Lange Commentary - Ezekiel 40:1

Lange Commentary - Ezekiel 40:1 - 40:49

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Lange Commentary - Ezekiel 40:1 - 40:49

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This Chapter Verse Commentaries:

40:1 - 40:49

5. The Closing Vision: of the Glory of Jehovah’s Kingdom (Ch. 40–48)

(1) The Temple and its Service (Ch. 40–46)

Eze_40:1. In the five and twentieth year of our captivity, in the beginning of the year, on the tenth of the month, in the fourteenth year after the city was smitten, in the selfsame day, the hand of Jehovah was upon me [came over me], ²and He brought me thither: In visions of God brought He me to the land of Israel, and made me rest [set me down] beside [on] a very high mountain, and on [over] it [was, rose up] a city-like building to the south. ³And He brought me thither, and, behold, a man whose appearance was as the appearance of brass, and a line of flax in his hand, and a measuring rod; and he stood in the gate. ⁴And the man said to me, Son of man, behold with thine eyes, and hear with thine ears, and apply thine heart to all that I show thee, for in order to let thee see it wert [art] thou brought hither; declare all that thou seest to the house of Israel. ⁵And behold a wall outside the house round about, and in the man’s hand the measuring rod of six cubits by [measured by] the cubit and an handbreadth; and he measured the breadth of the building one rod, and the ⁶height one rod. And he came to the gate which looketh towards the east, and went up on its steps, and measured the threshold of the gate—one rod ⁷broad, even one threshold one rod broad: And the chamber [the guardroom] one rod long and one rod broad; and between the chambers five cubits; and ⁸the threshold of the gate beside the porch of the gate within, one rod. And ⁹he measured the porch of the gate within, one rod. And he measured the porch of the gate, eight cubits; and its pillars [literally, its pillar, i.e. one by one], two ¹⁰cubits; and the porch of the gate [was, or, thus was the porch of the gate] within. And the chambers of the gate towards the east [literally, the way of the east] were three on this side, and three on that; the three of them of one measure; and the pillars on this side and on that were of one measure. ¹¹And he measured the breadth of the opening of the gate, ten cubits; the length [height] of the gate, ¹²thirteen cubits. And a barrier was before the chambers [guardrooms], one cubit [on this side], and one cubit the barrier on that side; and the chamber six cubits ¹³on this side, and six cubits on that. And he measured the gate from the roof of the chamber to its roof, the breadth five and twenty cubits, opening against ¹⁴opening [door against door]. And he made the pillars (Eze_40:9) sixty cubits, and at the pillars [literally, at the pillar] was the court round and round the gate. ¹⁵And from the front of the entrance-gate to the front of the porch of the inner gate, fifty cubits. And closed windows were in the chambers [guardrooms] and in their pillars within the gate round and round, and likewise in the wall-projections, ¹⁶and there were windows round and round inward; and on the pillars [literally, the pillar], ¹⁷palms. And he brought me to the outer court, and behold apartments [cells] and a stone pavement [Mosaic], made for the court round about; thirty apartments by the pavement. ¹⁸And the pavement was by the side of the gates, ¹⁹exactly the length of the gates, [namely] the lower pavement. And he measured the breadth from the front of the gate of the lower [pavement] to the front of the inner court from without, a hundred cubits; the east and the north. ²⁰And the gate which was towards the north on the outer court he measured ²¹in its length and its breadth. And its chambers [guardrooms], three on this side and three on that, and its pillars and its wall-projections; it was after the measure of the first [former] gate, fifty cubits its length, and the breadth five ²²and twenty cubits. And its windows and its wall-projections and its palms were after the measure of the gate that is towards the east, and they shall ascend [one goes up on them] by seven steps, and its wall-projections are before them. ²³And [there was] a gate to the inner court opposite that to the north and to the ²⁴east; and he measured from gate to gate a hundred cubits. And he brought me towards the south, and behold a gate towards the south, and he measured its pillars and its wall-projections by those measures. ²⁵And there were windows to it and to its wall-projections round about, like those windows; fifty cubits the length, and the breadth five and twenty cubits. And its ascent had seven steps, and its wall-projections before them; ²⁶and there were palms to it, one on this side and one on that at its pillars. ²⁷And there was a gate to the inner court towards the south, and he measured from that gate to the gate towards the south, a hundred cubits. ²⁸And he brought me to the inner court into the south gate [through the south gate], and he measured the south gate after ²⁹those measures; And its chambers and its pillars and its wall-projections after those measures. And its windows [were] to it and to its wall-projections round about; fifty cubits the length, and the breadth five and twenty cubits. ³⁰And wall-projections round about, the length five and twenty cubits, and the ³¹breadth five cubits. And its wall-projections were towards the outer court; and palms on its pillars, and eight steps [were] its steps. ³²And he brought me to the inner court towards the east, and measured the gate after those measures; ³³And its chambers and its pillars and its wall-projections after those measures. And [there were] windows to it and to its wall-projections round ³⁴about; fifty cubits the length, and the breadth five and twenty cubits. And its wall-projections [were] towards the outer court, and palms on its pillars on this side and on that, and its steps eight steps. ³⁵And he brought me to the ³⁶north gate, and measured after those measures; Its chambers, its pillars, and its wall-projections and windows [were] round about, fifty cubits the length, ³⁷and the breadth five and twenty cubits. And its pillars were towards the outer court, and palms on its pillars on this side and on that, and its steps ³⁸eight steps. And a cell and its opening was by the pillars at the gates; there shall they wash the burnt-offering. ³⁹And in the porch of the gate were two tables on this side and two tables on that side, to slay in relation to them [or, on them] the burnt-offering and the sin-offering and the trespass-offering. ⁴⁰And at the side without for him that goeth up, at the extreme of the gate towards the north, were two tables; and at the other side, which [belongeth] to ⁴¹the porch of the gate, two tables. Four tables on this side and four tables on that, by the side of the gate; eight tables, on them will they slaughter. ⁴²And four tables at the ascent [for the burnt-offering] of hewn stone, the length a cubit and a half, and the breadth a cubit and a half, and the height one cubit; on them will they lay the instruments with which they will slay the burnt-offering ⁴³and the slain-offering. And the double staples of a handbreadth were fastened on the house round and round [on the wails around the temple]; and on the ⁴⁴tables is the flesh of the offering. And outside at the inner gate were cells for the singers in the inner court which was at the side of the north gate, and their front towards the south; a part at the side of the east gate, fronting towards the north. ⁴⁵And he said to me, This cell, whose front is towards the south, Isaiah 46 for the priests that wait upon the charge [service] of the house; And the cell whose front is towards the north, for the priests that wait upon the charge of the altars; these are the sons of Zadok, who of the sons of Levi draw near to ⁴⁷Jehovah to minister to Him. And he measured the court; the length a hundred cubits and the breadth a hundred cubits, forming a square; and the altar was before the house. ⁴⁸And he brought me to the porch of the house, and measured the pillar of the porch, five cubits on this side and five cubits on that; and the breadth of the gate, three cubits on this side and three cubits on that. ⁴⁹The length of the porch was twenty cubits, and the breadth eleven cubits, and [that] at the steps by which they will go up to it; and there were posts by the pillars, one on this side and one on that.

Eze_40:1. Sept.: Ê . ἐãåíåôï … ἐí ô . ðñùôù ìçíé omittunt ùָׁîָּä et Eze_5:2 äֱáִéàַðִé .

Eze_40:2. ἐí ὁñáóåé è . … ἀðåíáíôé .

Eze_40:3. ... ÷áëêïõ óôéëâïíôïò … óðáñôéïí ïἱêïäïìùí ê .—Sept., Vulg.: leg. bis ἐí ôç ÷åéñé áὐôïõ .

Eze_40:4. Sept.: interrogativè ἑùñáêáò óõ ; ἰäå ... ê . ôáîïí åἰò ô . êáñäéáí ó . ðáíôá … êáé äåéîåéò ðáíôá —

Eze_40:5. ... ðåñéâïëïò … äéåìåôñçóåí ôï ðñïôåé÷éóìá —Vulg.: … sex cubitorum et palmo—

Eze_40:6. … åἰóçëèåí åἰò … ἐí ἑðôê ἀíáâáèìïéò .. äéåìåôñçóåí èåå ἑîἐíèåí ê . ôï áἰëáì ô . ðõëçò ἰóïí ôù êáëáìù .

Eze_40:7. … ê . ôï áἰëáì ἀíá ìåóïí ôïí èåçëáè êç÷ùí ἑî ê . ôï èåå ôï äåõôåñïí ἰóïí ô . êáëáìù ôï ðëêôïò ê . ἰóïí ô . êáëáìù ìçêêïò ; ê . ôï áἰëáì ðç÷åùí ðåíôå ê . ô . èåå ô . ôñéôïí ἰóïí ô . êáëáìù ô . ìçêïò ê . ἰóïò ô . êáë . ô . ðëáôïò , ê . ô . áἱëáì ô . óõëùíïò (8) ðëçóéïí ôïõ áἰëáì ô ðõëçò ἐóùèåí ἰóïí ô . êáëáìù . Vulg.: … portæ juxta vestibulum.

Eze_40:8. Vulg.: portæ intrinsecus calamo uno. (The verse is wanting in the Sept., in the Vulg., in the Syriac version, and in many manuscripts.)

Eze_40:9. ... Ê . ôï áἰëåõ … ê . ô . áἰëáì ô . ðõëçò ἐóùèåí , Vulg.: … et frontem ejus duobus cubitis, vestibulum autem portæ erat intrinsecus.

Eze_40:10. ... èåå êáôåíáíôé … ê . ìåôñïí ἑí ἐí ô . áἰëáì ἐíèåí ê . ἐíèåí . Vulg.: … mensura una frontium ex utra-que parte.

Eze_40:12. Ê . ðç÷õò ἐðéóõíáãïìåíò êáôá ðñïóùðïí ô . èååéì ðç÷åïò ἑíïò ê . ðç÷ . ἑíïò , ὁñéïí ἐíèåí ,—Vulg.: … et marginem ante … cubiti unius, et cubitus unus finis utrimque—

Eze_40:14. ê . ôï áἰèñéïí ôïõ áἰëáì ô . ðõëçò ἐîùèåí ðç÷åéò åἰêïóé ðåíôå ê . ôï èååì ô . ðõëçò êõêëù . Vulg.: … fecit frontes … et ad frontem atrium portæ undique per circuitum.

Eze_40:15. Ê . ôï áἰèñéïí ô . ðõëçò ἐîùèåí åἰò ô . áἰèñéïí ôïõ áἰëáì ô . ðõëçò ἐóùèåí —Vulg.: et ante faciem portæ quæ pertingebat usque ad faciem vestibuli portæ interioris—

Eze_40:16. Sept.: Ê . èõñéäåò êñõðôáé ἐðé ôá èååéì ê . ἐðé ôê áἰëáì ἐóùèåí ôçò áὐëçò … ê . ὁóáõôùò ôïéò áἰëáì èõñéäåò —fenestras obliquas in thalamus et in frontibus eorum, quæ erant intra portam undique per circuitum … et in vestibulis—

Eze_40:17. ... åἰóçãêãåí … åἰò … ðáóôïöïñéá ê . ðåñéóôõëá —Vulg.: … gazophylacia … in circuitu pavimenti.

Eze_40:18. Ê . áἱ óôïáé —in fronte portarum secundum—

Eze_40:19. ... ἐóùèåí ἐðé ô . áἰèñéïí ô . ðõëçò âëåðïõóçò ἐîù , êç÷ . ἑêáôïí ô . âëåðïõóçò êáô ʼ ἀíáôïëáò . Ê . åἰóçãáãåí ìå ἐðé âïññáí (20) ê . ἰäïõ ðõëç âëåðïõóá ðñïò âïññáí —

Eze_40:22. … ê . ôá áἰëáììùí ἐóùèåí .—

Eze_40:24. … ê . ôá èåå ê . ôá áἰëåõ ê . ôá áἰëáììùè —

Eze_40:25. … êáèùò áἱ èõéäåò ôïõ áἰëáì —

Eze_40:26. … áἰëáììùè ἐóùèåí —

Eze_40:27. … ê . ôï åὐñïò ðñïò íïôïí ðç÷åéò åἰêïóé êåíôå .

Eze_40:32. … ìå åἰò ô . ðõëçí … áὐôçí —

Eze_40:33. Vulg.: thalamum ejus et frontem ej. et vestibulum ejus—

Eze_40:36. … èõñéäåò áὐôù êõêëù , ê . ôá áἰëáììùè áὐôçò êõêëù , ðç÷åéò —

Eze_40:37. Vulg.: Et vestibulum ejus respiciebat … et cælatura palmarum in fronte—

Eze_40:38. Ôá ðáóôïöïñéá áὐôçò ê . ôá èõñùìáôá áὐôçò ê . ôá áἰëáììùè áὐôçò ἐðé ô . ðõëçò ô . äåõôåñáò ἐêñõóéò · ἐêåé ðëõíïõóéí —Vulg.: Et per singula gazophylacia ostium in frontibus portarum; ibi—

Eze_40:40. Sept.: Ê . êáôá íùôïõ ôïõ ῥõáêïò ô . ὁëïêáõôùìáôùí ô . èõñáò âëåðïõóçò ðñïò … ðñïò ἀíáôïëáò êáôá íùôïõ ô . äåõôåñáò ê . ôïõ áἰëáì … ê . ὀêôù ôñáðåæáé êáô ʼ ἀíáôïëáò . Vulg.: … latus … quod ascendit … portæ, quæ … ante vestibulum portæ

Eze_40:41. … ἐð ʼ áὐôáò … ôá èõìáôá , êáôåíáíôé ôùí ὀêôù ôñáêåæùí ôùí èõìáôùí . Vulg.: … per latera portæ octo mensæ erant—

Eze_40:42. … ôùí ὁëïêáõôùìáôùí ëéèéíáé , ëåëáîåõìåíáé —

Eze_40:43. ... Ê . ðáëáéóôçí ἑîïõóéí ãåéóïò ëåëáîåõìåíïí ἐóùèåí êõêëù , ê . ἐðé … ἐðáíùèåí óôåãáò ôïõ êáëõðôåóèáé ἀðï ôïõ ὑåôïõ ê . ἀðï ôçò îçñáóéáò . Vulg.: Et labia earum … reflexa intrinsecus per circuitum—

Eze_40:44. Ê . åἰóçãáãåí ìå åἰò ô . áὐëçí · ô . ἐóùôåñáí , ê . ἰäïõ äõï ἐîåäñáé ἐí ô . áὐëç ô . ἐóùôåñá , ìéá êáôá íùôïõ ô . ðõëçó ô . âëåðïõóçò ðñïò âïññáí öåñïõóá ðñïò íïôïí , ê . ìéá êáôá íùôïõ ô . ðõëçò ôçò ðñïò íïôïí , âëåðïõóçò äå ðñïò âïññáí . Vulg.: … una ex latere portæ orientalis—

Eze_40:48. … ðåíôå ôï ðëáôïò ἐíèå ê . … ðåíôå ἐíèåí , ê . ôï åὐñïò … ðç÷åùí äåêáôåóóáñùí , ê . ἐðùìéäåò ô . èõñáò ôïõ áἰëáì ðç÷åùí ôñéùí ἐíèåí —Vulg.: … mensus est vestibulum quinque—

Eze_40:49. ... ôï åὐñïò ðç÷åéò äùäåêá , ê . ἐðé äåêá ἀíáâáèìóéí —Vulg.: … et octo gradibus ascendebatur … erant in frontibus, una hinc—

EXEGETICAL REMARKS

Literature.—In addition to Böttcher’s treatise, already mentioned in the Introduction, p. 30, we have to mention: Thenius, Proben altt. Schrifterkl, nach wissensch. Sprachforschung, Leipzig 1833; Balmer-Rinck, Des Propheten Ezechiel Ansicht vom Tempel, Ludwigsburg 1858. Of the older authors: Vitringa, Aanleydinge tot het rechte Verstant, etc., and his defence against Cocceius, the son (Naeder Ondersoeck van het rechte Verstant van den Tempel Ezechiels); Sturm, Sciagraphia Templi, etc., Leipzig 1694; and a little earlier: Villalpandus (p. 29); and, in a ponderous monograph, Matth. Hafenreffer, Templ. Ez., Tübing. 1613.—Great diligence and acute combination distinguish Kliefoth, whose second part treats entirely of the following chapters in 390 pages.—Oeder, in his Freye Untersuch. über einige BB. des Alten Testaments, Halle 1771, and L. Vogel, the editor of this treatise, and Corrodi also in the anonymous treatise, Beleuchtung d. jüd. und chr. Bibel-kanons, have criticised away the following nine chapters from our prophet, and capriciously attributed them to a Samaritan or a very late returned Jew; for what they have adduced upon “grounds” has been already refuted by J. D. Michaelis, Eichhorn, Bertholdt, and Jahn.

Eze_40:1-4. Exordium—Introductory

As in Ezekiel 1, with which the divine mission of our prophet opens, so also in Ezekiel 40 here, an exordium, stating the point of time, the condition of Ezekiel, the locality, as well as the first and immediate view which he got, introduces us to what follows.

Eze_40:1. By the first date given: in the five and twentieth year of our (Introd. § 3) captivity, the reference back to Ezekiel 1 (comp. Eze_40:2) is still more express. According to Bunsen and Duncker, 573 b.c. According to Schmieder, 574. According to Hitzig, 575. As to sense and meaning, this reference back to Ezekiel 1 implies on the one hand, that the glory of Jehovah solemnizes its consummation in the glory of His kingdom (Introd. § 5), and on the other, that the divine mission of Ezekiel has now come to the close which befits its commencement. Ezekiel’s prophecy, Eze_29:17 sq., is chronologically his last (comp. on it). “The prophet has introduced it as an appendix to an earlier prophecy, in order to conclude with this great vision of restoration, in contrast to the great opening vision of destruction” (Hengst.). According to J. H. Michaelis, we have to remember in regard to the twenty-fifth year in Ezekiel here, that the Babylonish captivity of the Jews began in the fourth year of Jehoiakim, when Daniel and his companions were carried away, so that there were in all thirty-two years of exile to take into account.—Hitzig interprets äַùָּׁðָä áְּøֹàùׁ in the sense of “new year,” and regards the phrase: on the tenth of the month, as explanatory, since he (as also Jewish tradition) takes it to be a year of jubilee (Lev_25:9). The previous year must have been a sabbatic year: such a year ended in the autumn of 575, and may have been a 49th year. The significant element in this coincidence (on a day of atonement commencing a year of jubilee) would, moreover, still continue even if we should not be able, like Kliefoth, to speak of an “absolutely eschatological vision.” Rdak observes: “God let the prophet see the temple and the future freedom of Israel on the day of jubilee, because then servants become free, and on the day of atonement, because then the sins of Israel are forgiven.” If what is intended is the beginning of the civil year and the month Tisri, then, in order to that, this much later alteration of the beginning of the Hebrew year—the old Mosaic reckoning constantly prevails still in the post-exile Old Testament writings—must be proved to have been already in practice in Ezekiel’s time; to say nothing of the fact that such a departure from the law in our prophet, with his specially priestly and other peculiarities of mind and spirit, is scarcely suitable, at least without more definite indication, even to the character of our chapter. For this reason Hävernick, with the majority of expositors, holds to the commencement of the ecclesiastical year, and thus to the month Nisan, making the phrase: øֹàùׁ äַùָּׁðָä , not found elsewhere in the Old Testament, look back to Exo_12:2 as a brief mode of expression for the full form there, and connecting the mention of the tenth day directly with Exo_12:3 (on which day the lambs for the passover were set apart, Schmieder). “It is the period when the preparation begins for the solemnization of the feast of the passover. To the prophet, inspired by the Spirit of God, the future shapes itself as the consummated glorification of the past, of the first history of development of the people of God” (Häv.). “The month did not need to be stated more exactly; from the words: In the beginning of the year, it was self-evident that the first month only could be intended. That the day is significant for the thing is confirmed by the emphatic form: On the selfsame day. On the day when of old the passover was instituted in Egypt, and the people were brought as it were into the sacred precincts of the approaching redemption, the day on which the coming sealing afresh of God’s redeeming grace had thus for centuries been solemnly announced, along with the increased pain just on account of the cessation of these festivals, hope also must have arisen more strongly than at any other time, since God had given in the redemption of the olden time a pledge to His people. The day occurs elsewhere also as significant, e.g. the leading across Jordan, Jos_4:19, etc. On the same day was the entrance of Christ into Jerusalem, the inauguration of His kingdom. The day was thus as significant here as the day of His resurrection in Rev_1:10. How even in later times the popular hope of deliverance was connected with the passover appears from the release at the feast of a prisoner, who, in the eyes of the Jews, represented the people enslaved by the Romans” (Hengst.). Next to the captivity, the circumstance that the city was smitten, which points back to Eze_33:21, forms the second element in fixing the date. It is a verbal reference to prepare us for understanding how the renewed divine mission of the prophet, in view of that accomplished act of judgment, would now, for the first time, fully open his mouth for the prophecy of God’s compassions on His people. At all events, the capture of Jerusalem was the consummation of the misery of the Old Testament covenant-people, but with it was presented also the exactly corresponding background for the consummation of Jehovah’s glory in His kingdom in the world. And so, in this respect also, Ezekiel cannot, in conformity with his continuous mission as prophet of Jehovah’s glory in the exile, withdraw more fully from the theatre of his activity. What the prophet had been obliged to announce regarding the wrath and judgment of God on Israel throughout Ezekiel 2-24, has been all fulfilled,—God has made a tabula rasa; but the strictly fulfilled threatening presents itself also as guarantee for the realization of the promise already wrapt up in it, which, in the transition portion of our book (Ezekiel 25-32, see Introd. § 5), prepared for itself a background in the kingdoms of this world, in order with Ezekiel 33 to set forth in prospect with increasing clearness and energy the purification, sanctification, restoration, and final victory of the new Israel, the Israel after the Spirit, over the world. What had been there prophesied in isolated instances of the future salvation becomes now collected into a united whole, so that to all, appearance, as if a separate book by itself began with Ezekiel 40, our opening verses only confirm more expressly that which already results from a reconsideration of the previous chapters. “Even in the first prophecy, in the rainbow which surrounds the appearance of the offended Deity,” says Hengstenberg, “lies the germ of this last prophecy;” and Hitzig says: “Not only Ezekiel 33-39, the previous section” (to which specially our prophecy forms the conclusion), “but Ezekiel’s prophecy in general, advances here also to internal completion.”—In the selfsame day; comp. Eze_24:2.—Comp. Eze_1:3; Eze_33:22; Eze_37:1. “Not merely a divine word, but he shall experience something” (Klief.).—Not directly, but certainly indirectly, there is also a reference to Ezekiel 8. sq.; for although thither is explained from what precedes as the site of the smitten city, yet Jerusalem comes immediately—just as in Ezekiel 8. sq.—into consideration principally as regards the temple. [Hävernick finds in the thither the direction of the longing expressed.]

Eze_40:2. In visions of God; comp. on Eze_1:1. The state of Ezekiel.—Eze_37:1.—Now comes the locality of the vision,—in general: the land of Israel, and then, in what follows, the first and immediate view in particular. Against Kliefoth’s observation, correct in itself, that àֶì and òַì stand for each other in Ezekiel, we remark that here, however, occurring as they do close together, they can hardly be otherwise than distinct. Ezekiel is, in the Spirit, set down at all events at the foot or the side of a mountain, which to him, looking up in vision, appears very high. Had Ezekiel been “upon” it, he could have spoken more fitly of its size or breadth than of its height. First of all, the mountain, since it has to be taken in contrast with the smitten city, refers neither to Moriah nor Zion in particular, but symbolizes generally the loftily situated Jerusalem (comp. Eze_17:22-23); but that it appears very high points, above all, to a glorious restoration, and indicates spiritual elevation, for which comp. Isa_2:2 (where the exaltation is immediately explained from the consciousness, the religious movement of the nations, and as no merely outward one); Zec_14:9-10; Zec_14:16; Mic_4:1 (Rev_21:10). This establishes in the outset the ideality of the further views vouchsafed to Ezekiel. Where the first vision (Ezekiel 1.) “exhibits in prospect anger and judgment,” the last exhibits in prospect “the healing of the wounds.” There the prophet went against the dream of a God gracious to (self-righteous) sinners, and an immediately approaching future of salvation; here at the end, after that announcement has been made, he deals a last powerful blow against the second dangerous enemy of God’s people, that has now come into the foreground,—the despair, which as effectually as the former false security leads away from treading the God ordained path of repentance” (Hengst.). That, however, which is made prominent for Jerusalem in general, and described as a city-like building, is, according to what follows, the temple. [Hävernick makes the prophet see from the mount of the temple, as the building in the south, the New Jerusalem (Heb_12:22), situated south of the mountain where the prophet stood, and consequently makes sanctuary and city to be at once announced as the two (?) main parts of the vision. According to Abarbanel, Ezekiel saw even the builders in the south building the city. Hengstenberg finds in òִéø the substitute for the smitten city (Eze_40:1), and the temple here, as also in Hebrews 12, included in the city in the wider sense. The reverse is the correct view, as even Hengstenberg himself goes on to call the temple “the proper essence of the city,” “the spiritual dwelling-place of the whole people.” His reference to Ezekiel 8. concerning the central position of the temple is good.] Apart from the fact, observed also by Keil against Kliefoth, that the city is not thus described in Eze_45:6; Eze_48:15 sq., 30 sq., everything is made clear by the distinction between àֶì and òַì ; to the prophet set down at the mountain, from Babylon, and hence coming from the north, the building on the mountain appears îִðֶּâֶá , that is, looking from the south (as in Eze_21:2 sq., Judea in general), which the ἀðåíáíôé of the Sept. ( îִðֶּâֶã ) renders quite correctly.

Eze_40:3. And He brought, etc. Resumption from Eze_40:1, after that the parenthesis Eze_40:2 has treated of the locality in general, and the first immediate view in particular. Now comes the vision proper: And behold. The description: a man, the less excludes the angel of the Lord, the known mediator of divine revelations, whom even Hitzig accepts here, “since He is called ‘Jehovah’ in Eze_44:2; Eze_44:5,” as the comparison of his appearance: as the appearance of brass (see on Eze_1:5), seems to point to Ezekiel 1. (Eze_40:7), and the line of flax to Eze_9:2, Comp. generally what has been said on Eze_9:2; also Zec_2:1 sq. (Mat_16:18; Heb_11:16). The brass suggests to Hengstenberg: “solidity, durability, power of resistance,” which is so comforting to the Church of God, because its earthly representatives rather resemble soft wax. Hitzig, like the Sept., makes it denote a “brilliant appearance;” Kliefoth: “an ordinary angelus interpres” (Rev_21:9). The brass not only removes the appearance from the human sphere, but also gives in the outset an idea of firmness, hence certainty, for everything which it will determine. For that the man has to measure is shown by his equipment, as that in its completeness denotes, according to Hengstenberg: “building activity in general, in contrast to the instruments of destruction (Eze_9:1);” according to Hävernick (Böttcher), that it is: “for the greater and the lesser measurements,—the line of flax more for the site; the measuring rod more for the masonry;” according to Klief.: “that he has much to measure of various descriptions.” Hengst., referring to Rev_21:15, calls attention to the measuring rod as distinguished from a line of flax.—He stood in the (at the) gate. Hitzig, correctly: “waiting for the new-comer.” Which gate, namely, of that which looked as a city-like building (Eze_40:2), therefore which temple-gate it was, is not particularized here. But as Ezekiel comes from the north, the first that met him was probably the north gate, from which the man escorts him to the east gate (Eze_40:6).

Eze_40:4. The supposition is (Eze_40:2), that the building is already erected; hence: behold with thine eyes. That he should “hear with his ears” gives promise of oral explanation also, as, for example, Eze_40:45 sq. But because the expression of the building as to its proportions will be made known to the prophet specially by measuring, Ezekiel has “to apply his heart to all” that he will in this way obtain a sight of (all that I show thee), for through him Israel is to obtain knowledge of it (comp. Exo_25:9).

Eze_40:5. The Enclosing Wall.

As çåֹîָä (“checking,” “keeping off”), the wall is a barrier against what might come from without ( îִçåּõ ). It runs right round the house, and will thus in relation to it, that is, to the temple generally, symbolize the warding off of the profane, the unclean, the false; and not so much protection. Comp. Eze_42:20, and Psalms 15. The height, at least, to be mentioned immediately, is nothing particular in the way of protection. [Häv.: “In the former sanctuary such an enclosing wall appeared more arbitrary, a construction called forth by external circumstances. Here the wall is an essential constituent part. The Babylonian temples, too, had their surrounding walls, but here is certainly a contrast to the colossal structures of the Babylonians. The wall on the east side in the later temple, begun by Solomon, was 300 cubits high at the lowest parts.”] [The wall “bears the square form, as broad as it is high; but this being only twelve feet at the utmost, it was manifestly not designed to present, by its altitude, an imposing aspect, or by its strength to constitute a bulwark of safety. In these respects it could not for a moment be compared with many of the moral erections which existed in antiquity. But as the boundary-line between the sacred and the profane, which, being drawn by the hand of God, must therefore remain free from all interference on the part of man, it is precisely such as might have been expected.”—Fairbairn’s Ezekiel.—W. F.] But the measuring begins with it, and so the measuring rod is here fixed at 6 cubits—the cubit, however, with the addition of a handbreadth (Eze_43:13), hence 6 cubits and 6 handbreadths = 1 rod. The measure is accordingly greater than that of the usual rod of 6 cubits. Comp. 2Ch_3:3, and Deu_3:11. A cubit measure found in the ruins of Memphis shows both measures, one of 6 and one of 7 handbreadths. See a lengthened disquisition on Jewish measurement by J. D. Michaelis on our passage, p. 112 sq. [Hengst.: In the case of Solomon’s temple the former cubit, because then current, was the measure, hence it was the more needful to give the relation of the one to the other here. The greater cubit, which meets us first in Ezekiel, was probably borrowed in the exile from the Chaldeans. Keil assumes a shortening of the common cubit from the old Mosaic sacred cubit, which, he says, still formed the measure for Solomon’s temple, and will do so for the new temple likewise.] From this statement of a greater measure, we may presume that what is to be measured is uncommon, magnificent, surpassing that which actually exists.—Inasmuch as by measuring the dimension is made known as distinguished from the mere mass, we may say with Bähr that law and proportion, hence order, consequently the spiritual, the divine ideality, are displayed. This is what is expressed generally in the numbers occurring here. But the very preponderance of the number six, in itself non-significant, forbids us to attach to them special significance. In this respect, also, Hengstenberg’s observation, that in order to get the significant number seven, it is necessary to revert to the cubit, which after the prophet’s explanation no longer comes into consideration, tells against Kliefoth. Moreover, îָãַã comes from “extending,” and serves here rather to elucidate in detail to the prophet that which he beholds as already completed work.— äַáִּðְéָï is the mason-work of the wall, the equality of which in breadth and height corresponds strikingly to the purpose assigned to it—to separate.

Eze_40:6-16. The East Gate

After the wall now follows in Eze_40:6 the most noteworthy part of it, the gates, of which, as being “the chief,” as Hengstenberg supposes (“because of the rising sun”), the east gate is described. It lay opposite the entrance into the sanctuary, and hence was the one among the gates which could first come into consideration with reference to the house in the narrower sense, in respect to which it is also several times expressly defined in what follows. On the significance of the gates of Ezekiel’s temple, comp. the Doctrinal Reflections on Ezekiel 40-46. The steps, seven in number, according to Eze_40:22; Eze_40:26 (Sept.), are the first thing observed about the gate. Since the man arrives at it by them, they can hardly be conceived of otherwise than as before, and not running into the gate; they show, moreover, that the court to which the east gate leads lies higher by these seven steps. Thus the ascent, an exaltation (Colossians 3.), is conjoined with the separating character of the wall.— íַó is a border or panel on the ground at the entrance, thus threshold; nothing can be made of “projecting lower cornice” (Hitzig). As the threshold enters into the gate a rod-breadth, which is the breadth of the wall, it fills up exactly the opening made by the gate in the wall.— åְàֵú íó àֶçָã explains the threshold measured as “one” (Häv.: only one, because so broad), that is, for the present, for a second follows in addition, Eze_40:7; hence àֶçָã , in the sense of “first.”

Eze_40:7. åְäַúָּà placed here, at the entrance into the gate, so simply as to explain itself, is the chamber which is wont to be in this place, the guardroom for the gate-watch (Eze_44:11). “An arrangement dating from David and Solomon; a sacred temple-guard was appointed to surround it” (Häv.). [Fairbairn: “Furnished, as the gates were, so amply with guard-chambers for those who should be charged with maintaining the sanctity of the house (Eze_44:11; Eze_44:14), they were formed more especially with a view to the holiness, which must be the all-pervading characteristic of the place. It was imprinting on the architecture of this portion of the buildings the solemn truth, ‘that there shall in no wise enter into it anything that defileth, neither worketh abomination, or maketh a lie’ (Rev_21:27),—a truth which, in past times, partly from defective arrangements, partly from the wilful disregard of such as existed, had been most grievously suffered to fall into abeyance. But henceforth it must be made known to all that holiness becometh God’s house, and that they only who possess this shall be allowed to come and minister before Him.”—W. F.] Since the gate extends from the wall into the court, and Ezekiel has first to pass through to the end, the first thing determined is as to the guardroom, of which, moreover, there were several ( äַúָּàִéí ),—the “length” (from east to west), and with that also the breadth, and in this way the form, that of a square.—It is to be understood that the intervening spaces also (the distances from chamber to chamber) were measured as they went onward, and thus made clear to the prophet.—The conclusion is formed by the threshold of the gate, which, in distinction from the entrance one (Eze_40:6) of the same dimension, is named from the porch ( àåּìָí or àֻìָí is vestibule or portico, often with pillars), into which the whole gate-building runs out, as the porch and thereby this threshold is fixed with respect to the temple, that is, westward. àֵöֶì indicates that this threshold lay close to the porch, adjoined it.

Eze_40:8. The porch, because it opens the way to the court, is a principal part of the gate, hence its lengthened description. The Sept. and Hitzig erase this verse on account of the dimension being different from that given in Eze_40:9. Kliefoth finds given in Eze_40:8 the size of the porch in the light, the width of its inner space from east to west, namely, 6 cubits of Ezekiel’s measure (Eze_40:5). The width was naturally the same as that of the gate. Consequently the measurement given in Eze_40:9 would be that of the porch in the wider sense, including the projecting side-walls upon it (2 cubits) and the àֵéìִéí fronting each other (Eze_40:10), and each 2 cubits thick. àַéִì , mostly plural, signifies that which is “firm,” “strong,” which can be a prop, can afford support. The signification of the verb àåּì , “to be in front,” accepted by Kliefoth, is the derived one. The “Elim” ( àֵéìִéí ) undoubtedly project, as observed, but in reality they are pillar-like props attached to the walls, to form sides and supports for doors and windows. And the porch, etc., forming a conclusion; in connection with which Kliefoth directs attention to the îֵäַáַּéִú , repeated for the third time, as marking the difference from the gates of the inner court (Eze_40:31; Eze_40:34; Eze_40:37).

Eze_40:10. A return to the “guardrooms of the east gate” (Eze_40:7). They are six in number, three on one side fronting three on the other, and all of the same size. [Kliefoth: 2 × 3 watches at each of the three outer gates, and the same at the three inner gates, in all 3 × 12; “for God Himself will be the proper Guardian and Protector of this sanctuary of His people.”]—The one measure spoken of the àֵéìִéí on this occasion seems to refer to those mentioned in Eze_40:9. Klief.: “the gate-pillars of the porch.” [Hengstenberg supposes “pillars” one cubit thick, as in Eze_40:9 (?), standing in front of the walls at both sides of the guardrooms; others otherwise.]

Eze_40:11. The opening of the gate is its entire width, and along with the statement of its breadth there is given at the same time the still undetermined length of the two thresholds and the steps.—In distinction from the width, äַùַּׁòַø (from ùָׁòַø , to make fast, to close, and so meaning literally: “closed place” [Schloss]—cognate to íֹäַø ) as such signifies the ward, wherefore the gate too is very suitably treated of here in the midst of the more exact description of the guardrooms (Eze_40:10; Eze_40:12). (Comp. Eze_44:1 sq.) Viewed with respect to its opening, it opens the way to the court; as a gate it is a silent but stedfast guardian (comp. on Eze_40:48).—As every other interpretation hitherto attempted leads only to quite uncertain suppositions not contained in the text (roofed and open spaces, courtyards, and the like), the length of 13 cubits here must mean the height. In itse