Ezekiel · Chapter 40

V. 1. Of our captivity-Of those that were carried away into captivity with Jeconiah eleven years before Jerusalem was burnt. And this falls in with the three thousand three hundred and seventy fourth year of the world, about five hundred and seventy four years before Christ’s incarnation. The beginning-In the month Nisan. The tenth day-The day that the paschal lamb was to be taken up in order to the feast on the tenth day. Brought me-To Jerusalem, the place where it did stand.

Verse 1. In the five and twentieth year of our captivity] According to the date here given, this prophecy was delivered on Tuesday, April 20, A.M. 3430, in the twenty-fifth year of the captivity of Jeconiah, and fourteen years after the taking of Jerusalem.

The temple here described by Ezekiel is, in all probability, the same which he saw before his captivity, and which had been burned by the Chaldeans fourteen years before this vision. On comparing the Books of Kings and Chronicles with this prophet, we shall find the same dimensions in the parts described by both; for instance, the temple, or place which comprehended the sanctuary, the holy place, and the vestibule or porch before the temple, is found to measure equally the same both in Ezekiel and the Kings. Compare 1 Kings 6:3-16, with Ezekiel 41:2, &c. The inside ornaments of the temple are entirely the same; in both we see two courts; an inner one for the priests, and an outer one for the people. Compare 1 Kings 6:29-36; 2 Chronicles 4:9; and Ezekiel 41:16, 17, and Ezekiel 48:7-10. So that there is room to suppose that, in all the rest, the temple of Ezekiel resembled the old one; and that God’s design in retracing these ideas in the prophet’s memory was to preserve the remembrance of the plan, the dimensions, the ornaments, and whole structure of this Divine edifice; and that at the return from captivity the people might more easily repair it, agreeably to this model. The prophet’s applying himself to describe this edifice was a motive of hope to the Jews of seeing themselves one day delivered from captivity, the temple rebuilt, and their nation restored to its ancient inheritance. Ezekiel touches very slightly upon the description of the temple or house of the Lord, which comprehended the holy place or sanctuary, and which are so exactly described in the Books of Kings. He dwells more largely upon the gates, the galleries, and apartments, of the temple, concerning which the history of the kings had not spoken, or only just taken notice of by the way. This is the judgment of Calmet; and although every Biblical critic is of the same opinion, yet more labour is spent on rebuilding this temple of Ezekiel than was spent on that built by Solomon! The Jesuits, Prada and Vililalpand, have given three folio volumes on this temple, with abundance of cuts, where the different parts are exhibited after the finest models of Grecian and Roman architecture! But still the building is incomplete. Now, of what consequence is all this to the Christian, or to any other reader? I confess I see not. While, then, we have the exact dimensions and accurate description in 1 Kings and 2 Chronicles, of that built by Solomon, in imitation of which this plan by Ezekiel was drawn, we need not be very solicitous about the manner of measuring and describing used by the prophet; as, when we have laboured through the whole, we have only the measurements and description of that built by Solomon, and delineated by a hand not less faithful in the First Book of Kings, chap. 6., and Second Chronicles, chap. 2., 3., 4., 5. and 6.

As the prophet knew that the Chaldeans had utterly destroyed the temple, he thought it necessary to preserve an exact description of it, that on their restoration the people might build one on the same model. As to allegorical meanings relative to this temple, I can say nothing: God has given no data by which any thing of this kind can be known or applied; and as to those who have laboured in this way, perhaps “Solomon’s Temple Spiritualized, by John Bunyan,” is equally good with their well-intended inventions. Those who wish to enter much into the particulars of this temple must have recourse to the more voluminous expositors, who on this subject seem to have thought that they could never say enough. See also the accompanying map.

Verses 1, 2. In the five and twentieth year of our captivity — Of the captivity of those that were carried away with Jehoiachin, eleven years before Jerusalem was taken. In the beginning of the year — In the month Nisan; in the tenth day of the month — The day that the paschal lamb was to be taken up in order to the feast on the fourteenth day; in the fourteenth year after that the city was smitten — Zedekiah’s reign commenced from Jehoiachin’s captivity, in the eleventh year of whose reign the city was destroyed, Jeremiah 52:5, 6. So the fourteenth year after its destruction must be coincident with the twenty-fifth of Jehoiachin’s captivity. In the selfsame day the hand of the Lord was upon me, &c. — I was actuated by a divine power, which brought me, in vision, from the land of my captivity to the place where Jerusalem had stood. In the visions of God brought he me — This plainly declares that the prophet was not transported to the land of Israel in body, but only that it appeared to him, in his vision, as if he were transported thither, and things were represented to his mind just the same as if he had been actually there. And set me upon a very high mountain — This expression is thought to point out mount Moriah, on which the temple was built. Or, if that mountain could not properly be so characterized, the prophet’s station may be considered as merely represented in vision, without a corresponding real one. Michaelis thinks nothing more is signified by it “than that Jerusalem, and the true worship of God, should be very much exalted, and made known to all the world.” Or is it not rather so denominated, as representing the seat of the Christian Church, foretold by the prophets to be established on the top of the mountains, Isaiah 2:1; Micah 4:1: compare Revelation 21:10. By which was the frame of a city — The portrait of a city. By this was signified the temple, on the south of the mountain where the prophet was set, which, with all its courts, buildings, and walls encompassing the courts, and the whole area, or holy mountain, resembled a city for largeness.

Verse 1. In the five and twentieth year of our captivity. When the pious jews were dispirited, the Lord revived them with the hopes of a better temple than that which Solomon had built. This which Ezekiel now saw, in the visions of God, was of larger dimensions than the whole of old Jerusalem, and the city which he saw was larger than the whole land of Canaan. Consequently, it must be understood of the New Jerusalem, mentioned in the Revelation, a spiritual city and temple, which shall be the future abode of the church; and all the nations, washed and sanctified, shall enter her gates and her courts with songs. God shall wipe away all tears from their eyes, and sorrow and sighing shall flee away.

This glorious vision was evidently designed to raise the hopes of the captive jews, to excite in them a suitable contrition for sin, and reformation of manners. They should yet have a city and a temple, which though not equal to Solomon’s in outward splendour, should nevertheless be a type of the Messiah’s temple, and of the city of God. They rejoiced at the idea of restoration by Cyrus; but as it is usual with the prophets to make a transition to Christ, so here, Ezekiel describes equal portions for each of the twelve tribes, who never did and probably never will return. We must therefore speak of the evangelical Zion, which comprises the patriarchs, the prophets, the apostles, with the jewish and gentile converts of every age. Those who think that Solomon’s temple was principally kept in view by Ezekiel, greatly betray their ignorance of sacred literature. The numerous courts, each of which would hold a nation; the porticos, the gates, the chambers, the pillars, the fountain or river, the paradise of medicinal trees, &c., are altogether superior to any thing which the first temple could boast. Many of the rabbins are therefore anxious to refer Haggai’s words to Ezekiel’s temple. “The glory of this second house shall be greater than the glory of the former.” Hence also we are not to stop in the dark and troublesome age of Zerubbabel, but are to look for the illustration of this glorious temple and holy city in the twenty first and twenty second chapters of the Revelation, which are obviously a continuation of Ezekiel’s prophecy.

Here an objection may be made which seems unanswerable; that if this vision respect Christ’s kingdom, and if Christ be the end of the law, and has abolished carnal ordinances by his death on the cross, why is there throughout the whole vision a continual reference to the law, and in the forty fifth chapter a full ritual, not only of peace-offerings, but also of sin-offerings prescribed at large.

It is replied, as in the note on chap. 38., that the jews will be gathered when but partially converted. Consequently, in their earthly sanctuary, which was ever regarded as a figure of the heavenly, they will be indulged for a time in their offerings, as Moses has enjoined. But after they shall see the glory of the Lord, filling the mercy-seat in his spiritual Zion, as head of the church, the shadow shall give way to the substance, and they shall worship him in spirit and in truth, knowing him then to be one substance with the Father.—This satisfies my mind; and I do regard these nine chapters, with the two preseding ones, as full of glorious hope and comfort to the church.

Villaprandus, Capellus, Cornelius à Lipide, Polanus, Junius, Sanctius, and many others, have regarded them in the same view. Poole also, in his Synopsis of the critics, has selected eighty two folio pages from their works, with wood-cuts to illustrate the vision. In a word, this city and temple were not a model for the Jews to follow after their return from Babylon; nor yet for them to build after their recal from the present Roman dispersion; these works are too stupendous for mortals to achieve; it is a splendid view of the spiritual temple of Christ, which he fills with beauty and glory, reigning on the mercyseat, as in chap. 43. Nor ought it to escape observation, that if this be a spiritual temple, and the reign of Christ spiritual, though we may expect an inconceivable increase of grace in the church; yet we have no positive promise, nor any sufficient presumptive proof that our blessed Lord will personally reign a thousand years visibly among mortal men. A resurrection of the martyrs, and a spiritual reign of righteousness and peace, are the substance of all that is promised on that head.

1. The twenty-fifth year of the captivity would come somewhere between 575 and 572 B.C., some thirteen or fourteen years after the capture of Jerusalem by Nebuchadnezzar (Ezekiel 33:21). Hitzig, Green, and others believe that this revelation of the new law came on the Day of Atonement and on the day when the blast of the trumpet ushered in the Year of Jubilee (Leviticus 25:9). If, however, Ezekiel followed the same time computation as elsewhere, the month alluded to would be Abib, on the tenth day of which the paschal lamb was selected (Exodus 12:2, 3). This was a peculiarly fitting time for a vision of Israel’s Messianic deliverance. (Compare Ezekiel 24:2.) It is suggestive that the new year’s festival was also made much of by the Babylonians (Jastrow).

V. 2. In the visions of God-By this it appears it was not a corporeal transportation of the prophet. The frame-The portrait of a city. On the south-On the south of the mountain, where the prophet was set.

Verse 2. Set me upon a very high mountain] Mount Moriah, the mount on which Solomon’s temple was built, 2 Chronicles 3:1.

Verses 1, 2. In the five and twentieth year of our captivity — Of the captivity of those that were carried away with Jehoiachin, eleven years before Jerusalem was taken. In the beginning of the year — In the month Nisan; in the tenth day of the month — The day that the paschal lamb was to be taken up in order to the feast on the fourteenth day; in the fourteenth year after that the city was smitten — Zedekiah’s reign commenced from Jehoiachin’s captivity, in the eleventh year of whose reign the city was destroyed, Jeremiah 52:5, 6. So the fourteenth year after its destruction must be coincident with the twenty-fifth of Jehoiachin’s captivity. In the selfsame day the hand of the Lord was upon me, &c. — I was actuated by a divine power, which brought me, in vision, from the land of my captivity to the place where Jerusalem had stood. In the visions of God brought he me — This plainly declares that the prophet was not transported to the land of Israel in body, but only that it appeared to him, in his vision, as if he were transported thither, and things were represented to his mind just the same as if he had been actually there. And set me upon a very high mountain — This expression is thought to point out mount Moriah, on which the temple was built. Or, if that mountain could not properly be so characterized, the prophet’s station may be considered as merely represented in vision, without a corresponding real one. Michaelis thinks nothing more is signified by it “than that Jerusalem, and the true worship of God, should be very much exalted, and made known to all the world.” Or is it not rather so denominated, as representing the seat of the Christian Church, foretold by the prophets to be established on the top of the mountains, Isaiah 2:1; Micah 4:1: compare Revelation 21:10. By which was the frame of a city — The portrait of a city. By this was signified the temple, on the south of the mountain where the prophet was set, which, with all its courts, buildings, and walls encompassing the courts, and the whole area, or holy mountain, resembled a city for largeness.

Ver. 2. A very high mountain. Not mount Moriah, for that was only a thousand cubits square, but the wall of this temple extended five hundred reeds, or two thousand yards. A reed is twenty four feet. It was three thousand in the square of the area, or about five thousand four hundred feet on each side of the wall. So the rabbins calculate, hoping to see this temple built on earth.

2. The prophet seems in his vision (compare Ezekiel 1:1; 8:3; 11:24) to be brought to the old home land and placed upon the lofty mountain “whereon was a city like mass of buildings,” the new temple. On the south — As the prophet was supposed to come from the north, the Greek renders, “opposite me.” For a general impression of the temple see frontispiece and the picture introducing chapter 8. These representations do not claim to be necessarily correct in every feature, but they are the best possible with our present knowledge of ancient architecture.

V. 3. A man-The same no doubt that appeared to the prophet, Ezekiel 1:26, whose name is the branch, and who builds the temple, Zechariah 6:12,13, whose colour was like burnished brass; Revelation 1:15, which speaks glory and strength. A line-A plumb-line, a mason’s line to discover the rectitude of the building, or its defects. In the gate-In the north gate, next toward the east.

Verse 3. A man, whose appearance was like—brass] Like bright polished brass, which strongly reflected the rays of light. Probably he had what we would term a nimbus or glory round his head. This was either an angel; or, as some think, a personal appearance of our blessed Lord.

Verses 3-5. Behold, there was a man — The same no doubt that appeared to the prophet, Ezekiel 1:20, (where see the note,) whose name is the Branch, and who builds the temple of the Lord, Zechariah 6:12, 13; whose appearance was like the appearance of brass — Bright and sparkling, Revelation 1:15. With a line of flax in his hand — The use of the line was to measure the land of Israel, and of the reed to take the dimensions of the buildings in and about the temple; as also to set out several portions of land belonging to the sanctuary and city, to the prince and people: see the margin. And he stood in the gate — Probably the north gate, being the first entrance the prophet may be supposed to have arrived at, as he came from Chaldea, which lay northward of Judea. Son of man, behold, &c., and hear — Take notice of what thou seest, so that thou mayest afterward tell it to thy people. And, behold, a wall on the outside — A wall went round the whole compass, or square, of the holy mountain, whereon the temple was situate, to separate the holy ground from that which was common: see Ezekiel 42:20. And in the man’s hand a measuring-reed of six cubits long, &c. — Here is explained what sort of a cubit is meant in the following delineation of the temple, namely, one that consisted of six hand-breadths, or one hand-breadth over the cubit used in Chaldea, where he now lived. This is the measure of a Scripture cubit, generally agreed to be equivalent to eighteen inches, or a foot and a half of our measure. See Bishop Cumberland, Of Scripture Weights and Measures, p. 36, &c. According to Michaelis, the Hebrew measures are, 1. The finger’s-breadth: 2. Four fingers, or a hand-breadth: 3. The ell; the smaller of five hand-breadths, the larger of six: 4. The rod, of six ells. He also allows the rabbinical account, that a finger is equal to the length of six barley grains. So he measured the breadth of the building — That is, of the outward wall, which was three yards high, and three yards broad. This wall surrounded a part which corresponded to the court of the Gentiles, and served as a security against the precipices of the mount on which the temple stood.

Ver. 3. Like the appearance of brass. This is of a bright vivid colour. The angel who spoke to Ezekiel in this vision, however great and glorious in himself, is far inferior to the Logos or Messiah who commissioned him, as in the first chapters.

3. A man — This was a representative of Jehovah (Daniel 10:5, 6) whose face shone with heavenly glory. (Compare Ezekiel 1:26, 27; Revelation 1:13.) He carried in his hand the instruments for measuring the temple and surroundings — the reed for short and the line for long distances. (Compare Ezekiel 47:3.) He probably stood in the north gate (verse 2). He came afterward to the east gate, which was the main entrance (verse 6).

Verse 4. Declare all that thou seest to the house of Israel] That they may know how to build the second temple, when they shall be restored from their captivity.

Verses 3-5. Behold, there was a man — The same no doubt that appeared to the prophet, Ezekiel 1:20, (where see the note,) whose name is the Branch, and who builds the temple of the Lord, Zechariah 6:12, 13; whose appearance was like the appearance of brass — Bright and sparkling, Revelation 1:15. With a line of flax in his hand — The use of the line was to measure the land of Israel, and of the reed to take the dimensions of the buildings in and about the temple; as also to set out several portions of land belonging to the sanctuary and city, to the prince and people: see the margin. And he stood in the gate — Probably the north gate, being the first entrance the prophet may be supposed to have arrived at, as he came from Chaldea, which lay northward of Judea. Son of man, behold, &c., and hear — Take notice of what thou seest, so that thou mayest afterward tell it to thy people. And, behold, a wall on the outside — A wall went round the whole compass, or square, of the holy mountain, whereon the temple was situate, to separate the holy ground from that which was common: see Ezekiel 42:20. And in the man’s hand a measuring-reed of six cubits long, &c. — Here is explained what sort of a cubit is meant in the following delineation of the temple, namely, one that consisted of six hand-breadths, or one hand-breadth over the cubit used in Chaldea, where he now lived. This is the measure of a Scripture cubit, generally agreed to be equivalent to eighteen inches, or a foot and a half of our measure. See Bishop Cumberland, Of Scripture Weights and Measures, p. 36, &c. According to Michaelis, the Hebrew measures are, 1. The finger’s-breadth: 2. Four fingers, or a hand-breadth: 3. The ell; the smaller of five hand-breadths, the larger of six: 4. The rod, of six ells. He also allows the rabbinical account, that a finger is equal to the length of six barley grains. So he measured the breadth of the building — That is, of the outward wall, which was three yards high, and three yards broad. This wall surrounded a part which corresponded to the court of the Gentiles, and served as a security against the precipices of the mount on which the temple stood.

Ver. 4. The man said unto me, Son of man. The angel or elder is stiled Ish; while Ezekiel is called Adam, having earth for his origin.

V. 5. A wall-This was that outmost wall, that compassed the whole mount Sion, upon whose top the temple stood. The man’s hand-Christ, hath, and keeps the reed in his own hand, as the only fit person to take the measures of all. A measuring reed-Or cane, for this measuring rod was of those canes growing in that country, long, and light, which architects made use of. Six cubits long-Each cubit consisting of eighteen inches in our common account. An hand breadth-Added to each six cubits. The breadth-The thickness of the walls, which were one reed, and one hand’s breadth, or three yards, and three inches thick. Height-And the height equal, taking the measure from the floor on the inside of the wall.

Verse 5. A measuring reed of six cubits long] The Hebrew cubit is supposed to be about twenty and a half inches; and a palm, about three inches more; the length of the rod about ten feet six inches. The breadth—one reed; and the height, one reed.] As this wall was as broad as it was high, it must have been a kind of parapet, which was carried, of the same dimensions, all round the temple. See AAAA in the plan. {Ezekiel 48:35}

Verses 3-5. Behold, there was a man — The same no doubt that appeared to the prophet, Ezekiel 1:20, (where see the note,) whose name is the Branch, and who builds the temple of the Lord, Zechariah 6:12, 13; whose appearance was like the appearance of brass — Bright and sparkling, Revelation 1:15. With a line of flax in his hand — The use of the line was to measure the land of Israel, and of the reed to take the dimensions of the buildings in and about the temple; as also to set out several portions of land belonging to the sanctuary and city, to the prince and people: see the margin. And he stood in the gate — Probably the north gate, being the first entrance the prophet may be supposed to have arrived at, as he came from Chaldea, which lay northward of Judea. Son of man, behold, &c., and hear — Take notice of what thou seest, so that thou mayest afterward tell it to thy people. And, behold, a wall on the outside — A wall went round the whole compass, or square, of the holy mountain, whereon the temple was situate, to separate the holy ground from that which was common: see Ezekiel 42:20. And in the man’s hand a measuring-reed of six cubits long, &c. — Here is explained what sort of a cubit is meant in the following delineation of the temple, namely, one that consisted of six hand-breadths, or one hand-breadth over the cubit used in Chaldea, where he now lived. This is the measure of a Scripture cubit, generally agreed to be equivalent to eighteen inches, or a foot and a half of our measure. See Bishop Cumberland, Of Scripture Weights and Measures, p. 36, &c. According to Michaelis, the Hebrew measures are, 1. The finger’s-breadth: 2. Four fingers, or a hand-breadth: 3. The ell; the smaller of five hand-breadths, the larger of six: 4. The rod, of six ells. He also allows the rabbinical account, that a finger is equal to the length of six barley grains. So he measured the breadth of the building — That is, of the outward wall, which was three yards high, and three yards broad. This wall surrounded a part which corresponded to the court of the Gentiles, and served as a security against the precipices of the mount on which the temple stood.

Ver. 5. Six cubits long, by the cubit and a hand-breadth. The prophet explains what sort of cubit he means in the following delineation of the temple, viz. such a one as consists of six hand-breadths, or one hand-breadth over the cubit, used in Chaldea. Therefore the reed was thirteen cubits long, or nearly so.

5. The length of the measuring reed has been variously estimated, according to the supposed length of Ezekiel’s cubit. The Hebrew cubit has usually been reckoned at about eighteen inches, while it is now known that the ordinary ancient Babylonian cubit contained about twenty. This, however, is not material. The symbolism expressed by these measurements does not depend upon the exact length in inches of the cubit or reed. The reed was six cubits long, “of a cubit and a handbreadth each” (R.V.); but as the ordinary cubit was six handbreadths (according to the Mishna, Chilim, 17:9; and Josephus, Antiquities, 3:6, 5) this sacred cubit must therefore have been seven handbreadths long and the symbolic measuring reed of six sacred cubits would be equal in length to seven ordinary cubits. Gudea, king of Babylon about 2500 B.C., has upon his lap a scale in which the reed is reckoned as equal to six great cubits, each cubit being equal to sixty finger lengths. Nebuchadnezzar is called in a cuneiform inscription, “the possessor of the reed of augury” (W.A.I., 4:14), and both Jews and Babylonians alike were able to understand this symbolism of number. The peculiar sacredness of the number seven may be noticed everywhere, in both literatures. The number seven in Hebrew (sheveh) is from a root meaning to be full, satisfied. In the tabernacle, ten, the number of perfect symmetry, seems to be the governing number; in the temple of Solomon and in the Christian Church the heavenly number twelve is the symbolic unit (compare twelve tribes, twelve disciples, and see Revelation xxi), while the sacred cubit, seven handbreadths long, and the sacred reed, seven ordinary cubits in length, control the measure of Ezekiel’s temple. (See further in Introduction, “Symbolism,” and closing note chap. 40.) The wall (A.V., “building”) in-closing the area, when measured by this symbolic reed, was seen to be of the most sacred dimensions: seven cubits broad and seven cubits high. (Compare Revelation 21:16.)

V. 6. The east-Either of one of the inner walls, or of the temple itself. Went up-‘Till he was got up, he could not measure the threshold, which was at the top of the stairs, and these were ten, if the measurer be supposed in the gate of the house; or eight, if in the gate of the court of the priests; or seven, if in the court of Israel; and each stair was half a cubit in height, too high for him to take the measure of the threshold, if he did not go up the stairs. The threshold-It is probable he measured the lower threshold first, as next at hand. The other threshold-The upper threshold, or lintel of the gate, which was of equal dimensions with the lower, three yards and three inches broad, or thick.

Verse 6. Went up the stairs thereof] As the temple was built upon an eminence, there must have been steps on the outside, opposite to each door, to ascend by. And it appears there were steps to go up from one court to another, see Ezekiel 40:22, 26, 34, 37; and also from the court of the priests to the sanctuary, Ezekiel 40:49. See MMMMM in the plan. {Ezekiel 48:35}

Verses 6-8. Then came he unto the gate, &c. — After having passed the court of the Gentiles, he came to the eastern gate, or the court of Israel. For the temple being placed toward the west part of the holy mountain, as the holy of holies was at the west end of the temple, this was the first gate that led to it, and it opened into the court of the people: see verse 19. It is called the king’s gate, (1 Chronicles 9:18,) as being built by King Solomon. And went up the stairs thereof, &c. — He went up the stairs that he might more easily measure the upper lintel, as well as the lower threshold. The word ãs, translated threshold, signifies the lintel, or upper part of the door-case, as well as the threshold properly so called, or the lower part of it. Some understand the word here of the two side-posts, in which sense it is used Amos 9:1. And every little chamber, &c. — Along the wall of the porch were chambers, three on each side, verse 10; these the angel measured, and they were of equal dimensions, each one reed square, with a passage of five cubits breadth between them. And the threshold of the gate, &c., was one reed — The inward threshold at the further end of the porch, looking into the first court, was of the same size with the outward one, verse 6. He measured also — Or, he even measured; the porch of the gate within — The words seem to be a repetition of what was said in the latter part of verse 7.

6-8. Coming now to the main gateway of the temple, which faced the rising sun, and ascending its seven steps (verses 22, 26) the threshold is seen to measure seven cubits, as also each side of the three little chambers (“lodges,” R.V.; “guardrooms,” Toy), and “the threshold of the gate by the porch,” as well as the porch itself.

V. 7. Chamber-Along the wall of the porch were chambers, three on one side, and three on the other, each one reed square. Five cubits-A space of two yards and one half between each chamber, either filled with some neat posts or pillars, or it may be quite void. Within-The inward and outward threshold, were of the same measures, and curiously arched over head from side to side, and end to end, which was from east to west.

Verse 7. And every little chamber was one reed] These were the chambers of the buildings which were within the inclosure of the temple round the court, and these chambers appear to have been numerous. See the map, which has been carefully copied from that of Calmet.

Verses 6-8. Then came he unto the gate, &c. — After having passed the court of the Gentiles, he came to the eastern gate, or the court of Israel. For the temple being placed toward the west part of the holy mountain, as the holy of holies was at the west end of the temple, this was the first gate that led to it, and it opened into the court of the people: see verse 19. It is called the king’s gate, (1 Chronicles 9:18,) as being built by King Solomon. And went up the stairs thereof, &c. — He went up the stairs that he might more easily measure the upper lintel, as well as the lower threshold. The word ãs, translated threshold, signifies the lintel, or upper part of the door-case, as well as the threshold properly so called, or the lower part of it. Some understand the word here of the two side-posts, in which sense it is used Amos 9:1. And every little chamber, &c. — Along the wall of the porch were chambers, three on each side, verse 10; these the angel measured, and they were of equal dimensions, each one reed square, with a passage of five cubits breadth between them. And the threshold of the gate, &c., was one reed — The inward threshold at the further end of the porch, looking into the first court, was of the same size with the outward one, verse 6. He measured also — Or, he even measured; the porch of the gate within — The words seem to be a repetition of what was said in the latter part of verse 7.

6-8. Coming now to the main gateway of the temple, which faced the rising sun, and ascending its seven steps (verses 22, 26) the threshold is seen to measure seven cubits, as also each side of the three little chambers (“lodges,” R.V.; “guardrooms,” Toy), and “the threshold of the gate by the porch,” as well as the porch itself.

V. 8. The porch-The posts which were joined together at the top by an arch, and so made the portico.

Verses 6-8. Then came he unto the gate, &c. — After having passed the court of the Gentiles, he came to the eastern gate, or the court of Israel. For the temple being placed toward the west part of the holy mountain, as the holy of holies was at the west end of the temple, this was the first gate that led to it, and it opened into the court of the people: see verse 19. It is called the king’s gate, (1 Chronicles 9:18,) as being built by King Solomon. And went up the stairs thereof, &c. — He went up the stairs that he might more easily measure the upper lintel, as well as the lower threshold. The word ãs, translated threshold, signifies the lintel, or upper part of the door-case, as well as the threshold properly so called, or the lower part of it. Some understand the word here of the two side-posts, in which sense it is used Amos 9:1. And every little chamber, &c. — Along the wall of the porch were chambers, three on each side, verse 10; these the angel measured, and they were of equal dimensions, each one reed square, with a passage of five cubits breadth between them. And the threshold of the gate, &c., was one reed — The inward threshold at the further end of the porch, looking into the first court, was of the same size with the outward one, verse 6. He measured also — Or, he even measured; the porch of the gate within — The words seem to be a repetition of what was said in the latter part of verse 7.

6-8. Coming now to the main gateway of the temple, which faced the rising sun, and ascending its seven steps (verses 22, 26) the threshold is seen to measure seven cubits, as also each side of the three little chambers (“lodges,” R.V.; “guardrooms,” Toy), and “the threshold of the gate by the porch,” as well as the porch itself.

V. 9. The porch-Probably another porch, or another gate distinct from that, ver. 6. The posts-These were half columns, that from the floor to the height of the wall jetted out, as if one half of the column were in the wall, and the other without, and the protuberance of this half column, was one cubit.

Verse 9. The porch of the gate] See account of the gates in the plan. {Ezekiel 48:35}

Verses 9-12. Then measured he the porch of the gate, eight cubits, &c. — This was a portico beyond the little chambers which looked into the first court. It was eight cubits wide, and the two side-posts were two cubits thick, which made up the ten cubits mentioned verse 11. And the little chambers of the gate eastward were three, &c. — Or the little chambers of the eastern gate, which he has hitherto been describing, and the form of which is here repeated. These rooms were for the use of the porters that took care of the several gates that led to the temple. And the posts had one measure — The side-posts, or fronts of the doors, belonging to each row of chambers, were of the same size. And the length of the gate thirteen cubits — By the length of the gate, Villalpandus understands the height, which he supposes to have been two reeds, or twelve cubits and a half. The space also before the little chambers was one cubit, &c. — There was a border, or a rail, which enclosed a cubit’s space before each chamber.

9. Keil thinks the difference in the measure of the porch may be explained by supposing that verse 8 states the breadth from east to west and verse 9 from north to south. The posts (R.V., margin, “jambs”) measured two cubits each way (verse 10) unless, as some suppose, the “posts” in verse 10 are not the jambs of verse 9, but are the “wall fronts” between the guardrooms (Davidson), or, “pilasters” (Toy). It is impossible to be certain of the meaning of all these architectural details, but the adjoining plan will assist in understanding the general outline of the structure.

V. 10. Chambers-These chambers were for the priests and Levites to lodge in during their ministration.

Verses 9-12. Then measured he the porch of the gate, eight cubits, &c. — This was a portico beyond the little chambers which looked into the first court. It was eight cubits wide, and the two side-posts were two cubits thick, which made up the ten cubits mentioned verse 11. And the little chambers of the gate eastward were three, &c. — Or the little chambers of the eastern gate, which he has hitherto been describing, and the form of which is here repeated. These rooms were for the use of the porters that took care of the several gates that led to the temple. And the posts had one measure — The side-posts, or fronts of the doors, belonging to each row of chambers, were of the same size. And the length of the gate thirteen cubits — By the length of the gate, Villalpandus understands the height, which he supposes to have been two reeds, or twelve cubits and a half. The space also before the little chambers was one cubit, &c. — There was a border, or a rail, which enclosed a cubit’s space before each chamber.

V. 11. Of the entry-It is meant of the whole length of the entry, or walk through the porch, to which they ascended by stairs of a semicircular form.

Verses 9-12. Then measured he the porch of the gate, eight cubits, &c. — This was a portico beyond the little chambers which looked into the first court. It was eight cubits wide, and the two side-posts were two cubits thick, which made up the ten cubits mentioned verse 11. And the little chambers of the gate eastward were three, &c. — Or the little chambers of the eastern gate, which he has hitherto been describing, and the form of which is here repeated. These rooms were for the use of the porters that took care of the several gates that led to the temple. And the posts had one measure — The side-posts, or fronts of the doors, belonging to each row of chambers, were of the same size. And the length of the gate thirteen cubits — By the length of the gate, Villalpandus understands the height, which he supposes to have been two reeds, or twelve cubits and a half. The space also before the little chambers was one cubit, &c. — There was a border, or a rail, which enclosed a cubit’s space before each chamber.

Ver. 11. The gate thirteen cubits. By the length of the gate Villaprandus understands the height, which he supposes to have been two reeds, or twelve cubits and a half high. But father Lamy explains the expression of the breadth of the walls on each side of the gate, which he supposes to be six cubits and a half.

11. The meaning of the verse is doubtful. The length of the covered gateway was fifty, not thirteen, cubits. (See verse 15.) This may refer to a covered portion of the gateway; but as we do not have the advantage of consulting the prophet’s drawings of the building as probably his companions did — for Ezekiel was a draughtsman (Ezekiel 4:1) — we cannot be certain. The fact that we have only the ground plan, without elevations, makes the restoration more difficult for us.

V. 12. The space-The rails, which were set up at a cubit distance from the front of these little chambers, on the outside for convenient placing of benches for the priests to sit on. The space-Between the rails, and the chambers.

Verses 9-12. Then measured he the porch of the gate, eight cubits, &c. — This was a portico beyond the little chambers which looked into the first court. It was eight cubits wide, and the two side-posts were two cubits thick, which made up the ten cubits mentioned verse 11. And the little chambers of the gate eastward were three, &c. — Or the little chambers of the eastern gate, which he has hitherto been describing, and the form of which is here repeated. These rooms were for the use of the porters that took care of the several gates that led to the temple. And the posts had one measure — The side-posts, or fronts of the doors, belonging to each row of chambers, were of the same size. And the length of the gate thirteen cubits — By the length of the gate, Villalpandus understands the height, which he supposes to have been two reeds, or twelve cubits and a half. The space also before the little chambers was one cubit, &c. — There was a border, or a rail, which enclosed a cubit’s space before each chamber.

12. R.V. reads, “and a border before the lodges, one cubit on this side, and a border, one cubit on that side.” (Compare Ezekiel 27:4; 43:13, 17.) Plumptre supposes this border formed a pathway for the guards at the gate, who could thus observe what was going on in the gate without being interrupted by the traffic.

V. 13. From the roof-From the extremity of one little chamber on the north side of the gate, to the extremity of the opposite chamber on the south side, and so one cubit and half for the back wall of one chamber, and as much for the back wall of the other chamber, with the length of the chambers, six cubits each, and ten for the breadth of the gate, amounts to twenty five cubits. Door against door-It seems the doors of the chambers were two in each chamber in the east and west parts, and so exactly set, that the doors being all open you had a clear prospect through all the chambers to the temple.

Verses 13, 14. He measured then the gate from the roof of one little chamber, &c. — Measuring the arch of the gate from north to south, it was in breadth twenty-five cubits, which is thus computed: the breadth of the gate ten cubits, the breadth of both the side walls thirteen cubits, and two cubits for the space or border on each side of the chambers, verse 12. Door against door — The door on each chamber exactly answered the door on the opposite side. He made also posts, &c. — He described, or made a delineation of the height of the columns or pillars which were to support the rooms or stories over the arch of the gate; and these were in height sixty cubits. Even unto the posts of the court round about the gate — It is supposed there is an ellipsis in these words, which may be thus supplied: And there was one measure to the pillars of the court, and of the gate round about; which makes the sense run plain and easy.

V. 14. He made-Measured, and thereby shewed what kind of posts they should be. Threescore cubits-Probably this refers to the height of this gate built up two stories above the arch, and the posts in their height are only mentioned, but imply all the rest of the building over the east gate. Unto the post-These high columns, on the inner front of this gate were so disposed, that the last on each side was very near the first post, or pillar of the court on either side of the gate, and so the posts and buildings laid on those posts joined on each side of this gate.

Verses 13, 14. He measured then the gate from the roof of one little chamber, &c. — Measuring the arch of the gate from north to south, it was in breadth twenty-five cubits, which is thus computed: the breadth of the gate ten cubits, the breadth of both the side walls thirteen cubits, and two cubits for the space or border on each side of the chambers, verse 12. Door against door — The door on each chamber exactly answered the door on the opposite side. He made also posts, &c. — He described, or made a delineation of the height of the columns or pillars which were to support the rooms or stories over the arch of the gate; and these were in height sixty cubits. Even unto the posts of the court round about the gate — It is supposed there is an ellipsis in these words, which may be thus supplied: And there was one measure to the pillars of the court, and of the gate round about; which makes the sense run plain and easy.

Ver. 14. He made also posts of threescore cubits. The angel made a delineation of the height of the columns which were to support the stories or rooms over the arch of the gate, and these were sixty cubits in height.

14. R.V. reads, “He made also posts, threescore cubits; and the court reached unto the post, the gate being round about.” Davidson and Toy, following LXX., read “porch, or vestibule” (ailam) for posts (ailim), and “twenty” for threescore.

V. 15. And-This verse seems to sum up all the dimensions; this gate, its porch, and thickness of its walls, and so sum the cubits, six in the thickness of the outer wall, eighteen in the three chambers, twenty in the spaces between the chambers, and six cubits in the thickness in the inner wall of the porch.

Verse 15. Fifty cubits.] The length of the building. See MMMMM in the plan. See Clarke “Ezekiel 48:35”.

Verses 15, 16. And from the face of the gate, &c. — The whole length of the porch, from the outward front unto the inner side, which looked into the first court, was fifty cubits. There were narrow windows to the little chambers, &c. — Every one of these little chambers (verse 7) had a narrow window to it, toward the inside of the gate where the passage was; and so there was over the side-posts or fronts placed at the entrance of every chamber; and likewise to the arches — The word translated arches signifies also a porch, or entrance; and the word being so taken, the sense is, that there was a window over every door. And upon each post were palm-trees — A palm-tree was carved upon the chapiter of each side-post, or front.

15. Plumptre points out that the whole length of the gate, from the outer entrance to the inner exit, was thus composed: 1. An outer threshold (verse 6), 6 cubits; 2. Three guard chambers (verse 7), 18 cubits; 3. Two spaces between chambers (verse 11), 10 cubits; 4. An inner threshold (verse 7), 6 cubits; 5. A porch before the gate (verse 9), 8 cubits; 6. One post or pillar (verse 10), 2 cubits; total, 50 cubits. It will be remembered that these were sacred cubits, each being equal to seven hand-breadths (verse 5).

V. 16. Narrow windows-Windows narrowed inward to the middle. Their posts-The upper lintel of each door over which was a window. To the arches-Windows under the arches between post and post, to give light to the five cubits space between chamber and chamber. Round about-These were on both sides of the porch within the gate, exactly alike.

Verses 15, 16. And from the face of the gate, &c. — The whole length of the porch, from the outward front unto the inner side, which looked into the first court, was fifty cubits. There were narrow windows to the little chambers, &c. — Every one of these little chambers (verse 7) had a narrow window to it, toward the inside of the gate where the passage was; and so there was over the side-posts or fronts placed at the entrance of every chamber; and likewise to the arches — The word translated arches signifies also a porch, or entrance; and the word being so taken, the sense is, that there was a window over every door. And upon each post were palm-trees — A palm-tree was carved upon the chapiter of each side-post, or front.

16. Narrow windows — R.V., “closed windows.” Arches — R.V., margin, “colonnade.” Toy translates, “The guardrooms and their pilasters had latticed windows within the gateway round about, and so the vestibule had windows round about within; and beside its jambs stood palm trees.” The palm tree was one of the most common symbolic forms to be seen on the Assyrian sculptures, signifying fruitfulness and fullness of life. Often in ancient architecture pillars are shaped to represent palm trees, or are crowned with palm-tree ornamentation. (Compare 1 Kings 6:29-35.)

V. 17. The outward court-So called in regard of the more inward court, between that where he was, and the temple itself; this court, was the second about the temple. Chambers-Not only lodging rooms for the priests, but also store-houses for tithes and offerings. A pavement-A beautiful floor laid with checker works. The whole floor of this court was thus paved. Thirty chambers-That is, fifteen on the south side of the gate, and fifteen on the north side, built over the pavement.

Verse 17. The outward court] This was the court of the people.

Verse 17. Then brought he me into the outward court — There were two courts belonging to Solomon’s temple; the outward for the people, the inward for the priests. It is probable that Solomon built only the inner court: see 1 Kings 6:36, compared with chap. 8:64: and that the outer court was built after his time, whereupon it is called the new court, (2 Chronicles 20:5,) after which time there is particular mention of the two courts of the house of the Lord, 2 Kings 21:5. A third court, called the court of the Gentiles, was afterward added by Herod, when he rebuilt the temple. And lo, there were chambers — These chambers were over the cloister, and supported by it: see verse 14, and Ezekiel 42:8. They might be for the use of the priests, and likewise store-houses for tithes and offerings: see 1 Chronicles 28:12. And a pavement made for the court round about — A beautiful floor made with checker-work. The whole floor of this court was thus paved. Thirty chambers were upon the pavement — That is, fifteen on the south side of the gate, and fifteen on the north side, built over the pavement.

THE OUTER COURT AND ITS GATEWAY, 17-27.

17. The chambers, or “cells,” around the “outer court” were for the priests who had charge of the house and the altar (verses 45, 46). “They were apparently of several stories (Ezekiel 42:6), but did not occupy the corners of the wall in which kitchens were situated (Ezekiel 46:21-24).” — Davidson.

V. 18. The pavement-That mentioned, ver. 17. By the side-That part which lay on each side of the gate, and from thence spread itself toward the chambers, leaving a space of pavement of equal breadth with the porch, or gate in the middle. The length-The length was measured fifty cubits. The inner pavement-The side pavement was laid somewhat lower than this middle pavement, not only for state, but for the more convenient, keeping it clean; so the middle pavement rose with a little convex surface.

18. Rather, And the pavement was by the side of the gateways, corresponding to the length of the gateways [that is, the lower pavement]. This was called the lower pavement because it was below the level of the inner court (verse 34). Seven steps led from the outside up to each gateway (verses 22, 26), and on this same level, of course, was the pavement of the outer court; from this court eight steps led to the gateway and pavement of the inner court (verse 31). From the inner court an ascent of ten steps led to the isolated raised platform on which stood the central sanctuary (verse 49). From the lower, that is, the outer gate to the gate fronting the inner court was one hundred sacred cubits “from gate to gate” (verse 23).

V. 19. The breadth-Of the whole ground between the inner front of one gate and porch, to the outer front of the next gate more inward to the temple. The lower gate-Called so in respect to the next gate, which was on the higher ground. The forefront-To the outside front of the gate of the priests court, which was next to this gate now measured, that is from the west front of the lower to the east front of the upper gate. The inner court-This court from the west front of the lower gate, was one hundred cubits in length to the east front of the gate of the inner court. East-ward and north-ward-And so was the space from the south front of the court to the north front. So the court was exactly square. Divers courts are here spoken of, which may put us in mind, of the diversity of gifts, graces and offices in the church: as also of the several degrees of glory in the courts and mansions of heaven.

Verse 19. Then he measured the breadth, &c., a hundred cubits eastward and northward — He measured the whole space of ground between the west front of the lower gate, (namely, the gate at the east end of the outer court,) and the east front of the upper gate, which led into the inner court, and found it a hundred cubits; the same was the space between the south front and the north front: so the court was exactly square. The expression is elliptical; as if he had said, There were a hundred cubits from west to east, and from north to south. It must be observed, the gate at the east end of the outer court is called the lower gate, for the same reason as the pavement is called the lower pavement, verse 18; because there was still an ascent, as a person went from one court to the other.

Ver. 19. The inner court without, a hundred cubits. This compartment was surrounded with chambers, pillars, and a court. The court opened with a gate of thirteen cubits, as in ver. 11.

THE OUTER COURT AND ITS GATEWAY, 17-27.

17. The chambers, or “cells,” around the “outer court” were for the priests who had charge of the house and the altar (verses 45, 46). “They were apparently of several stories (Ezekiel 42:6), but did not occupy the corners of the wall in which kitchens were situated (Ezekiel 46:21-24).” — Davidson.

20. The northern and southern gates are here seen to correspond exactly in dimensions, surroundings, and distance from the gate of the inner court, with the eastern or main entrance, which has been previously described. MEASUREMENTS OF THE INNER COURT WITH ITS GATES, ARRANGEMENTS

Verse 21. And the little chambers thereof were three, &c.] See the plan. See Clarke “Ezekiel 48:35”.

Arches] Porch. The arch was not known at this period.

THE OUTER COURT AND ITS GATEWAY, 17-27.

17. The chambers, or “cells,” around the “outer court” were for the priests who had charge of the house and the altar (verses 45, 46). “They were apparently of several stories (Ezekiel 42:6), but did not occupy the corners of the wall in which kitchens were situated (Ezekiel 46:21-24).” — Davidson.

V. 22. Before them-Within the steps or gate.

THE OUTER COURT AND ITS GATEWAY, 17-27.

17. The chambers, or “cells,” around the “outer court” were for the priests who had charge of the house and the altar (verses 45, 46). “They were apparently of several stories (Ezekiel 42:6), but did not occupy the corners of the wall in which kitchens were situated (Ezekiel 46:21-24).” — Davidson.

V. 23. Toward the east-The east gate of the inner court was directly over against the east gate of the outer court, and equally distant from each other.

Verse 23. The gate of the inner court was over against the gate toward the north, &c. — The words may be translated more intelligibly thus: And the gate of the inner court was proportionable, or answerable, to the gate that was toward the north and toward the east. The expression is elliptical, like that of verse 19, and the full import of it is, that the north gate of the inner court did exactly answer this north gate of the outer court, described verses 20, 22. And in like manner the east gate of the inner court answered the east gate of the outward court.

Ver. 23. The gate of the inner court was over against the gate toward the north, and toward the east. This might be translated more plainly thus: The gate of the inner court was proportionable to the gate that was towards the north and towards the east.

THE OUTER COURT AND ITS GATEWAY, 17-27.

17. The chambers, or “cells,” around the “outer court” were for the priests who had charge of the house and the altar (verses 45, 46). “They were apparently of several stories (Ezekiel 42:6), but did not occupy the corners of the wall in which kitchens were situated (Ezekiel 46:21-24).” — Davidson.

Verse 24. According to these measures.] The same measures that had been used at the eastern court.

Verses 24-26. After that he brought me to the south, &c. — The prophet having shown, by way of parenthesis, in the 23d verse, the exact correspondence between the gates of both courts, proceeds in these three verses to describe the south gate of the outer court, by the same dimensions he had before given of the east and north gate.

Ver. 24. He brought me toward the south. This presented another view of the temple with courts, chambers, and gates, exactly like those on the north. The palm-trees (the dates) were upon the posts, or capitals of the columns, as before. These beautiful branches represented the flourishing state of the church, as in Psalm 92.

THE OUTER COURT AND ITS GATEWAY, 17-27.

17. The chambers, or “cells,” around the “outer court” were for the priests who had charge of the house and the altar (verses 45, 46). “They were apparently of several stories (Ezekiel 42:6), but did not occupy the corners of the wall in which kitchens were situated (Ezekiel 46:21-24).” — Davidson.

Verses 24-26. After that he brought me to the south, &c. — The prophet having shown, by way of parenthesis, in the 23d verse, the exact correspondence between the gates of both courts, proceeds in these three verses to describe the south gate of the outer court, by the same dimensions he had before given of the east and north gate.

THE OUTER COURT AND ITS GATEWAY, 17-27.

17. The chambers, or “cells,” around the “outer court” were for the priests who had charge of the house and the altar (verses 45, 46). “They were apparently of several stories (Ezekiel 42:6), but did not occupy the corners of the wall in which kitchens were situated (Ezekiel 46:21-24).” — Davidson.

V. 26. To it-The floor, or square court.

Verses 24-26. After that he brought me to the south, &c. — The prophet having shown, by way of parenthesis, in the 23d verse, the exact correspondence between the gates of both courts, proceeds in these three verses to describe the south gate of the outer court, by the same dimensions he had before given of the east and north gate.

THE OUTER COURT AND ITS GATEWAY, 17-27.

17. The chambers, or “cells,” around the “outer court” were for the priests who had charge of the house and the altar (verses 45, 46). “They were apparently of several stories (Ezekiel 42:6), but did not occupy the corners of the wall in which kitchens were situated (Ezekiel 46:21-24).” — Davidson.

Verses 27-31. And there was a gate in the inner court toward the south — The south gate in the inner court was exactly parallel to the south gate in the outer court: see verse 23. And he brought me to the inner court by the south gate — Those who maintain that the outer court enclosed the inner on the east, north, and south sides, explain these words in this sense, that the prophet was conducted from the south gate of the outer court, verse 24, to the south gate of the inner court, which was over against it, and so into the inner court itself. And he measured the south gate, &c. — After he had measured the inner court, he took the dimensions of the south gate itself, and the chambers thereto belonging, and found them of the same dimensions with the former. The arches five and twenty cubits long, &c. — Length is here taken for height, as before, verse 11. The words express the dimensions of those arches which were between the several little chambers, between each of which there was a space of five cubits, verse 7. The arches were toward the outer court — Or, were like [those of] the outer court.

THE OUTER COURT AND ITS GATEWAY, 17-27.

17. The chambers, or “cells,” around the “outer court” were for the priests who had charge of the house and the altar (verses 45, 46). “They were apparently of several stories (Ezekiel 42:6), but did not occupy the corners of the wall in which kitchens were situated (Ezekiel 46:21-24).” — Davidson.

V. 28. Brought me-From the south-gate of the outer court through the porch, and over the hundred cubit pavement, to the south-gate of the inner court.

Verses 27-31. And there was a gate in the inner court toward the south — The south gate in the inner court was exactly parallel to the south gate in the outer court: see verse 23. And he brought me to the inner court by the south gate — Those who maintain that the outer court enclosed the inner on the east, north, and south sides, explain these words in this sense, that the prophet was conducted from the south gate of the outer court, verse 24, to the south gate of the inner court, which was over against it, and so into the inner court itself. And he measured the south gate, &c. — After he had measured the inner court, he took the dimensions of the south gate itself, and the chambers thereto belonging, and found them of the same dimensions with the former. The arches five and twenty cubits long, &c. — Length is here taken for height, as before, verse 11. The words express the dimensions of those arches which were between the several little chambers, between each of which there was a space of five cubits, verse 7. The arches were toward the outer court — Or, were like [those of] the outer court.

FOR SACRIFICES, AND CELLS FOR PRIESTS, 28-49.

28-37. “The construction and measurements correspond with those of the gates in the outer court, with only two points of difference; namely, that it possessed a flight of eight steps instead of seven, and that the arches or wall projections were toward the outer court. The difference in the number of steps was doubtless of symbolic significance, and pointed not only to the higher sanctity in general which attached to the inner court, but to the truth that, as one approached the dwelling place of Jehovah, an increasing measure and degree of holiness were demanded. The seven steps of the outer door, added to the eight steps of this, amount to fifteen, with which correspond the number of the pilgrim psalms (Psalm 120-134), which are supposed to have been sung one upon each step by the choir of Levites as they ascended first into the outer and then into the inner court.” — Plumptre.

Verses 27-31. And there was a gate in the inner court toward the south — The south gate in the inner court was exactly parallel to the south gate in the outer court: see verse 23. And he brought me to the inner court by the south gate — Those who maintain that the outer court enclosed the inner on the east, north, and south sides, explain these words in this sense, that the prophet was conducted from the south gate of the outer court, verse 24, to the south gate of the inner court, which was over against it, and so into the inner court itself. And he measured the south gate, &c. — After he had measured the inner court, he took the dimensions of the south gate itself, and the chambers thereto belonging, and found them of the same dimensions with the former. The arches five and twenty cubits long, &c. — Length is here taken for height, as before, verse 11. The words express the dimensions of those arches which were between the several little chambers, between each of which there was a space of five cubits, verse 7. The arches were toward the outer court — Or, were like [those of] the outer court.

FOR SACRIFICES, AND CELLS FOR PRIESTS, 28-49.

28-37. “The construction and measurements correspond with those of the gates in the outer court, with only two points of difference; namely, that it possessed a flight of eight steps instead of seven, and that the arches or wall projections were toward the outer court. The difference in the number of steps was doubtless of symbolic significance, and pointed not only to the higher sanctity in general which attached to the inner court, but to the truth that, as one approached the dwelling place of Jehovah, an increasing measure and degree of holiness were demanded. The seven steps of the outer door, added to the eight steps of this, amount to fifteen, with which correspond the number of the pilgrim psalms (Psalm 120-134), which are supposed to have been sung one upon each step by the choir of Levites as they ascended first into the outer and then into the inner court.” — Plumptre.

Verse 30. And the arches round about were five and twenty cubits long] That the five cubits broad should be read twenty-five is evident from Ezekiel 40:21, 25, 29, 33, 36, The word µyrc[w veesrim, twenty, has probably been lost out of the text. Indeed the whole verse is wanting in two of Kennicott’s MSS., one of Deuteronomy Rossi’s, and one of mine, (Cod. B.) It has been added in the margin of mine by a later hand. It is reported to have been anciently wanting in many MSS.

Verses 27-31. And there was a gate in the inner court toward the south — The south gate in the inner court was exactly parallel to the south gate in the outer court: see verse 23. And he brought me to the inner court by the south gate — Those who maintain that the outer court enclosed the inner on the east, north, and south sides, explain these words in this sense, that the prophet was conducted from the south gate of the outer court, verse 24, to the south gate of the inner court, which was over against it, and so into the inner court itself. And he measured the south gate, &c. — After he had measured the inner court, he took the dimensions of the south gate itself, and the chambers thereto belonging, and found them of the same dimensions with the former. The arches five and twenty cubits long, &c. — Length is here taken for height, as before, verse 11. The words express the dimensions of those arches which were between the several little chambers, between each of which there was a space of five cubits, verse 7. The arches were toward the outer court — Or, were like [those of] the outer court.

FOR SACRIFICES, AND CELLS FOR PRIESTS, 28-49.

28-37. “The construction and measurements correspond with those of the gates in the outer court, with only two points of difference; namely, that it possessed a flight of eight steps instead of seven, and that the arches or wall projections were toward the outer court. The difference in the number of steps was doubtless of symbolic significance, and pointed not only to the higher sanctity in general which attached to the inner court, but to the truth that, as one approached the dwelling place of Jehovah, an increasing measure and degree of holiness were demanded. The seven steps of the outer door, added to the eight steps of this, amount to fifteen, with which correspond the number of the pilgrim psalms (Psalm 120-134), which are supposed to have been sung one upon each step by the choir of Levites as they ascended first into the outer and then into the inner court.” — Plumptre.

Verses 27-31. And there was a gate in the inner court toward the south — The south gate in the inner court was exactly parallel to the south gate in the outer court: see verse 23. And he brought me to the inner court by the south gate — Those who maintain that the outer court enclosed the inner on the east, north, and south sides, explain these words in this sense, that the prophet was conducted from the south gate of the outer court, verse 24, to the south gate of the inner court, which was over against it, and so into the inner court itself. And he measured the south gate, &c. — After he had measured the inner court, he took the dimensions of the south gate itself, and the chambers thereto belonging, and found them of the same dimensions with the former. The arches five and twenty cubits long, &c. — Length is here taken for height, as before, verse 11. The words express the dimensions of those arches which were between the several little chambers, between each of which there was a space of five cubits, verse 7. The arches were toward the outer court — Or, were like [those of] the outer court.

FOR SACRIFICES, AND CELLS FOR PRIESTS, 28-49.

28-37. “The construction and measurements correspond with those of the gates in the outer court, with only two points of difference; namely, that it possessed a flight of eight steps instead of seven, and that the arches or wall projections were toward the outer court. The difference in the number of steps was doubtless of symbolic significance, and pointed not only to the higher sanctity in general which attached to the inner court, but to the truth that, as one approached the dwelling place of Jehovah, an increasing measure and degree of holiness were demanded. The seven steps of the outer door, added to the eight steps of this, amount to fifteen, with which correspond the number of the pilgrim psalms (Psalm 120-134), which are supposed to have been sung one upon each step by the choir of Levites as they ascended first into the outer and then into the inner court.” — Plumptre.

V. 32. The inner court-The court of the priests, which was next to the temple.

Ver. 32. The inner court toward the east. Here all the measurements are the same as the north and the south, but with this remarkable addition; eight large tables of hewn stone are placed two and two, outside the gate, on which were laid the instruments, with which they slew the burnt-offerings and the sacrifices.

FOR SACRIFICES, AND CELLS FOR PRIESTS, 28-49.

28-37. “The construction and measurements correspond with those of the gates in the outer court, with only two points of difference; namely, that it possessed a flight of eight steps instead of seven, and that the arches or wall projections were toward the outer court. The difference in the number of steps was doubtless of symbolic significance, and pointed not only to the higher sanctity in general which attached to the inner court, but to the truth that, as one approached the dwelling place of Jehovah, an increasing measure and degree of holiness were demanded. The seven steps of the outer door, added to the eight steps of this, amount to fifteen, with which correspond the number of the pilgrim psalms (Psalm 120-134), which are supposed to have been sung one upon each step by the choir of Levites as they ascended first into the outer and then into the inner court.” — Plumptre.

FOR SACRIFICES, AND CELLS FOR PRIESTS, 28-49.

28-37. “The construction and measurements correspond with those of the gates in the outer court, with only two points of difference; namely, that it possessed a flight of eight steps instead of seven, and that the arches or wall projections were toward the outer court. The difference in the number of steps was doubtless of symbolic significance, and pointed not only to the higher sanctity in general which attached to the inner court, but to the truth that, as one approached the dwelling place of Jehovah, an increasing measure and degree of holiness were demanded. The seven steps of the outer door, added to the eight steps of this, amount to fifteen, with which correspond the number of the pilgrim psalms (Psalm 120-134), which are supposed to have been sung one upon each step by the choir of Levites as they ascended first into the outer and then into the inner court.” — Plumptre.

FOR SACRIFICES, AND CELLS FOR PRIESTS, 28-49.

28-37. “The construction and measurements correspond with those of the gates in the outer court, with only two points of difference; namely, that it possessed a flight of eight steps instead of seven, and that the arches or wall projections were toward the outer court. The difference in the number of steps was doubtless of symbolic significance, and pointed not only to the higher sanctity in general which attached to the inner court, but to the truth that, as one approached the dwelling place of Jehovah, an increasing measure and degree of holiness were demanded. The seven steps of the outer door, added to the eight steps of this, amount to fifteen, with which correspond the number of the pilgrim psalms (Psalm 120-134), which are supposed to have been sung one upon each step by the choir of Levites as they ascended first into the outer and then into the inner court.” — Plumptre.

FOR SACRIFICES, AND CELLS FOR PRIESTS, 28-49.

28-37. “The construction and measurements correspond with those of the gates in the outer court, with only two points of difference; namely, that it possessed a flight of eight steps instead of seven, and that the arches or wall projections were toward the outer court. The difference in the number of steps was doubtless of symbolic significance, and pointed not only to the higher sanctity in general which attached to the inner court, but to the truth that, as one approached the dwelling place of Jehovah, an increasing measure and degree of holiness were demanded. The seven steps of the outer door, added to the eight steps of this, amount to fifteen, with which correspond the number of the pilgrim psalms (Psalm 120-134), which are supposed to have been sung one upon each step by the choir of Levites as they ascended first into the outer and then into the inner court.” — Plumptre.

FOR SACRIFICES, AND CELLS FOR PRIESTS, 28-49.

28-37. “The construction and measurements correspond with those of the gates in the outer court, with only two points of difference; namely, that it possessed a flight of eight steps instead of seven, and that the arches or wall projections were toward the outer court. The difference in the number of steps was doubtless of symbolic significance, and pointed not only to the higher sanctity in general which attached to the inner court, but to the truth that, as one approached the dwelling place of Jehovah, an increasing measure and degree of holiness were demanded. The seven steps of the outer door, added to the eight steps of this, amount to fifteen, with which correspond the number of the pilgrim psalms (Psalm 120-134), which are supposed to have been sung one upon each step by the choir of Levites as they ascended first into the outer and then into the inner court.” — Plumptre.

FOR SACRIFICES, AND CELLS FOR PRIESTS, 28-49.

28-37. “The construction and measurements correspond with those of the gates in the outer court, with only two points of difference; namely, that it possessed a flight of eight steps instead of seven, and that the arches or wall projections were toward the outer court. The difference in the number of steps was doubtless of symbolic significance, and pointed not only to the higher sanctity in general which attached to the inner court, but to the truth that, as one approached the dwelling place of Jehovah, an increasing measure and degree of holiness were demanded. The seven steps of the outer door, added to the eight steps of this, amount to fifteen, with which correspond the number of the pilgrim psalms (Psalm 120-134), which are supposed to have been sung one upon each step by the choir of Levites as they ascended first into the outer and then into the inner court.” — Plumptre.

Verse 38. And the chambers were by the gates where they washed the burnt-offerings — The chambers, mentioned verse 36, were near the entrance of the north gate, where they washed the legs and entrails of the burnt-offerings; and marble tables were placed there for that purpose. According to this exposition, the word gates in the plural stands for gate in the singular. But Dr. Lightfoot says, they washed the sacrifices on the south side, as well as on the north side of the court of the priests, when the sacrifices were more numerous than the north side could well contain: he therefore understands the word gates as comprehending here both the north and south gate, and confirms this interpretation from the placing of the lavers which were designed for that use, and were set five on the right side of the house, and five on the left, 1 Kings 7:39.

38-43. The description of these chambers of sacrifice must always remain obscure. Was there a chamber and tables of offering at each of the three gates of the inner court, or only at the north gate, which seems to be described in the text, or only at the east or principal gateway, where certainly burnt offerings and peace offerings were prepared for the prince? (lxvi, 2.) The LXX. is probably correct in reading “gate” instead of gates (verse 38), and the R.V. in reading “chamber” instead of chambers. The eastern gate would seem the most natural place for such sacrifices, yet because verse 40 seems to refer, without a possibility of mistake, to the northern gate (compare also Leviticus 1:11; 6:18; 7:2), and because in one place Ezekiel distinctly refers to the north gate as the “altar gate” (viii, 5), we conclude that but one place of offering is here described and that it is situated at the northern gate. There were eight slaughtering tables — four within the entry or porch of the gate, and four without — and also, it seems, four additional tables of stone on which were laid the heavy instruments with which the burnt offerings, etc., were slain. Perhaps for this reason they were called tables “for the burnt offering” (verse 42). They can hardly be the same tables referred to in verse 39. One suspects the phrase “for the burnt offering” to be an interpolation. The “hooks” referred to were either fastened up “within” the entry to receive the slaughtered beasts (Targum) or the word must be translated “ledges” (R.V., margin), and be thought of as a projecting border around the tables. Toy renders, “and borders one handbreadth in width were fixed within on the tables round about for the flesh of the offering.”

Verse 39. The porch of the gate] The north gate of the court of the priests. See Q in the plan. See Clarke “Ezekiel 48:35”. Two tables] Some say of marble. See dddd in the plan. See Clarke “Ezekiel 48:35”.

Verses 39, 40. In the porch of the gate were two tables, &c. — Those expositors who, by the word gates, in verse 38, understand both the north and south gates, render the sense of these two verses perspicuously thus: In the porch of one gate (namely, that on the south) were two tables on this side, and two tables on that side, &c. And at the outer side of the step of the entry of the north gate were two tables; which interpretation agrees very well with what follows, verse 41, Four tables were on this side, and four on that side. But they that understand these verses to be only a description of the north gate (on which side of the altar the sacrifices were commonly killed) suppose that two tables were on each side, as a person came into the porch of the gate, and two on each side of the inner part of the gate that looked toward the altar.

38-43. The description of these chambers of sacrifice must always remain obscure. Was there a chamber and tables of offering at each of the three gates of the inner court, or only at the north gate, which seems to be described in the text, or only at the east or principal gateway, where certainly burnt offerings and peace offerings were prepared for the prince? (lxvi, 2.) The LXX. is probably correct in reading “gate” instead of gates (verse 38), and the R.V. in reading “chamber” instead of chambers. The eastern gate would seem the most natural place for such sacrifices, yet because verse 40 seems to refer, without a possibility of mistake, to the northern gate (compare also Leviticus 1:11; 6:18; 7:2), and because in one place Ezekiel distinctly refers to the north gate as the “altar gate” (viii, 5), we conclude that but one place of offering is here described and that it is situated at the northern gate. There were eight slaughtering tables — four within the entry or porch of the gate, and four without — and also, it seems, four additional tables of stone on which were laid the heavy instruments with which the burnt offerings, etc., were slain. Perhaps for this reason they were called tables “for the burnt offering” (verse 42). They can hardly be the same tables referred to in verse 39. One suspects the phrase “for the burnt offering” to be an interpolation. The “hooks” referred to were either fastened up “within” the entry to receive the slaughtered beasts (Targum) or the word must be translated “ledges” (R.V., margin), and be thought of as a projecting border around the tables. Toy renders, “and borders one handbreadth in width were fixed within on the tables round about for the flesh of the offering.”

Verses 39, 40. In the porch of the gate were two tables, &c. — Those expositors who, by the word gates, in verse 38, understand both the north and south gates, render the sense of these two verses perspicuously thus: In the porch of one gate (namely, that on the south) were two tables on this side, and two tables on that side, &c. And at the outer side of the step of the entry of the north gate were two tables; which interpretation agrees very well with what follows, verse 41, Four tables were on this side, and four on that side. But they that understand these verses to be only a description of the north gate (on which side of the altar the sacrifices were commonly killed) suppose that two tables were on each side, as a person came into the porch of the gate, and two on each side of the inner part of the gate that looked toward the altar.

38-43. The description of these chambers of sacrifice must always remain obscure. Was there a chamber and tables of offering at each of the three gates of the inner court, or only at the north gate, which seems to be described in the text, or only at the east or principal gateway, where certainly burnt offerings and peace offerings were prepared for the prince? (lxvi, 2.) The LXX. is probably correct in reading “gate” instead of gates (verse 38), and the R.V. in reading “chamber” instead of chambers. The eastern gate would seem the most natural place for such sacrifices, yet because verse 40 seems to refer, without a possibility of mistake, to the northern gate (compare also Leviticus 1:11; 6:18; 7:2), and because in one place Ezekiel distinctly refers to the north gate as the “altar gate” (viii, 5), we conclude that but one place of offering is here described and that it is situated at the northern gate. There were eight slaughtering tables — four within the entry or porch of the gate, and four without — and also, it seems, four additional tables of stone on which were laid the heavy instruments with which the burnt offerings, etc., were slain. Perhaps for this reason they were called tables “for the burnt offering” (verse 42). They can hardly be the same tables referred to in verse 39. One suspects the phrase “for the burnt offering” to be an interpolation. The “hooks” referred to were either fastened up “within” the entry to receive the slaughtered beasts (Targum) or the word must be translated “ledges” (R.V., margin), and be thought of as a projecting border around the tables. Toy renders, “and borders one handbreadth in width were fixed within on the tables round about for the flesh of the offering.”

Verse 41. Four tables] These were in the porch of the north gate, in the court of the priests: on them they slew, flayed, and cut up the victims. See dddd in the plan. See Clarke “Ezekiel 48:35”.

38-43. The description of these chambers of sacrifice must always remain obscure. Was there a chamber and tables of offering at each of the three gates of the inner court, or only at the north gate, which seems to be described in the text, or only at the east or principal gateway, where certainly burnt offerings and peace offerings were prepared for the prince? (lxvi, 2.) The LXX. is probably correct in reading “gate” instead of gates (verse 38), and the R.V. in reading “chamber” instead of chambers. The eastern gate would seem the most natural place for such sacrifices, yet because verse 40 seems to refer, without a possibility of mistake, to the northern gate (compare also Leviticus 1:11; 6:18; 7:2), and because in one place Ezekiel distinctly refers to the north gate as the “altar gate” (viii, 5), we conclude that but one place of offering is here described and that it is situated at the northern gate. There were eight slaughtering tables — four within the entry or porch of the gate, and four without — and also, it seems, four additional tables of stone on which were laid the heavy instruments with which the burnt offerings, etc., were slain. Perhaps for this reason they were called tables “for the burnt offering” (verse 42). They can hardly be the same tables referred to in verse 39. One suspects the phrase “for the burnt offering” to be an interpolation. The “hooks” referred to were either fastened up “within” the entry to receive the slaughtered beasts (Targum) or the word must be translated “ledges” (R.V., margin), and be thought of as a projecting border around the tables. Toy renders, “and borders one handbreadth in width were fixed within on the tables round about for the flesh of the offering.”

Ver. 42. Four tables. Hebrews hlw[l leâvalah, not burnt-offerings, but as one goeth up to the gates, a table was placed on each side, for peace-offerings as well as for burnt-offerings. This verse proves that Ezekiel contemplated the rebuilding of the temple, and the offering of all the ancient sacrifices of the law, as Moses had commanded. But being four times bigger than the scite of Solomon’s temple, he must surely have had in view the spiritual temple, as in Isaiah 2. and Micah 4. A temple for all the gentile world, in which legal sacrifices are not named, or according to Daniel, when the daily sacrifice should cease: Daniel 7:27. The measurements of the west are not described here, it being understood that they agreed with those of the other three; but the building on the west contained a new order of arrangements, as in the next chapter.

38-43. The description of these chambers of sacrifice must always remain obscure. Was there a chamber and tables of offering at each of the three gates of the inner court, or only at the north gate, which seems to be described in the text, or only at the east or principal gateway, where certainly burnt offerings and peace offerings were prepared for the prince? (lxvi, 2.) The LXX. is probably correct in reading “gate” instead of gates (verse 38), and the R.V. in reading “chamber” instead of chambers. The eastern gate would seem the most natural place for such sacrifices, yet because verse 40 seems to refer, without a possibility of mistake, to the northern gate (compare also Leviticus 1:11; 6:18; 7:2), and because in one place Ezekiel distinctly refers to the north gate as the “altar gate” (viii, 5), we conclude that but one place of offering is here described and that it is situated at the northern gate. There were eight slaughtering tables — four within the entry or porch of the gate, and four without — and also, it seems, four additional tables of stone on which were laid the heavy instruments with which the burnt offerings, etc., were slain. Perhaps for this reason they were called tables “for the burnt offering” (verse 42). They can hardly be the same tables referred to in verse 39. One suspects the phrase “for the burnt offering” to be an interpolation. The “hooks” referred to were either fastened up “within” the entry to receive the slaughtered beasts (Targum) or the word must be translated “ledges” (R.V., margin), and be thought of as a projecting border around the tables. Toy renders, “and borders one handbreadth in width were fixed within on the tables round about for the flesh of the offering.”

V. 43. Within-Within the porch, where these tables stood. Hooks-Hooks on which the slaughtered sacrifice might be hanged, while they prepared it farther. Fastened-To walls no doubt, near these tables.

Verse 43. Within were hooks, a hand broad, fastened round about — Within the gate, or entrance, on the north side of the inner court, were iron hooks, for the hanging up the beasts that were to be sacrificed, in order to the flaying off their skins. And upon the tables was the flesh, &c. — Or, they laid the flesh of the offering; upon the marble tables the priests laid the flesh of the slain beasts, which they cut in pieces, and fitted for the altar: see Leviticus 1:6.

38-43. The description of these chambers of sacrifice must always remain obscure. Was there a chamber and tables of offering at each of the three gates of the inner court, or only at the north gate, which seems to be described in the text, or only at the east or principal gateway, where certainly burnt offerings and peace offerings were prepared for the prince? (lxvi, 2.) The LXX. is probably correct in reading “gate” instead of gates (verse 38), and the R.V. in reading “chamber” instead of chambers. The eastern gate would seem the most natural place for such sacrifices, yet because verse 40 seems to refer, without a possibility of mistake, to the northern gate (compare also Leviticus 1:11; 6:18; 7:2), and because in one place Ezekiel distinctly refers to the north gate as the “altar gate” (viii, 5), we conclude that but one place of offering is here described and that it is situated at the northern gate. There were eight slaughtering tables — four within the entry or porch of the gate, and four without — and also, it seems, four additional tables of stone on which were laid the heavy instruments with which the burnt offerings, etc., were slain. Perhaps for this reason they were called tables “for the burnt offering” (verse 42). They can hardly be the same tables referred to in verse 39. One suspects the phrase “for the burnt offering” to be an interpolation. The “hooks” referred to were either fastened up “within” the entry to receive the slaughtered beasts (Targum) or the word must be translated “ledges” (R.V., margin), and be thought of as a projecting border around the tables. Toy renders, “and borders one handbreadth in width were fixed within on the tables round about for the flesh of the offering.”

Verses 44-47. And without the inner gate, &c. — Houbigant, following the LXX., translates this verse thus: And he brought me to the inner gate, where there were two chambers in the inner court; one at the northern side of the gate which looked to the south; the other at the southern side of the gate which looked to the north. And he said, This chamber, whose prospect is toward the south, is for the priests — The word chamber may stand for chambers in the plural, (as side-chamber doth, Ezekiel 41:5- 9,) and signify a row of buildings on the north side of the inner court, distinct from the chambers of the singers, verse 44, and designed for the use of the priests, who were in constant attendance, according to their courses, upon the service of the temple: see the margin. The keepers of the charge of the house — They took care of the holy vessels, and kept constant watch and ward about the temple. The word priests may include Levites under it, as Levites elsewhere comprehends priests. And the chamber whose prospect is toward the north, &c. — Another row of chambers on the south side of the inner court, is for the descendants of Aaron, whose office it is to attend upon the service of the altar, and keep the fire burning thereon perpetually. These are the sons of Zadok among the sons of Levi — The family of Zadok is only taken notice of in this vision; it may be for this reason, because they kept close to the worship of God, when the priests of Ithamar’s line forsook it, and fell into idolatry. The altar that was before the house — Or rather, The altar was before the house; that is, stood in the inner court, just before the porch that opened into the temple. The altar was not now measured, the measure of it being described afterward.

44-46. In verse 44 the LXX. seems to have followed a better text in rendering, “And he led me into the inner court, and behold, two chambers in the inner court, one at the side of the gate that looketh toward the north, having its prospect toward the south, and out of the side of the gate toward the south, but looking toward the north.” According to this change all of these verses refer to the chambers of the priests. (For a discussion of “sons of Zadok” see our Introduction, “Book of Ezekiel and the Levitical Law,” and notes 44:15.)

V. 45. The keepers-While, according to their courses, they had the charge of the house of God, and attended on the service of it.

Verses 44-47. And without the inner gate, &c. — Houbigant, following the LXX., translates this verse thus: And he brought me to the inner gate, where there were two chambers in the inner court; one at the northern side of the gate which looked to the south; the other at the southern side of the gate which looked to the north. And he said, This chamber, whose prospect is toward the south, is for the priests — The word chamber may stand for chambers in the plural, (as side-chamber doth, Ezekiel 41:5- 9,) and signify a row of buildings on the north side of the inner court, distinct from the chambers of the singers, verse 44, and designed for the use of the priests, who were in constant attendance, according to their courses, upon the service of the temple: see the margin. The keepers of the charge of the house — They took care of the holy vessels, and kept constant watch and ward about the temple. The word priests may include Levites under it, as Levites elsewhere comprehends priests. And the chamber whose prospect is toward the north, &c. — Another row of chambers on the south side of the inner court, is for the descendants of Aaron, whose office it is to attend upon the service of the altar, and keep the fire burning thereon perpetually. These are the sons of Zadok among the sons of Levi — The family of Zadok is only taken notice of in this vision; it may be for this reason, because they kept close to the worship of God, when the priests of Ithamar’s line forsook it, and fell into idolatry. The altar that was before the house — Or rather, The altar was before the house; that is, stood in the inner court, just before the porch that opened into the temple. The altar was not now measured, the measure of it being described afterward.

44-46. In verse 44 the LXX. seems to have followed a better text in rendering, “And he led me into the inner court, and behold, two chambers in the inner court, one at the side of the gate that looketh toward the north, having its prospect toward the south, and out of the side of the gate toward the south, but looking toward the north.” According to this change all of these verses refer to the chambers of the priests. (For a discussion of “sons of Zadok” see our Introduction, “Book of Ezekiel and the Levitical Law,” and notes 44:15.)

V. 46. The keepers-To preserve the fire perpetually on the altar.

Verses 44-47. And without the inner gate, &c. — Houbigant, following the LXX., translates this verse thus: And he brought me to the inner gate, where there were two chambers in the inner court; one at the northern side of the gate which looked to the south; the other at the southern side of the gate which looked to the north. And he said, This chamber, whose prospect is toward the south, is for the priests — The word chamber may stand for chambers in the plural, (as side-chamber doth, Ezekiel 41:5- 9,) and signify a row of buildings on the north side of the inner court, distinct from the chambers of the singers, verse 44, and designed for the use of the priests, who were in constant attendance, according to their courses, upon the service of the temple: see the margin. The keepers of the charge of the house — They took care of the holy vessels, and kept constant watch and ward about the temple. The word priests may include Levites under it, as Levites elsewhere comprehends priests. And the chamber whose prospect is toward the north, &c. — Another row of chambers on the south side of the inner court, is for the descendants of Aaron, whose office it is to attend upon the service of the altar, and keep the fire burning thereon perpetually. These are the sons of Zadok among the sons of Levi — The family of Zadok is only taken notice of in this vision; it may be for this reason, because they kept close to the worship of God, when the priests of Ithamar’s line forsook it, and fell into idolatry. The altar that was before the house — Or rather, The altar was before the house; that is, stood in the inner court, just before the porch that opened into the temple. The altar was not now measured, the measure of it being described afterward.

Ver. 46. The sons of Zadok. They were deemed the family which had the fairest claims to the sacred mitre and breastplate. Hence we see a continual reference to the Mosaic law of rituals, because these were figurative of the evangelical church, and of the heavenly glory.

44-46. In verse 44 the LXX. seems to have followed a better text in rendering, “And he led me into the inner court, and behold, two chambers in the inner court, one at the side of the gate that looketh toward the north, having its prospect toward the south, and out of the side of the gate toward the south, but looking toward the north.” According to this change all of these verses refer to the chambers of the priests. (For a discussion of “sons of Zadok” see our Introduction, “Book of Ezekiel and the Levitical Law,” and notes 44:15.)

Verse 47. He measured the court] This was the court of the priests. See FFF in the plan. See Clarke “Ezekiel 48:35”.

Verses 44-47. And without the inner gate, &c. — Houbigant, following the LXX., translates this verse thus: And he brought me to the inner gate, where there were two chambers in the inner court; one at the northern side of the gate which looked to the south; the other at the southern side of the gate which looked to the north. And he said, This chamber, whose prospect is toward the south, is for the priests — The word chamber may stand for chambers in the plural, (as side-chamber doth, Ezekiel 41:5- 9,) and signify a row of buildings on the north side of the inner court, distinct from the chambers of the singers, verse 44, and designed for the use of the priests, who were in constant attendance, according to their courses, upon the service of the temple: see the margin. The keepers of the charge of the house — They took care of the holy vessels, and kept constant watch and ward about the temple. The word priests may include Levites under it, as Levites elsewhere comprehends priests. And the chamber whose prospect is toward the north, &c. — Another row of chambers on the south side of the inner court, is for the descendants of Aaron, whose office it is to attend upon the service of the altar, and keep the fire burning thereon perpetually. These are the sons of Zadok among the sons of Levi — The family of Zadok is only taken notice of in this vision; it may be for this reason, because they kept close to the worship of God, when the priests of Ithamar’s line forsook it, and fell into idolatry. The altar that was before the house — Or rather, The altar was before the house; that is, stood in the inner court, just before the porch that opened into the temple. The altar was not now measured, the measure of it being described afterward.

FOR SACRIFICES, AND CELLS FOR PRIESTS, 28-49.

28-37. “The construction and measurements correspond with those of the gates in the outer court, with only two points of difference; namely, that it possessed a flight of eight steps instead of seven, and that the arches or wall projections were toward the outer court. The difference in the number of steps was doubtless of symbolic significance, and pointed not only to the higher sanctity in general which attached to the inner court, but to the truth that, as one approached the dwelling place of Jehovah, an increasing measure and degree of holiness were demanded. The seven steps of the outer door, added to the eight steps of this, amount to fifteen, with which correspond the number of the pilgrim psalms (Psalm 120-134), which are supposed to have been sung one upon each step by the choir of Levites as they ascended first into the outer and then into the inner court.” — Plumptre.

V. 48. The breadth-The whole breadth was eleven cubits, but the breadth of each leaf of this folding-gate was three cubits, and they met, or shut on an upright post, set in the middle of the gate space, and this was one cubit broad. And each leaf hung on posts two cubits thick, which amount to eleven cubits.

Verse 48. Breadth of the gate] It is evident that the gate was a bivalve, or had folding doors. The length of the porch was twenty cubits. Josephus says the vestibule was twenty cubits long and ten broad. Antiq. lib. viii. 3, 2.

Verses 48, 49. And measured each post of the porch — By the posts are meant the side-posts, or columns, on each side of the door of entrance: see verse 9; these were measured to be five cubits thick, both on the north and south sides. And the breadth of the gate was three cubits on this side, &c. — “Two doors, of three cubits wide, opening each way, formed the entrance; these, with five on each side, called the posts of the porch, amount to sixteen cubits; and the other four may be supposed to have been the distance from these posts to the outside of the walls of the temple.” — Scott.

48. With this verse the description of the house or temple begins. Toy, following the Greek text, renders, “Then he brought me to the porch of the temple and measured the jambs of the porch on each side five cubits thick; the width of the entrance was fourteen cubits, and the jambs of the entrance were three cubits wide on each side.”

Verse 49. By the steps] This was a flight of steps that led to the temple; there were eight steps in each flight. See YY in the plan. See Clarke “Ezekiel 48:35”.

EZEKIEL

Verses 48, 49. And measured each post of the porch — By the posts are meant the side-posts, or columns, on each side of the door of entrance: see verse 9; these were measured to be five cubits thick, both on the north and south sides. And the breadth of the gate was three cubits on this side, &c. — “Two doors, of three cubits wide, opening each way, formed the entrance; these, with five on each side, called the posts of the porch, amount to sixteen cubits; and the other four may be supposed to have been the distance from these posts to the outside of the walls of the temple.” — Scott.

49. Eleven — LXX., twelve. The steps — LXX., ten steps. Pillars — These pillars correspond to Boaz and Jachin of Solomon’s temple. Compare 1 Kings 7:15-21; note illustration opposite, and frontispiece.