TRV
“Measuring the Inner Court Gates”· Ezekiel 40:28–37
Translation
King James Version
And the arches round about were five and twenty cubits long, and five cubits broad.
Complete Jewish Bible
There was a vestibule around it forty-three-and-three-quarters feet long and eight-and-three-quarters feet wide;
Berean Standard Bible
(The porticoes around the inner court were twenty-five cubits long and five cubits deep.)
American Standard Version
And there were arches round about, five and twenty cubits long, and five cubits broad.
World English Bible Messianic
There were arches all around, twenty-five cubits long, and five cubits broad.
Geneva Bible (1599)
And the arches round about were fiue and twenty cubites long, and fiue cubites broad.
Young's Literal Translation
As to the arches all round about, the length is five and twenty cubits, and the breadth five cubits;
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 40:27–38.
Passage under commentEzekiel 40:27–38
27¶ And there was a gate in the inner court toward the south: and he measured from gate to gate toward the south an hundred cubits.
28And he brought me to the inner court by the south gate: and he measured the south gate according to these measures;
29And the little chambers thereof, and the posts thereof, and the arches thereof, according to these measures: and there were windows in it and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad.
30And the arches round about were five and twenty cubits long, and five cubits broad.
31And the arches thereof were toward the utter court; and palm trees were upon the posts thereof: and the going up to it had eight steps.
32And he brought me into the inner court toward the east: and he measured the gate according to these measures.
33And the little chambers thereof, and the posts thereof, and the arches thereof, were according to these measures: and there were windows therein and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad.
34And the arches thereof were toward the outward court; and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps.
35And he brought me to the north gate, and measured it according to these measures;
36The little chambers thereof, the posts thereof, and the arches thereof, and the windows to it round about: the length was fifty cubits, and the breadth five and twenty cubits.
37And the posts thereof were toward the utter court; and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps.
38And the chambers and the entries thereof were by the posts of the gates, where they washed the burnt offering.
In these verses we have a delineation of the inner court. The survey of the outer court ended with the south side of it. This of the inner court begins with the south side (Eze 40:27), proceeds to the east (Eze 40:32), and so to the north (Eze 40:35); for here is no gate either of the outer or inner court towards the west. It should seem that in Solomon's temple there were gates westward, for we find porters towards the west, Ch1 9:24; Ch1 26:8. But Josephus says that in the second temple there was no gate on the west side. Observe, 1. These gates into the inner court were exactly uniform with those into the outer court, the dimensions the same, the chambers adjoining the same, the galleries or rows round the court the same, and the very engravings on the posts the same. The work of grace, and its workings, are the same, for substance, in grown Christians that they are in young beginners, only that the former have got so much nearer their perfection. The faith of all the saints is alike precious, though it be not alike strong. There is a great resemblance between one child of God and another; for all they are brethren and bear the same image. 2. The ascent into the outer court at each gate was by seven steps, but the ascent into the inner court at each gate was by eight steps. This is expressly taken notice of (Eze 40:31, Eze 40:34, Eze 40:37), to signify that the nearer we approach to God the more we should rise above this world and the things of it. The people, who worshipped in the outer court, must rise seven steps above other people, but the priests, who attended in the inner court, must rise eight steps above them, must exceed them at least one step more than they exceed other people.
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Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(Versed. 28 seqq.) And he led me into the inner courtyard by the eastern way: and he measured the gate according to the upper measurements; its chamber and its front and its vestibule as before, and its windows and its vestibules all around, with a length of fifty cubits and a width of twenty-five cubits. And its vestibule, that is, the outer courtyard (which the Septuagint and Symmachus have placed as the inner courtyard); and carved palm trees on its front, both here and there, and with eight steps leading up to it. » From the Northern region, into whose courtyard only seven steps were ascended, one passes to the Southern gate and courtyard of the same region, to which not only seven, as mentioned above, but eight steps are ascended: namely, so that we may pass from the Old to the New; and to speak more clearly, through the patriarchs and prophets, we come to the apostles: so that in one week there is an octet in the other. But now it comes to the last, or rather to the highest, and introduces the prophet through the way of the inner gate, or through the courtyard, to which one goes through the Eastern gate. In this place, according to the Septuagint, the way is only mentioned; in the Northern and Southern regions, it is completely silent, so that we can understand that in the Eastern region only is that way to be understood, which says: I am the way, the truth and the life (John 14:6). For through Him we come to the Father, and it is written about Him: Blessed are the undefiled in the way (Psalm 119:1), who think nothing left of Christ, but their faith is pure and not in any way polluted by the stain of heretics. Likewise, the number of rooms, facades, entrances, windows, and the amount of light in them, as well as the same measurement of length and width: fifty by twenty-five cubits, preserving the sacredness, and the vestibule of its gate or inner courtyard, which is placed outside according to the Hebrew, so that everything is enclosed by the Eastern light, according to what is written: 'There is no one who can hide from its heat' (Psalm 19:7). But if we understand the atrium both externally and internally: thus it must be understood that God is both encompassing and indwelling, saying through the prophet: He who holds the heavens in the palm of his hand, and the earth in his fist (Isaiah XL, 12): so that everything may be seen as included in him. And again: Heaven is my throne, and the earth is the footstool of my feet (Isaiah LXVI, 1), so that he is believed to exist within all things: according to that verse from Virgil's Aeneid (Book VI).
In the beginning, the sky and the earth, and the liquid fields, And the shining globe of the moon, and the Astra of Titania, A Spirit nourishes them within: and infused throughout their limbs, The Mind moves the whole mass, and mingles itself with the great body.
And when, through the weapons of justice, on the right and left, through glory and disgrace, through good and bad reputation, through praise and blame, we have obtained victory over this world (2 Cor. 6): then palms are given to us on both sides, which neither joys have changed, nor sorrow, nor prosperity, nor adversity have overcome: and not by seven (or eight) degrees, as in the region of the North, nor by seven and eight, as in the South, are we contained, but by only eight (or seven) degrees do we ascend to the highest: because the number eight is sufficient for us, that is, the sacrament of the Gospel; so that we may say with the Apostle: And though we have known Christ according to the flesh, yet now we know him no more (2 Cor. 5:16), it is understood, according to the flesh.
"Twenty-five cubits in length, and five cubits in width, and its vestibule toward the outer court." The interior gates have vestibules that are measured as twenty-five cubits in length. For if we multiply eight by three, we arrive at twenty-four. To this one is added, so that we have twenty-five. For good hearers, who are like certain vestibules of the gates, hold the longsuffering of eternal hope; they await the eighth day in faith in the Trinity. Because this Trinity is one God, they indeed multiply eight by three, but they are made firm in the confession of one God. The vestibules are level because the hearts of good hearers are humble. They have length because they persevere in the longsuffering of hope. Their length is measured at twenty-five cubits because they believe in the resurrection of the flesh on the eighth day through the Trinity, and they confess that the same holy Trinity is one God. They also have five cubits in width because through the simple life that is led by the five senses they are enlarged in love of neighbor. And it should be noted that after the vestibules of the gates were described above as one thing, afterward the vestibule that has five cubits in width is said to look outward, because indeed there are some hearers who penetrate the understanding of the interior life more by advancing in virtues, and there are certain simple ones who live well indeed but according to the bodily senses. Hence they are also said to look outward. For they look outward, as it were, because they live according to the bodily senses. But nevertheless even those looking outward are within, because even if they do not know how to transcend the bodily senses by understanding, they still humbly hold faith and charity. And so they are within in the spiritual building through love, and they look outward, as it were, through simplicity.
The vestibule that looks outward can designate the faith of beginners, and the vestibule that is interior can designate the faith of the perfect, who already shine forth through it in signs and virtues. The higher precepts can also be represented by the interior vestibule, while the still lesser precepts can be represented by the vestibule that looks outward. For through the vestibule one goes to the steps and to the gate, because through the precepts of preaching one attains to virtues and to the entrance of heavenly grace. But when some are commanded to meditate on eternal things in their thoughts, to be wise about heavenly things, and when they are told to live in psalms and hymns and spiritual songs, the interior vestibule is shown, as it were, which is measured at fifty cubits in length and twenty-five in width. But when others are commanded, "Let the husband render to his wife what is due, and likewise also the wife to her husband," the vestibule that looks outward is designated, as it were. Though it looks outward, nevertheless it is inside, because the unlearned hearer both still does what is of the flesh and yet is not excluded from the number of the good.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Ezekiel 40:30 provides a precise architectural measurement for a specific feature within the visionary temple complex revealed to the prophet Ezekiel. This verse details the dimensions of the "arches," or more accurately, the porticoes or chambers, stating they were twenty-five cubits long and five cubits broad. It is an integral part of the extensive and highly detailed blueprint of a future temple, spanning Ezekiel chapters 40-48, which emphasizes divine precision, order, and the meticulous nature of God's design for His sacred dwelling among His people.
Context
Literary Context
Ezekiel 40:30 is situated within the monumental temple vision that commences in Ezekiel 40:1 and extends through Ezekiel 48. This section marks a significant shift in the book of Ezekiel, moving from pronouncements of judgment to prophecies of restoration and hope. The prophet is transported by God to a very high mountain, where he encounters a divine figure with a measuring rod, who meticulously guides him through a detailed tour of a new temple complex. Verse 30 specifically contributes to the exhaustive description of the outer court's structures, likely referring to the gate chambers or porticoes, providing exact dimensions that are part of the divinely revealed architectural plan. The meticulous nature of these descriptions underscores the divine origin and authoritative nature of the entire vision, setting the stage for the return of God's glory to His sanctuary, as depicted in Ezekiel 43:1-5.
Historical & Cultural Context
The prophecy of Ezekiel was delivered during the Babylonian exile, a period of profound national and spiritual crisis for the Israelites (597-538 BC). Following the destruction of Jerusalem and Solomon's Temple in 586 BC, as vividly recounted in 2 Kings 25:8-10, the people were in despair, feeling abandoned by God and questioning His covenant promises. In this context of desolation, the vision of a new, magnificent temple served as a powerful message of hope, restoration, and the enduring presence of God among His people. The use of cubits (an ancient unit of measurement, approximately 18-21 inches or 45-53 cm) would have been a familiar and tangible reference for Ezekiel's audience, grounding the visionary hope in concrete, albeit future, reality. The emphasis on precise dimensions was also a common feature in ancient Near Eastern temple construction, signifying divine order, sanctity, and the sacredness of the space dedicated to a deity.
Key Themes
The meticulous measurements in Ezekiel 40 and subsequent chapters contribute to several overarching theological themes. Firstly, they highlight Divine Precision and Order, demonstrating God's meticulous nature and His capacity to bring perfect order out of chaos. Every detail, from the length of the "arches" to the dimensions of the altars, is divinely ordained, emphasizing that God's plans are exact and flawless. Secondly, these specifications underscore the Holiness and Sanctity of God's dwelling place. The precise separation of spaces and the exactitude of measurements emphasize the sacredness required for God's presence, preparing the way for the glory of the Lord to fill the temple, as described later in Ezekiel 43:4-5. Finally, the entire vision, including these architectural details, serves as a profound message of Future Hope and Restoration for the exiled Israelites, promising a renewed covenant relationship and the re-establishment of God's presence among them, even after their national humiliation and the destruction of the first temple, as lamented in Lamentations 2:7.
Exposition and Analysis
Key Word Analysis
This term (H361) can refer to a pillar-space, colonnade, pale, or portico. In the context of temple architecture, it often denotes a porch, vestibule, or a distinct chamber, particularly those associated with the gates or courts. The KJV translation "arches" captures the sense of an architectural feature, possibly a recessed area or a covered walkway, rather than a freestanding arch. The dimensions provided (25x5 cubits) suggest a significant, enclosed space or a deep recess, indicating a substantial architectural element within the temple complex.
This word (H520) refers to an ancient unit of linear measure, derived from the length of the forearm (from the elbow to the tip of the middle finger). While its exact length varied regionally and historically, it typically ranged from 18 to 21 inches (approximately 45-53 cm). The repeated use of "cubits" throughout Ezekiel's temple vision underscores the tangible, measurable nature of the divine blueprint, emphasizing its reality, precision, and the concrete nature of God's future plans for His people.
This term (H753) simply means "length." In conjunction with "broad" (H7341, rôchab'), it defines the two primary dimensions of the architectural feature, indicating a rectangular shape. The specific measurements of twenty-five cubits long and five cubits broad provide a clear, unambiguous picture of the size of these "arches," contributing to the overall sense of divine order and meticulous planning inherent in the visionary temple.
Verse Breakdown
"And the arches round about"
This phrase introduces the specific architectural feature being described and specifies its location within the larger temple complex. The "arches" (better understood as porticoes or chambers) are not isolated structures but are situated "round about," implying they are part of a larger, encompassing structure, likely forming a perimeter or a series of connected spaces within the outer court or associated with the temple gates. This suggests a functional and integrated design.
"[were] five and twenty cubits long,"
This clause provides the primary dimension of these architectural features, specifying their length. Twenty-five cubits (approximately 37.5 to 43.75 feet or 11.4 to 13.3 meters) indicates a substantial length, suggesting these were significant structural elements, possibly deep chambers, long, narrow porticoes, or gatehouses designed for specific functions within the sacred space.
"and five cubits broad."
This final clause provides the second dimension, the width, of the "arches." Five cubits (approximately 7.5 to 8.75 feet or 2.3 to 2.7 meters) indicates a relatively narrow breadth compared to their length. This ratio reinforces the idea of a passage, a specific chamber, or a recessed area rather than a wide, open hall. The precision of both measurements highlights the divine blueprint's exactitude and the intentionality behind every detail of the visionary temple.
Literary Devices
Ezekiel 40:30, like much of Ezekiel 40-48, primarily employs Architectural Description and Numerical Precision. The verse is a straightforward, factual statement of measurement, devoid of overt metaphorical language. However, the sheer volume of such precise details throughout the vision functions as a profound form of Symbolism. The meticulous measurements symbolize God's perfect order, His absolute control, and the divine intention behind every aspect of His sacred space. This precision also serves as a Literary Foreshadowing of the completeness and perfection of God's future restoration, contrasting sharply with the desolation experienced by the exiles. The repetition of measurement units and numerical values throughout the chapter creates a sense of Rhythm and Emphasis, reinforcing the divine authority and exactitude of the vision, and impressing upon the reader the reality and tangibility of God's future promises.
Theological and Thematic Connections
Ezekiel 40:30, with its precise architectural detail, contributes to the broader theological understanding of God's nature as a God of order, design, and meticulous planning. The specificity of the measurements underscores the divine origin and sanctity of the temple, which serves as the focal point for God's presence among His people. This vision offered a profound message of hope and restoration to a people in exile, assuring them that God's covenant promises, though seemingly broken, would be perfectly fulfilled in a new and glorious manifestation of His dwelling. The emphasis on structure and exactitude speaks to the divine standard of holiness and the need for all things pertaining to God's worship and presence to reflect His perfect, unblemished character. It teaches that God's redemptive plan is not haphazard but perfectly orchestrated.
Reflection and Application
The meticulous details of Ezekiel's temple vision, including the precise measurements in Ezekiel 40:30, might initially seem overwhelming or even irrelevant to modern believers. However, they serve as a powerful and enduring reminder of God's character. Our God is a God of order, precision, and intentional design. Just as He meticulously planned every cubit of this visionary temple, down to the "arches" and their dimensions, He orchestrates the grand narrative of salvation history and attends to the intricate details of our individual lives. This profound truth should inspire deep confidence in His sovereign plan, even when our circumstances seem chaotic or uncertain. Furthermore, the emphasis on a perfectly ordered sacred space challenges us to consider the order and intentionality of our own spiritual lives and corporate worship. Are we living in a way that reflects the meticulous design of our Creator, seeking to align our lives with His perfect will and purpose? The vision encourages us to trust in God's promises, knowing that His plans are always precise, purposeful, and ultimately lead to the glorious restoration of His presence among His people.
Questions for Reflection
FAQ
What is the significance of such detailed measurements in Ezekiel's vision?
The detailed measurements in Ezekiel's vision, including those in Ezekiel 40:30, carry profound significance on multiple levels. Firstly, they underscore God's meticulous nature, His perfect order, and the divine origin of the temple blueprint. For the exiled Israelites, these precise details offered tangible hope and assurance that God's promise of restoration was not vague but concrete and divinely orchestrated. They provided a clear picture of a future where God's presence would once again dwell among them in a perfectly ordered sanctuary. Secondly, these measurements symbolized the holiness and sanctity of God's presence, emphasizing that His dwelling place would be perfectly set apart and designed according to His divine standards, far surpassing the glory of the destroyed Solomon's Temple. This precision also serves to authenticate the vision as coming directly from God, leaving no room for human improvisation or error, and highlighting the absolute authority of the divine architect.
Christ-Centered Fulfillment
While Ezekiel 40:30 meticulously details the measurements of a physical structure, its ultimate fulfillment and spiritual significance are profoundly found in Christ. The perfectly designed temple, with its precise dimensions and intricate layout, foreshadows the perfect and complete work of Jesus Christ, who is the ultimate dwelling place of God among humanity. Just as the temple was the earthly locus of God's presence, Jesus declared Himself to be the true temple, stating, "Destroy this temple, and in three days I will raise it up" (John 2:19). The precision of the temple's design speaks to the divine perfection of God's redemptive plan, flawlessly executed in Christ's life, atoning death, and glorious resurrection. Furthermore, through Christ, believers are incorporated into a new, spiritual temple, becoming "a dwelling place for God by the Spirit" (Ephesians 2:22). The exactitude of Ezekiel's vision thus points to the flawless and comprehensive nature of the New Covenant established through Christ's sacrifice, where God's presence is not confined to a building of specific dimensions but indwells His people, making them living stones in a spiritual house (1 Peter 2:5). The promise of God's renewed presence, symbolized by the temple, finds its ultimate and eternal reality in Christ, who perfectly embodies God's glory and establishes a new, perfect relationship between God and humanity, culminating in the New Jerusalem where God himself is the temple (Revelation 21:22).