CHAPTER 42

1And he led me forth to the outer court, the way northwards, and brought me to the chamber [that is, what there was of chambers] which is over against the gizrah, and [in fact] which is over against the building, toward the north. 2Before the length [in front of the length] of a hundred cubits, the opening toward the north, and the breadth fifty cubits. 3Over against the twenty of the inner court, and over against the pavement of the outer court; gallery [was] before gallery in the third (that is, galleries). 4And before the chambers was a walk ten cubits broad, to the inner [court] way of one cubit, and their openings to 5the north. And the upper chambers were shortened, for the galleries consume [take away] from them, from the [the space of the] lower and also from the 6[the space of the] middle as respects the building. For they were three-storied and had no pillars as the pillars of the courts: therefore [space was] taken 7away from the lowest and the middle, from the ground. And a dividing-wall which is outside, close by the chambers, toward the outer court, in front of the chambers, its length was fifty cubits. 8For the length of the chambers which are to the outer court was fifty cubits; and [yet] lo, before the temple a hundred cubits. 9And from under it [the dividing-wal] were these chambers: 10the entrance was on the east in coming to them from the outer court. In the breadth of the dividing-wall of the court, toward the east, fronting the gizrah, 11and fronting the building, were chambers. And a way before them; as the look of the chambers which were towards the north, as their length so their breadth 12and all their outgoings, and as their arrangements, and as their openings, So also the openings of the chambers which were toward the south, an opening was at the head of the way, the way in face of the dividing-wall turned to it, toward the east in Coming [thence] to them [or: eastwards when one came to them (the chambers)]. 13And he said to me, The chambers of the north, the chambers of the south, which are in front of the gizrah, these are chambers of holiness, where the priests who approach Jehovah shall eat the most holy things; there shall they set down the most holy things, and [that] the meat-offering, 14and the sin-offering, and the guilt-offering, for the place is holy. The priests when entering shall not go out of the holy place to the outer court, and [but] there they shall lay down their garments wherein they shall minister; for they are holiness; they shall put on other garments, and [so] approach to 15that which [belongs] to the people. And he finished the measures of the inner house, and led me out the way of the gate whose face is toward the east, and measured it [the house] round and round. 16He measured the east side on [with] the measuring-rod five hundred [cubits?] rods [measured by rods] on the measuring-rod around. 17He measured the north side, “five hundred” in rods with the measuring-rod. 18He measured the south side, “five hundred” in rods with the 19measuring-rod. He turned to the west side; he measured “five hundred” in 20rods with the measuring-rod. Toward the four winds measured he it; a wall was to it round and round, the length “five hundred,” and the breadth “five hundred,” to separate between the holy and the profane.

Ezekiel 42:1. Sept.: ... κατα ἀνατολας κατεναντι τ. πυλης τ. προς βοῤῥαν κ. εἰσηγαγεν μἐ κ. ἰδου εʼξεδρκι δεκαπεντε, ἐχομεναι του ἀπολοιπου κ. ἐχομεναι του διοριζοντος προς βοῤῥαν. Vulg.: … et contra ædem vergentem ad oquilonem.

Ezekiel 42:2. ... ἑκατον μηκος προς βοῤῥαν—Vulg.: … in facie … ostii aquilonis et latitudinis.

Ezekiel 42:3. διαγεγραμμεναι ὁν τροπον αἱ πυλαι τ. αὐλς τ. ἐσωτερας, κ. ὁν τροπον τα περιστυλα τ. αὐλης τ. ἐξωτερας ἐστιχιρμεναι, ἀντιπροσωποι στοαι τρισσαι. Vulg.: … ubi erat porticus juncta porticui triplici.

Ezekiel 42:4. ... ἐπι πηχεις ἑκατον το μηκος, κ. τα—Vulg.: … ad interior a respiciens viæ cubiti unius. Et … (5) ubi erant … humiliora, quia supportabant porticus, quæ ex illis eminebant de inferioribus et de mediis ædificii. (Another reading: ופתתיהן, fem.)

Ezekiel 42:5. κ. οἱ περιπατοι οἱ ὑπερωοι ὡσαυτωςʼ ὁτι ἐξειχετο το περιστυλον ἐξ αὐτος, ἐκτου ὑποκατωθεν περιστυλου, κ. το διαστημἀ οὑτως περιστυλον κ. διαστημα, κ. οὑτως στοαι.

Ezekiel 42:6. Διοτι … στυλοι των ἐξωτερωνʼ δια τουτο ἐξειχοντο των … ἀπο τ. γης. Vulg.: … Tristega … propterea eminebant de … a terra cubitis quinquaginta.

Ezekiel 42:7. Κ. φως ἐξωθεν, ὁν τροπον κ. αἱ ἐξεδραι … της ἐξωτερας αἱ βλεπουσαι ἀπεoακτι τ. ἐξεδρων των προς βοῤῥαν—Vulg. Et peribolus exterior secundum—

Ezekiel 42:8. ... των βλεπουσων εἰς τ. αὐλην … κ.αὑται εἰσιν ἀντιπροσωποι ταυταις, το παν

Ezekiel 42:9. Sept.: κ. αι θυραι τ. ἐξεδρων τουτων της εἰσοδου τ. προς ὰνατολκς … δἰ αὐτων—Vulg.: Et erat subter gazo phylacia hæc introitus ab oriente ingredientium in ea—(Qeri: וּמִתַּתַת הַֹלְּשָׁכוֹת and הַמֵּביא f).

Ezekiel 42:10. κατα το φως του ἐν ἀρχη του περιπατουʼ κ. τα προς νοτον κατα προσωπον του διοριζοντοςʼ κ. αἱ ἐξεδραι

Ezekiel 42:11. κ. ὀ περιπατος κατα προσωπον αὐτων, κατα τα μετρα τ. ὲξεδρων … κ. κατα πασας τας ἐπιστροφας αὐτων κ. κατα τα φωτα αὐτων κ. κατα τα θυρωματα αὐτων. Vulg.: … et omnis introitus eorum et similitudines et ostia eorum.

Ezekiel 42:12. των ἐξεδρως … κ. κατα τα θυρωματα ἀπ̓ ἀρχης του κεριπατου ὡς ἐπι φως διαστηματος καλαμου, κ. κατ̓ ἀνατολας του εἰσκορευεσθαι δἰ αὐτων. Vulg.: Secundum … quæ via erat ante vestibulum separatum per viam orientalem ingredientibus.

Ezekiel 42:13. ... κατα προσωπον των διαστηματων, … αἱἐξεδραι του ἁγιου … οι ςἱοι Σαδδουκ—Vulg.: … ante ædificium separatum … gazophylacia sancta … ad dominum in sancta sanctorum.

Ezekiel 42:14. Οὐκ εἰσελενσονται ἐκει παρεξ των ἱερεων, κ. οὐκ ἐξελευσονται … ὁπως διαπσντος ἁγιοι ὠσιν οἱ προσαγοντεςʼ κ. μη άπτωνται του στολισμου αὐτων … ἐν αὐτοις, διοτι ἁγια ἐστιςʼ … όταν ἁπτωνται του λαου. (Another reading: בהם, masc. Qeri: ולָבְשׁוּ).

Ezekiel 42:15. ... συνετελεσθη ἡ διαμετρησις … ἑσωθεν … διεμετρησεν το ὑποδειγμα τ. οἰκου … ἐν διαταξει.

Ezekiel 42:16. Κ. ἐστη κατα νωτου τ. πυλης τ. βλεπουσης κατʼ ἀνατολας κ. διεμετρησεν πεντακοσιους ἐν τ. καλαμω τ. μετρου. Vulg.: … contra ventum … calamos in calamo mensuræ—(many codd. and all translations read מאות instead of אמות.)

Ezekiel 42:17. Κ. ἐπεστρεψεν προς … κ. διεμετρησεν το κατα προσωπον του βοῤῥα πηχεις πεντακοσιους ἐν τ. καλαμω—

Ezekiel 42:18. Κ. ἐπεστρεψεν προς θαλασσαν κ. διεμετρ. το κατ. προσωπ. τ. θαλασσης, πεντακοσιους. Vulg.: … quingentos calamos … per circuitum.

Ezekiel 42:19. Κ. ἐπεστρ. πρ. νοτον κ. διεμ. κατα προσωπ. τ. νοτου, πεντακοσ. ἐν—Vulg.: Et ad ventum occidentalem.

Ezekiel 42:20. εἰς τα τεσσαρα μερη του αὐτος μετρου. Κ. διεταξεν αὐτον κ. περιβολον αὐτω κυκλω, πεντακοσιων προς ἀνκτολας κ. πεντακοσιων πηχεων εὐρος, του διαστελλειν ἀνα μεσον των ἀγιων κ. ἀνα μεσον του προτειχισματος του ἐν διαταξει του οἰκου.—Vulg.: … mensus est murum ejus undique … cubitorum … cubitorum, dividentem inter—

EXEGETICAL REMARKS

Ezekiel 42:1–14. The Chambers of Holiness

The leading forth of Ezekiel 42:1 is easy to be understood, both from Ezekiel 41. and from the outer court, where the structure of cells for the priests about to be described is situated, for הַלְּשְׁכָּה suggests to us such a structure. Comp. moreover, Ezekiel 40:17 sq. and 40:44 sq. The outer court here harmonizes with the first passage, while its purpose does not; the one there was designed for the people. It would harmonize with the second passage that there too the purpose was for the priests; on the other hand, the inner court does not harmonize.—That it is added: and brought me, etc., is quite in the copious style of Ezekiel, as the immediately following will likewise show. The general statement: the way northwards, is made more precise by the closer fixing of the locality, in which the expression: over against the gizrah, repeats itself in: over against the building (situated there, Ezekiel 41:12 sq.), just as the northern direction mentioned in the outset does by: towards the north. Hengst. expresses the opinion that, considering the object of the gizrah-building, an adjacent building on either side withdrawing it from view was very appropriate, and that the description is designed to point to that.—In Ezekiel 42:2, אֶלַפְּנֵי׳ can hardly (as HENGST.) mean: “before the length” (determined for the gizrah. from east to west), for the repeated אֶל is merely a continuation. It was the front-length of the cell building to which Ezekiel sees himself brought, as also the opening toward the north shows that the doors of the building opened northwards.—The hundred cubits of length agree with Ezekiel 41:13, so that both buildings simply cover each other as to length; whereas the sacrificial kitchens (Ezekiel 46:19) embarrass Keil, who needs for them still forty cubits of length westwards behind the cell building; while Hengstenberg claims for them no separate building, but, as is usually the case with kitchens, places them below in the cell building. According to Keil, the cell building would stretch along still before the temple.—By the description in Ezekiel 42:3: over against the twenty, etc., the breadth of fifty cubits is put in relation to the twenty cubits’ breadth of free space belonging to the inner court (Ezekiel 41:10), and at the same time more closely stated to be in a southern direction towards the temple (HENGST.: eastward), as the following: over against the pavement (Ezekiel 40:17), on its part points out clearly the northern direction; or a reference to what is farthest out, the outer court, is added to the reference made by the first נֶגֶד to what is inmost.—By the statement that gallery ran before gallery in the third, Hengst. understands: that one looked down from the walk before the chambers of the third story to another walk that was before the chambers of the second story (?). KEIL: one gallery in front of the other or towards it (?). Kliefoth takes עַל=אֶל ( “on,” “over”), but what would עַל־פְּנֵי mean? Also, בַּשְׁלִשִׁיס does not mean, as he supposes with Böttcher: “into the threefold.” As Ezekiel 41:10 can refer only to our verse, we shall in the case of אֶל־פְּנֵי־אַתִּיק have to think of the first-mentioned galleries of the gizrah house, Ezekiel 41:15 sq.; and this so much the more as the description of the cell structure was determined immediately (Ezekiel 42:1) after this building. Thus the galleries of the two buildings ran front to front; and this is said only of the third, namely, the two third galleries, for the first mention of the middle ones is in Ezekiel 42:5; the highest also caught the eye first, and with them at the same time the height of the building could be given as of three stories.

The walk

Ezekiel 42:4—before the chambers, which was ten cubits broad, can only be supposed as extending from west to east before the northern long side of the building. To the inner court (Ezekiel 8:3, 16, 10:3) was a way of one cubit in breadth; this denotes the narrow approach to the inner court, on which the wider passage round the east wall of the building abutted; and according to this account, returning to the walk, it is said of the doors of the chambers or of the galleries, that they opened on the passage to the north. Hengstenberg makes the walk to be the “approach to the chambers,” from which one had access to the interior of the chambers, and this interior to be “one cubit from the street, which was the thickness of the walls” (!). Keil, who can extract no suitable sense from the text, reads with the Sept.: מֵאָה אַמֹּת, thus making a way of a hundred cubits long lead through the north gate into the inner court (!).

Ezekiel 42:5 harmonizes the galleries with the chambers, speaking first of the upper as Ezekiel 42:3 had spoken of the third galleries. These chambers are said to be shortened, and indeed they were the narrowest; and therefore it is remarked of them alone in the first place, for (the details will become clear in Ezekiel 42:6) the galleries took away from their breadth (יוֹכְלוּ only here, instead of יֹאכְלוּ). They were shorter, it is said, than the lower above all, but also than the middle. So Keil understands the second and third מִן in a comparative sense. If it is to be taken as the first, that in מֵהֵנָּה, then that one must be understood of the chambers in general, and the more exact definition must be given with the two following מֵ, as Hengstenberg says: “in the case of the middle ones, the half of the space which in relation to the lower was cut off by the galleries from the upper.” He makes בִּנְיָןto be “building space—space which otherwise might have been built upon.” The mode of expression indicates that the prophet means to say: the structure, which had lower, middle, and upper chambers (for they were three-storied, Ezekiel 42:6), was shortened in the upper chambers, since the galleries there in particular occupied part of the breadth which the under chambers had entire, and which even the middle chambers had; the reason is, they had no pillars to support the upper galleries to the three stories of chambers, and so the upper chambers were necessarily contracted, and consequently had to lose in breadth, since the galleries which ran along the outer walls had to seek support in rests which were taken from the chambers. The explanatory expression: from the ground, throws light upon the בִּנְיָן of the previous verse; hence the building there comes into consideration as to the ground-space which it could afford on its lower floor for the under and the middle chambers, which thus, especially the first, were broader than the upper, although self-evidently the middle chambers too must have been shortened by their gallery in comparison with the under. As the building became higher, the chambers became shorter.—We have to notice the reference to the pillars of the courts, of which nothing has been said hitherto, and we shall have to suppose them where they are wanting here, namely, in Ezekiel 40:17 sq. and 44 sq. The chambers there, too, may have had stories.—The whole description of the galleries, and the way in which this description is kept in connection with the building on the gizrah, is hardly intended merely to make plain the possibility of access to the chambers of the second and third stories, but is designed to give us the impression, that from the galleries, so easily accessible from the chambers, an equally prompt supervision over this hinder and interior part of the environs of the sanctuary was made possible, as by the guardrooms in the case of the gates; if the chambers here correspond to these guardrooms, then the galleries here correspond to the barriers there.

Ezekiel 42:7. גָדֵר, that which “fences off,” is a dividing-wall, a boundary-fence, which is measured fifty cubits long, and consequently is to be sought for opposite the breadth of the building and on the east side, where the narrow way (Ezekiel 42:4) led to the inner court, in distinction from which the further description will have respect to the outer court. In the first place, however, it is said to be outside, for if this wall ran along the chambers, its position is made plainer by the phrase: towards the outer court (where דֶּרֶךְ may remind us of דֶּרֶךְ, Ezekiel 42:4); as also: in front of the chambers, illustrates still better the phrase: close by (running equally with) the chambers. If this wall concealed the narrow access to the inner court, still more so did it the under chambers on the east towards the outer court, and what had to be performed in these chambers, for

Ezekiel 42:8—the length of the wall corresponded to the length of the chambers which are to the outer court, that is, which here come into consideration for this court, as the eye fell on them in looking from the east. The proper length of a hundred cubits on the north side—before the temple, because the temple rose behind in its length as point of view and boundary—is very perceptibly distinguished by וְהִנֵּה from the above-mentioned so-called length (the breadth of fifty cubits). The reason why there is no mention of a dividing-wall in the case of the chambers of this northern long side perhaps is, that their windows and galleries (comp. on Ezekiel 42:3) lay towards the gizrah, and only the doors opened towards the north (Ezekiel 42:4). Ezekiel 42:9. So the east side chambers rose up from under the dividing-wall, which concealed them only below, but did not cover them so as to cut off the light from them.—The observation regarding the entrance, that it was on the east, which is still further described by: in coming to them from the outer court, may indeed be understood in distinction from the narrow way which led along there to the inner court (Ezekiel 42:7, 4), but is rather to be taken as a corroboration, that whereas people for the most part got at these chambers from the east, a fence was requisite on this side also of the outer court. Hengstenberg converts the הַמֵּבִו‌֯א, sufficiently intelligible by the clause: in coming, etc., into a door which the “fence-wall” must have had.

Ezekiel 42:10 makes the transition to a parallel building on the other side, by first repeating the last described, in such a manner, however, that no misunderstanding is possible; hence breadth is said, and not “length,” as in Ezekiel 42:7. The chambers were in the breadth of the dividing-wall, for they were situated in this breadth. The court to this wall is the just now mentioned (Ezekiel 42:9) outer court, and the expression: toward the east, likewise borrowed from Ezekiel 42:9, is a closer description of the position of the dividing-wall and consequently of the chambers, so that הַקָּדִים is not to be changed into הַדָּרוֹם, which definition comes afterward in Ezekiel 42:12. The description: fronting the gizrah, and (as Ezekiel 42:1): fronting the building (upon it), which occupied the whole length, signifies exactly the same as: “in front of the length of a hundred cubits,” in Ezekiel 42:2; hence the chambers were concealed on this side also by the gizrah building. That which in Ezekiel 42:4 is called מַהֲלַךְ, is in Ezekiel 42:11 by way of variety called דֶּרֶךְ, but any misunderstanding is guarded against by the observation: as the look, etc. (that the chambers had the same look as those toward the north). The comprehensive: as the look, etc., said on the occasion of mentioning the way, is specialized by what follows. We would express it thus: As in relation to their length, so in relation to their breadth and in relation to all their, etc. The arrangements are what concerns the way and manner of the whole, and the particulars. Finally, the openings, although already comprehended in the outgoings, are, on account of an appendage to be immediately given to the north chambers, once more specially mentioned.

Ezekiel 42:12, in the first place, shows that the chambers spoken of are to be conceived of as toward the south, in the same way as their patterns were “toward the north” (Ezekiel 42:11); it then proceeds to mention “a door-opening,” which, while only supposed in Ezekiel 42:4, 7, is now described in detail. Leading into the inner court, it was situated where the way began, or had its head at the wall of the court; hence it was constructed in this wall, wherefore it is added that the way proceeded בִּפְנֵי, in face of the dividing-wall, that is, so that this wall had it as it were before its eyes. דֶּרֶךְ is perhaps so often repeated because the narrower walk in question (Ezekiel 42:4) is distinguished as דֶּרֶךְ from the longer and broader “walks.” הַגְּדֶרֶת is collective, because said at the same time for the north side, הֲגִינָה occurs only here; it is derived from הָגִן, which Meier interprets by: “to bend off,” “to bend,” “to incline,” translating the adjective here: “bending,” “turning,” or “stretching” towards, which would be quite suitable to בִּפְנֵי׳, but would still more vividly express the thought: the dividing-wall inclined itself to the way passing before its eyes. Gesenius, taking for guide the rabbinical הָגוּן, which means: “noble,” “graceful,” but also: “insignificant,” renders הָגִין by: “convenient,” “suitable,” which Keil transforms into this, that it denotes the wall corresponding to the cells, and running the same distance with them before the east narrow side of the building. In the remainder, similar to Ezekiel 42:9.—The interpretation given of Ezekiel 42:10 sq., almost the same as that of Keil, supposes only two cell buildings, whereas Kliefoth and Hengstenberg reckon three, adding an eastern “priests’ court.” Keil places the building here “at or on the broad-side (?) of the court-wall over against the separate place.”

In Ezekiel 42:13 (as Ezekiel 40:45 sq.) his guide tells the prophet the purpose for which the north and south chambers were intended (only these two kinds of chambers are mentioned, completely refuting the idea of more than two buildings of the kind).—Which are in front, etc., since they ran along in front of the long side (hence also simply gizrah) of the off-place.—הַקֹּדֶשׁ, not abstr. pro concr., but as throughout, holiness, corresponding to the holiness of Jehovah, which is no single divine attribute (comp. Ezekiel 20:39 sq., and on Ezekiel 24. p. 343, etc.), but the expression of the entire relation of God to Israel (BÄHR, der Salom. Tempel, p. 56 sq.). This relation is once more strongly pronounced in קָדְשֵׁי הַקֳּדָשִׁים, by which are designated the priests’ portions of the offerings, that is, of the offerings named (meat-offering, sin-offering, and guilt-offering), which had to be eaten by the priests alone, to the exclusion of their families (Lev. 2:3, 10, 6:9 sq., 19 sq., 7:6, 10:12); hence the detailed account of their status (HENGST.: “who are near the Lord”) and official character. In the case of the heave-offering or wave-offering, the priests’ portion was partaken of even by the female members of the priests’ families (Lev. 10:14). Comp. BÄHR, Symb. des Mos. Kultus; KURTZ, Der Alttestamentliche Opferkultus. On the distinction between “eating” and “setting down” Keil says: “Because neither the meal mingled with oil of the meat-offering, nor the flesh of the sin and guilt-offerings, could be eaten by the priests immediately after the presentation of the offering, but first the one had to be baked and the other cooked, they were, until this preparation, allowed to be set aside, but not in any place one pleased.”—The different designation: כִּי הַמָּקוֹם קָדשׁ, shows the distinction from the previous הַקֹּדֶשׁ.

Ezekiel 42:14 still adds, with similar emphasizing of the priests, that after performing their functions (בְּבֹאָם, as the context shows, is not: when they come to the service) in the holy place, that is, the inner room, they are not to repair without ceremony to the outer court (as Keil supposes, had they “been obliged to pass out through the inner gate in order to get to the sacred cells”), but—and for this the door, Ezekiel 42:12, is excellently adapted—the official garments in which they (שָׁרַת, “to order well,” “to administer,” in the Piel of respectful services before kings and princes, especially of service before Jehovah) performed the sacred service are to be put aside, laid down in the chambers mentioned, and exchanged for common garments.—הֵנָּה, namely: the priestly garments.—In וְקָרְבוּ we are instinctively reminded of קְרוֹבִים in Ezekiel 42:13.—אֶל־אֲשֶׁר לָעָם explains more closely the אֶל־הֶחָצֵר הַחִיצוֹנָה, that the people come into consideration there. Not until the service of God is completed are the priests allowed to come into converse with them.

Ezekiel 42:15–20.—The Circumference of the whole.

Ezekiel 42:15. What was begun in Ezekiel 40:3 sq. was now finished. The antithesis of the measures of the inner house is: and he measured it round and round. The prophet therefore is led out,—דֶּרֶךְ הַשַּׁעַר, which may mean the way to the gate, but also the way through it. The return to the east gate (comp. Ezekiel 40:6) depicts to us Ezekiel’s re-entrance into the outer court; and thus the expression: round and round, will the more readily point to the wall (Ezekiel 40:5) from which he then (hence now from the opposite direction) came to the east gate. The inner house comprehends the whole interior up to the wall, of which it is said, Ezekiel 40:5, that it was מִהוּץ לַבַּית םָבִיב םָבִיב. Keil disputes, without due grounds, the reference of the suffix in וּמְדָרוֹ to הַבַּיִת׳, although we must concede to him that some indefiniteness may adhere to the suffix; at all events, round and round is not the wall as wall, which would have also its inner side, but as that which surrounded the house from without, and denoted the outside in reference to the house, so that we are pointed to the outside of the wall-girt sanctuary. Meanwhile, however, if nothing more definite follows, this only says that, after finishing all the measurings in the interior, a total measurement of the whole was taken outside on the circumference of the sanctuary.

Ezekiel 42:16. The measuring begins with the east gate; and hence on the east, דוּח, in the signification it has in the common expression: to the four winds, meaning the four directions whence the wind principally comes, is here said of the east side, as in the following of the north, south, and west sides.—Hengst. takes אֵמוֹת as a blending of אַמּוֹת and מֵאוֹת, and translates: “five hundred cubits, measured in rods with the measuring-rod.” That חֲמֵשׁ־אֵמוֹת cannot mean “five hundred” is clear, but what is the meaning of “five cubits”? Hence the Qeri: מֵאוֹת. Then, however, we get by what follows: “five hundred rods,” or we must say with Hengst. that by: rods on the measuring-rod around, is intended to be observed that the measure would be obtained by measuring not in cubits, but in rods, with the measuring-rod described at the commencement. At all events, Ezekiel 40:5 favours this view, as also the square of five hundred cubits for the whole of the sanctuary, already, on Ezekiel 40:27, observed to be correct, has to be harmonized with the detailed statements. The blending, too, of “a hundred” and “cubits” would agree well with the brevity of similar statements; only, such brevity and obscurity in the case of a summing up, a general survey of the spatial relations of the sanctuary, as Hengst. supposes, is difficult to conceive and hard to accept. On the other hand, the abbreviation: five hundred (thus read with the Qeri), measured by rods, is easy of acceptation, when it is so very clear, not only from the definition of the “rod” given in Ezekiel 40:5, but from a presupposed after-reckoning of all the statements of measuring hitherto coming into consideration, that only cubits can be meant; even in Ezekiel 42:20, where otherwise it might be expected, all mention of rods is omitted. Ewald, too, and Böttcher and Hitzig have decided in favour of cubits. That Ezekiel “gives elsewhere all the greater measures in cubits and not in rods,” as Hengst. insists on, has, however, no significance when the prophet had to refer to a wider space, a space separating the sanctuary from the rest of the land, a space independent of all that had gone before, and which therefore might have been measured by rods, as Klief. and Keil hold. Comp. however, Ezekiel 45:2.

Ezekiel 42:17. Five hundred, and the same in Ezekiel 42:18 and Ezekiel 42:19, merely the number; and this Hengst. explains by saying that, in the case of the other sides, the mere number suffices, so that the number given is self-evidently of cubits, according to Ezekiel 42:16.—Is the question decided in Ezekiel 42:20? But toward the four winds, that is, in the direction of the four cardinal points (it is said סָבַב in Ezekiel 42:19, by which, however, at the same time, may be indicated the going round and round), is a mere résumé of what has been described singly in Ezekiel 42:16–19. Accordingly, the suffix also in מְדָדוֹ is to be understood exactly as in Ezekiel 42:15, that is, as referring to the house.—What now is to be understood by the wall which was to the house (לוֹ)? It is called חוֹמָה, as in Ezekiel 40:5, and, exactly as there, it is said that it was סָבִיב סָבִיב. It is not, indeed, said, as Hengst. expresses himself: “he measured it, namely, the wall, round about;” but the observation here, that the house had a wall, gives no further information than that the measuring will have had respect to this compass of the house! Keil, indeed, refuses to understand the סָבִיב in Ezekiel 42:16 and 17 of a square five hundred rods in length and breadth on these two sides, yet he gets in Ezekiel 42:20 a space which measured five hundred rods towards each of the cardinal points, that is, a surrounding wall five hundred rods in length on each side; in whole, an area of two hundred and fifty thousand square rods, while the temple, with its courts, claims only two hundred and fifty thousand square cubits. Hengstenberg, at the mention of this in fact so much more considerable space than that of the sanctuary, but neither further defined nor filled up, is reminded of the Hungarian who, looking at a bare expanse, said: “Nothing but space,” and finds a mere vacuum on each of the four sides “intolerable.” But when he finds nothing corresponding in Solomon’s temple, the form of which, however, is perpetually before the prophet’s eyes, and in reply to What he otherwise expresses regarding the “enormous extent” of “useless space,” Kliefoth, in giving the purpose intended: to separate, etc., says: “In the case of the tabernacle and Solomon’s temple the outer court served for this purpose, whereas, in the case of Ezekiel’s temple, the outer court also still belongs to the sanctuary, and is itself holy; and the purpose of separating the sanctuary from the common ground must be effected by this surrounding space, which, in this respect, takes the place in regard to Ezekiel’s temple which the outer court took in the case of that of Solomon.” Keil disputes the latter statement, and says that “the tabernacle had no outer court, and in Solomon’s temple the outer court already formed a part of the sanctuary.” He continues: “Only in the ease of the latter temple, the outer court bordered immediately on the common soil of the city and of the land, so that the pollution of the land produced by the sin of the people could press without obstacle even into the sacred space of the courts. To this a limit shall be set in the sanctuary of the future, by this environing space set apart for separating the holy from the profane.” That the extent of the temple, with its courts, is not rendered insignificant by the twenty-five times’ greater size of the space in question, Keil proves from the circumstance that it “is not covered with buildings,” and hence comes into consideration merely as so significant a separation from the profane, by which “strongly marked separation peculiar to Ezekiel’s temple,” the “inviolable holiness of this sanctuary” is, on the contrary, illustrated in an enhanced measure. That the surface of Mount Moriah affords no room for this is certainly no proof against the above-mentioned view of Keil and Kliefoth, for Ezekiel 40:2 speaks only of a very high mountain.

[Throughout Ezekiel 42:16–20 Dr. Fairbairn abides by the rendering of the English version: “reeds” or “rods,” not “cubits,” and adds: “We regard the immense extent of the sacred area as a symbol of the vast enlargement that was to be given to the kingdom of God in the times of Messiah. It was immeasurably to surpass the old in the extent of its territory, and in the number of its adherents, as well as in the purity of its worship. The wall that surrounded the sacred buildings is expressly said, in Ezekiel 42:20, to have been for separating between the holy and profane; not, therefore, as in Rev. 21:12, and very common elsewhere, for defence and safety; as, indeed, its comparative want of elevation might seem to render it unfit for such a purpose. But its square form, and the square appearance of the entire buildings (as in John’s city, Rev. 21:16), betokened the strength and solidity of the whole, along with a vast increase in extent and number. A perfect cube, it was the emblem of a kingdom that could not be shaken or removed. And thus every way it exhibited, to the, eye of faith, the true ideal of that pure and glorious temple, which, resting on the foundation of the Eternal Son, and girt round by all the perfections of Godhead, shall shine forth the best and noblest workmanship of Heaven.”—FAIRBAIRN’S Ezekiel, p. 470.—W. F.]

HOMILETIC HINTS

On Ch. 42

Ezekiel 42:1 sq.: “As this temple was provided with many chambers, but each had its own purpose, so believing Christians must be sanctified chambers for the glory of God,—one for this use and another for that, 2 Tim. 2:21” (STARKE).

Ezekiel 42:5 sq. While in the previous chapter the breadth increased with the elevation, it here becomes narrower. The progressive growth in grace is a wider consciousness of Christ, but a constantly narrowing self-consciousness (1 Cor. 15:9).—So is the service in the gospel, when with increasing years our view into eternity expands, and similarly contracts in temporal matters; the nearer the day of reckoning is, our responsibility becomes the clearer to us, and the more clearly do we see our many mistakes and disloyalties.—“There are three stages of life: youth, manhood, and old age, and the last is the narrowest of all” (STARCK).

Ezekiel 42:7 sq. God is able to set walls around those who desire to keep themselves pure from the stains of the flesh, and to protect them in the hour of trial and temptation.—“True believers are protected, no one can injure them, John 10:27 sq.” (STARCK.)—The protection which is in an evangelically-understood official and priestly dignity.—“If God’s servants have no place under heaven, yet they have one in heaven” (STARCK).—“By these buildings connected with the temple, and pertaining to its outward economy, we should be reminded that the Lord bestows upon the pious the other necessaries of life also. In Him they find their entire satisfaction; but they use food, drink, intercourse with men, and this whole world, as if they did not use all this. Thus, to the pure all things are pure that they do with pure and upright heart. The word of God makes us strong when it is with us, and blesses also outward things. David never saw a righteous man forsaken (Ps. 37). So also has the Lord ordained that they who preach the gospel should live of the gospel, 1 Cor. 9:13, 14” (ŒCOL.).—“Oh, how sweet it is to cling to the temple like Anna! Luke 2:37” (STARCK).

Ezekiel 42:13 sq. “If we have to understand by the priests the early Christians, or those brought up from childhood in the faith of Christ and walking in this way, then in these verses is figured their fellowship with one another in particular, their united inquiry into the word and meditation thereon and on the mystery of Christ for growth of knowledge and increase of joy, so that they are prepared and adorned in one and the same faith, alway to return to and worship at the altar, which is Christ” (COCO.).—“In word, in work, in everything, be Jesus read, and He alone” (TERSTEEGEN).—Glory and holiness in their connection; how this connection is stamped on this temple and its arrangements and purposes, even to the most minute particulars.—His office secures enjoyment, too, to the minister of the gospel, but enjoyment from the holy; the Lord wills to be enjoyment to His own.—Profane ministers profane the sanctuary.—These two verses form a fitting text for introduction and ordination sermons.—That which is seemly for every Christian is, however, special duty for the priests. One should be able to discover in a preacher of the gospel, above all else, above all science, knowledge, culture, etc., that he is in the enjoyment of the sacrifice of Jesus Christ for the sins of the world.—“So also we ought not to approach the holy table of the Lord with worldly, impenitent hearts” (CALOV.).—From Ezekiel 42:14 much pastoral wisdom may be learned.—“But the lesson is not that a pastor may for a time lay aside his clerical robes or hang them on a nail to make merry with the world” (BERL. BIB.).—A true minister of the gospel does not want to be called a clergyman in distinction from the laity,—a Pharisaic title, which the church regulations of our fathers do not know, and which modern State bureaucracy ought to abolish,—but as. he is so in the spirit of the gospel in contrast to the world, even to the so-called world of culture.—The wrong and dangerous sociability of a minister of the word. The clerical coat does not make the clergyman, yet it is a defence and an admonition. The best clerical garment, and one which we may always put on and wear everywhere, is our sanctification in Christ.—It is as great a mistake to carry about the clerical coat everywhere, like a monk, as to leave it at home from unclerical frivolity or worldly-mindedness.—Paul became all things to all men (1 Cor. 9:19, 22), but not at the expense of his ministerial office.—“When we sinners come in contact with Christ by faith, we are made clean, and become a holy, reasonable sacrifice, acceptable to God. But when once we are consecrated to God, we have to be on our guard that we on no occasion defile ourselves” (ŒCOL.).

Ezekiel 42:15 sq. “God gathers His Church from all the four quarters of the world, Isa. 49:12” (STARKE).—“So wide and spacious will the New Testament Church be, in distinction from the Old Testament Church. A greater than Solomon in all his pomp and glory is here; for Jesus is the Light of all nations, Isa. 42:6, 49:6; Luke 2:32”(STARCK).—“All believers in the whole world belong to this temple. The true Church is the collection of the scattered believers that are in the world” (STARCK).—“Observe, only after he had learned exactly the internal magnitude did the prophet learn the external. It is labour in vain to labour in investigating nature until we have first laid a good foundation in godliness. Without this we continue too much devoted to the contemplation of visible things, and make them our idols, so that they become a stumbling-block and a snare to ourselves and other inexperienced persons. But when thou hast come to know the inner meaning of spiritual things, and hast tasted the length, height, and depth of the love of God, then thou mayest busy thyself with all visible things. Thou wilt everywhere pause, and, contemplating things with the spiritual eye, say: O Lord our God, how excellent is Thy name in all the earth! Thou who hast made the heavens, declare Thy glory, etc. For by the contemplation of outward things thou wilt be borne along to the praise of the divine glory and the overflowing love of the heavenly Father toward His people, for whose sake He has made also this whole artistically-compacted framework of visible things” (HEIM-HOFF.).—“The prophet has now depicted everything so fully and clearly, in order to preach to his contemporaries, as babes in understanding, in a way intelligible to them, the consoling truth that God’s Church is eternal through His grace, and that He will always rebuild His house among us, provided we only desire to be His. Whatever is lost must truly be restored more glorious than ever to them who love God; and where God’s word finds lovers, His kingdom, too, increasingly assumes shape. But in Christ all has assumed such a shape, that through Him the sanctuary now always continues present in humanity; and the true altar of burnt-offering, Golgotha, is always before the eyes of the Most Holy Father, in order, for the sake of the sacrifice thereon offered, to love, sanctify, and protect us all. We thank thee, O most gracious eternal God and Father, who hast set up an eternal sanctuary for us sinners, never to depart from us, and hast sanctified us by the blood of Thy Son, and now givest unto us the four ends of the earth to embrace by Thy gospel; grant unto us to remain faithful in contemplation of Thee, and, ever fuller and fuller of Thy Spirit, to praise Thee through Jesus Christ. Amen” (DIEDRICH).