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.
Eze_42:1. Sept.: ...
êáôá ἀíáôïëáò êáôåíáíôé ô
.
ðõëçò ô
.
ðñïò âïῤῥáí ê
.
åἰóçãáãåí ìἐ ê
.
ἰäïõ å
ʼ
îåäñêé äåêáðåíôå
,
ἐ÷ïìåíáé ôïõ ἀðïëïéðïõ ê
.
ἐ÷ïìåíáé ôïõ äéïñéæïíôïò ðñïò âïῤῥáí
. Vulg.: … et contra ædem vergentem ad oquilonem.
Eze_42:2. ...
ἑêáôïí ìçêïò ðñïò âïῤῥáí
—Vulg.: … in facie … ostii aquilonis et latitudinis.
Eze_42:3.
äéáãåãñáììåíáé ὁí ôñïðïí áἱ ðõëáé ô
.
áὐëò ô
.
ἐóùôåñáò
,
ê
.
ὁí ôñïðïí ôá ðåñéóôõëá ô
.
áὐëçò ô
.
ἐîùôåñáò ἐóôé÷éñìåíáé
,
ἀíôéðñïóùðïé óôïáé ôñéóóáé
. Vulg.: … ubi erat porticus juncta porticui triplici.
Eze_42:4. ...
ἐðé ðç÷åéò ἑêáôïí ôï ìçêïò
,
ê
.
ôá
—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:
åôúúéäï
, fem.)
Eze_42:5.
ê
.
ïἱ ðåñéðáôïé ïἱ ὑðåñùïé ὡóáõôùò
ʼ
ὁôé ἐîåé÷åôï ôï ðåñéóôõëïí ἐî áὐôïò
,
ἐêôïõ ὑðïêáôùèåí ðåñéóôõëïõ
,
ê
.
ôï äéáóôçìἀ ïὑôùò ðåñéóôõëïí ê
.
äéáóôçìá
,
ê
.
ïὑôùò óôïáé
.
Eze_42:6.
Äéïôé
…
óôõëïé ôùí ἐîùôåñùí
ʼ
äéá ôïõôï ἐîåé÷ïíôï ôùí
…
ἀðï ô
.
ãçò
. Vulg.: … Tristega … propterea eminebant de … a terra cubitis quinquaginta.
Eze_42:7.
Ê
.
öùò ἐîùèåí
,
ὁí ôñïðïí ê
.
áἱ ἐîåäñáé
…
ôçò ἐîùôåñáò áἱ âëåðïõóáé ἀðå
o
áêôé ô
.
ἐîåäñùí ôùí ðñïò âïῤῥáí
—Vulg. Et peribolus exterior secundum—
Eze_42:8. ...
ôùí âëåðïõóùí åἰò ô
.
áὐëçí
…
ê
.
áὑôáé åἰóéí ἀíôéðñïóùðïé ôáõôáéò
,
ôï ðáí
Eze_42:9. Sept.:
ê
.
áé èõñáé ô
.
ἐîåäñùí ôïõôùí ôçò åἰóïäïõ ô
.
ðñïò ὰíáôïëêò
…
äἰ áὐôùí
—Vulg.: Et erat subter gazo phylacia hæc introitus ab oriente ingredientium in ea—(Qeri:
åּîִúַּúַú äַֹìְּùָׁëåֹú
and
äַîֵּáéà
f).
Eze_42:11.
ê
.
ὀ ðåñéðáôïò êáôá ðñïóùðïí áὐôùí
,
êáôá ôá ìåôñá ô
.
ὲîåäñùí
…
ê
.
êáôá ðáóáò ôáò ἐðéóôñïöáò áὐôùí ê
.
êáôá ôá öùôá áὐôùí ê
.
êáôá ôá èõñùìáôá áὐôùí
. Vulg.: … et omnis introitus eorum et similitudines et ostia eorum.
Eze_42:12.
ôùí ἐîåäñùò
…
ê
.
êáôá ôá èõñùìáôá ἀð
̓
ἀñ÷çò ôïõ êåñéðáôïõ ὡò ἐðé öùò äéáóôçìáôïò êáëáìïõ
,
ê
.
êáô
̓
ἀíáôïëáò ôïõ åἰóêïñåõåóèáé äἰ áὐôùí
. Vulg.: Secundum … quæ via erat ante vestibulum separatum per viam orientalem ingredientibus.
Eze_42:13. ...
êáôá ðñïóùðïí ôùí äéáóôçìáôùí
, …
áἱἐîåäñáé ôïõ ἁãéïõ
…
ïé òἱïé Óáääïõê
—Vulg.: … ante ædificium separatum … gazophylacia sancta … ad dominum in sancta sanctorum.
Eze_42:16.
Ê
.
ἐóôç êáôá íùôïõ ô
.
ðõëçò ô
.
âëåðïõóçò êáô
ʼ
ἀíáôïëáò ê
.
äéåìåôñçóåí ðåíôáêïóéïõò ἐí ô
.
êáëáìù ô
.
ìåôñïõ
. Vulg.: … contra ventum … calamos in calamo mensuræ—(many codd. and all translations read
îàåú
instead of
àîåú
.)
Eze_42:17.
Ê
.
ἐðåóôñåøåí ðñïò
…
ê
.
äéåìåôñçóåí ôï êáôá ðñïóùðïí ôïõ âïῤῥá ðç÷åéò ðåíôáêïóéïõò ἐí ô
.
êáëáìù
—
Eze_42:18.
Ê
.
ἐðåóôñåøåí ðñïò èáëáóóáí ê
.
äéåìåôñ
.
ôï êáô
.
ðñïóùð
.
ô
.
èáëáóóçò
,
ðåíôáêïóéïõò
. Vulg.: … quingentos calamos … per circuitum.
Eze_42:19.
Ê
.
ἐðåóôñ
.
ðñ
.
íïôïí ê
.
äéåì
.
êáôá ðñïóùð
.
ô
.
íïôïõ
,
ðåíôáêïó
.
ἐí
—Vulg.: Et ad ventum occidentalem.
The leading forth of Eze_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
äַìְּùְׁëָּä
suggests to us such a structure. Comp. moreover, Eze_40:17 sq. and Eze_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, Eze_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 Eze_42:2,
àֶìַôְּðֵé×
can hardly (as Hengst.) mean: “before the length” (determined for the gizrah. from east to west), for the repeated
àֶì
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 Eze_41:13, so that both buildings simply cover each other as to length; whereas the sacrificial kitchens (Eze_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 Eze_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 (Eze_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 (Eze_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
ðֶâֶã
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
òַì=àֶì
( “on,” “over”), but what would
òַìÎôְּðֵé
mean? Also,
áַּùְׁìִùִׁéñ
does not mean, as he supposes with Böttcher: “into the threefold.” As Eze_41:10 can refer only to our verse, we shall in the case of
àֶìÎôְּðֵéÎàַúִּé÷
have to think of the first-mentioned galleries of the gizrah house, Eze_41:15 sq.; and this so much the more as the description of the cell structure was determined immediately (Eze_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 Eze_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
Eze_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 (Eze_8:3; Eze_8:16; Eze_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.:
îֵàָä àַîֹּú
, thus making a way of a hundred cubits long lead through the north gate into the inner court (!).
Eze_42:5 harmonizes the galleries with the chambers, speaking first of the upper as Eze_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 Eze_42:6) the galleries took away from their breadth (
éåֹëְìåּ
only here, instead of
éֹàëְìåּ
). They were shorter, it is said, than the lower above all, but also than the middle. So Keil understands the second and third
îִï
in a comparative sense. If it is to be taken as the first, that in
îֵäֵðָּä
, then that one must be understood of the chambers in general, and the more exact definition must be given with the two following
îֵ
, 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
áִּðְéָï
to 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, Eze_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
áִּðְéָï
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 Eze_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.
Eze_42:7.
âָãֵø
, 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 (Eze_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
ãֶּøֶêְ
may remind us of
ãֶּøֶêְ
, Eze_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
Eze_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
åְäִðֵּä
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 Eze_42:3) lay towards the gizrah, and only the doors opened towards the north (Eze_42:4). Eze_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 (Eze_42:7; Eze_42:4), 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
äַîֵּáִå
֯à
, sufficiently intelligible by the clause: in coming, etc., into a door which the “fence-wall” must have had.
Eze_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 Eze_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 (Eze_42:9) outer court, and the expression: toward the east, likewise borrowed from Eze_42:9, is a closer description of the position of the dividing-wall and consequently of the chambers, so that
äַ÷ָּãִéí
is not to be changed into
äַãָּøåֹí
, which definition comes afterward in Eze_42:12. The description: fronting the gizrah, and (as Eze_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 Eze_42:2; hence the chambers were concealed on this side also by the gizrah building. That which in Eze_42:4 is called
îַäֲìַêְ
, is in Eze_42:11 by way of variety called
ãֶּøֶêְ
, 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.
Eze_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” (Eze_42:11); it then proceeds to mention “a door-opening,” which, while only supposed in Eze_42:4; Eze_42:7, 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
áִּôְðֵé
, in face of the dividing-wall, that is, so that this wall had it as it were before its eyes.
ãֶּøֶêְ
is perhaps so often repeated because the narrower walk in question (Eze_42:4) is distinguished as
ãֶּøֶêְ
from the longer and broader “walks.”
äַâְּãֶøֶú
is collective, because said at the same time for the north side,
äֲâִéðָä
occurs only here; it is derived from
äָâִï
, 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
áִּôְðֵé×
, 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
äָâåּï
, which means: “noble,” “graceful,” but also: “insignificant,” renders
äָâִéï
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 Eze_42:9.—The interpretation given of Eze_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 Eze_42:13 (as Eze_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.—
äַ÷ֹּãֶùׁ
, not abstr. pro concr., but as throughout, holiness, corresponding to the holiness of Jehovah, which is no single divine attribute (comp. Eze_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
÷ָãְùֵׁé äַ÷ֳּãָùִׁéí
, 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; Lev_2:10; Lev_6:9 sq., 19 sq., Eze_7:6, Eze_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:
ëִּé äַîָּ÷åֹí ÷ָãùׁ
, shows the distinction from the previous
äַ÷ֹּãֶùׁ
.
Eze_42:14 still adds, with similar emphasizing of the priests, that after performing their functions (
áְּáֹàָí
, 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, Eze_42:12, is excellently adapted—the official garments in which they (
ùָׁøַú
, “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.—
äֵðָּä
, namely: the priestly garments.—In
åְ÷ָøְáåּ
we are instinctively reminded of
÷ְøåֹáִéí
in Eze_42:13.—
àֶìÎàֲùֶׁø ìָòָí
explains more closely the
àֶìÎäֶçָöֵø äַçִéöåֹðָä
, 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.
Eze_42:15-20
.—The Circumference of the whole.
Eze_42:15. What was begun in Eze_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,—
ãֶּøֶêְ äַùַּׁòַø
, which may mean the way to the gate, but also the way through it. The return to the east gate (comp. Eze_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 (Eze_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, Eze_40:5, that it was
îִäåּõ ìַáַּéú íָáִéá íָáִéá
. Keil disputes, without due grounds, the reference of the suffix in
åּîְãָøåֹ
to
äַáַּéִú×
, 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.
Eze_42:16. The measuring begins with the east gate; and hence on the east,
ãåּç
, 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
àֵîåֹú
as a blending of
àַîּåֹú
and
îֵàåֹú
, and translates: “five hundred cubits, measured in rods with the measuring-rod.” That
çֲîֵùׁÎàֵîåֹú
cannot mean “five hundred” is clear, but what is the meaning of “five cubits”? Hence the Qeri:
îֵàåֹú
. 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, Eze_40:5 favours this view, as also the square of five hundred cubits for the whole of the sanctuary, already, on Eze_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 Eze_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 Eze_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, Eze_45:2.
Eze_42:17. Five hundred, and the same in Eze_42:18 and Eze_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 Eze_42:16.—Is the question decided in Eze_42:20? But toward the four winds, that is, in the direction of the four cardinal points (it is said
ñָáַá
in Eze_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 Eze_42:16-19. Accordingly, the suffix also in
îְãָãåֹ
is to be understood exactly as in Eze_42:15, that is, as referring to the house.—What now is to be understood by the wall which was to the house (
ìåֹ
)? It is called
çåֹîָä
, as in Eze_40:5, and, exactly as there, it is said that it was
ñָáִéá ñָáִéá
. 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
ñָáִéá
in Eze_42:16-17 of a square five hundred rods in length and breadth on these two sides, yet he gets in Eze_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 Eze_40:2 speaks only of a very high mountain.
[Throughout Eze_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 Eze_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
Eze_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, 2Ti_2:21” (Starke).
Eze_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 (1Co_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).
Eze_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, Joh_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 (Psalms 37). So also has the Lord ordained that they who preach the gospel should live of the gospel, 1Co_9:13-14” (Œcol.).—“Oh, how sweet it is to cling to the temple like Anna! Luk_2:37” (Starck).
Eze_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 Eze_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 ou
