Free PDF Study

Symbolism of
The Temple Defiled
2
Ezekiel 8:1-121
1
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my
house, and the elders of Judah sat before me, that the hand of the Lord Jehovah fell there upon me.
2
Then I beheld, and, lo, a likeness as the appearance of fire; from the appearance of his loins and
downward, fire; and from his loins and upward, as the appearance of brightness, as it were glowing
metal.
3
And he put forth the form of a hand, and took me by a lock of my head; and the Spirit lifted me up
between earth and heaven, and brought me in the visions of God to Jerusalem, to the door of the gate
of the inner court that looketh toward the north; where was the seat of the image of jealousy, which
provoketh to jealousy.
4
And, behold, the glory of the God of Israel was there, according to the appearance that I saw in the
plain.
5
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine
eyes the way toward the north, and behold, northward of the gate of the altar this image of jealousy in
the entry.
6
And he said unto me, Son of man, seest thou what they do? even the great abominations that the
house of Israel do commit here, that I should go far off from my sanctuary? but thou shalt again see yet
other great abominations.
7
And he brought me to the door of the court; and when I looked, behold, a hole in the wall.
8
Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold, a
door.
9
And he said unto me, Go in, and see the wicked abominations that they do here.
10
So I went in and saw; and behold, every form of creeping things, and abominable beasts, and all the
idols of the house of Israel, portrayed upon the wall round about.
11
And there stood before them seventy men of the elders of the house of Israel; and in the midst of
them stood Jaazaniah the son of Shaphan, every man with his censer in his hand; and the odor of the
cloud of incense went up.
12
Then said he unto me, Son of man, hast thou seen what the elders of the house of Israel do in the
dark, every man in his chambers of imagery? for they say, Jehovah seeth us not; Jehovah hath forsaken
the land.
www.EmptyTombBooks.com
3
Artwork and Research: DB
Article and Research: Mickey Henry of Empty Tomb Books
July 19, 2011
Purpose
This article is an informal discussion of The Temple Defiled, as shown on the first page, detailing the
research and creative decisions that went in to its genesis. The Temple Defiled is intended to be used as
cover art for the second edition of Michael Hoffman’s Judaism’s Strange Gods. Hoffman’s book being a
work of serious scholarship, it seems appropriate that the cover art should likewise convey that image.
As such, polemical images were rejected at the outset, and the decision was made to tie this artwork to
a historical event: that of Ezekiel’s vision as described in Ezekiel 8:10-11.
Background, Date, and Setting
Ezekiel lived from 622 B.C. to 570 B.C. In 597 B.C. he was taken into captivity to Babylon along with
10,000 other Israelites. The vision described in Ezekiel 8 occurred in September of 592 B.C. as Ezekiel sat
in his house at Tel-Abib.2
Ezekiel 8 ushers in a series of visions that continue through chapter 11. In these visions, Ezekiel is shown
the abominations in the Temple complex (Ch. 8), the slaying of the wicked (Ch. 9), the departure of the
Glory of the Lord from the Temple (Ch. 9-10), the judgment on wicked counselors (Ch. 11), and the
eventual restoration of Israel (Ch. 11).3 Chapter 8 was ably summarized by Matthew Henry:
God, having given the prophet a clear foresight of the people’s miseries that were hastening on,
here gives him a clear insight into the people’s wickedness, by which God was provoked to bring
these miseries upon them, that he might justify God in all his judgments, might the more
particularly reprove the sins of the people, and with the more satisfaction foretell their ruin.
Here God, in vision, brings him to Jerusalem, to show him the sins that were committed there,
though God had begun to contend with them (v. 1-4), and there he sees, I. The image of jealousy
set up at the gate of the altar (v. 5, v. 6). II. The elders of Israel worshipping all manner of images
in a secret chamber (v. 7-12). III. The women weeping for Tammuz (v. 13, v. 14). IV. The men
worshipping the sun (v. 15, v. 16). And then appeals to him whether such a provoking people
should have any pity shown them (v. 17, v. 18).4
In 586 B.C., the vision was fulfilled as Nebuchadnezzar's army burned the city and destroyed Solomon’s
Temple.
www.EmptyTombBooks.com
4
Identifying the False Gods of Ezekiel 8:10
The abominations of chapter 8 were imported from the surrounding nations. Israel was forever
syncretically polluting the true worship of God. Concerning the painted images of verse 10, it seems
most likely that these animal images were the gods of Egypt. Adam Clarke stated:
It is very likely that these images pourtrayed on the wall were the objects of Egyptian adoration:
the ox, the ape, the dog, the crocodile, the ibis, the scarabaeus or beetle, and various other
things. It appears that these were privately worshipped by the Sanhedrin or great Jewish
council, consisting of seventy or seventy-two persons, six chosen out of every tribe, as
representatives of the people. The images were pourtrayed upon the wall, as we find those
ancient idols are on the walls of the tombs of the kings and nobles of Egypt.5
John Calvin, in his excellent commentary:
Now he says that he entered and saw the likeness of everything, and we must remember what I
have lately touched upon, that the Jews are here condemned for heaping to themselves a
multitude of gods: for it was very disgraceful to worship reptiles and brutes. The worship of a
human figure has a specious pretext, for the Greeks, who always seemed to themselves wise
above others, and thought the rest of the world barbarians, were deceived in idols referring to
the human figure, but it was too base and gross for them to worship an ox, a dog, or an ass, as a
god. We see therefore how basely the Jews were blinded who mingled brutes and reptiles for
gods. But it is no wonder that they were so deluded, because Egypt was near, where we know
that dogs and oxen, and even cats, were considered deities: nay they worshipped all kinds of
herbs. Since therefore the Egyptians imagined that the deity resided in reptiles and unclean
animals, as well as in herbs, it is no wonder that the Jews were drawn into these delusions
through neighborhood. But since heavenly teaching had shown them the way, such blindness
was inexcusable, because they could not err so basely without suffocating and so extinguishing
the light which had been set before their eyes. But we see how men’s audacity breaks forth,
when they do not restrain themselves within obedience to God’s teaching. He says that pictures
were painted all round on the wall, which again confirms our observation, that the Jews were
inflamed with such desires that they left no space empty, because they wished their eyes to fall
upon those figures, which more and more inflamed their superstition.6
Biblical Significance of Egypt
Egypt is rich in Biblical meaning. It is of great importance that the Lord began the statement of His Law
by first declaring His grace as Israel’s Savior in bringing them out of Egypt (Exodus 20:1-4)7:
1
And God spake all these words, saying,
I am Jehovah thy God, who brought thee out of the land of Egypt, out of the house of bondage.
3
Thou shalt have no other gods before me.
4
Thou shalt not make unto thee a graven image, nor any likeness of any thing that is in heaven
above, or that is in the earth beneath, or that is in the water under the earth.
2
www.EmptyTombBooks.com
5
The exodus, of course, was effected by the ten plagues He brought upon Egypt. Each plague was a
challenge to that nation’s false gods8:
Number
Plague
1
Blood
2
3
Frogs
Lice
from dust
Flies
4
5
6
Livestock
Diseased
Boils
7
Hail
8
9
10
Locusts
Darkness
Firstborn
Killed
Egyptian god(s) Challenged
Hapi
Khnum
Isis
Heqt
Geb
Set
Uatchit
Shu
Apis
Hathor
Sekhmet
Thoth
Isis
Nut
Set
Osiris
Ra
Isis
Pharaoh
god of the Nile
god of the source of the Nile
tears cause the Nile to flood
frog goddess of fertility
god of the earth
god of the desert
fly god
personification of air
bull-diety
cow goddess
goddess of healing
magic and healing
goddess of medicine
goddess of the sky
the storm god
god of crop fertility
sun god
protector of children
worshipped as a god whose firstborn son
would become a god after him
Egypt shows up repeatedly in Scripture and was even a part of the typology of Christ. As it applies
specifically to the topic at hand, when the Israelites rejected faith in the Living God, often they would
figuratively return to Egypt, or, having lost faith in the hosts of Heaven, would literally appeal to Egypt
for military aid. Jeremiah, Ezekiel’s contemporary, records the literal return to Egypt of the remnant of
Israel, contrary to the Lord’s expressed command, immediately following the destruction of the Temple
(Jeremiah 42-44). Calvin, commenting on Isaiah 31, put it well:
Woe to them that go down to Egypt. He again returns to the subject which he had handled at
the beginning of the former chapter; for he still cries loudly against the Jews, whose ordinary
custom it was, in seasons of danger, to resort, not to the Lord, but to the Egyptians. We have
formerly explained why this was so highly displeasing to God. To state the matter briefly, there
are two reasons why the Prophet reproves this crime so severely. The first is, because it is
impossible for us to place confidence for our salvation in creatures, and at the same time in
God; for our eyes must be withdrawn from him as soon as they are directed to them. The
second reason is, God had expressly forbidden them to enter into alliance with the Egyptians.
(Deuteronomy 17:16.) To sinful confidence was added rebelliousness, as if they had resolved to
provide for their safety by despising God, and by disobeying his will.
We must therefore look at the source of this evil, if we wish to understand fully the Prophet’s
meaning. There was also a peculiar reason, as we have formerly remarked, why the Lord wished
www.EmptyTombBooks.com
6
the Jews to have no intercourse with the Egyptians. It was, lest that wicked alliance should
obliterate the remembrance of the redemption from Egypt, and lest they should be corrupted
by the superstitions and sinful idolatry of the Egyptians. Yet these arguments were regarded by
them as of no weight; and, though God had forbidden it, this did not hinder them from
continually applying to them for assistance, and imagining that their assistance was a shield
which defended them against the arm of God. Consequently, there are good reasons why the
Prophet exclaims so earnestly against such madness. Even on the ground that God had
forbidden it, their “going down into Egypt” deserved to be severely blamed; but it was still more
intolerably criminal, that by false confidence they bestowed on mortal men the glory which was
due to God…
When [Isaiah] calls God “the Holy One of Israel,” he presents in a striking light the wickedness
and ingratitude of the people, who, after having been taken under God’s protection and
guardianship, despised such a protector and guardian of their salvation, and ran eagerly after
their own lusts. By immediately adding, neither have they sought Jehovah, he shews that neither
the power, nor the goodness, nor the fatherly kindness of God, could keep them in the
discharge of their duty. In the present day, since he invites us not less kindly to come to him, we
offer a grievous insult to him if we look to any other, and do not resolve to trust in him alone;
and everything that shall turn away and withdraw our minds from God will be to us like
“Egypt.”9
The Location Referenced in Ezekiel 8:10
The idolatrous paintings referenced in verse 10 occurred within the greater Temple complex, but not
within the Temple itself. Matthew Henry is the best of the commentators in this regard:
[Observe how] this discovery is made. God, in vision, brought Ezekiel to the door of the court,
the outer court, along the sides of which the priests’ lodgings were. God could have introduced
him at first into the chambers of imagery, but he brings him to them by degrees, partly to
employ his own industry in searching out these mysteries of iniquity, and partly to make him
sensible with what care and caution those idolaters concealed their idolatries. Before the
priests’ apartments they had run up a wall, to make them the more private, that they might not
lie open to the observation of those who passed by – a shrews sign that they did something
which they had reason to be ashamed of. He that doth evil hates the light. They were not willing
that those who saw them in God’s house should see them in their own, lest they should see
them contradict themselves and undo in private what they did in public. But, behold, a hole in
the wall, (v. 7), a spy-hole, by which you might see that which would give cause to suspect them.
When hypocrites screen themselves behind the wall of an external profession, and with it think
to conceal their wickedness from the eye of the world and carry on their designs the more
successfully, it is hard for them to manage it with so much art by that there is some hole or
other left in the wall, something that betrays them, to those who look diligently, not to be what
they pretend to be. The ass’s ears in the fable appeared from under the lion’s skin. This hole in
the wall Ezekiel made wider, and behold a door, v. 8. This door he goes in by into the treasury, or
some of the apartments of the priests, and sees the wicked abominations that they do there,
v. 9. Note, Those that would discover the mystery of iniquity in others, or in themselves, must
accomplish a diligent search; for Satan has his wiles, and depths, and devices, which we should
www.EmptyTombBooks.com
7
not be ignorant of, and the heart is deceitful above all things; in the examining of it therefore we
are concerned to be very strict.10
Calvin also had comments of value concerning the location:
Seest thou, says he, what they do in darkness? From this word I gather that the place was
remote from public observation; for there were near the floor of the Temple many cells and
many chambers, as we see in Jeremiah. (Jeremiah 20:2; 1 Kings 6:5.) Since, then, the ciders had
their apartments there, it is not surprising that a place was shown to the Prophet which they
had so stained with their paintings. But he says that they did it in darkness, because they kept
secret their sacred rites; as also there were mysteries among profane nations, which were not
open to any but the initiated. Since therefore the multitude was not thought worthy of those
mysteries, it is therefore probable that the place among the Jews of which the Prophet speaks
was like a small chapel, which the elders, and those who had authority among the people,
retained to themselves.11
Here’s is an artist’s concept for the general location of this area within the Temple complex12:
The Seventy Elders of Ezekiel 8:11
While not priests, the “seventy men of the elders of the house of Israel” were very likely those rulers
whose number and duties had been prescribed 850 years earlier in the events of Numbers 11:16 (see
www.EmptyTombBooks.com
8
also Exodus 18:21-26 and Exodus 24:9,10). In keeping with the themes developed here, it is of interest
that the seventy elders of Numbers 11:16 were assembled to lessen the burdens of Moses as a reaction
to the Israelites pining for the abundance of Egypt. On Ezekiel 8:11, Matthew Henry comments:
They were seventy men, the number of the great Sanhedrim, or chief council of the nation, and,
we have reason to fear, the same men; for they were the ancients of the house of Israel, not
only in age, but in office, who were bound, by the duty of their place, to restrain and punish
idolatry and to destroy and abolish all superstitious images wherever they found them; yet
these were those that did themselves worship them in private, so undermining that religion
which in public they professed to own and promote only because by it they held their
preferments. They had every man his censer in his hand; so fond were they of the idolatrous
service that they would all be their own priests, and very prodigal they were of their perfumes in
honour of these images, for a thick cloud of incense went up, that filled the room. O that the zeal
of these idolaters might shame the worshippers of the true God out of their indifference to his
service! The prophet took particular notice of one whom he knew, who stood in the midst of
these idolaters, as chief among them, being perhaps president of the great council at this time
or most forward in this wickedness. No wonder the people were corrupt when the elders were
so. The sins of leaders are leading sins.13
This is in agreement with Adam Clarke’s previously referenced statement. Contrary to these two, John
MacArthur states:
Obviously not the Sanhedrin, since it was not formed until after the restoration from Babylon,
though the pattern had been suggested much earlier (cf. Ex 24:9,10; Num. 11:16). These men
were appointed to guard against idolatry!14
It is likely that Clarke and Henry are using the term “Sanhedrin” in a looser manner than MacArthur, to
refer generally to the 70 tribal leaders discussed in Numbers 11:16. Calvin, ever the contrarian, offers
what seems to be a somewhat fanciful opinion, though of great interest nevertheless:
He says also, that seventy elders of the house of Israel made incense for their idols I do not think
that the seventy who were chosen for ruling the people are referred to here, though I suppose
the Prophet to allude to this number. For we know that from the beginning seventy were set
over the people, and were chosen from each tribe, and were united together. But with regard to
this place, I think the number seventy is used of those whom, although they were not prefects,
they called seniors in respect to their office, not through their age only. Meanwhile we must
remember that the Prophet looks to that order, because from the beginning God had wished
the seventy to bear rule and hold the government. (Numbers 11:16.) Thus the Prophet signifies
that the leaders of the people, who ought to rule others by their counsel, were remarkable for
corrupting the worship of God. He puts Jezaniah, the son of Saphah, who was probably a man of
great repute. Since therefore he excelled in the reputation for prudence and piety, the Prophet
wished to exaggerate his crime, because he also, among others, offered incense to idols. What
then could remain pure among the people, when he who was esteemed a holy man, so
profaned himself among the rest! Hence we see that the Prophet means, that the whole people,
from the least to the greatest, was so corrupt, that those who were superior to the rest
prostituted themselves to idolatry. He says, then, that he stood before them, and each had a
censer in his hand Incense was the sign of the greatest veneration, and even this was retained
for common use. Hence at the outset of Christianity, when the impious wished to seduce the
www.EmptyTombBooks.com
9
Christians to idolatry, they only gave two or three grains of frankincense: that was a sign of
apostasy: they did not order them to bend the knee before idols, nor to offer sacrifices, but only
to smell to a few grains of incense. In sign, therefore, of veneration, the seventy men are said to
bear censers or incense dishes. The Prophet adds, and the incense ascended in a thick cloud.
Here understand the particle of likeness. The incense ascended as a thick cloud. I do not doubt
that they were profuse, or rather prodigal, in their madness, so as to spare no expense: since
idolaters rashly squander all things, when the intemperance of their zeal seizes upon them. And
this was not considered with sufficient prudence. The Prophet therefore says that it was not
common incense, but was dense like a cloud, since they threw it forth in great abundance, so
that the offering might be fatter and richer: just as if he had said, that they were so intemperate
in their superstitions, that they threw away an abundance of incense, and had all their expense
for nothing, and only to satisfy their idols.15
Regarding the identity of “Jaazaniah the son of Shaphan,” we have already seen Calvin’s and Henry’s
discussion above. John MacArthur suggests an interesting possibility:
If he was the son of Shaphan who read God’s Word to Josiah (2 Kin. 22:8-11), we have some
concept of the depth of sin to which the leaders had fallen. He is not to be confused with the
man in 11:1 who had a different father.16
With which Adam Clarke (before him) agrees:
Shaphan was a scribe, or what some call comptroller of the temple, in the days of Josiah; and
Jaazaniah his son probably succeeded him in this office. He was at the head of this band of
idolaters.17
Representational Challenges
Having given probable identification to the false gods, the supplicants, and the location within the
Temple complex, the depiction of this scene still held significant challenges. First and foremost, this
artwork is intended to complement Judaism’s Strange Gods. Therefore, it would be a great failure if it
confounds one of that book’s chief premises; specifically, that Judaism holds no legitimate claim to Old
Testament provenance. The chief challenge here being that, to the modern eye, the Judaic peoples are
most readily identified by symbols that were Pharisaical innovations, created as a reaction to, and in
opposition of, the Cross and the people of the Cross.
While avoiding anachronistic symbols was important, this artwork would also fail in its intended purpose
if insufficient visual clues were given; that is, such that viewers failed to visually comprehend what was
being depicted. My initial hope with this artwork was to see exactly what Ezekiel saw, but as this
drawing was being conceptually formulated, it became clear that such a notion was not only unrealistic,
but counterproductive. For a modern audience to view such a snapshot of his vision without context,
without readily recognizable symbols, would utterly fail in its intended purpose.
www.EmptyTombBooks.com
10
Rejecting Pharisaical Innovations
The Judaic hexagram, more commonly referred to as the ”Star of David,” “Shield of David”, “Magen
David,” or “Seal of Solomon,” is the single most readily recognizable symbol of the modern Judaic
peoples. However, these common appellations are themselves glosses that heavily imply an Old
Testament provenance. The symbol, though, is a pagan one:
The gods arose out of chaos, and the primeval earth hill or pyramid is their fitting symbol. In
relationship to eternity, the gods stand thus: . In relationship to man, the pyramid is
inverted: . Man’s relationship to the gods and heaven is also symbolized by the pyramid
pointing upward. In later mystery religions, and in Kabbalism especially, the two pyramids, the
inverted pyramid of the gods and the sky-reaching pyramid of man, were brought together to
form a “star,” , the double pyramid, the union of the human and the divine, their coalescence
in the war against chaos. Its first known Jewish use is in the third century A.D.18
Thus, the hexagram symbolizes faith in the continuity of being, between human and divine, time and
eternity. Its form can also be seen in the Masonic square and compass emblem, but without the cross
bars. To depict this symbol in Ezekiel’s Temple vision of 592 B.C. would not only be historically
inaccurate, but contrary to the purposes for which The Temple Defiled was conceived.
Similarly, picturing the supplicants wearing yarmulkes would be entirely inappropriate, despite offering
near universal visual identification of the subjects:
The mystery of the ever-present male Judaic head-covering (kipa, yarmulke, etc.) is solved by
the knowledge that it is mandatory in a religious context because being bare-headed is
mandatory for Christian males in church. Rabbi Feinstein rules that entering a synagogue or
davening (praying) on the part of a Judaic male without this head covered is strictly forbidden
since Christian men always remove their hats when entering a church. Feinstein discusses the
need to recite a penitential purification formula (shemonah esrei) on the part of the Judaic male
who imitates Christians by praying with an uncovered head.19
Since avoiding chukas akum (imitating a Christian)20 is entirely anachronistic for 592 B.C., the depiction
of yarmulkes was immediately rejected.
The Seven-Branched Lampstand
One symbol that is both historically accurate and readily identifiable is the seven-branched lampstand
(menorah). A single lampstand of this form was found in the Tabernacle (Exodus 25:31-40) and ten of
this form were in the Temple (1 Kings 7:49). Even though the painted abominations of Ezekiel’s vision
did not occur in the Holy Place where these lampstands would be seen, it was decided to show them as
a decorative feature of the wall, sculpted directly in the stone to imply the sort of permanent feature
that would identify this as a wall within the greater Temple complex.
www.EmptyTombBooks.com
11
Wearing Phylacteries without Laying Tefillin
The sculpted lampstands alone seemed insufficient to visually communicate the identity of this scene.
The artist suggested depicting the elders wearing phylacteries (tefillin) to give the viewer another visual
clue. We know from Matthew 23:5 that phylacteries were worn in the time of Christ, so initially it didn’t
seem entirely outside the realm of possibility that they may have been in use during Ezekiel’s era.
Phylacteries are traditionally thought of as an overly literal response to the requirements of Exodus
13:9, as well as Deuteronomy 6:8 and 11:18. While it is true that these verses do not establish a literal
requirement, there are two factors that keep me from condemning the practice entirely. First, Christ
condemns the ostentatious display of phylacteries, but not the phylacteries themselves. Second, it is
apparent from Deuteronomy 11:20 that the obligation to write “these my words” on the doorposts and
gates of the Israelites’ homes, was indeed a literal requirement. Therefore, one must be careful of the
manner in which phylacteries are condemned.
In attempting to accurately date the origins this practice, the best scholarship I was able locate
contained the following statement:
[There is] a period of one hundred and fifty years (B.C. 250-100), to which the introduction of
the phylacteries may confidently be ascribed.21
It is of interest to note that the Targumists, in their shameless editing and midrashic additions, have
worked to invent a false history for this practice. From the Targum of Canticles 8:322:
The Assembly of Israel will say, “I am the chosen of all nations. I bind tefillin on my left hand and
on my head and fix the mezuzah to the right side of my door a third of the height from the lintel
so that no demon has power to harm me.”23
Concerning the Targum Jonathan (TJ):
Among the major precepts to which considerable importance was attached by the
rabbis was the wearing of phylacteries, which was naturally attributed to the ancient heros of
Israel. Most of them were imagined to have been strict observers of the Halacha. Thus, in
connection with the account of the Amalekite reporting to David that he had taken from Saul's
body "the crown which was on his head and the bracelet (or: armlet) which was on this arm,"
the targumist was evidently unable to comprehend how a king of Israel could possibly wear an
ornament more fit for a woman – thereby, moreover, transgressing the Biblical commandment,
"A woman shall not wear a man's apparel, nor shall a man put on a woman's garment." But
since II Samuel 1:10 mentions the crown on Saul's head and an ornament on his arm, the
connection with phylacteries which are worn on the head and on the (left) arm easily suggested
itself. TJ, imagining Saul to have worn phylacteries even while fighting his battles, renders
accordingly: "...and I took the crown which was on his head and the frontlet which was on his
arm."
The Halacha exempts mourners from wearing phylacteries – in fact it prohibits it – on
the ground that they constitute an ornament which mourners are not supposed to wear. The
Biblical proof-text provided is Ezekiel 24:17a, where the prophet is commanded not to mourn
www.EmptyTombBooks.com
12
the loss of his wife. Among other mourning customs that he has to disregard is the removal of
his turban. On the contrary, he was told by God, "Bind on your turban." This was to serve as a
symbol of the approaching catastrophe which would be so overwhelming that the people would
be unable to observe the normal mourning customs. TJ translates Ezekiel 24:17a – as well as
24:23a – in accordance with Talmudic Halacha: MT "Bind on your turban" becomes in TJ: "Your
phylacteries shall be upon you." Likewise, in 24:23a, MT "...and your turbans shall be on your
heads" becomes in TJ, "...and your phylacteries shall be on your heads."24
Such glosses should be condemned outright, as well all of the absurd halachic rules related to “laying
tefillin.”
Given my objections to lending a false provenance to the innovations of Judaism, I was initially reluctant
to permit the depiction of phylacteries. Nevertheless, additional visual devices were needed, and
phylacteries seemed like the best candidate, due to the pre-Christian era origins of this practice. One
additional positive aspect of their depiction is that it strikingly displays the highly syncretic nature of
worship in the ancient nation, something the Biblical record shows time and again. Since the rules
regulating how the arm/hand phylactery is to be applied are a much more modern rabbinic innovation,
it was decided not to show this phylactery or, if such was to be done, only displayed in a prototypical
form without the extensive modern strapping. (The artist made the former choice and I believe it was
the right one.)
Depicting the Egyptian gods
Another challenge with the visual identification of the subjects of The Temple Defiled is the use of
Egyptian deities. If this scene appeared too Egyptian, its tie to Ezekiel and the Temple would be further
obfuscated. For example, the depiction of Anubis as a jackal-headed human is well known in the English
speaking world, specifically as an Egyptian deity. Due to this reason, as well as the textual clues of
Ezekiel 8:10, it was decided to represent these gods in their pure animal forms alone without human
bodies. Fortunately, this gave up no historical accuracy, as the Egyptian concept of their gods was very
fluid, and both representations are encountered.
Due to the reference to “creeping things” as well as Adam Clarke’s specific identification, the most
prominent position was given to Khepri, the scarab beetle god. The remaining three fit the Biblical
description of “abominable beasts.” Second from the left is shown Ammut, a demon goddess that is
part crocodile, lion, and hippopotamus; the deadliest creatures of Egypt. In the next in position is
Anubis, in his pure jackal form. Finally, to the furthest right is shown Taweret, a hippopotamus goddess
of fertility.25
Chambers of Imagery and Costumes
Ezekiel 8:12 states that the 70 elders were discovered with “every man in his chambers of imagery.” The
artist recommended using curtains to suggest these divided chambers, while still allowing us to see the
common wall upon which these abominations were painted. Some research was also done regarding
the costumes and headwear appropriate for men of such stature at that place and time.26
www.EmptyTombBooks.com
13
Closing Comments
I am extremely happy with how The Temple Defiled turned out. The artist is to be commended on his
fine work. It is my hope and prayer that it will play a part in spreading the message of Judaism’s Strange
Gods.
Just to give an idea of how talented the artist truly is, I thought it would be fun to show the concept
drawing I created for him:
www.EmptyTombBooks.com
14
Notes & References
1. All scripture quotations are from the American Standard Version of 1901. In the considered opinion
of Dr. Greg Bahnsen, the 1901 ASV is the most wooden translation available in the English language.
Quotations were copied from http://www.biblegateway.com.
2. Most of this background information came from the introduction to the book of Ezekiel in The
MacArthur Study Bible by John MacArthur. Some was gleaned from other resources in the Internet.
3. I am indebted to the editors of the New King James Version for some of the wording used for these
summaries.
4. From Matthew Henry's Commentary on the Whole Bible (unabridged version). The specific quotation
was copied from this page: http://www.biblestudytools.com/commentaries/matthew-henrycomplete/ezekiel/8.html
5. From Adam Clarke's Commentary on the Whole Bible. The specific quotation was copied from this
page: http://www.godrules.net/library/clarke/clarkeeze8.htm
6. From Commentaries on the First Twenty Chapters of the Book of the Prophet Ezekiel by John Calvin,
translated by Thomas Myers. The specific quotation was copied from this page:
http://www.ccel.org/ccel/calvin/calcom22.xii.ix.html
7. I am indebted to R.J. Rushdoony for this interpretation. In The Institutes of Biblical Law, page 15,
concerning the introduction to the Law, Rushdoony states:
In this declaration, God identifies Himself, first, as the LORD, the self-existent and absolute One.
Second, He reminds Israel that He is their Savior, and that their relationship to Him (“thy God”) is
therefore one of grace. God chose Israel, not Israel God. Third, the law is given to the people of
grace. All men are already judged, fallen, and lost; all men are under the wrath of the law, a fact
which the quaking mountain and the fact of death for unhallowed approach underscored (Ex
19:16-25). The law is given to the people saved by grace as their way of grace, to set forth the
privilege and blessing of the covenant. Fourth, it follows then that the first response of grace, as
well as the first principle of the law, is this, “Thou shalt have no other gods before me.”
8. This interpretation is mentioned in The MacArthur Study Bible by John MacArthur, in his commentary
on Exodus 7-11 (see the chart entitled “The Ten Plagues of Egypt”). Of even greater assistance were the
following two pages: http://www.sermonfollowup.org/Sermon_Follow_Up/Ten_Plagues_of_Egypt.html
and http://jinu7.blogspot.com/2011/05/ten-bible-plagues-theory-untold.html. The particular gods
associated with each plague is subject to varying interpretation in several cases, as the Egyptian
conception of their false gods was rather fluid. Nevertheless, there is more than sufficient evidence
behind the general idea.
9. From Commentaries on the Book of the Prophet Isaiah, Volume Second by John Calvin, translated by
Rev. William Pringle. The specific quotation was copied from this page:
http://www.ccel.org/ccel/calvin/calcom14.xx.i.html
www.EmptyTombBooks.com
15
10. From Matthew Henry's Commentary on the Whole Bible (unabridged version). The specific
quotation was copied from this page: http://www.biblestudytools.com/commentaries/matthew-henrycomplete/ezekiel/8.html?p=4
11. Same reference as 6 above. The specific quotation was copied from this page:
http://www.ccel.org/ccel/calvin/calcom22.xii.x.html
12. From http://www.generationword.com/notes/bible-books/ezekiel-temple-visions.htm.
13. Same reference as 10 above.
14. From The MacArthur Study Bible by John MacArthur, commentary on Ezekiel 8:11.
15. Same reference as 6 above.
16. Same reference as 14 above.
17. Same reference as 5 above.
18. From The One and the Many by R.J. Rushdoony, page 40.
19. From Judaism Discovered by Michael Hoffman, pages 591-592.
20. Same reference as 19 above, page 590.
21. From A Dictionary of the Bible: Kir-Pleiades, page 872. The specific quotation was copied from this
page:
http://books.google.com/books?id=jowNAAAAIAAJ&lpg=PA873&ots=v5ztct78Xi&dq=phylacteries&pg=P
A872#v=onepage&q&f=false
22. I am indebted to Adam Clarke for pointing this out in his commentary on Matthew 23:5.
23. The Targum of Canticles is a radical rewrite of the Song of Solomon. The fact that it is commonly
referred to as an Aramaic translation of the Song of Solomon, or even a paraphrase, is terribly
misleading. The Targum of Canticles is an appallingly shameless bit of self-indulgent, narcissistic tripe,
which could be best described as a sickening love letter from God to the Judaic peoples. It only
maintains, at best, the basic rhythms of the Song of Solomon. In addition to the lunatic passage quoted
above, the Targumist manages to mention “the demons and night-demons and morning-demons and
midday-demons” plus how four clouds of glory protected the Israelites from the Evil Eye.
I have read in several locations, including John MacArthur’s commentary, that the Song of Solomon is
read by the practitioners of Judaism during their modern corruption of the Passover feast. Based on my
limited reading, it appears, in fact, that they actually read the Targum of Canticles, which is quite a
different thing. It’s also patently dishonest that this is sold as the Aramaic translation of the Song of
Solomon in The Aramaic Bible Series:
www.EmptyTombBooks.com
16
http://www.christianbook.com/the-targum-of-canticles/philipalexander/9780814654538/pd/54537/1246933055?item_code=WW&netp_id=287721&event=HPT&vie
w=details
An English translation of this literary dung is available here:
http://ccat.sas.upenn.edu/~jtreat/song/targum/
24. From Studies in Targum Jonathan to the Prophets by Leivy Smolar, Moses Aberbach, Pinkhos
Churgin, pages 28-29. The specific quotation was copied from this page:
http://books.google.com/books?id=F0CkE_arDUYC&lpg=PA28&ots=ZHP_Z1HDV&dq=targum%20phylacteries&pg=PA28#v=onepage&q=phylacter&f=false
25. This information was culled from many sources on the Internet. Besides Wikipedia, the greatest
assistance was found here: http://www.touregypt.net/featurestories/animalgods.htm
26. Here a few resources that were helpful with the costumes and headwear:
http://www.siue.edu/COSTUMES/PLATE4AX.HTML
http://www.siue.edu/COSTUMES/PLATE4DX.HTML
http://en.wikipedia.org/wiki/File:Juda-Maccabaeus.jpg
www.EmptyTombBooks.com