A condensation



Saturday, February 7, 1846.

The article on the Sanctuary


O. R. L. Crozier

This condensation is referred to constantly in the main book.

This is simply our attempt to make the original article easier to understand, but for any quotes or references please refer to the original article.

If you have any problems understanding any of this book please contact us and we will endeavour to help you out. If you do contact us we will only answer your direct questions and promise not to bother you with any other material.

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The word "dispensation" as used in this book indicates a dispensing of time or the granting of a special attribute of God. For instance, there is:-

  • The Dispensation of the Fullness of Times ...... Ephesians 1:10

    the Dispensation of Grace ........ Ephesians 3:2

    the Dispensation of God ......... Colossians 1:25

    every dispensation from Adam ............. 4T 476

    the Old Testament Dispensation ........ 7BC 953

    the Mosaic Dispensation ....................... AA 189

    the Jewish Dispensation ....................... GC 324

    the New Testament Dispensation ........ 7BC 953

    the Christian Dispensation ................ 6BC 1061

    the Gospel Dispensation ...................... 7BC 971

    the Dispensation of Mercy ..................... DA 243

    the Dispensation of the Holy Spirit ........ TM 511


  • Crozier's thoughts on the overlapping of the dispensations will, no doubt, be of great interest to present-day students of the Bible. [Back to "The Sanctuary"]

    œ œ œ œ œ


    Page 3, lines 2-8

    In these words we are pointed to the ceremonial law as containing descriptions of the "great and dreadful day of the Lord", the last judgement day. Reference is made to the fact that Jesus and His disciples taught from that source. [Back to "The Sanctuary"].

    Page 3, lines 10-13

    Here a distinction is made between the Abrahamic covenant and the First Covenant (the Mosaic Law of ceremonies) which was later made with Moses and the people. [Back to "The Sanctuary"].

    Page 4, lines 8-19

    The everlasting covenant made with Abraham operates on a "promise" or "promises" and the ceremonial Law was "added" to it, "till the Seed should come". It is not defined at this point when that would be. [Back to "The Sanctuary"].

    Page 4, lines 21-25

    At this coming of Christ a new (actually a third) covenant would be made. This latter one is called the "better covenant" and is the gospel covenant.

    Page 5, lines 1-4

    However, all these covenants are based on the real and living Christ. [Back to "The Sanctuary"].

    Page 5, lines 6-25

    The "Law" (of Moses) should be seen as a simplified model of the redemption (not just salvation) begun by Jesus at His first advent and completed after the 1,000 years when the earth shall be delivered in the lake of fire. "To this the shadow of the Law extended". This is evidenced by:-

  • The cleansing of the sanctuary is a part of this service.

    The yearly sabbaths are pictures of the seventh millennium.

    The jubilee (the 50th year) typifies the release and return of the saints.

    The last ceremonies of the year were not fulfilled in Christ’s experiences on earth.

    The Day of Atonement was not, and could not, be fulfilled then. [Back to "The Sanctuary"].

  • Page 6, lines 1-13

    Both Jesus, and His disciples after His crucifixion, used the Law of Moses as proof of His position. He sent the Holy Spirit on the Day of Pentecost as a fulfilment of the Law 50 days AFTER His resurrection. But His anointing and crucifixion were only the beginning of the shadows of redemption. Some "types" are yet to be fulfilled. [Back to "The Sanctuary"].

    Page 6, lines 18-24

    There are two classes of yearly shadows, the "spring" (March/April or 1st advent) and "autumn" (September/October or 2nd advent) types. The former have already occurred, but the latter will not be fulfilled until just before and AFTER the second advent. [Back to "The Sanctuary"].

    Page 7, lines 1-10

    Those that have already begun are:

  • The Passover,

    the seven day Feast of Unleavened Bread (with its two sabbaths),

    the waving of the First fruits,

    the Day of Pentecost.

  • Jesus was very careful to begin these types exactly on time (literally to the month, day and hour), but we have tended to think of them as being at the end of the Jewish dispensation when they are actually at the beginning of the Gospel (or Christian) dispensation. [Back to "The Sanctuary"].

    Page 7, lines 12-25

    Although Paul definitely points out that Christ is "our Passover... sacrificed for us" nowhere can this be proved in words in the ceremonial Law. We have to rely on the Spirit to confirm this for us through a picture or type. Also, the passover type began at the cross, BUT WHERE DOES IT END? [Back to "The Sanctuary"].

    Page 8, lines 1-15

    Jesus says it (the passover as shown in the crucifixion) continues until the second coming through the communion/ordinance service. It spans and is fulfilled during the Gospel Dispensation (27AD to 2nd advent). [Back to "The Sanctuary"].

    Page 8, lines 17-25; page 9, lines 1-5

    The seven day Feast of Unleavened Bread runs parallel with the passover fulfilment (the Gospel Dispensation). The type was of this world, the antitype is spiritual. The "bread" was made of grain, now it is "truth". The "bitter herbs" were sour plants, now the "trials" of saints. Back to "The Sanctuary"].

    Page 9, lines 7-10

    The handful of barley was offered literally on the 3rd day (the 16th of the 1st month), the day after the first yearly sabbath to show that Christ is the First among many. (The second yearly sabbath was the last day of the Feast.) Back to "The Sanctuary"].

    Page 9, lines 12-25

    (The Day of Pentecost was also called The Feast of Weeks because it was based on counting seven weekly Sabbaths from the day of the wave offering, and then moving on to the day after that Sabbath, the fiftieth, which was therefore always a Sunday or 1st day. Yet it was the third ceremonial sabbath for the year. The other sabbath days of the ceremonial law could fall on any day of the week).

    It now should be evident that the spring antitypes, the Passover, the Feast of Unleavened Bread, and the Day of Pentecost began at the opening of the Gospel Dispensation [27AD] and will continue operating until its end (the second coming). By implication, or analogy, the last types of the year, the Feast of Trumpets, the Day of Atonement, and the Feast of Tabernacles (with its two ceremonial sabbaths) will also occupy a length of time, actually "many years", in similar proportion to the earlier types. Back to "The Sanctuary"].

    Pages 10-12.

    The name "sanctuary" is applied to several different things in the Bible. Yet Daniel did not ask Christ which sanctuary was to be cleansed. Paul describes the earthly one in the letter to the Hebrew Christians in Jerusalem and then mentions that Christ has come ‘to a greater and more perfect tabernacle", the one in heaven. Back to "The Sanctuary"].

    Pages 12-13

    Thus the Sanctuary of the new covenant is in heaven. It is the sanctuary of the new covenant because the vision of the treading down and the cleansing is describing events which occur after the crucifixion. Jesus pointed His followers to the fact that in His Father’s house there are many mansions making up a city. He stood on the dividing line between two dispensations [The Jewish and the Christian] and directed their attention to the sanctuary of the new one. The sanctuary has been "cast down" by calling the city of Rome the holy city, and by the pope assuming some of the titles of Jesus, and pretending to do His work on earth. [Back to "The Sanctuary"].

    Pages 15-19

    These pages are an in-depth study of the word sanctuary and what it means. [Back to "The Sanctuary"]

    Page 19, lines 15-24

    The priesthood of Christ is both that of Aaron and Melchisdek who were both types or shadows of Him.

    Christ (the High Priest) is successor to Melchisedek (the priest).

    Christ is superior to the sons of Levi (the earthly priesthood).

    He is King and (High) Priest.

    Being perfect, and His (High) Priesthood unending, He can perfect forever.

    He is not of the ORDER or succession of Aaron but this does not prove that that order was not typical of Him. [Back to Sanctuary].

    Pages 20-22

    The priesthood of Levi was made up of a succession of men because of death, but the Melchisedek priesthood is based on an everlasting life. Each priest lives forever. [Back to Sanctuary].

    Page 23, lines 8-24; page 24, lines 1-5

    The works of a shadow are "in principle" the same as the substance, thus we can learn from the earthly what happens in the heavenly. Otherwise there is no sense to the "pattern" for it made nothing perfect. [Back to Sanctuary]

    Page 24, lines 7-25

    Two rooms - two services, one daily and one yearly in both the earthly and the heavenly. The earthly daily was a burnt offering of a lamb (plus other items) and an offering of incense while the lamps were being "dressed", each morning (9am) and even (3pm). [Back to Sanctuary]

    Page 25, lines 4-24

    The "daily" did NOT atone for sins, it was a sort of continual intercession.
    The making of "the atonement" was at another time. The atonement for the leper was made after he was healed of the leprosy.
    [Back to Sanctuary]

    Pages 26-29

    The design of the ceremonial Law is to teach us of the Gospel. It teaches a healing then a cleansing - so with the Gospel Dispensation. In the earthly the 1st room was for individuals on a daily basis, the 2nd room for the whole nation on one day in the year. The individual "atonement" was NOT the same as the national "atonement". Confession and restitution is needed by the individual for forgiveness of sins. The daily was for the forgiveness of sins - the yearly for blotting them out. The priest did not begin his duties till he had obtained the blood of the victim. [Back to Sanctuary]

    Pages 29, lines 19-24; page 30; page 31, lines 1-3

    The nation, having already had their sins forgiven individually, came on the Day of Atonement to be cleansed as a group. But first there was a preparation made for the cleansing. [Back to Sanctuary]

    Page 31, lines 5-24; page 32, lines 1-3

    The high priest killed the goat of the sin offering and cleansed the second apartment, then the golden altar which was in the first apartment. [Back to Sanctuary]

    Page 32, lines 5-18

    The blood of the atonement was not used in the courtyard. The entire work of cleansing the sanctuary was performed within the tabernacle. The most holy place (2nd apartment) within the veil was "unclean" and needed to be cleansed! [Back to Sanctuary]

    Page 32, lines 20-24; page 33, lines 1-13

    The "iniquity of the sanctuary" was not its own, but came from the people. All this was planned before the erection of the sanctuary as a picture of what was already going on in heaven (and had been from Adam to Moses). [Back to Sanctuary]

    Page 33, lines 15-19

    When the individual brought his sacrifice and (laid his hands in confession on its head) its blood was used to transfer his sin into the sanctuary, and he ceased to bear his iniquity. "Sinful" blood was the medium which polluted the sanctuary. [Back to Sanctuary]

    Page 33, lines 21-25; page 34, lines 1-15

    Other blood (sinless because no confession was made over the animal) was used to cleanse the sanctuary and place the sins on the high priest, who then passed them on to the scapegoat (by laying hands of confession on him). This was the only work of the scapegoat, to finally receive and bear away the sins to an uninhabited wilderness. The high priest then made the final offerings for the day. [See bottom of page 12 and top of page 13] [Back to Sanctuary]

    Page 34, lines 19-24; page 35

    All this was only a "shadow". What is the reality? [Back to Sanctuary]

    Page 36, lines 1-24

    There are two rooms in the heavenly sanctuary as there were two in the earthly one. [Back to Sanctuary]

    Page 37, lines 1-25; page 38, lines 1-9

    There are two veils or curtains in the sanctuary. At His ascension Christ entered through the first veil into the 1st room.

    Some believe that the atonement was made early in the Gospel Dispensation (at the cross) but this is not possible in the types. There is an "atonement" made for the forgiveness of sins, but it was not made on the 10th day of the 7th month. It was actually a "daily" atonement. If the yearly "atonement" was made at the cross then the Day of Atonement is over and the sanctuary already cleansed. [Back to Sanctuary]

    Page 38, lines 10-25; page 39, lines 1-2.

    The gospel dispensation began with the preaching of Christ. If it is the antitype of the 10th day atonement, then one of two things must be true.

  • Either Jesus has destroyed the greater part of the ceremonial law (the daily service which occupies the whole year except one day),

    or else He fulfilled the whole law except one day of it before the dispensation began.

  • If the former, why did He say, "I came not to destroy the law"?

    If the latter, then someone has to prove that the law, which had a "shadow of good things to come", was fulfilled within itself! Also, they will need to prove that the entire forgiveness of sins was made BEFORE the Lamb was slain at Calvary. [Back to Sanctuary]

    Page 39, lines 4-8

    If the Atonement started at the first advent then there is no forgiveness under the Gospel Dispensation. [Back to Sanctuary]

    Page 39, lines 10-24; page 40, lines 1-12

    It is said that the atonement was made and finished at Calvary. This has no support in the Mosaic law.

  • Who makes the atonement? The high priest. Who was in charge at Calvary? Romans and wicked Jews.

    The death was not the atonement. It was after the death that the high priest took the blood and made the atonement.

    Christ is the High Priest and He could not have made the atonement until after His resurrection.

    The atonement is made in the sanctuary in Jerusalem, but Calvary was not that place (being outside the gate).

    Christ could not make the atonement while on earth for He was not a priest while on earth.

    Therefore He could not make the atonement until after His ascension. [Back to Sanctuary]

  • Page 40, lines 14-25; pages 41-42

    There are some texts that appear to say that there is a past "atonement". But the blotting out of sins follows repentance and conversion. Christians are the equivalent of the Israelite who came to the door of the tabernacle with his animal, laid his hand on its head in confession, and then killed it. The priest then took over and handled the blood from there. The essence of the process is the same in both dispensations. There is conviction of sin, repentance and confession, and a presentation of the divine Sacrifice. No more is required of the offerer. The priest does all that is now required. [Back to Sanctuary]

    Page 42, lines 20-24; page 43, lines 1-7

    After having obtained the atonement of forgiveness through faith, we must maintain good works. ("Go and sin no more") [Back to Sanctuary]

    Page 43, lines 11-25; page 44, lines 1-3

    Every one expects an "age to come". Jesus taught of it as being after the resurrection. [Back to Sanctuary]

    Page 44, lines 5-25; page 45, lines 1-3

    It will be an age of rewards, the "time of restitution", the dispensation of the fullness of times. He will gather all things. [Back to Sanctuary]

    Page 45, lines 5-24; page 46, lines 1-2

    This "gathering" is in the future following the dispensation of grace. King and subjects are reunited. The daily service of the earthly sanctuary is the type of the daily atonement of the Gospel Dispensation. That prepared and made necessary the yearly atonement. Just as the "daily" has occupied all the Gospel Dispensation (from 27AD to the second coming), so the "yearly" will occupy a period of at least 1,000 years. (Please notice that by this Crozier is saying that this present dispensation, the one which began in 1844 and which produces the yearly atonement near its beginning, will continue until the lake of fire.) [Back to Sanctuary]

    Page 46, lines 4-24

    That will be another dispensation. It will literally be "an age of repairs", an age of restitution, an age of blotting out of sins, an age of Jubilee in which the saints will have restored to them their "own land". An age in which the sanctuary will "in the midst of them". [Back to Sanctuary]

    Page 47, lines 1-21

    This lasts right up until the time when Gog and Magog (Satan and his followers) attack the city of God and are devoured by "every man’s sword against his brother" and "fire from... heaven". This is a dispensation of cleansing. The Day of Atonement is in the type of the Dispensation of the Fullness of Times, the age yet to come. [Back to Sanctuary]

    Page 47, lines 23-25; page 48, lines 1-22

    Is there a cleansing required after the resurrection of the saints? After the healing of the leper came the cleansing. The whole "house of Israel" need to have their sins forgiven and their vile bodies changed to fit them for the cleansing. The cleansing of the sanctuary did not finish the cleansing for the people, for, after the scape-goat had borne away all the iniquities of the people, the high priest had yet to offer the burnt offerings and burn the fat of the sin-offerings on the altar in the court. This formed part of the ceremonies of the Day of Atonement and it required the whole atonement of that day to cleanse the people. [Back to Sanctuary]

    Page 48, lines 24-25; page 49, lines 1-3

    The cleansing of the heavenly sanctuary is only the first event in the antitype of the 10th day of the 7th month. [Back to Sanctuary]

    Page 49, lines 5-25; pages 50-53

    Can the heavenly sanctuary be defiled and need cleansing? The earthly sanctuary was defiled in various ways. It was moral rather than physical uncleanness that defiled the sanctuary in the sight of the Lord. An earthly object was made visibly clean to prepare it for its real cleansing with blood.

    The heavenly sanctuary can only be made unclean by mortals through Jesus Christ. He then is the only One who can cleanse it for them. They need "reconciling". He has gone "to prepare" a place for us because it was unprepared. Heavenly things need purifying. [Back to Sanctuary]

    Page 53, lines 9-24; pages 54 and 55, lines 1-2

    The scapegoat is NOT Christ because:-

  • The goat was not sent away until after the cleansing and that cannot occur until after the end of the 2300 days.

    It was sent away alive, into a land not inhabited, certainly not heaven.

    It received and retained all the sins of Israel. But Christ comes "without sin"

    The goat received the sins from the priest.

    There were two goats chosen for that day. Only one was a sacrifice, the other was set free.

    The name, AZAZEL, in the Syriac language means "the strong one who revolted".

    At the appearing of Christ in the second advent Satan is bound and cast into a desolate place, the bottomless pit.

    In the common usage of men, a scapegoat is associated with something mean and villainous. [Back to Sanctuary]

  • Page 55, lines 4-24

    In the legal process the sins are:-

  • transferred to the animal,

    the priest then bore them in its blood into the sanctuary,

    on the Day of Atonement he put them on the scapegoat

    the goat bore them away into the wilderness.

  • Thus the 1,000 years of imprisonment begin for Satan, and the saints enter upon their reign with Christ. [Back to Sanctuary]

    Page 56, lines 1-11

    The Dispensation of the Fullness of Times begins long enough BEFORE the commencement of the 1,000 years to give time for the cleansing of the sanctuary etc. In other words, BEFORE the second coming! [Consider that it begins on the Day of Atonement! See Figure 4.] [Back to Sanctuary]

    Page 56, lines 14-25; page 57-58, lines 1-15

    The sanctuary must be cleansed BEFORE the second advent because:-

  • After the cleansing Jesus bears the sins from the sanctuary and puts them on Satan. Then He appears the second time "without sin".

    The host are still under "indignation" (trodden under foot) after the sanctuary is cleansed. In the "last end" of the indignation the people of God still suffer bitter persecution until it is made to cease by the destruction of the "little horn".

    The sanctuary must be cleansed before the resurrection of the righteous because Christ’s message of comfort to New Jerusalem is that, "her iniquity is pardoned". Jerusalem is already redeemed. [Back to Sanctuary]

  • Page 58, lines 19-24

    It is generally accepted that the 7th "trumpet" begins the Dispensation of Restoration". [Check this statement carefully.] The relationship between Christ and the kingdoms of this world have changed when it sounds. [Back to Sanctuary]

    Page 59, lines 1-25

    At the 7th trumpet Christ takes up great power and begins to reign. Such a message has been heard since 22 October, 1844. This change in the relation of the kingdoms of this world to Christ was expected by Him while He was fulfilling the daily ministration. Revelation chapter 10 helps to explain the nature of the change.

    The oath of verse 6 that there should be time no longer is followed by a command to "prophesy again". (Verses 8-11). Verse 7 is also spoken by the Angel showing the manner in which time should close.[Back to Sanctuary]

    Page 60, lines 1-25; page 61, lines 1-7

    "In the days" (plural) denotes a period of time in which the 7th angel BEGINS to sound, and the mystery of God is finished. The finished mystery is the gospel fully understood "that the Gentiles should be fellow heirs". The Gospel Dispensation [Crosier also calls it the Dispensation of Grace]) ends with the change from mortality to immortality.

    The Dispensation of the Fullness of Times begins with the 7th trumpet. [Consider the paragraph condensing page 56, lines 1-11 on page 14 ]

    The Gospel Dispensation ends at the resurrection of the saints.


    in which the peculiarities of both are mingled. [Back to Sanctuary]

    Page 61, lines 9-24; page 62, lines 1-2.

    This also occurred when the Dispensation of the Law (from Sinai to 34AD) changed to the Dispensation of the Gospel (27AD to the resurrection of the saints). The last symbolic "week" of the one was the first of the other. While one was being finished the other was being introduced and established. (BEFORE the end of the Jewish times in 34AD, Jesus ordained His disciples in Christian ministry in the 70th week).

    The time of overlap between the Gospel Dispensation (27AD to 2nd coming) and the Dispensation of Restoration (7th angel’s trumpet to the Lake of Fire) need not be seven years. To learn how long we must search elsewhere. [Back to Sanctuary]

    Page 62, lines 4-25; page 63, lines 1-11

    While this changeover took place the people of the world and the Jewish church were unbelieving and indifferent at first. Then the believers in the new Dispensation were called a sect because they had little or no reverence for the old ways. But they had a peculiar faith and were eventually accused of breaking the law and finally denounced as outlaws worthy only of death.

    The teaching and practise of Jesus often appeared to the Jews to be contradictory. At times He recognised the law and at others He ignored it. He "changed" the Ten Commandments into Two. He dismissed the woman accused of adultery without stoning her. He forgave sin without requiring sacrifices, healed without requiring offerings. He "worked" at healing on the Sabbath day and declared that He came not to destroy the law. Yet He healed a leper and sent him to the priests. He ate the Passover according to the Law. Then, on the Sunday BEFORE the crucifixion Jesus came as KING to Jerusalem.

    In other words, He recognised the presence and claims of BOTH dispensations at the same time. One entering and displacing the other, not all at once, but gradually. [Back to Sanctuary]

    Page 63, lines 13-16

    There was a series of events forming the crisis or changeover period of the two dispensations. But His crucifixion and resurrection were the principal happenings and the others clustered around these. [Back to Sanctuary]

    Page 63, lines 18-23

    In our time there will also be a series of events leading to the second coming. The centre of that series is the cleansing of the sanctuary and the marriage, just as the crucifixion and resurrection were the principle events of the earlier time. [Back to Sanctuary]

    Page 64 and 65, lines 1-8

    Christ is the Bridegroom and New Jerusalem is the Bride. The marriage takes place in heaven and will occupy a great part, if not all, of the Dispensation of the Fullness of Times (which starts at the voice of the 7th angel and ends at the New World). When Christ comes in the 2nd advent He will come from the New Jerusalem after the marriage ceremony has begun there. He will come to the earth from the wedding proceedings and we will meet Him and return with Him to the bridal City to share in the latter part of the marriage period. [Back to Sanctuary]



    A condensation


    A Further Letter from O. R. L Crosier

    published in the Day Star 11 May 1846


    Page 66, lines 10-24

    Until recently it has always been accepted that the last ceremonies were to receive their fulfilment at the second advent. It is a new idea that they have been completed at the cross. [Back to Sanctuary]

    Page 67, lines 1-21

    Trumpets were blown on the 1st day of each month, but the one on 1st day of the 7th month (the 4th yearly sabbath) was particularly important because it warned of the Day of Atonement which was the 5th sabbath for the year. (The trumpet was actually blown each day until the 10th day of the month). The advent, or Elijah, movement had fulfilled this role until 1844. Then the Bridegroom came to the marriage and began the cleansing of the sanctuary which is the first event in the Day of Atonement. [Back to Sanctuary]

    Page 67, lines 23-25; page 68, lines 1-13

    A trumpet was also sounded for the "jubilee" or 50th year on, or IN, the 10th day of the 7th month. [See next page for its beginning]. The midnight cry was not the jubilee trumpet, it was not at the right time (it was sounded in July of 1844). The editor of the "Day Star" had published an article identifying the jubilee trumpet with the 7th angel’s trumpet a few months before this. This trumpet was sounded to Israel only, for it typified their release and a new beginning. The advent "shut-door" position of 1844 agreed with this point. [Back to Sanctuary]

    Page 68, lines 17-25; pages 69, lines 1-7

    The people were not only released, but also they returned to their land IN THAT YEAR. The period was not a day but a whole year. It was the great Sabbatic year in which the land was also redeemed. This is also the 1000 year period. [Back to Sanctuary]

    Page 69, lines 9-18

    The binding of Satan and the loosing of the captive "exiles" (the Christian dead), mark the beginning of the final jubilee. [Back to Sanctuary]

    Page 69, lines 20-25

    The last Feast of the year, called Tabernacles, was kept for seven days (actually 8 - the 1st and 8th of which were the 6th and 7th ceremonial sabbaths). During this period the Israelites did not live in their houses but in "booths" made from branches of trees. It was also called the Feast of Ingathering" for the harvests were all over for the year. [Back to Sanctuary]

    Page 70, lines 1-8

    This "feast" must occur after the resurrection. We are in the time of the severing of the "tares" from the "wheat", the sorting out of the church. When this is done the "wheat" shall be gathered. [Back to Sanctuary]

    Page 70, lines 10-20

    Christ will come personally to this earth as the Son of Man to gather His people and their time with Him will then last 1,000 years as the Feast of Tabernacles. [Back to Sanctuary]


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