Daniel” in the Artscroll Tanach Serie, Mesorah Publications, p. 163, several interesting scenarios are presented as to what could have been written on the wall that Daniel deciphered. See that book for a more detailed look at this, with illustrations of the various scenarios, and it says: “MENE, MENE, TEKEL, UPHARSIN were written in code, each letter in the alphabet substituted for a counterpart from the other end of the alphabet, e.g. Alef replaces Tav, Bet replaces Shin, and so on.” Then it goes on to say, “Shmuel holds that the letters forming the words were not arranged in their normal sequence.” It goes on, “Maharsha explains that the letters were written as three five-letter words one atop the other. The message can thus be read clearly when it is read from top to bottom instead of the customary right to left. Maharshal understands Shmuel to mean that there were five groups of three letters each, arranged one above the other. The message could only be understood by reading every fifth letter. The first word was formed by letters, 1, 6, 11; the second by letters 2, 7, 12; the third by letters 3, 8, 13; the fourth by letters 4, 9, 14, 5, 10, 15. Rav Yochanan says the words were simply written backward from left to right).”

v 26…”This is the interpretation of the message: ‘MENE’-God has numbered your kingdom and put an end to it (Daniel only interprets one “MENE and it is left unexplained, but the two words mean God has determined the number of years Babylon would reign, and how long Belshazzar would reign. Both MENE’s are now completed).

v 27…TEKEL-you have been weighed on the scales and found deficient (of justice and truth as defined in the Torah, a lawless reprobate).

v 28…PERES (a wordplay on the Persians who were coming to take Babylon)-your kingdom has been divided and given over to the Medes and Persians (UPHARSIN is plural for PERES-Darius ruled the Medes and Cyrus the Persians. They ruled together, with Darius ruling Babylon and Cyrus the rest of the Empire. Daniel indicates that the elder Darius would be the first to reign over Babylon by mentioning the Medes first).”

v 29…Then Belshazzar gave orders and they clothed Daniel with purple and put a necklace of gold around his neck, and issued a proclamation concerning him that he now had authority as the third (ruler) in the kingdom (fulfilling his word as king).

v 30…That same night Belshazzar the Chaldean king was slain (by the Medes and the Persians who surprised the Babylonians and killed Belshazzar, according to Josephus, Antiq. of the Jews, Book X, Chapter 11.4).

v 31…So Darius the Mede received the kingdom at about the age of sixty-two (with the death of Belshazzar and the fall of Babylon, Daniel’s prophecy and interpretations began to be fulfilled. This Darius the Mede is identified as Darius the son of Ahasuerus in Dan 9.1 according to John Gill’s commentary on Dan 9.1. Why was his age given? We know the downfall of Babylon came seventy years after Nebuchadnezzar came to power, and if you subtract the eight years of his reign until he exiled Yehoiachin, the remainder is sixty-two years. Darius was born at the right time when a fatal stroke was given to the Jewish people when Yehoiachin the king was deported. God was providing a king who would avenge the loss of Jerusalem on Babylon sixty-two years before it would come to pass. See the book “Daniel” in the Artscroll Tanach Series, Mesorah Publications, p. 175, for more detail).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Daniel-Chapter 4

Dan 4.1-37 was written by Nebuchadnezzar himself and was taken out of the archives and given to Daniel, who is led by Yehovah, and placed it here in his book. It is very sincere and shows Yehovah’s sovereignty over the greatest kings on the earth. It begins, not with pompous words or extravagant titles, but with a plain, “Nebuchadnezzar the king.” It tells us about a dream Nebuchadnezzar had that frightened him and Daniel’s interpretation.

v 1…”Nebuchadnezzar the king to all the peoples, nations and men of every language that live in all the earth: May your peace abound.

v 2…It has seemed good to me to declare the signs and wonders which the most high God (he is above all the gods of the earth) has done for me (he has strong language concerning Yehovah and has a deeper sense of him now).

v 3…How great are his signs, and how mighty are his wonders (exceeding those of the pagan nations)! His kingdom is an everlasting kingdom; and his dominion is from generation to generation (now he gives honor to Yehovah and he will give the account of what happened to him because of his arrogance and the punishment that brought on this doxology of praise).

v 4…I, Nebuchadnezzar, was at ease (tranquil) in my house and flourishing in my palace (enjoying his prosperity).

v 5…I saw in a dream (this will also be a prophetic view of the birth-pains) and it made me fearful (didn’t know what it meant, though it predicted evil); and these fantasies (thoughts) as I lay on my bed and the visions in my mind kept alarming me (they troubled him).

v 6…So I gave orders to bring into my presence all the wise men of Babylon, that they might make known to me the interpretation of the dream (he could remember this dream).

v 7…Then the magicians, the conjurers, the Chaldeans, and the diviners came in, and I related the dream to them, but they could not make its interpretation known to me (this shows how empty their art was and that their human wisdom is inadequate).

v 8…But finally Daniel came in (by God’s design and plan in order to show the foolishness of the others) before me, whose name is Belteshazzar according to the name of my god, and in whom is a spirit of the holy gods (something more than human and no secret is hidden from him); and I related the dream to him, saying (as follows),

v 9…O Belteshazzar, chief (rav) of the magicians (he was appointed over them), since I know that a spirit of the holy gods is in you and no mystery baffles you, tell me the visions of my dream (the meaning) which I have seen, along with its interpretation (what the king really wanted).

v 10…Now (these were) the visions in my mind (as I lay) on my bed: I was looking, and behold (take note and see), there was a tree in the midst of the earth, and its height great.

v 11…The tree (Nebuchadnezzar) grew large (his kingdom expanded) and became strong (well established), and its height reached to the sky, and it was visible to the end of the whole earth (Nebuchadnezzar’s fame spread far and wide).

v 12…Its foliage was beautiful and its fruit abundant (economic benefits), and in it was food for all. The beasts of the field (the inhabitants under him) found shade under it (protection), and the birds of the sky dwelt in its branches, and all the living creatures fed themselves from it (Yehovah’s purpose is to provide for mankind and give rest and protection, but nations abuse this for their own greed).

v 13…I was looking in the visions in my mind as I lay on my bed, and behold (take note and see), a watcher (an angel who watch over men and to do the will of Yehovah), a holy (had a kedusha) one, descended from heaven.

v 14…He shouted out and spoke as follows: Chop down the tree and cut off its branches (remove its prominence), strip off its foliage and scatter its fruit (causing him to fall in a hurry). Let the beasts flee from under it (no longer safe under his protection), and the birds from its branches (no safety).

v 15…Yet leave the stump with its roots in the ground (his kingdom won’t be totally taken from him), but with a band of iron and bronze around it (God’s judgment; bonds were used to bind a madman so he won’t hurt himself or others-mental and spiritual darkness-Mark 5.4) in the new grass of the field (grazing like a beast in the field); and let him be drenched with the dew of heaven, and let him share with the beasts in the grass of the earth (not in his palace).

v 16…Let his mind be changed from that of a man (deprived of human reason), and let a beast’s mind be given to him (from a human to a brute), and let seven periods of time pass over him (a complete series of judgments, periodic).

v 17…This sentence is by the decree of the watchers (according to the consent of the ministering servants-Heb 1.14), and the decision is the command of the holy ones (a parallelism-they had a concern for the decree that came from Yehovah, as in 1 Kings 22.19-23), in order that the living may know that the Most High (Yehovah) is ruler over the realm of mankind, and bestows it (gives a kingdom) on whom he wishes, and sets over it the lowliest of men (humble ranks of life, like David).”

v 18…’This is the dream which I, King Nebuchadnezzar, have seen (as set forth here). Now you, Belteshazzar, tell me its interpretation, inasmuch as none of the wise men of my kingdom is able to make known to me the interpretation; but you are able, for a spirit of the holy gods is in you (based on his earlier experience with Daniel).’

v 19…”Then Daniel, whose name is Belteshazzar, was appalled (amazed, filled with awe) for a while as his thoughts alarmed him. The king responded and said, ‘Belteshazzar, do not let the dream or its interpretation alarm you (don’t be afraid to tell me).’ Belteshazzar answered and said, ‘My lord, let the dream be applied to those who hate you, and its interpretation to your adversaries!

v 20…The tree that you saw, which became large and grew strong, whose height reached to the sky and was visible to all the earth,

v 21…and whose foliage was beautiful and its fruit abundant, and in which the beasts of the field dwelt and in whose branches the birds of the sky lodged-

v 22…it is you, O king, for you have become great and grown strong, and your majesty has become great and reached to the sky and your dominion to the end of the earth.

v 23…And in that the king saw a watcher, a holy one, descending from heaven and saying, “Chop down the tree and destroy it (his rule as king); yet leave the stump (his kingdom) with its roots in the ground, but with a band of iron and bronze (around it symbolizing God’s rule and judgment) in the new grass of the field, and let him be drenched with the dew of heaven, and let him share with the beasts of the field until seven periods of time pass over him (in a complete series of judgments)”,

v 24…this is the interpretation, O king, and this is the decree of the Most High (Yehovah through the watchers-v 17), which has come upon my lord the king;

v 25…that you be driven away from mankind (as unfit), and your dwelling place be with the beasts of the field, and you be given grass to eat like cattle, and be drenched with the dew of heaven; and seven periods of time (a complete series of judgments) will pass over you, until you recognize that the Most High is ruler over the realm of mankind, and bestows it on whomever he wishes).

v 26…And in that it was commanded to leave the stump with its roots of the tree, your kingdom will be assured to you after you recognize that it is heaven (Yehovah) that rules.

v 27…Therefore, O king, may my advice be pleasing to you; break away now from your sins (pride, arrogance, oppression, greed, tyranny, violence, etc) by doing righteousness (as defined in the Torah), and from your iniquities by showing mercy to the poor (relieve them out of your prosperity) in case there may be a prolonging of your prosperity (to avert the threatened punishment).’

v 28…All this happened to Nebuchadnezzar the king.

v 29…Twelve months later he was walking on the roof of the royal palace in Babylon.

v 30…The king reflected (inwardly or to others) and said, “Is this not Babylon the great, which I myself have built as a royal residence by the might of my power and for the glory of my majesty (not for the benefit of his people, but for himself, to show how great he was, how rich he was, how powerful he was; he made himself then creator, denying God his due honor)?”

v 31…While the word was in the king’s mouth (before he could even finish his blasphemy), a voice fell (came) from heaven, saying, ‘King Nebuchadnezzar, to you it is declared: sovereignty has been removed from you (you will not have the administration of the kingdom in your hands for now; but the kingdom wasn’t going to be taken away from him),

v 32…and you will be driven away from mankind, and your dwelling place will be with the beasts of the field. You will be given grass to eat like cattle, and seven periods of time will pass over you (a complete series of judgments), until you recognize that the Most High is ruler over the realm of mankind, and bestows it on whomever he wishes.’

v 33…Immediately the word concerning Nebuchadnezzar was fulfilled (given meaning); and he was driven away from mankind and began eating grass like cattle, and his body was drenched with the dew of heaven, until his hair had grown like an eagles’ (like matted feathers, unkept) and his nails like bird’s (they grew long like claws, curling).

v 34….But at the end of that period (the days of his insanity and seven periods of judgment had passed over him) I, Nebuchadnezzar (notice he does not say king), raised my eyes toward heaven, and my reason returned to me, and I blessed the Most High and praised and honored him who lives forever (he acknowledged Yehovah as the one true God); for his dominion is an everlasting dominion, and his kingdom endures from generation to generation.

v 35…And all the inhabitants of the earth are accounted as nothing (in comparison to him and his kingship, power and authority), but he does according to his will in the host of heaven and among the inhabitants of the earth (the greatest of angels and men bow to his will); and no one can ward off His hand or say to him, ‘What hast thou done (Yehovah’s main concern is the glory of his name, not people Ezek 36.21-23, 32)?’

v 36…At that time my reason returned to me. And my majesty and splendor were restored to me for the glory of my kingdom, and my counselors and my nobles began seeking me out (his “cabinet” of rulers had the government in their hands); so I was reestablished in my sovereignty (his kingdom as promised), and surpassing greatness was added to me (like Job).

v 37…Now I Nebuchadnezzar praise, exalt, and honor the King of heaven, for all his works are true and his ways are just, and he is able to humble those who walk in pride (Nebuchadnezzar showed true contrition-Psa 51.4).”

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Daniel-Chapter 3

Dan 3.1-30 tells us about a huge gold statue Nebuchadnezzar made. This may have been an attempt to contradict the image of his dream and to say his kingdom will never fall. He orders his people to be in subjection to him by worshiping this image. This story is also a picture of the birth-pains where Nebuchadnezzar is a type of the False Messiah who will also command the people to worship his image. Daniel’s three friends are a picture of the believers in the birth-pains who are going to have to make a choice. Daniel is absent and he is a type of the believers who have been taken in the natzal (rapture) and is gone during the birth-pains.

v 1…Nebuchadnezzar made an image of gold (in the form of a human, probably to show his defiance to God’s prediction about Babylon’s downfall), the height of which was sixty cubits, and its width six cubits (90 feet by 9 feet approximately); he set it up on the plain of Dura (which was level and had room for vast numbers of people) in the province of Babylon.

v 2…Then Nebuchadnezzar the king sent word to assemble the satraps (princes), the prefects (nobles) and the governors, the counselors, the treasurers, the judges, the magistrates and all the rulers of the provinces to come to the dedication of the image that Nebuchadnezzar had set up (this alludes to the apostate religions gathering around the False Messiah in the birth-pains-Rev 17.1-5).

v 3…Then the satraps, the prefects and the governors, the counselors, the treasurers, the judges, the magistrates and all the rulers of the provinces were assembled for the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up (stood and viewed it, ready to take part in the dedication).

v 4…Then the herald loudly proclaimed (with might raising his voice): To you the command is given, O peoples, nations and languages,

v 5…that at the moment you hear the sound of the horn, flute, lyre, trigon (a stringed instrument), psaltery, bagpipe, and all kinds of music, you are to fall down and worship the golden image the Nebuchadnezzar the king has set up (music was a part of a coronation ceremony, and media is used today to promote idolatry; this is prophetic of the media that will be used b the False Messiah to worship him).

v 6…But whoever does not fall down and worship shall immediately be cast into the midst of a furnace of blazing fire (prophetic of the afflictions Israel and the believers will face in the birth-pains).”

v 7…Therefore at that time, when all the peoples heard the sound of the horn, flute, lyre, trigon, psaltery, bagpipe, and all kinds of music, all the peoples, nations and men of every language fell down and worshiped the golden image that Nebuchadnezzar the king had set up.

v 8…For this reason at that time certain Chaldeans came forward and brought charges against the Jews (slandered them).

v 9…They responded and said to Nebuchadnezzar the king, “O king, live forever!

v 10…You yourself, O king, have made a decree that every man who hears the sound of the horn, flute, lyre, trigon, psaltery, and bagpipe, and all kinds of music, is to fall down and worship the golden image.

v 11…But whoever does not fall down and worship shall be cast into the midst of a furnace of blazing fire.

v 12…There are certain Jews (a type of the believing remnant in the birth-pains) whom you have appointed over the administration of the province of Babylon, Shadrach, Meshach, and Abed-nego. These men, O king, have disregarded you; they do not serve your gods or worship the golden image which you have set up (notice Daniel is not mentioned).”

v 13…Then Nebuchadnezzar in rage and anger (like the False Messiah will react) gave orders to bring Shadrach, Meshach, and Abed-nego; then these men were brought before the king.

v 14…Nebuchadnezzar responded and said to them, “Is it true, Shadrach, Meshach, and Abed-nego, that you do not serve my gods or worship the golden image that I have set up (he promoted them and he is going to regret doing this)?

v 15…Now if you are ready at the moment you hear the sound of the horn, flute, lyre, trigon, psaltery, an bagpipe, and all kinds of music, to fall down and worship the image that I have made, very well. But if you will not worship, you will immediately be cast into the midst of a furnace of blazing fire, and what god is there who will deliver you out of my hands (he forgot what he himself has said about Yehovah in Dan 2.47; he is attempting to break their confidence)?”

v 16…Shadrach, Meshach and Abed-nego answered and said to the king (respectfully because he was the king, not insulting him), “O Nebuchadnezzar, we do not need to give you an answer concerning this.

v 17…If it be (Yehovah’s will), our God whom we serve is able to deliver us from the furnace of blazing fire; and he will deliver us out of your hand, O king.

v 18…But if he does not (see fit to exert his power), let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up.”

v 19…Then Nebuchadnezzar was filled with wrath (they were not moved by his threats), and his facial expression was altered toward Shadrach, Meshach and Abed-nego. He answered by giving orders to heat the furnace seven times more than it was usually heated (this was by God’s design so that the miracle would be that much greater; Yehovah is also pointing towards the seven years of the birth-pains).

v 20…And he commanded certain valiant warriors who were in his army to tie up Shadrach, Meshach and Abed-nego, in order to cast them into the furnace of blazing fire.

v 21…And these men were tied up (bound) in their trousers, their coats, their caps and their other clothes, and were cast into the midst of the furnace of blazing fire.

v 22…For this reason, because the king’s command was urgent and the furnace had been made extremely hot, the flame of the fire slew those men who carried up Shadrach, Meshach and Abed-nego (by the sweeping blast; Yehovah will avenge the righteous and unbelievers will die in the birth-pains).

v 23…But these three men, Shadrach, Meshach and Abed-nego, fell into the midst of the furnace of blazing fire tied up (they fell in by themselves as soon as the executioners lost their lives)-1 Pet 1.6-7).

v 24…Then Nebuchadnezzar the king was astounded and stood up in haste (from where he was to see what would happen); he responded and said to his high officials (who had advised him to do what he did), “Was it not three men we cast bound into the midst of the fire?” They answered and said to the king, “Certainly, O king.”

v 25…He answered and said, “Look! I see four men loosed (not bound as before) and walking in the midst of the fire without harm (waiting to be let out according to Yehovah’s timing), and the appearance of the fourth is like a son of the gods (Aramaic “levar elahin”-an angel to protect them-a type of the remnant that will be preserved through the fire of the birth-pains).

v 26…Then Nebuchadnezzar came near to the door of the furnace of blazing fire (which was opened by his command); he responded and said, “Shadrach, Meshach and Abed-nego, come out, you servants of the most high God (Yehovah received glory because of their obedience), and come here!” Then Shadrach, Meshach and Abed-nego came out of the midst of the fire (so will Israel after the birth-pains).

v 27…And the satraps, the prefects, the governors and the king’s high officials gathered around and saw in regard to these men that the fire had no effect on their bodies of these men nor was the hair of their heads singed, nor were their trousers damaged, nor had the smell of fire come upon them (you could not even tell they had even come near to the fire).

v 28…Nebuchadnezzar responded and said, “Blessed be the God of Shadrach, Meshach and Abed-nego, who has sent forth his angel and delivered His servants who put their trust in him, violating (disobeying) the king’s command, and yielded (offered) up their bodies so as to not serve or worship any god except their own God.

v 29…Therefore (as a result), I make a decree that any people, nation or tongue that speaks anything offensive against the God of Shadrach, Meshach and Abed-nego shall be torn limb from limb and their houses reduced to a rubbish heap, inasmuch as there is no other god who is able to deliver this way (Bel couldn’t save the men who had cast the three into the fire).”

v 30…Then the king caused Shadrach, Meshach and Abed-nego to prosper in the province of Babylon (this alludes to the supremacy of Israel in the Messianic Kingdom).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Daniel-Chapter 2

Dan 2.1-49 tells us about a dream Nebuchadnezzar has but forgot. He summons his magicians and astrologers to tell him what the dream was and its interpretation, threatening them with death if they could not tell him, and promising great rewards if they could.

v 1…Now in the second year of the reign of Nebuchadnezzar (after Daniel and his three friends had been presented to the king), Nebuchadnezzar had dreams; and his spirit was troubled and his sleep left him (because of the effect they had on him; he knew they were not normal “dreams” but premonitions).

v 2…Then the king gave orders to call in the magicians (philosophers who studied nature, etc), the conjurers (astrologers), the sorcerers (cast spells, whispered incantations, wizards, etc) and the Chaldeans (also astrologers), to tell the king his dreams. So they came in and stood before the king.

v 3…And the king said to them, “I had a dream, and my spirit is anxious to understand the dream (it was strange to him, not his normal dreams).”

v 4…Then the Chaldeans spoke to the king in Aramaic (the king’s native language; from here to the end of Chapter 7 Daniel is written in Aramaic because it will deal with the nations; in Chapter 8 it is in Hebrew because it deals with Israel), “O king, live forever! Tell the dream to your servants, and we will declare the interpretation (but this was not what was asked of them in v 2).”

v 5…The king answered and said to the Chaldeans, “The command from me is firm; if you do not make known to me the dream and its interpretation, you will be torn limb from limb, and your houses will be made a rubbish heap (destroyed).

v 6…But if you declare the dream and its interpretation you will receive from me gifts and a reward and great honor; therefore declare to me the dream and its interpretation.”

v 7…They answered a second time and said, “Let the king tell the dream to his servants, and we will declare the interpretation.”

v 8…The king answered and said, “I know for certain that you are bargaining for time (stalling), inasmuch as you have seen that the command from me is firm (certain),

v 9…that if you do not make the dream known to me, there is only one decree for you. For you have agreed together to speak lying and corrupt words before me until the situation is changed (hoping he could remember the dream now and avoid having to tell him the dream, or he didn’t recall anything at all so the king could not prove otherwise if they just made something up); therefore tell me the dream, that I may know that you can declare to me its interpretation.”

v 10…The Chaldeans answered the king and said, “There is not a man on earth who could declare the matter for the king, inasmuch as no great king or ruler has ever asked anything like this of any magician, conjurer or Chaldean.

v 11…Moreover (in addition to), the thing which the king demands is difficult, and there is no one else who could declare it to the king except gods (Hebrew “Elohim” meaning powers in a pagan sense; they did not know the one true God Yehovah), whose dwelling place is not with flesh (the superior deities of the non-Jews dwelt in heaven and had no conversations with mere mortals).”

v 12…Because of this the king became indignant (furious because they could not tell him his dream, or interpret it, and they made the king sound unreasonable because no other king had ever requested this before), and gave orders to destroy all the wise men of Babylon (including Daniel and his friends).

v 13…So the decree went forth that the wise men should be slain; and they looked for Daniel and his friends to kill them (notice Daniel and his three friends were wise men, or “chachmim”, so you did not need to be a magician, a conjurer or Chaldean to be a wise man; the king acted rashly and did not even think about exempting the innocent ones).

v 14…Then Daniel replied with discretion and discernment to Arioch the captain of the king’s executioners (slaughterers) who had gone forth to slay the wise men of Babylon;

v 15…he answered and said to Arioch, the king’s official, “For what reason is the decree from the king so urgent (why so hasty)?” Then Arioch informed Daniel about the matter (Daniel was not in court and didn’t know what was happening).

v 16…So Daniel went in and requested of the king (at the palace) that he would give him time, in order that he might declare the interpretation to the king (what his dream was and what it meant, putting his trust in Yehovah because he did not know at this point if he could fulfill the king’s request).

v 17…Then Daniel went to his house and informed his friends, Hananiah, Mishael and Azariah, about the matter (to pray),

v 18…in order that they might request compassion from the God of heaven concerning this mystery (hidden secret), so that Daniel and his friends might not be destroyed with the rest of the wise men of Babylon (the clear and present danger; God many times works through the “means” rather than miracles. They needed to know the dream so he could use the gift of interpreting dreams that he had already been given in 1.17).

v 19…Then the mystery was revealed to Daniel in a night vision (by Yehovah). Then Daniel blessed the God (Elah in Aramaic) of heaven;

v 20…Daniel answered and said (exclaimed), “Let the name (Yehovah) of God be blessed forever and ever (Aramaic “almah vaed almah”) for wisdom (in planning the way the nations will rise and fall in the dream he now knew) and power (the might in carrying out his plans) belong to him (alone).

v 21…And it is he who changes the times and the seasons (in particular those pointed to in the dream when changing kingdoms, states and powers); he removes kings and establishes kings (this also relates to the dream God revealed to Daniel about the non-Jewish succession of kingdoms and the time of the end); he gives wisdom to wise men, and knowledge to men of understanding (Daniel is giving Yehovah credit for his gifts).

v 22…It is he who reveals the profound and hidden things (which are in secret before mere men); he knows what is in the darkness (covered), and the light (spiritual and intellectual understanding) dwells with him (he possesses the light and is the source of it).

v 23…To thee, O God of my fathers, I give thanks and praise, for thou hast given me wisdom and power (to go to the king when he was angry, to reveal his dream and its interpretation, to pray when things looked dark, to help save lives, etc); even now thou hast made known to me what we (v 17-18) requested of thee (it was only made known to Daniel, but the others were involved in a united effort), for thou hast made known to us the king’s matter (his dream and its interpretation were given to Daniel, but he told his friends).”

v 24…Therefore (as a result), Daniel went into Arioch, whom the king had appointed to destroy the wise men of Babylon (the wise men or “magi” of Matt 2.1 were from the “east” or Babylon, too. Some believe they were Jewish scholars or rabbis like Daniel who still lived in Babylon and were coming to Jerusalem for the festival of Sukkot); he went and spoke to him as follows: “Do not destroy the wise men of Babylon. Take me into the king’s presence, and I will declare the interpretation to the king (and in doing so, he would also tell him what his dream was).”

v 25…Then Arioch hurriedly brought Daniel into the king’s presence (Daniel was not well known at this point because he could not approach the king on his own yet) and spoke to him as follows: “I have found a man among the exiles from Judah who can make the interpretation known to the king!”

v 26…The king answered and said to Daniel, whose name was Belteshazzar (Bel protects the king), “Are you able to make known to me the dream which I have seen and its interpretation?”

v 27…Daniel answered before the king and said, “As for the mystery about which the king has inquired, neither wise men, conjurers, magicians, diviners are able to declare it to the king (no mere mortal can do it).

v 28…However (but), there is a God in heaven who reveals mysteries (possesses the ability), and he has made known to King Nebuchadnezzar what will take place in the latter days (the acharit yamim meaning “last days” and an eschatological term for when Messiah comes). This was your dream and the visions in your mind while on your bed.

v 29…As for you, O king, on your bed your thoughts turned to what would take place in the future (what the future held); and he (Yehovah) who reveals mysteries has made known to you what will take place.

v 30…But as for me, this mystery has not been revealed to me for any wisdom residing in me more than any other living man (he had no ability on his own to declare this), but for the purpose of making the interpretation known to the king, and that you may understand the thoughts of your mind.

v 31…You, O king, were looking (as he was dreaming) and behold (see and take note), there was a single great statue; that statue which was large and of extraordinary splendor (the metals of the statue were brighter than normal), was standing in front of you, and its appearance was awesome (because of its appearance, fearsome).

v 32…The head of that statue was of fine gold; its breasts and its arms of silver; its belly and its thighs of bronze;

v 33…its legs of iron, its feet partly of iron and partly clay.

v 34…You continued looking until a stone (a term for the Messiah) was cut out without hands (without human help, an act of God) and it struck the statue on its feet (this gives us a time reference for the coming of the messianic kingdom) of iron and clay, and crushed them (like David striking Goliath with a stone).

v 35…Then (as a result of the striking stone) the iron, the clay, the bronze, the silver and the gold were crushed (named in reverse order) all at the same time (alluding to the defeat of the world kingdoms when Messiah comes), and became like chaff (reduced to dust) from the summer threshing floors; and the wind (Ruach) carried them away so that not a trace of them was found (nothing remained of them). But the stone that struck the statue (Messiah and his return) became a great mountain (the kingdom of God; it wasn’t at first) and it filled the whole earth (like leaven in Matt 13.33; Zech 14.9; Mark 11.22-23; Gen 49.24; Matt 21.44).

v 36…This was the dream (so the king would recognize it and bring it back to his memory, now giving Daniel credibility with the interpretation); now we shall tell its interpretation before the king.

v 37…You, O king, the king of kings (many earthly kings under him), whom the God of heaven has given the kingdom, the power, the strength, and the glory (Babylon, a great and mighty empire);

v 38…and wherever the sons of men dwell, the beasts of the field, or the birds of the sky, he has given them into your hand and has caused you to rule over them all. You are the head of gold (alluding to the riches of Babylon; they ruled for about 66 years).

v 39…And after you there will arise another kingdom (Medo-Persia) inferior to you (their power and strength will weaken); then another third kingdom (Greece) of bronze which will rule over all the earth (Hellenism was spread by Alexander the Great as he conquered the east, and it still can be seen today in history, religion, architecture and law all over the world).

v 40…Then there will be a fourth kingdom as strong as iron (the character of Rome was firm, long-lasting); inasmuch as iron crushes and shatters all things, so like iron that breaks in pieces, it will crush and break all these (the other nations) in pieces.

v 41…And in that you saw the feet and the toes (separate from the legs), partly of potter’s clay (weak like pottery) and partly of iron, it will be a divided kingdom (because of internal instability), but it will have in it the toughness of iron, inasmuch as you saw the iron mixed with common clay.

v 42…And as the toes of the feet were partly of iron and partly of clay (pottery), so some of the kingdom will be strong and part will be broken (too weak to support the statue, on the brink of destruction-this will be a revived Rome in the last days ruled by the False Messiah).

v 43…And in that you saw the iron mixed (arav) with common clay, they will combine with one another in the seed of men (to establish unity, a marriage to blend the nations ethnic, racial and religious divisions), but they will not adhere (cling) to one another, even as iron does not combine with clay (ambition and selfish interests will cause them to be in conflict; the kingdom of the False Messiah and the ten kings will not be unified together).

v 44…And in the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom (the Messianic Kingdom of God) will not be left for another people (to have like the worldly kingdoms); it will crush and put an end to all these kingdoms, but it will itself endure forever (The Israel of God and Messiah’s kingdom, the restored Kingdom of God; the Kahal-Acts 1.6-8; Gal 6.16).

v 45…Inasmuch as you saw that a stone (Messiah-Psa 118.22; Matt 16.13-18, 21.42-44) was cut out of the mountain without hands (supernatural) and that it crushed the iron, the bronze, the clay, the silver, and the gold, the great God has made known to the king what will take place in the future (after this); so the dream is true, and its interpretation is trustworthy (reliable enough to put your faith on it).”

v 46…Then King Nebuchadnezzar fell on his face and did homage to Daniel (like the nations will do when Yeshua and his kingdom returns, but the king thought Daniel had some divinity in him), and gave orders to present to him an offering (minchah) and fragrant incense (to honor him).

v 47…The king answered Daniel and said, “Surely your God is a God of gods and a Lord of kings and a revealer of mysteries, since you have been able to reveal this mystery (it was obviously beyond human ability).”

v 48…Then the king promoted Daniel and gave him many great gifts (as was the custom of eastern kings), and made him ruler over the whole province of Babylon (the most important province) and chief prefect (the governor) over all the wise men of Babylon (giving him influence over all their occult practices, and being able to impart the true knowledge of Yehovah to them).

v 49…And Daniel made a request of the king, and he appointed Shadrach, Meshach and Abed-nego over the administration of the province of Babylon while Daniel was at the king’s court (or “gate”-either as a judge or to introduce people into the king’s presence. He may have been chief counselor over the various divisions of the wise men. This alludes to Israel’s coming promotion over the nations and the preeminence of Yeshua-Col 1.18).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Daniel-Chapter 1

1…In the third year of the reign of Yehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it (the name Nebuchadnezzar is “Nabu-chaduri-usur” meaning “confusion, the Lord’s treasure.” This event is also discussed in 2 Kings 24.1 and 2 Chr 36.6).

v 2…And the Lord (Yehovah) gave Yehoiakim king of Judah into his hands (we would’ve expected Nebuchadnezzar to destroy the city, but in this, we see Yehovah’s personal supervision over him so that he didn’t do at this time), along with some of the vessels of the house of God; and he brought them (the vessels and some of the people-some remained behind-Jer 27.19-20) to the land of Shinar (another name for Babylon; it means “that they are shaken out” and was called that because it was a low-lying area and the dead bodies from the flood were deposited there), to the house of his god (to give thanks and to show his god was victorious over the Hebrew God Yehovah), and he brought the vessels into his treasure-house of his god (the usual storage place for things of value).

v 3…Then the king ordered Ashpenaz (I will make prominent the sprinkled), the chief (rabsaris) of his officials (of the court), to bring some of the sons of Israel, including some of the royal seed (family), and from the nobles (literally “fruit without blemish”),

v 4…youths in whom was no defect, who were good looking, showing intelligence (skillful) in wisdom, discriminating knowledge (daat), and perceptive in learning and who had ability for serving in the king’s court; and to teach them the literature (script) and language of the Chaldeans.

v 5…And the king appointed for them (those selected) a daily ration from the king’s choice food (from his own table) and from the wine which he drank, and that they should be educated three years (for them to develop), at the end of which they were to enter the king’s personal service (stand before the king).

v 6…Now among them from the sons of Judah were Daniel, Hananiah, Mishael and Azariah.

v 7…Then the chief officer assigned names to them; and to Daniel he assigned (the name) Belteshazzar (Bel protects his life), to Hananiah Shadrach (command of the moon god); to Mishael Meshach (who is Aku); and to Azaariah Abed-nego (servant of Nebo-to assign new names shows subjection to the king).

v 8…But Daniel made up his mind (purposed in his heart) that he would not defile himself with the king’s choice food or with the wine which he drank (it was unkosher and offered to their pagan gods); so he sought permission from the commander (chief officer) that he might not defile himself (in obedience to the Torah definition of defilement).

v 9…Now God granted Daniel favor (chessed) and compassion in the sight of the commander of the officials (even though this request indicated a refusal of Nebuchadnezzar’s authority, the official displayed favor towards Daniel).

v 10…And the commander of the officials said to Daniel, “I am afraid of my lord the king, who has appointed your food and your drink (by direct order); for why should he see your faces looking more haggard than the youths who are your own age? Then you would make me forfeit my head to the king (by trespassing his command, my life is at stake).”

v 11…But Daniel said to the overseer (steward) whom the commander of the officials had appointed over Daniel, Hananiah, Mishael and Azariah (Daniel is going to make a proposal),

v 12…”Please test your servants for ten days (to see if eating different had any adverse effects-ten is the numb er of judgment), and let us be given some vegetables (“pulse” such as beans, rice, fruits, peas, etc) to eat and water to drink.

v 13…Then let our appearance be observed in your presence, and the appearance of the youths who are eating the king’s choice food; and deal with your servants according to what you see (if there is any difference).”

v 14…So he listened (because it was a reasonable request) to them in this matter and tested them for ten days (tried the experiment).

v 15…And at the end of ten days their appearance seemed better and they were fatter than all the youths who had been eating the king’s choice food (they all appeared at the same time).

v 16…So the overseer continued to withhold their choice food and the wine they were to drink, and kept giving them vegetables (pulse).

v 17…And as for those four youths, God gave them knowledge and intelligence in every literature and wisdom; Daniel even understood all visions and dreams (a gift from God for a special purpose that we will see later).

v 18…Then at the end of the days (three years) which the king had specified for presenting them, the commander of the officials presented them before Nebuchadnezzar (for examination).

v 19…And the king talked with them, and out of them all not one was found like Daniel, Hananiah, Mishael and Azariah; so they entered the king’s personal service (important positions in the royal court).

v 20…And as for every matter (Hebrew “devar” or word) of wisdom and understanding about which the king consulted them, he found them ten times better than all the magicians and conjurers who were in all his realm (they gave better advice, counsel and answers to his questions than everyone else).

v 21…And Daniel continued (in the Babylonian court with Nebuchadnezzar and his successors) until the first year of Cyrus the king (who took Babylon after the 70-year captivity was over).

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Tanak Foundations-Concepts in Daniel-Introduction

Before we begin in Dan 1, we are going to do a brief introduction. Daniel was taken to Babylon in the first deportation of the people in 605 BC. Other princes of Israel were also taken and this book gives us specific events in the life of Daniel and his three friends who worked in the Babylonian regime. The book focuses on his experiences, as well as his three friends, with prophecies that will apply to the Jewish people.

After Daniel is trained he becomes a “chacham” or a wiseman and gets a chance to interact with the Babylonian king Nebuchadnezzar. As a result, he is promoted to a high rank and gets a chance to tell the king about Yehovah. Later, Daniel is asked to give his advice during the night Babylon fell and interprets some handwriting on a wall. After the Persians take Babylon, he is employed as an experienced advisor to the Persian king, and Daniel’s enemies try to destroy him, but Yehovah intervenes and saves him. Daniel receives many important visions during the reigns of the last few Babylonian kings and several Persian kings. Yeshua himself regarded the prophecies of Daniel as history, even though the book is not considered to be part of the Nevi’im or the “prophets” in the Tanak because he was not appointed or ordained as a prophet in the book in the usual ways as we have seen, not is called a prophet in the book. However, Yeshua considered him a prophet in Matt 24.15, and we agree with that. In the Septuagint (LXX) this book was included as a part of the Nevi’im. One reason Daniel was considered a prophet by some Jewish scholars is because he was not “street preaching” prophet who admonished the people, but a government official. Yet, his writings turned out to be very prophetic.

Daniel was about 15 years old when he was deported to Babylon and lived to be an old man, but the Bible is silent about his death. His ministry coincided with Ezekiel and Jeremiah and the writing of the book was between 605 and 536 BC. This date can be derived from the events referenced during the reign of the kings of Judah, Babylon, and Persia. Nebuchadnezzar, Cyrus, and Yehoiakim are historical figures, and using the dates of these kings will give us reliable dates.

This book was written to encourage the exiles and shows them that Yehovah is in control, even in the midst of all the calamity. The nations are subject to the will of God, not the will of man, and he will preserve his people through trouble. By revealing future history, Yehovah is able to prepare and encourage his people to come to the realization that there is hope for the future.

This book was also written in Hebrew and Aramaic. Hebrew is used in Dan 1.1 to 2.4, and chapters 8-12. Aramaic is used from Dan 2.4 to 7.28. Aramaic was the common language used in Assyria, Babylon, and Persia. Why did Daniel write sections of his book in a “foreign language?” Because Daniel’s message was not only to the Jewish people but to the nations as well. The Aramaic portion of this book would be accessible to any literate Greek, Babylonian, or Jew in Daniel’s day and after. Daniel’s prophecies about the rise and fall of the nations in the future were so accurate some scholars thought the book could not have been written by Daniel in captivity, but by others after the fact. However, many Jews and Christians have no problem with the supernatural aspects of this book because Yehovah is fully capable of revealing the future in minute detail to whoever he wishes.

This book also lays the foundation for the coming of the Messiah by foretelling the month and year of his death and the destruction of Jerusalem and the Temple. It also tells us about the second coming of the Messiah by discussing events in the latter days that will lead up to his return. In addition, it gives us valuable information about the False Messiah, the abomination of desolation, the building of the Messianic Temple, and the return of the people in the Day of the Lord to their inheritance discussed in Ezek 40 through 48.

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Tanak Foundations-Concepts in Ezekiel-Chapter 48

Ezek 48.1-35 gives us the portions of the land grant that were given to each of the twelve tribes, seven to the north of the Temple, and five to the south. After that, the holy city is described with its twelve gates, three on the north, east, south and west.

v 1…”Now these are the names of the tribes (as they followed in order of their portion): the northern end (along the northern boundary), beside the way of Hethlon (on the northwest) to Lebo-hamath (the northern most point), as far as Hazar-enan (on the northeast) at the border of Damascus, toward the north beside Hamath, running east to west, Dan (judge), one portion (what that tribe will inherit).

v 2…And beside the border of Dan (just south), from the east side to the west side, Asher (happy), one portion.

v 3…And beside the border of Asher, from the east side to the west side, Naphtali (my wrestling), one portion (just south of Asher).

v 4…And beside the border of Naphtali, from the east side to the west side, Manasseh (to forget), one portion.

v 5…And beside the border of Manasseh, from the east side to the west side, Ephraim (fruitful), one portion.

v 6…And beside the border of Ephraim, from the east side to the west side, Reuben (see a son), one portion.

v 7…And beside the border of Reuben, from the east side to the west side, Judah (praise), one portion.

v 8…And beside the border of Judah, from the east side to the west side, shall be the allotment (“terumah” or contribution, and the portion with the highest kedusha in the land) which you shall set apart, 25,000 cubits in width, and the length like one of the portions, from the east side to the west side; and the sanctuary (Temple) shall be in the midst of it.

v 9…The allotment (terumah) that you shall set apart to the Lord (Yehovah) shall be 25,000 cubits in length, and 10,000 in width (the priest’s portion).

v 10…And the holy (has a kedusha) allotment (terumah) shall be for these, namely for the priests (for their use), toward the west 10,000 (cubits) in width, toward the east 10,000 in width, and toward the south 25,000 in length; and the sanctuary of the Lord shall be in the midst.

11…It shall be for the priests who are sanctified (have a kedusha or set apart) of the sons of Zadok, who have kept my charge, who did not go astray when the sons of Israel went astray, as the Levites (used to describe the priests, who descended from Levi) went astray.

v 12…And it shall an allotment (terumah) to them from the allotment of the land, a most holy place (kodesh ha kodeshim), by the border of the Levites.

v 13…And alongside the border of the priests the Levites shall have 25,000 cubits in length and 10,000 in width. The whole length shall be 25,000 cubits and the width 10,000.

v 14…Moreover, they shall not sell or exchange any of it, or alienate (transfer) the first fruits of the land (reserved for the priests); for it is holy (has a kedusha) to the Lord.

v 15…And the remainder, 5000 cubits in width and 25,000 in length, shall be common use (without a kedusha), for dwellings and for open spaces; and the city shall be in its midst.

v 16…And these shall be its measurements (of the city); the north side 4500 cubits, the south side 45000 cubits, the east side 4500 cubits, and the west side 4500 cubits (forming a perfect square).

v 17…And the city shall have open spaces (suburbs); on the north 250 cubits, on the south 250 cubits, on the east 250 cubits, and on the west 250 cubits.

v 18…And the remainder of the length alongside the holy allotment (terumah) shall be 10,000 cubits toward the east, and 10,000 toward the west; and it shall be alongside the holy allotment (terumah-as part of it). And its produce shall be food for the workers of the city (laborers employed in the Temple city will receive support from the land in the immediate vicinity).

v 19…And the workers of the city, out of all the tribes of Israel, shall cultivate it.

v 20…The whole allotment shall be 25,000 by 25,000 cubits; you shall set apart the holy allotment, a square, with the property of the city.

v 21…And the remainder shall be for the prince (on the east and the west), on the one side and on the other of the holy allotment and of the property of the city (to guard and preserve them), in front of the 25,000 cubits of the allotment toward the east border and westward in front of the 25,000 toward the west border, alongside the portions, it shall be for the prince (we do not believe the “prince” is the Messiah. He may be a biological descendant of David, fully human and has descendants as in Ezek 46.16, and his plot of land has a unique relationship with the Temple. He is given this land so he will not oppress the people by taking their land, as seen in Ezek 45.8 and 46.18. The Messiah would hardly need to have these admonitions). And the holy allotment and the sanctuary of the house shall be in the middle of it.

v 22…The exclusive of the property of the Levites and the property of the city, which are in the middle of that which belongs to the prince, everything between the border of Judah and the border of Benjamin shall be for the prince (excepting that which belonged to the priests, Levites, the sanctuary and the city belonged to the prince).

v 23…As for the rest of the tribes: from the east side to the west side, Benjamin (son of the right hand or the days), one portion.

v 24…And beside the border of Benjamin, from the east side to the west side, Simeon (to hear), one portion.

v 25…And beside the border of Simeon, from the east side to the west side, Issachar (my hiring), one portion.

v 26…And beside the border of Issachar, from the east side to the west side, Zebulon (to dwell), one portion.

v 27…And beside the border of Zebulon, from the east side to the west side, Gad (troop, invader), one portion.

v 28…And beside the border of Gad, at the south side toward the south (the southern extreme), the border shall be from Tamar to the waters of Meribath-kadesh, to the brook (of Egypt), to the Great Sea (Mediterranean).

v 29…This is the land which you shall divide by lot (allotment) to the tribes of Israel for an inheritance, and these are their portions,” declares the Lord God (Adonai Yehovah).

v 30…”And these are the exits of the city: on the north side, 4500 cubits by measurement,

v 31…shall be the gates of the city, named for the tribes of Israel, three gates toward the north: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one (these tribes, and the rest of them, are not according to their placement around the Mishkan, or as Joshua placed them in Canaan. Levi has a gate even though he did not have a portion as the other tribes. These three are sons of Leah).

v 32…And on the east side, 4500 cubits, shall be three gates: the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one (Joseph has a gate but does not have a portion, but his two sons Ephraim and Manasseh do, but do not have a gate. This made room for Levi to be added; these are Rachel’s sons and Dan was by her maid).

v 33…And on the south side, 4500 cubits by measurement, shall be three gates: the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulon, one (three sons of Leah).

v 34…On the west side, 4500 cubits, shall be three gates: the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one (three sons of the maids).

v 35…The city shall be 18,000 cubits round about; and the name of the city from that day shall be, “The Lord is there (Yehovah Shammah-from there he will rule and it is identified with all that has a kedusha. The Shekinah finally has rest and will be in the hearts, or desires, of those who dwell there. Jerusalem was never mentioned in Ezek 40-48 and many believe this is a new name for it. Some believe it is another city altogether).”

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Tanak Foundations-Concepts in Ezekiel-Chapter 47

Ezek 47.1-23 describes a stream of living water (mayim chaim) coming out from the threshold of the Temple, flowing to the arabah (desert) and emptying into the Dead Sea. This will fertilize the barren land and revitalize the salt water of the Dead Sea. Then the boundaries of the land is described and how it will be distributed to the twelve tribes. The sanctuary water will produce a bounty of food for the people and it alludes to the “well of salvation” in Isa 2.3 and Jer 17.12. This living water or “mayim chaim” also alludes to true understanding and true teaching.

v 1…Then he brought me back to the door of the house (main door of the Temple); and behold, water was flowing from under the threshold of the house toward the east (symbolic of the waters of life and the word of God), for the house (Temple) faced east. And the water was flowing down from under, from the right side (south) of the house, from south of the altar.

v 2…And he brought me out by way of the north gate (east gate was closed) and led me around on the outside to the outer gate by way of the gate that faces east (so Ezekiel could see the course of the stream). And behold (take note and see), water was trickling (ran out) from the south side.

v 3…When the man went out toward the east with a line in his hand, he measured a thousand cubits (from the walls), and he led me through the water (to observe the depth), water reaching the ankles.

v 4…Again he measured a thousand, and led me through the water (at the end of it), water reaching the knee (as he crossed over it). Again he measured a thousand and led me through, water reaching the loins.

v 5…Again he measured a thousand, and it was a river that I could not ford, for the water had risen, water to swim in, a river that could not be forded (by anyone on his feet).

v 6…And he said to me, “Son of man (mortal human being; Ezekiel represents humanity), have you seen this (carefully observe how the water started out in a trickle but is now a river in about three miles)?” Then he brought me back to the bank of the river (to stand and see how the waers increased).

v 7…Now when I returned, behold (see), on the bank of the river there were very many trees on the one side and on the other (seemingly all of a sudden).

v 8…Then he said to me, “These waters go out toward the eastern region (toward the Jordan) and go down into the arabah (desert). Then they go toward the sea (Dead Sea), being made to flow into the sea, and the waters of the sea became fresh (healed of its saltiness so that fish can live).

v 9…And it will come about that every living creature which swarms in every place where the river (“rivers”) go, will live. And there will be very many fish, for these waters go there, and become fresh; so everything will live where the river goes.

v 10…And it will come about that fishermen will stand beside it; from Engedi (“fountain of the kid” on the western shore where David found safety) to Eneglaim (“fountain of two calves” on the eastern shore in Moab) there will be aplace for the spreading of nets. Their fish will be according to their kinds, like the fish of the Great Sea (Mediterranean), very many.

v 11…But its swamps (formed by the natural recession of the waters) and marshes will not become fresh; they will be left for salt (uncultivated; a foe to fruitfulness and a type of those who spurned the living waters, reprobates of the world-Psa 107.34; Zeph 2.9; Rev 22.11).

v 12…And by the river on its bank on one side and on the other, will grow all kings of trees for food (fruit; a type of the righteous). Their leaves will not wither (fade and drop off), and their fruit will not fail. They will bear every month because their water flows from the sanctuary, and their fruit will be for food and their leaves for healing (medicine-Rev 22.2).

v 13…Thus says the Lord God (Adonai Yehovah), “This shall be the boundary by which you shall divide the land for an inheritance among the twelve tribes of Israel; Joseph shall have two portions (he received the birthright forfeited hy Reuben-1 Chr 5.1; Gen 48.5).

v 14…And you shall divide it for an inheritance, each one equally with the other; for I swore to give it to your forefathers , and this land shall fall to you as an inheritance (basically the same as Num 34.1-29).

v 15…And this shall be the boundary of the land; on the north side, from the Great Sea by the way of Hethlon, to the entrance of Zedad.

v 16…Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Hazor-hatticon, which is by the border of Hauran (Hamath was the northernmost point eastward to Hauran, on th east side of the Jordan, south of Syria).

v 17…And the border from the sea shall be Hazarenan at the border of Damascus, and on the north is the border of Hamath. This is the north side (Num 34.1-9 as fixed by Moses).

v 18…And the east side, from between Hauran, Damascus, Gilead, and the land of Israel, the Jordan; from the border (north) to the eastern sea (Dead Sea) you shall measure. This is the east side.

v 19…ANd the south side toward the south from Tamar (possibly Engedi, also called Hazazon Tamar) as far as the waters of Meribath-kadesh (Num 20.1) to the brook (of Egypt) to the Great Sea. This is the south side to the south.

v 20…And the west side shall be the Great Sea, from the south border to the point opposite Lebo-hamath. This is the west side.

v 21…And you shall divide this land among yourselves according to the tribes of Israel.

v 22…And it will come about that you shall divide it by lot for an inheritance among yourselves and among the aliens (“Gerim and “strangers in the land”-this implies that these believing non-Jews were to be regarded as sons receiving full hereditary property along with the Jewish people-Eph 2.11-22; Caleb is an example of this concept because he received an inheritance among Judah-Josh 14.6-15) who stay in your midst (and not temporary residents), who bring forth sons in your midst. And they shall be to you as the native-born among the sons of Israel; they shall be allotted an inheritance with you among the tribes of Israel.

v 23…And it will come about that the tribe with which the alien (Ger) stays, there shall you him his inheritance,” declares the Lord God.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Ezekiel-Chapter 46

Ezek 46.1-24 tells us about the shutting of the east gate to the inner court on working days, and opening it up on the sabbaths and new moons for the prince and the people to worship in. It also discusses the boiling places where the priests will boil the korbanot of the people.

v 1…’Thus says the Lord God (Adonai Yehovah), “The gate of the inner court that faces east (44.1) shall be shut the six working days, but it shall be opened on the sabbath day, and opened on the day of the new moon.

v 2…And the prince (44.3) shall enter by way of the porch of the gate from outside and stand by the post of the gate (a pillar of the gate leading to the court of the priests). Then the priests shall provide his burnt offering (Korban Olah) and his peace offerings (Korban Shelemim), and he shall worship at the threshold of the gate and then go out; but the gate shall not be shut until evening (of the sabbath or new moon).

v 3…The people of the land (am ha eretz) shall also worship at the doorway of that gate before the Lord (Yehovah) on the sabbaths and new moons (outside the threshold like they did at the Mishkan-Exo 29.42).

v 4…And the burnt offering which the prince shall offer to the Lord on the sabbath day shall be six lambs without blemish (this differs from Num 28.9);

v 5…and the grain offering (Korban Minchah) shall be an ephah with the ram, and the grain offering with the lambs without blemish as much as he is able to give, and a hin of oil with an ephah (a much larger quantity than in the Torah-Num 28.9).

v 6…And on the day of the new moon he shall offer a young bull without blemish, also six lambs and a ram, which shall be without blemish (also differs from the Torah-Num 28.11).

v 7…And he shall provide a grain offering, an ephah with a bull, and an ephah with the ram, and with the lambs as much as he is able, and a hin of oil with an ephah.

v 8…And when the prince enters, he shall go in by way of the porch of the gate and go out the same way (no crowd to deal with).

v 9…But when the people of the land come before the Lord at the appointed festivals (this may be alluding to the three pilgrim festivals called the Shelosh Regalim in Deut 16.16), he who enters by way of of the north gate to worship shall go out by way of the south gate (for crowd control). And he who enters by way of the south gate shall go out by way of the north gate. No one shall return by way of the gate by which he entered but shall go straight out (all confusion avoided and this alludes to a “different walk” like Jacob, Israel, the wisemen-Jer 10; 1 Kings 13.9).

v 10…And when they go in, the prince shall go in among them; and when they go out, he shall go out.

v 11…And at the festivals (“hagim”) and the appointed festivals the grain offering shall be an ephah with a bull and an ephah with a ram, and with the lambs as much as one is able to give, and a hin of oil with an ephah (same as the new moon in v 7).

v 12…And when the prince provides a free will offering, a burnt offering, or peace offerings as a free will offering to the Lord, the gate facing east shall be opened for him (same place he worshiped on the sabbath). And he shall provide his burnt offering and his peace offerings as he does on the sabbath day. Then he shall go out, and the gate shall be shut after he goes out.

v 13…And you shall provide a lamb a year old without blemish for a burnt offering to the Lord daily; morning by morning you shall provide it (the Tamid is offered only in the morning, none in the afternoon).

v 14…And you shall shall provide a grain offering with it morning by morning, a sixth of an ephah, and a third of of a hin of oil to moisten the fine flour, a grain offering to the Lord continually (tamid) by a perpetual ordinance (this is the Tamid offering, but it differs from the one in Num 28.1-4).

v 15…Thus they shall provide the lamb, the grain offering, and the oil, morning by morning, for a continual burnt offering (Olah Tamid).”

v 16…’Thus says the Lord God, :If the prince gives a gift out of his inheritance to any of his sons (literal sons of the civil leader-44.3), it shall belong to his sons, it is their possession by inheritance (and not revert back at the Yovel).

v 17…But if he gives a gift from his inheritance to one of his servants, it shall be his until the year of liberty (Yovel or jubilee); then it shall return to the prince. His inheritance shall be only his sons; it shall belong to them (Lev 25.10).

v 18…And the prince shall not take from the people’s inheritance (like Ahab did with naboth-1 Kings 21.1-16), thrusting them out of their possession; he shall give his sons inheritance from his own possession so that my people shall not be scattered, anyone from his possession (the prince is not the Messiah because he would never do this-see also Ezek 45.7-8).’ “

v 19…Then he brought me through the entrance (north gate of the inner court), which was at the side of the gate, into the holy chambers (it had a kedusha) for the priests, which faced north; and behold (see), there was a place at the extreme rear toward the west (west side of the chambers).

v 20…And he said to me, “This is the place where the priests shall boil the guilt offering and the sin offering, and where they shall bake the grain offering, in order that they may not bring them out into the outer court to transmit holiness (kedusha) to the people (eaten within the azarah because the outer court did not have the same kedusha).”

v 21…Then he brought me out into the outer court and led me across to the four corners of the court (Mishnah, Middot 2.5 says there were four smaller courtyards in the outer court called the Nazarite Chamber on the southeast, the Wood chamber in the northeast, the Leper chamber in the northewest, and the wine and oil chamber in the southwest where they were stored), in every corner of the court there was a small court.

v 22…In the four corners of the court there were enclosed courts, forty cubits long and thirty wide; these four in the corners were the same size.

v 23…And there was a row of masonry round about in them, around the four of them, and boiling places were made under the rows round about (next to the walls).

v 24…Then he said to me, “These are the boiling places where the ministers (Levites) of the house shall boil the sacrifices of the people.”

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Ezekiel-Chapter 45

Ezek 45.1-25 deals with the division of the land during the Messianic Kingdom, and the persons and uses for it. One area is for the Temple, and others are for the priests, the Levites, the prince, the city and the Israelites. It also discusses the offerings of the people, the prince and the times they were to be given. We will also see that the rules will be much different than one would expect.

v 1…”And when you shall divide by lot the the land for inheritance, you shall offer an allotment (terumah) to the Lord, a holy (has a kedusha meaning it has certain limitations and restrictions) portion of the land (dedicated to Yehovah); the length shall be 25,000 cubits, and the width shall be 10,000. It shall be holy (a kedusha) with all its boundary round about (by setting this area apart, it acknowledges the inner kedusha of the whole).

v 2…Out of this there shall be for the holy place (the Temple) a square round about five hundred by five hundred cubits, and fifty cubits for its open space (kept free of buildings in case they come too close to the kedusah of the Temple compound) round about.

v 3…And from this area you shall measure a length of 25,000 cubits and a width of 10,000 cubits; and in it shall be the sanctuary, the most holy place (in the midst of the portion of land).

v 4…It shall be the holy portion of the land; it shall be for the priests (homes for them), the ministers of the sanctuary, who come near to minister to the Lord, and it shall be a place for their houses and a holy place for the sanctuary (this area is thirty-six times larger than the Temple Mount).

v 5…And an area 25,000 cubits in length and 10,000 in width shall be for the Levites (a portion equally as large as the priests), the ministers of the house, and for their possession twenty chambers (grouped close to the Temple for the Levites on duty to guard the Temple).

v 6…And you shall give the city possession (an area) 5000 cubits wide and 25,000 cubits long (the capital of the nation and total area under its control. The city itself occupied an area of 4500 by 4500 cubits as seen in 48.16), alongside the allotment of the holy portion (running next to it); it shall be for the whole house of Israel (all tribes having an equal interest).

v 7…And the prince (Hebrew “nasi” or president and head of the nation who oversees affairs under the Messiah; see comments on 44.3) shall have land on either side of the holy allotment (terumah) and the property of the city, facing the holy allotment (terumah) and the property of the city, on the west side toward the west and on the east side toward the east, and in length comparable to one of the portions, from the west border to the east border (extending outside the boundaries of the strips as far as the land extends to the east and west, running parallel to the strips belonging to the tribes).

v 8…This shall be his land and for a possession in Israel; so my prince shall no longer oppress my people (in order to enlarge his holdings, etc), but they shall give the rest of the land to the house of Israel according to their tribes.”

v 9…’Thus says the Lord God (Adonai Yehovah), “Enough, you princes of Israel (this is a call to the former kings of Judah. The greed and robbery done in the past shall cease); put away violence and destruction, and practice justice and righteousness (as defined in the Torah). Stop your expropriations (expulsions) from my people,: declares the Lord God.

v 10…You shall have just balances, a just ephah, and a just bath (liquid and dry measurements).

v 11…The ephah and the bath shall be the same same quantity, so that the bath may contain a tenth of an homer; and the ephah a tenth of an homer, their standard shall be according to the homer (or as the homer was; one homer is equal to ten baths, or what was also equivalent to 30 seahs; each seah being equivalent in volume to six kabs, and each kab equivalent in volume to 24 medium size eggs).

v 12…And the shekel shall be twenty gerahs (a unit of weight and currency); twenty shekels, twenty-five shekels and fifteen shekels shall be your maneh (or “mina”- in short, there will be no adulteration of coins).

v 13…This is the offering (terumah) that you shall offer (for the worship of Yehovah that would fall on the prince in fixed contributions); a sixth of an ephah from a homer of wheat; a sixth of an ephah from a homer of barley;

v 14…and the prescribed portion of oil (the bath of oil), a tenth of a bath from each kor (which is ten baths or a homer, for ten baths are an homer);

v 15…and one sheep from each flock of two hundred from the the watering places of Israel (good pastures)-for a grain offering, for a burnt offering, and for peace offerings, to make atonement (reconciliation) for them,” declares the Lord.

v 16…All the people of the land shall give (join) to this offering (terumah) for the prince of Israel (the people would give it to the prince, who would now be able to provide for the worship in the Temple as a sign he represents the people).

v 17…And it shall be the prince’s apart (his responsibility) to provide the burnt offering, the grain offerings, and the libations at the festivals, on the new moons, and on the sabbaths, at all the appointed festivals of the house of Israel; he shall provide the sin offering, the grain offering, the burnt offerings, to make atonement (reconciliation) for the house of Israel (Now, do sacrifices and offerings take away sin? No, they never did, but confession and repentance do in faith as part of the steps of bringing a korbanot. Atonement, or reconciliation, means to restore a covering. There are two levels of atonement/reconciliation. The higher level of atonement is for salvation, what Yom Kippur was and the death of Yeshua. The lower atonement is for when the presence of God dwells among sinful man, individual korbanot will need to be made. Another way of putting this is when the korbanot are brought it is a rededication of the sinner back to their partner, God, at the covenantal center which is the Temple).”

v 18…”Thus says the Lord God, “In the first month (of the religious calendar which is Aviv or Nisan), on the first of the month (a new moon or Nisan 1), you shall take a young bull without blemish and cleanse the sanctuary (this is new and not found in the Torah. Here is a sin offering service on the new moon before the festivals in Nisan. In 45.25 we have another sin offering before the festivals in Tishri, the seventh month).

v 19…And the priest shall take some of the blood from the sin offering (korban chata) and put it on the doorposts of the house (Temple), on the four corners of the ledge (azarah) of the altar (the lower part), and on the posts of the gate of the inner court is also not in the Torah).

v 20…And thus you shall do on the seventh day of the month for everyone who goes astray or is naive; so shall you make atonement (restore a covering) for the house (Temple).

v 21…In the first month, on the fourteenth day of the month (Nisan 14), you have the Passover, a festival of seven days; unleavened bread shall be eaten (both festivals seen as one as early as Ezekiel).

v 22…And on that day (14th) the prince shall provide for himself and all the people of the land a bull for a sin offering (this carries the idea of Yom Kippur to Passover).

v 23…And during the seven days of the festival he shall provide as a burnt offering to the Lord seven bulls and seven rams without blemish on every day of the seven days, and a male goat daily for a sin offering (in the Torah it is two bulls, one ram and seven lambs in Num 28.19, now it has changed to this).

v 24…And he shall provide as a grain offering an ephah with a bull, an ephah with a ram, and a hin (about one and half gallons) of oil with an ephah (much more than the Torah prescribed).

v 25…In the seventh month (Tishri), on the fifteenth of the month, at the festival (of Sukkot), he shall provide like this (like at Passover in v 23-24; things have changed since Num 29.12-34 also), seven days for for a sin offering, the burnt offering, the grain offering, and the oil (it is the belief with some commentators that First Fruits, Shavuot, Rosh Ha Shannah and Yom Kippur are not mentioned because no special “consecration” sacrifices were prescribed for those days. The “consecration” ended on the last day of Sukkot so there is no mention of Shemini Atzeret either).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations- Concepts in Ezekiel-Chapter 44

Ezek 44.1-31 tells us about the eastern gate of the outer sanctuary, and its use by the “prince.”

v 1…Then he brought me back by the way of the outer gate of the sanctuary (so Ezekiel could see it from the court and it was where his tour began in 40.6), which faces east and it was shut.

v 2…And the Lord (Yehovah) said to me, “This gate shall be shut; it shall not be opened, and no one shall enter by it for the Lord God (Adonai Yehovah) of Israel has entered by it (Ezek 43.2), therefore it shall be shut (signifying that he would never leave the Temple again).

v 3…As for the prince (Hebrew “nasi” and many commentators believe this refers to the Messiah-1 Chr 11.2; Ezek 37.24-26; Acts 3.15, 5.30-31; but others believe he is a leader of the nation under the authority of the Messiah. He may be a biological descendant of David, fully human, has descendants in Ezek 46, and has a plot of land and a unique relationship with the Temple-Jer 33.22), the prince shall sit in it to eat bread before the Lord (his portion of the korbanot in a meal consecrated to God, or a “Lord’s Supper”); he shall enter by way of the porch of the gate, and shall go out the same way (the shutting of the east gate was the rule, but there seems to be exceptions which will not be explained till Ezek 46. This gate will not be used by the people to go in and out of the Temple. They will use the northern and southern gates).”

v 4…Then he brought me by way of the north gate to the front of the house; and I looked, and behold, the glory (kivod) of the Lord filled the house of the Lord, and I fell on my face (he could see it from his position).

v 5…And the Lord said to me, “Son of man (mortal human being), mark well (be attentive), see with your own eyes, and hear with your ears, all that I say to you concerning all the statutes of the house of the Lord and concerning all its laws (to be revealed hereafter); and mark well the entrance of the house with all exits of the sanctuary (so he will be able to give the most accurate information to Israel to keep the Temple from being profaned again).

v 6…And you shall say to the rebellious ones, to the house of Israel, ‘Thus says the Lord God, “Enough of all your abominations, O house of Israel (let it stop right now, the time for it is over),

v 7…when (for instance) you brought in foreigners, uncircumcised in heart and uncircumcised in flesh, to be in my sanctuary to profane it, even my house, when you offered my food, the fat and the blood (they admitted non-Jews who did not believe into the Temple for sacrificial worship, and even made them servants for themselves in the Temple); for they made my covenant void-this is in addition to all your abominations.

v 8…And you have not kept the charge of my holy things yourselves (did not observe the Torah in regard to these things), but you have appointed guardians of my charge in my sanctuary, whomever you pleased (to serve).”

v 9…’Thus says the Lord God, “No foreigner (Hebrew “nekar”), uncircumcised in heart and uncircumcised in flesh, of all the foreigners who are among the sons of Israel, shall enter my sanctuary (to serve).

v 10…But the Levites (priests-44.13) who went far from me, when Israel went astray, who went astray (joining the people in their idolatry) from me after their idols, shall bear the punishment for their iniquity.

v 11…Yet they shall be ministers in my sanctuary (in a limited function), having oversight at the gates of the house and ministering in the house; they shall slaughter the burnt offering and sacrifice for the people, and they shall stand before them to minister to them.

v 12…Because they ministered to them before their idols (assisted the people) and became a stumbling block of iniquity to the house of Israel, therefore I have sworn against them,” declares the Lord God, “that they shall bear the punishment for their iniquity.

v 13…And they shall not come near to me to serve as a priest to me, nor come near to any of my holy things, to the things that are holy (those portions of the sacrifices which have a kedusha to Yehovah, like sprinkling the blood or to burn the fat portions on the altar, etc); but they shall bear their shame and their abominations which they have done.

v 14…Yet I will appoint them to keep the charge of the house, of all its service, and of all that shall be done in it (all inferior acts of service).

v 15…But the Levitical priests, the sons of Zadok, who kept charge of my sanctuary when the sons of Israel went astray from me, shall come near to me to minister to me (the priestly service at the Temple will be performed by the descendants of Zadok alone because they were faithful); and they shall stand before me to offer me the fat and the blood,” declares the Lord God (Zadok’s sons were dominated by the rabbis around 30 BC).

v 16…They shall enter my sanctuary (to officiate); they shall come near to my table (of wood in 41.22; or as some believe the table of the bread of the faces, but that table is never mentioned) to minister (bear the korbanot on the altar) and keep my charge (what I have commanded).

v 17…And it shall be that when they enter at the gates of the inner court they shall be clothed with linen garments; and wool shall not be on them (they did wear wool previously, like the purple, blue and scarlet, the girdle, etc; the high priests linen garments had no wool, so the ordinary priests is to be elevated to the kedusha of the high priest on Yom Kippur), while they are ministering in the gates of the inner court and in the house (the sanctuary proper).

v 18…Linen turbans shall be on their heads and linen trousers shall be on their loins; they shall not gird themselves with anything that causes sweat (the body expels impurities through perspiration, so their garments would have no odor of perspiration. As we have seen so far with the Temple designs, the priesthood garments and other things is a progression. The priests are called to wear linen in Ezekiel without wool. This is not a contradiction but the next “stage” obviously sanctified by Yehovah. Remember, from the Mishkan to this Temple in Ezekiel we have had nothing but a progressive revelation).

v 19…And when they go out into the outer court, into the outer court to the people (when they are done with their service), they shall put off their garments in which they have been ministering and lay them in the holy chambers (the north and south chambers have a kedusha equal to the garments. The priestly garments represent glorified man in the Olam Haba, the new man. The kedusha of the garments cannot go into an area with a lesser kedusha), then they shall put on other garments and let them not mingle with the people in their clothes (do not mingle between the holy and the common).

v 20…Also they shall not shave their heads, yet they shall not let their locks grow long (no extreme hair styles like the pagans with what is called “wild hair”), they shall only trim their head.

v 21…Nor shall any of the priests drink wine (to excess-Lev 10.9) when they enter the inner court.

v 22…And they shall not marry a widow or a divorced woman but shall take virgins from the offspring of the house of Israel (no unconverted women who have not been raised in the Torah) or a widow who is a widow of a priest (the only exception to earlier in the verse. That which applied only to the high priest is now extended to all priests-Lev 21.14).

v 23…Moreover, they shall teach my people (the difference) between the holy and the common (Hebrew “L’ ha madvil bein ha kodesh l’ chol) and cause them to discern between the unclean and the clean (this is the basis for the purity laws when a temple stood. This was their number one job, what has a kedusha and what didn’t-Mal 2.7; Deut 4.1-2; Lev 10.10-11, 11.47).

v 24…And in a dispute they shall take their stand to judge (any controversy about these issues); they shall judge it according to my ordinances (Hebrew “mishpat” which are judgments already in the Torah). They shall also keep (stay within the tavnit, to learn the pattern God gave) my laws (Torah) and my statutes (chukim) in all my appointed feasts and to sanctify (give it the proper kedusha) my sabbaths (times appointed for worship in the Torah).

v 25…And they shall not go to a dead person to defile (themselves); however, for a father, for mother, for son, for daughter, for brother, or for a sister who has not had a husband they may defile themselve (they can be “tamai” or unclean for close relatives but cannot go into the sanctuary-Lev 21.1-3).

v 26…After he is cleansed (according to Num 19.11-13), seven days shall elapse for him (the Red Heifer ceremony).

v 27…And on the day that he goes into the sanctuary, into the inner court to minister in the sanctuary, he shall offer his sin offering (which is part of the cleansing ceremony, it doesn’t mean he has sinned),” declares the Lord God.

v 28…And it shall be with regard to an inheritance for them, I am their inheritance; and you shall give them no possession in Israel-I am their possession (Num 18.20; Deut 18.1, 10.9).

v 29…They shall eat the grain offering, and the guilt offering, and every devoted thing in Israel shall be theirs (in accordance with the Torah in Lev 2.3, 6.9, 7.6, 27.21-“devoted thing” is “cherem” and that is when a person declares a possession to be “cherem” and its use is forbidden to him, and ownership reverts to Yehovah, who in turn, presents it as a gift to the priest).

v 30…And the first of all the first fruits of every kind and every contribution (Hebrew “terumah” and is a portion of their produce set aside for “holy use” of any kind, from all your contributions (terumah), shall be for the priests; you shall also give to the priest the first of your dough (challah) to cause a blessing to rest on your house (Mal 3.8).

v 31…The priests shall not eat any bird or beast that has died a natural death (carrion-Acts 15.29; Lev 17.15-16; killed by action on the windpipe like big cats like to do; strangled-Nahum 2.12) or has been torn to pieces (“treifah”-injured internally or externally in a way unfit-Acts 15.29).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Ezekiel-Chapter 43

Ezek 43.1-27 tells us about the return of the glory (kivod) of God to the Temple. The beginning of Ezekiel talks about the departure of the glory, leaving the Temple like an empty shell (Ezek.10.19, 11.1, 11.23). But it had not left the people. This chapter has portions (v 1-5) that are the haftorah reading for Shavuot because it deals with the Lord returning to the Temple to consecrate it after it has been described. This concept can be seen in Acts 2 which has an eschatological fulfillment. Yeshua spoke of the Ruach Ha Kodesh coming and it happened on Shavuot according to Acts 2, but it was prophesied on Sukkot in John 7.39. Shavuot and Sukkot are agricultural festivals that are linked together with the first tithe (maaser rishon) and the second tithe (maaser sheni). We will see that v 1-5 is linked to Acts 2.1-4. Then it gives us a description of the altar and the consecration of it.

v 1…Then he led me to the gate (main entrance), the gate facing east (of the outer court).

v 2…And behold, the glory (kivod meaning radiance) of the God of Israel was coming from the way of the east (to make the Temple his dwelling place). And his voice (kol) was like the sound of many waters (associated with other manifestations of Yehovah-Ezek 1.21; Rev 1.1514.2), and the earth shone with his glory.

v 3…And like the appearance of the vision which I saw (another maaseh merkavah, or “work of the chariot/throne” vision here like in Ezek 1) when he came to destroy the city, and the visions were like the visions which I saw by the river Chebar (3.23), and I fell on my face (overcome by the manifestation).

v 4…And the glory of the Lord (Yehovah) came into the house (Temple-Acts 2.2) by way of the east gate facing towards the east (of the outer court).

v 5…And the Spirit (Ruach) lifted me up (he was on his face) and brought me into the inner court (azarah) and behold (see and take note), the glory of the Lord filled the house (the Heichal, or holy place, and the Kodesh ha Kodeshim or holy of holies).

v 6…Then I heard one speaking to me from the house (this is Yehovah), while a man (Hebrew “Ish” meaning an important person) was standing beside me (who he saw in 40.3 as a mediator between Yehovah and Ezekiel. In v 5-6 we have the appearance of the Godhead in three persons, the Spirit, Yehovah and Yeshua as the mediator).

v 7…And he (Yehovah) said to me, “Son of man (mortal human being), the place (“ha makom” and an idiom for God and the Temple) of my throne (kiseh) and the place of the soles of my feet (where he walks), where I will dwell (“shkan” as in Mishkan or Shekinah) among the sons of Israel forever. And the house of Israel will not again defile my holy name, neither they nor their kings by their idolatry and by the corpses of their kings when they die (their houses were near the Temple and some were buried on palace grounds).

v 8…By setting their threshold by my threshold (In Ezekiel’s Temple, the portion assigned to the king will be far away from the Temple grounds), and their door posts beside my door post, with the wall between me and them. And they have defiled my holy name by their abominations which they have committed. So I have consumed them in my anger.

v 9…Now let them put away their harlotry and the corpses of their kings far from me; and I will dwell among them forever.

v 10…As for you, son of man, describe the Temple to the house of Israel, that they may be ashamed of their iniquities (because the first Temple was destroyed because of them, and it has only been about 14 years since it was destroyed-40.1); and let them measure the plan (the floor plan calculated).

v 11…And if they are ashamed of all that they have done (as a precondition), make known to them the design of the house, its structure, its exits, its entrances, all its designs, all its statutes, and all its laws. And write it in their sight so that they may observe its whole design and all its statutes and do them (if they are not ashamed, there is no point in continuing. The Temple was always to be an experience and looked at. It is like walking into a manifestation of the living God. Everything you saw, heard, smelled, touched and tasted should teach us about Yehovah. It is like studying anatomy with all the various changes, organs and developments to understand how everything works. We must study it from the beginning to the end. In the same way, we can’t study the Temple without the Mishkan, and you can’t study the Mishkan without seeing the future Temple. It was to teach us, meeting the needs and limitations of the people. It was like a spiritual “university” and a living, breathing manifestation of the kedusha of Yehovah. That is why it is called the “Beit Ha Mikdash” or “House of Kedusha”).

v 12…This is the law (“torah” meaning instruction, guidance and teaching) of the house; its entire area on top of the mountain all around shall be lost holy (preserved from all idolatry and profane and common activities). Behold, this is the law (torah or instruction) of the house.

v 13…And these are the measurements of the altar (the “mitzbe’ach” of burnt offering or outer altar) by cubits, the cubit being a cubit and a handbreadth (cubit is called an “amah” and a handbreadth is a tefach. A standard “amah” is five handbreadths or tefachim. But, here it is an amah plus one tefach, or six tefachim); the base shall be a cubit and the width a cubit, and its border on its edge round about one span (half cubit all around), and this shall be the height (elevation) of the base of the altar (on a projection out beyond),

v 14…and from the base on the ground to the lower edge (azarah) two cubits, and the width one cubit; and from the smaller ledge (azarah) to the larger ledge shall be four cubits, and the width one cubit (this was for the priests to walk around on).

v 15…And the altar hearth (Hebrew “har el” or “mountain of God” was the foundation or basis of the hearth) shall be four cubits; and from the altar hearth (Hebrew “ariel” or “lion or heart of God” meaning to burn-Isa 29.1-2, and the site of the fire on top of the altar; the surface) shall extend upwards four horns.

v 16…Now the altar hearth (ariel) shall be twelve cubits long (length east to west) by twelve cubits wide (length north to south), square in its four sides.

v 17…And the length (azarah) shall be fourteen (cubits) wide in its four sides, the border around it shall be a half a cubit, and its base shall be a cubit round about; and its steps (ascent) shall face the east (the pagans faced the east on their altars; previously the ascension to the altar was on the south. There will be no pagan altars in the Messianic Kingdom so the priests can now face the holy of holies. Steps were forbidden on the altar in Exo 20.23. The Hebrew for the English “steps” in NASB here is “uma’alotayhu” meaning an ascent, a going up or incline referring to a ramp because steps are forbidden).”

v 18…And he said to me, “Son of man (mortal human being), thus says the Lord God (Adonai Yehovah), ‘These are the statutes (decrees) for the altar on the day it was built, to offer burnt offerings (korban olah) on it and to sprinkle the blood on it (the purpose is to consecrate this altar for seven days so that it is eligible for use-v 25-26).

v 19…And you (Ezekiel) shall give to the Levitical (from Levi) priests (from Aaron) who are from the offspring of Zadok (who in Solomon’s day was put in charge over Abiathar as high priest) who drew near (Hebrew root is “karav”) to me to minister to me,’ declares the Lord God, ‘a young bull for a sin offering (this verse was seen as a reference to the resurrection of the dead, and Ezekiel will be there to do this because he is a descendant of Zadok).

v 20…And you (Ezekiel) shall take some of its blood, and put it on its four horns, and on the four corners of the ledge (azarah), and on the border round about; thus you shall cleanse it and make atonement for it (Ezekiel was a priest but he had never served in the Temple, so now he will get his opportunity, possibly in a function of the high priest).

v 21…You shall also take the bull for the sin offering; and he (one of the sons of Zadok) shall burn it in the appointed place of the house, outside the sanctuary (there was a place on the mount of Olives called the Miphkad altar. There was a hole 9 to 12 feet deep where the ashes of the sin offering were taken, whose blood was used in the Temple. It was cremated there).

v 22…And on the second day you shall offer a male goat (substituted for the bull) without blemish for a sin offering; and they (the other Zadokite priests) shall cleanse the altar, as they cleansed it with the bull.

v 23…When you have finished cleansing it, you shall present a young bull without blemish and a ram without blemish from the flock (in addition to the goat, a bull and ram were brought).

v 24…And you (Ezekiel) shall present them before the Lord and the priests (the other priests) shall throw (cast) salt (Lev 2.13 and used on all korbanot) on them, and they shall offer them up as a burnt offering to the Lord.

v 25…For seven days (Exo 29.37); you shall prepare daily a goat for a sin offering; also a young bull and a ram from the flock, without blemish, shall be prepared.

v 26…For seven days they shall make atonement for the altar and purify it, so shall they consecrate it (fill their hands).

v 27…And when they have completed the days (seven), it shall be that on the eighth day and onward, the priests shall offer your burnt offerings on the altar, and your peace offerings; and I will accept you,’ declares the Lord God.”

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Ezekiel-Chapter 42

Ezek 42.1-20 describes some of the chambers in the north part of the outward court and how the priests used them, the measurements of the area on which the whole building stood, with the wall that surrounds it. All the chambers allude to Yeshua’s statement in John 14.2, “In my father’s house are many mansions.”

v 1…Then he brought me out (after the measurements of the gates and courts have been shown, the Holy of Holies and the Holy Place and its decorations) into the outer court, the way toward the north; and he brought me to the chamber which is opposite the separated area (to the north of it) and opposite the building toward the north (this begins a description of the four chambers in the outer court).

v 2…Along the length, which was a hundred cubits, was the north door, the width was fifty cubits.

v 3…Opposite the twenty cubits which belonged to the inner court, and opposite the pavement (between the sanctuary and this building) which belonged to the outer court, gallery on the face of gallery, in three stories (opposite each other).

v 4…And before the chambers was an inner walk ten cubits wide leading to the inner space through a path of one cubit (the “narrow way”-Matt 7.14); and their openings were on the north.

v 5…Now the upper chambers were smaller (narrowed as it got taller) because the galleries took more space away from them than the lower and middle ones in the building (the pillars inside the chamber “consumed” space from the lower and middle floor; the building got narrower as it rose in height).

v 6…For they were three stories and had no pillars like the pillars of the courts; therefore the upper chambers were set back from the ground upward, more than the lower and middle ones.

v 7…As for the outer wall by the side of the chambers, toward the outer court facing the chambers, its length was fifty cubits.

v 8…For the length of the chambers which were in the outer court was fifty cubits, and behold, the length of those facing the Temple was a hundred cubits.

v 9…And below these chambers was the entrance on the east side, as one enters from the outer court.

v 10…In the thickness of the wall of the court toward the east, facing the separate area and facing the building, there were chambers.

v 11…And the way in front of them was like the appearance of the chambers which were in the north, according to their length so was the width; and all their exits were both according to their arrangements (fashions) and openings (doors).

v 12…And corresponding (according) to the openings of the chambers which were towards the south was an opening (door) at the head of the way (just like the north side), the way in front of the wall toward the east, as one enters them.

v 13…Then he said to me, “The north chambers and the south chambers which are opposite the separate area (since they ran along in front of the long side), they are the holy (they had a kedusha only for the priests) chambers where the priests who are near to the Lord shall eat the most holy things (kodshai kodeshim). There they shall lay the most holy things (for later use), the grain offering (minchah), the sin offering (chata), and the guilt offering (asham); for the place is holy (it had a kedusha of the azarah or courts).

v 14… When the priests enter, then they shall not go out into the outer court from the sanctuary without laying there their garments in which they minister, for they are holy (they had a kedusha). They shall put on other garments; then they shall approach that which is for the people (these chambers were used to store the garments of the priests also; before leaving, they had to change their clothes; you could not just throw away articles that had a kedusha and that is why they are searching for Temple articles).

v 15…Now when he had finished measuring the inner house (the Temple building proper), he brought me out by the way of the gate which faced toward the east, and measured it all around (the area of ground on which the building stood).

v 16…He measured on the east side with the measuring reed five hundred reeds, by the measuring reed (one side).

v 17…He measured on the north side five hundred reeds by the measuring reed.

v 18…On the south side he measured five hundred reeds with the measuring reed.

v 19…He turned to the west side, and measured five hundred reeds with the measuring reed.

v 20…He measured it on the four sides; it had a wall all around, the length five hundred and the width five hundred, to divide between the holy (what had a kedusha) and the profane (Hebrew “chol” or common area and did not have a kedusha. The Temple garments cannot have contact with street garments; once holy, they cannot go backwards in kedusha. This concept is also true of the Temple articles, altar stones and furniture. That is why we believe the Ark of the Covenant is still on the Temple Mount hidden away beneath the sanctified area because it had a kedusha, as described in the Mishnah, Shekalim 6.1-2).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Ezekiel-Chapter 41

Ezek 41.1-26 tells us that Ezekiel’s guide bring him to the Temple building itself and gives him various dimensions regarding the Kodesh Ha Kodeshim (holy of holies) and the Ha Kodesh (holy place or “heichal”).

v 1…Then he (the guide) brought me to the nave (Hebrew “heichal” or holy place) and measured the side pillars, six cubits wide on each side was the width of the tent (“ohel” meaning the Mishkan or Tabernacle).

v 2…And the width of the entrance was ten cubits (the same as Solomon’s Temple), and the sides of the entrance were five cubits on this side, and five cubits on that side; and he measured its length, forty cubits; and the breadth, twenty cubits (the length from east to west shows progression, and the breadth north to south was equal to Solomon’s Temple-1 Kings 6.2)

v 3…Then he went inside (to the Kodesh Ha Kodeshim of holy of holies alone, Ezekiel could not enter) and measured each side pillar of the doorway (the partition wall of the Kodesh Ha Kodeshim), two cubits, and the doorway, six cubits high, and the width of the doorway, seven cubits (the exact meaning of these dimensions are unclear and various commentaries have different interpretations).

v 4…And he measured its length, twenty cubits; and the breadth twenty cubits, toward the Temple; and said to me, “This is the Holy of Holies.”

v 5…Then he measured the wall of the house (beginning with the pillars), six cubits; and the width of the side chambers, four cubits, all around about the house on every side (east, west, north sides).

v 6…And the side chambers were in stories, one above another, and thirty (cells) extended to the wall which stood on their inward (indented) side all around, that they might be fastened, and not be fastened into the wall of the Temple itself (not sunk into the masonry; the ceiling of the lowest was the floor of the middle one, and its ceiling was the floor of the highest; the wall was indented one cubit at each level so that the beams could rest on the wall indentation without piercing it-see “Yechezkel” by Mesorah Publications, p. 640 for an illustration of this).

v 7…And the side chambers surrounding the Temple were wider at each successive story because the structure surrounding the Temple went upward by stages on all side of the Temple, therefore the width of the Temple increased as it went higher; and thus one went up from the lowest (story) to the highest (story) by way of the second story.

v 8…And I saw also the house all around the foundations of the side chambers were a full rod pf six long cubits.

v 9…The thickness of the outer wall of the side chambers was five cubits. But the free space (void space) between the side chambers belonging to the Temple (a space to walk in)

v 10…and the chambers (outer) was twenty cubits in width all around the Temple on everyside (of the Temple on the west, north and south).

v 11…And the doorways of the side chambers toward the free space consisted of one doorway toward the north and another doorway to the south; and the width of the free space was five cubits all around (the gate leading from the entrance hall into the sanctuary had two wickets. The southern one was kept permanently locked-Ezek 44.2. The northern one was used for access into the sanctuary).

v 12…And the building that was in front of the separate area (a place on the western side of the Temple, behind it, where a building stood separate from the sanctuary) at the side toward the west was seventy cubits wide; and the wall of the building was five cubits thick all around, and its length was 90 cubits.

v 13…Then he measured the Temple, a hundred cubits long; the separate area with the building and its walls were also a hundred cubits long (the total length from east to west).

v 14…Also the width of the front of the Temple and that of the separate areas along the east side totaled a hundred cubits (making a perfect square).

v 15…And he measured the length of the building along the front of the separate area behind it, with a gallery (cloistered area) on each side, a hundred cubits, the inner Temple (heichal) and the porches of the court.

v 16…The thresholds, the latticed (narrow) windows, and the galleries round about their three stories, opposite the threshold, were paneled with wood all around, and from the ground, and from the ground to the windows, but the windows were covered,

v 17…Over the entrance, and to the inner house (holy of holies), and on the outside, and on the wall all around inside and outside, by measurement (uniform size).

v 18…And it (paneling) was carved with cherubim (Hebrew “keruvim”) and palm trees (symbolizing righteousness in God’s house-Psa 92.12-like in the garden of Eden); and a palm tree was between cherub (Hebrew “keruv”) and a cherub, and every cherub had two faces,

v 19…a man’s face (one face of the cherub) toward the palm tree on one side, and a young lion’s face (the other face of the cherub) toward the palm tree on the other side (the palm tree shows righteousness and uprightness, and the young lion shows strength); they were carved on all the house around (in Solomon’s Temple, palms and cherubim were on the walls).

v 20….From the ground to above the entrance (to the holy of holies) cherubim and palm trees were carved, as well as on the wall of the Temple (heichal or holy place).

v 21…The doorposts of the Temple (heichal) were square; as for the front of the sanctuary like the appearance of the other (shows unity).

v 22…The altar was of wood, three cubits high, and its length two cubits (not the dimensions of the altar of incense and it is not covered with gold); its corners (horns), its base, and its sides were of wood. And he said to me, “This is the table that is before the Lord” (there is not a consensus as to what this is exactly. Some believe it is a reference to the altar of incense and its gold plating is not mentioned but is there, and others believe it is just a wooden altar of incense (not advisable to have one of wood). Others believe it may be a wooden table for the bread of the faces. All of these are a stretch. It may be alluding to a simple “table” which expresses man’s adoration in a meal consecrated to God referring to the korbanot (sacrifices) which are offered outside).

v 23…And the Temple (heichal or holy place) and the sanctuary each had a double-door (two-leafed doors).

v 24…And each of the doors had two leaves,, two swinging leaves; two leaves for one door and two leaves for the other.

v 25…Also there were carved on them, on the doors of the Temple cherubim and palm trees like those carved on the walls; and there was a threshold of wood on the front of the porch outside.

v 26…And there were latticed windows (narrow) and palm trees on one side and on the other, on the sides of the porch; thus were the side chambers of the house and the thresholds (on the walls of either side of the gate leading to the entrance hall).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament

Tanak Foundations-Concepts in Ezekiel-Chapter 40

Ezek 40.1-49 begins the final nine chapters in Ezekiel and it contains a description of what is called ‘Ezekiel’s Temple.” Unlike many commentators who teach that this Temple is only “spiritual”, we will teach it as a literal Temple that has not been built as yet. This Temple can only be built by Yeshua as the Messiah and it will be where the nations will come to worship him in the Messianic Kingdom. Many biblical scholars think this Temple is spiritual because it flies in the face of their Replacement Theology that says the Torah, the korbanot, the festivals and much more have been “done away with” (which is contrary to what Yeshua said), but not according to Ezekiel. A person with a Torah-based faith in Yeshua will have no problems with this Temple. Believers in Yeshua worshiped in and brought korbanot (sacrifices) to the Second Temple in Jerusalem until its destruction in 70 A.D. They saw no contradiction to doing this and it was consistent with their faith in Yeshua as the Messiah. Paul even brought sacrifices 30 years after Yeshua to prove he was a believer and followed the Torah (Acts 21.15-26, 24.17).

Ezekiel’s vision of this Temple is unique. Many prophecies about the Messianic Kingdom are very general, but these chapters are very detailed concerning the Temple building, the gates, the kohanim (priests), the prince and the Am Ha Eretz (people of the land). We know that the exiles were very disappointed to the point of tears when they saw the Temple building being rebuilt, but when Ezekiel gave this prophecy about the Temple we can on ly imagine how this vision brought them together in respect to the hope of a brighter future with a functioning Temple that was beyond anything that they had ever seen.

On the other hand, this Temple will be different than the others in some ways. There are many things that are not mentioned in Ezekiel’s Temple that were in the previous ones. For example, the appointed festivals not mentioned in Ezekiel are Hag Ha Matzah (unleavened bread), Yom Ha Bikkurim (First Fruits), Shavuot, Rosh Ha Shaannah and Yom Kippur. The court of the Priests, the court of the Israelites (men), court of the women and the court of the Gentiles are not mentioned. The Laver (Kior) and the lots for Yom Kippur are not mentioned. Inside the sanctuary, the Shulchan ha Lechem ha Pannim (table of the bread of the faces), the Menorah, the altar of incense, the veils and the Ark of the Covenant are omitted. The priestly garments are discussed, but not the garments of the High Priest. As for the korbanot (sacrifices) are concerned, the Olah (burnt), Minchah (bread), Shelem (peace) and Chata (sin) offerings are mentioned, but only the morning lamb of the Tamid (continual) is offered. Drink offerings and trespass offerings are mentioned, but the Parah Adumah (Red Heifer), the half-shekel and the Nazarite vow is not mentioned and it is unclear whether they will be a part of this. For more detailed look into a comparison of the previous Temples and Ezekiel’s, we refer you to the site called “Yashanet.com” and their articles on the Temple. This is just a brief overview. Now, we are not saying that the things omitted above will definitely not be there, we are simply saying they are not mentioned.

These chapters will also deal with the division of the land, to whom they are distributed, and to what use they will be used for. These portions will be for the Temple itself, the priests and Levites who will serve in it, another for the city and another for the Israelites in general. Another portion will be set aside for the prince and the civil government. We will be treating these chapters as literal and discuss how all of this fits together in the Messianic Kingdom. There seems to be several major changes that will be discussed also. For example, the Messianic Redemption has come and there is no mention of a high priest or his garments. The laws for the priests will be stricter, and there is no mention of several festivals, including Yom Kippur, as we have mentioned. It seems the “prince” is now a religious leader, whereas before, he was a civil leader. This Temple is to become the throne and footstool for the presence of Yehovah as seen in Ezek 43.7.

v 1…In the twenty-fifth year of our exile (from Yeconiah’s captivity), at the beginning of the year (the religious calendar in Nisan), on the tenth of the month (when preparations of the Passover would have begun if a Temple existed, but Passover was not kept in Babylon; and in the first century it was the day Yeshua rode into Jerusalem as the Passover lamb; a good time for a revelation of the Messianic Temple), in the fourteenth year after the city (Jerusalem) was taken, on that same day (Nisan 10) the hand of the Lord (Yehovah) was upon me and he brought me there (to Israel, Jerusalem, in a vision).

v 2…In the visions of God he brought me into the land of Israel, and set me on a very high mountain (this mountain is not named so we will not speculate); and near it to the south there was a structure like a city (the new Temple with its surrounding wall).

v 3…So he brought me there (from the north), and behold (see and take note), there was a man (a heavenly messenger in human form) whose appearance was like the appearance of bronze, with a line of flax (for measurements) and a measuring rod (to measure depth, length and width) in his hand; and he was standing in the gate (that led into the Temple on the north).

v 4…And the man said to me, “Son of man (mortal human being), see with your eyes, hear with your ears, and give attention to all that I am going to show you (take note and pay attention for accuracy); for you have been brought here in order to show (it) to you. Declare to the house of Israel all that you see.”

v 5…And behold (see), there was a wall on the outside of the Temple (complex) all around, and in the man’s hand was a measuring rod of six cubits (there are three cubit measurements in the previous Temples-the 500 x 500 Temple Mount was 20.67 inches; the court of the women was 19.2 inches; and the Azarah or court of the priests was 23.04 inches), each of which (the cubit was five handbreadths or 19.2 inches) was a cubit and a handbreadth (or five plus one, or six handbreadths or 23.04 inches). So he measured the thickness of the wall one rod and the height, one rod (about 11.5 feet).

v 6…Then he went to the gate which faced east, went up its steps (seven of them-40.22), and measured the threshold of the gate, one rod in width (11.5 feet); and the other threshold was one rod in width (11.5 feet).

v 7…And the guard room (cells for the Levites that were stationed at the gate) was one rod long and a rod wide (11.5 x 11.5), and there were five cubits between the guard rooms (cells) and the threshold of the gate by the porch of the gate facing inward was one rod (an entrance portico).

v 8…Then he measured the porch of the gate inward, one rod.

v 9…And he measured the porch of the gate, eight cubits; and its side pillars two cubits and the porch of the gate faced inward (within the gate).

v 10…And the guardroom of the gate toward the east numbered three on each side; the three of them had the same measurement. The side pillars also had the same measurement on each side (three on each side facing each other for a total of six, alluding to the 6000 years of the Olam Ha Zeh that lead up to the 1000 year Messianic Kingdom, the Day of the Lord. The cells in the gates were offices where business was conducted. One of the things that will begin to emerge is there is not enough information on all of this. We will have different options but nobody can come forward and say, “This is what this means ” or “This is it.” What we do know is the gate and the decorations were inside, towrad the Kodesh ha Kodeshim and Yehovah. The details will be worked out by Yeshua as Messiah so the lack of detail is not a problem).

v 11…And he measured the width of the gateway, ten cubits, and the length of the gate, thirteen cubits.

v 12…And there was a barrier (limit, boundary) wall one cubit wide in front of the guardrooms (cells) on each side; and the guardrooms were six cubits square on each side.

v 13…And he measured the gate from the roof of the one guardroom to the roof of the other, a width of twenty-five cubits from one door to the door opposite (Mesorah Publications “Yechezkel” page 614 on 40.13 says, “These roofs covered the actual rooms but did not extend over the dividing walls. Therefore, the distance between the northern most roof of the southern group of cells and the southernmost roof of the northern group was 25 cubits”).

v 14…And he made the side pillars sixty cubits; the gate extended round about to the side pillar of the courtyard.

v 15…And from the front of the entrance gate to the front of the inner porch of the gate was fifty cubits (which is about 95 feet. In the Second Temple there were 13 gates).

v 16…And there were shuttered (narrowing) windows looking towards the guardrooms (narrower on the inside than on the outside. Normally, windows would be wider on the inside to let the outside light in. However, it is not the case here. The outside world needs the spiritual light coming from the Temple), toward their side pillars within the gate all around, and likewise for the porches. And there were windows all around inside; and on each side pillars were palm tree ornaments (each had palm capitols called a “tamar” which were called the “tree of the righteous”-Psa 92.12).

v 17…Then he brought me into the outer court (after bringing Ezekiel to the east gate, and through it, and the porch that went with it, to the inner gate which was westerly and measured that gate, its threshold, porch, pillars and cells, he is now brought to an open area that surrounded the sanctuary), and behold, there were chambers and a pavement, made for the court all around (the sanctuary), thirty chambers faced the pavement (on three sides).

v 18…And the pavement (the lower pavement) by the side of the gates, corresponded to the length of the gates (as opposed to the inner court).

v 19…Then he measured the width from the front of the lower gate (of the lower pavement) to the front of the exterior of the inner court; a hundred cubits on the east and the north (this goes from the wall to the outer wall of the inner court).

v 20…And as for the gate of the outer court which faced the north, he measured its length and its width (as he had done on the east side).

v 21…And it had three guardrooms on each side; and its side pillars and its porches had the same measurement as the first gate. Its length was fifty cubits, and the width twenty-five cubits (as in the east gate, the measurements were the same).

v 22… And its windows, and its porches, and its palm tree ornaments had the same measurements as the gate which faced toward the east; and it was reached by seven steps, and its porch was in front of them (the steps led to the porch of the gate which was inward).

v 23…And the inner court had a gate opposite the gate on the north as well as the gate on the east; and he measured a hundred cubits from gate to gate (from the north gate of the outer court to the north gate of the inner court).

v 24…Then he led me toward the south, and behold, there was a gate toward the south (having measured the east and north gate); and he measured its side pillars and its porches according to those same measurements.

v 25…And the gate and its porches had windows all around like those other windows; the length was fifty cubits and the width twenty-five cubits (v 13).

v 26…And there were seven steps going up to it, and its porches were in front of them; and it had palm tree ornaments on its side pillars one on each side.

v 27…And the inner court had a gate toward the south; and he measured from gate to gate toward the south, a hundred cubits (as the east and north gates).

v 28…Then he brought me to the inner court by the south gate; and he measured the south gate according to those same measurements (Let’s talk about directions in the Temple. The Jewish population approached the Temple from the south. The east gate was a ceremonial gate, not for people traffic. The Parah Adumah, or Red Heifer, departed through that gate, and there may have been a second gate for the Azazel goat on Yom Kippur-Mishnah Shekalim 5. The north gate was called the Tadi Gate before the time of King Herod, and it was not for everyone either. The pool of Bethesda, or sheep pool, was north of the Temple, and outside the wall was a sheep market. You did not bring the animals in the same gate with the people. The north wall had a lot of unknowns but it was not a people gate. On the west, there was an entrance for the non-Jews, a marketplace, an entrance for the priests and chief priests).

v 29…Its guard rooms also, its side pillars, and its porches were according to those same measurements (as the outward gates previously described). And the gate and its porches had windows all around; it was fifty cubits long and twenty-five cubits wide.

v 30…And there were porches around, twenty-five cubits long and five cubits wide.

v 31…And its porches were toward the outer court (as you went in); and palm tree ornaments were on its side pillar, and its stairway had eight steps (one more than the steps to the outward gates. Each court will ascend and this alludes to the gradual progress believers make as we get nearer to Yehovah).

v 32…And he brought me into the inner court toward the east (having gone through which was in the south). And he measured the gate according to those same measurements (v 6).

v 33…And its guard rooms also, its side pillars and its porches were according to those same measurements. And the gate and its porches had windows all around; it was fifty cubits long and twenty-five cubits wide (the same as the south gate of the inner court-v 29).

v 34…And its porches were toward the outer court (v 29); and palm tree ornaments were on its side pillars, on each side, and its stairway had eight steps (Again each court will ascend; this inner court or “azarah” is related to the word “ezra” meaning to comfort. The kedusha of this court is higher than the outer courtyard and you are ascending towrds Yehovah. The halls or porches are in the outer court and inner court, facing each other. If there is a court for the non-Jews it is not mentioned).

v 35…Then he brought me to the north gate (if the inner court-the north gate of the outer court has been already measured in 40.20); and he measured it according to those same measurements,

v 36…with its guard rooms, its side pillars, and its porches. And the gate had windows all around; the length was fifty cubits and the width was twenty-five cubits.

v 37…and its side pillars were toward the outer court; and palm tree ornaments were on its side pillars on each side, and its stairway had eight steps (the cells, posts and all the other things are the same as the other gates).

v 38…And a chamber with its doorway was by the side pillars at the gates; there they rinse the burnt offerings (its legs and inwards-Lev 1.9. Why? See Ezek 45.17. The offerings were never “done away with” as some believe).

v 39…And in the porch of the gate were two tables on each side, on which to slaughter the burnt offering, the sin offering, and the guilt offering (these will be offered in the Messianic Kingdom).

v 40…And on the outer side, as one went up the gateway (entry) toward the north, were two tables; and on the other side of the porch of the gate were two tables.

v 41…Four tables were on each side next to the gate; or, eight tables on which they slaughter sacrifices.

v 42…And for the burnt offering there were four tables of hewn stone, a cubit and a half long, a cubit and a half wide, and one cubit high, on which they lay the instruments with which they slaughter the burnt offering and the sacrifice (four more tables in this chamber for total of eight. There were eight marble tables in the slaughtering area called the “Beit ha mit b’chaim” or “house to/of life” in the Second Temple. This chamber had only four and may be one of the differences between the Second Temple and Ezekiel’s. Some believe there were a total of twelve tables, four at each gate-Keil and Delitzch Commentary on Ezekiel 40.42. But animals were slaughtered north of the altar-Lev 1.11).

v 43…And the double hooks (to hang the animal while skinning, etc), one handbreadth in length, were installed in the house all around; and on the tables was the flesh of the offering.

v 44…And from the outside to the inner gate were chambers for the singers (Levitical choir) in the inner court, one of which was at the side of the north gate, with its front toward the south, and one at the side of the east gate, facing toward the north (in the Second Temple, the chamber for the choir was underneath the azarah, but accessed from the outer court, along the wall. It is probable the entrance to the chamber choir in Ezekiel’s Temple will be by the outside of the gate, fulfilling this verse).

v 45…And he said to me (the person in v 4), “This is the chamber which faces toward the south, intended for the priests (only) who keep the charge of the Temple;

v 46…but the chamber which faces toward the north is for the priests who keep the charge of the altar. These are the sons of Zadok, who from the sons of Levi come near to the Lord (Yehovah) to minister to him (These Zadokite kohanim were loyal to Solomon. During the return from Babylon, some priests could not prove they were from Aaron or Zadok in Neh 7.64-65. They had to prove who they were serve in the Temple. The Urim V’ Thummim was not available at the time. A DNA test is not enough in the future because you had to prove you descended from Zadok, who was loyal to Solomon-1 Chr 29.22; Ezek 44.9-16. The Urim V’ Thummim may operate in Ezekiel’s Temple but Yeshua will know who they are anyway, so it will not be needed in reality. This issue will be a major problem in the Temple that is being planned at this time).

v 47…And he measured the court (of the priests), a perfect square, a hundred cubits long and a hundred cubits wide; and the altar was in front of the Temple (called the “Ha Bayit” or house).

v 48…Then he brought me to the porch of the Temple (house; v 48-49 belong to Ezek 41 because it talks about the Temple itself) and measured each side pillar (doorpost) of the porch, five cubits on each side (thick); and the width of the gate was three cubits on each side.

v 49…The length of the porch was twenty cubits (north to south), and the width eleven cubits (east to west); and at the stairway by which it ascended were columns belonging to the side pillars, one on each side (like Boaz meaning “may there be strength” and Yachin meaning “establish” in Solomon’s Temple-Kings 7. Now, in Ezekiel’s Temple the inner court is 100 x 100 cubits. In the Second Temple it was 135 x 187 cubits. All of this will raise questions that nobody but the Messiah can answer. But hopefully we are getting a good idea about all of this. We are only “roughing it out” for now but it should be somewhat clearer).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Tying into the New Testament