TRV
“Measuring the Inner Court Gates”· Ezekiel 40:28–37
Translation
King James Version
And he brought me to the north gate, and measured it according to these measures;
Complete Jewish Bible
He brought me over to the north gate and measured it as being the same size;
Berean Standard Bible
Then he brought me to the north gate and measured it. It had the same measurements as the others,
American Standard Version
And he brought me to the north gate: and he measureditaccording to these measures;
World English Bible Messianic
He brought me to the north gate: and he measured it according to these measures;
Geneva Bible (1599)
After he brought mee to the North gate, and measured it, according to these measures,
Young's Literal Translation
And he bringeth me in unto the north gate, and hath measured according to these measures;
See on the biblical-era map
In the KJVVerse 21,513 of 31,102 · 69.2%
LawLawHistoryHistPoetryPoetProphetsProphNew TestamentNT
Study This Verse
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.
Copy as
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.
Post-NiceneEarly Medieval
400500600
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 35 and following) 'And he brought me to the gate that faced the north, and he measured it according to the higher measurements: its chamber, its facade, its vestibule, and its windows all around: it was fifty cubits long and twenty-five cubits wide. Its vestibule faced the outer court, and its palm tree engravings on its facade on both sides, and its staircase with eight steps.' And at each treasury there shall be a door in the gates (or fronts) of the doors: there they shall wash the holocaust. And at the entrance of the gate, there shall be two tables on this side, and two tables on that side, upon which the holocaust shall be immolated, and for sin, and for trespass. And on the outer side, which goes to the gate that leads to the north, there shall be two tables, and on the other side, before the vestibule of the gate, there shall be two tables. Four tables on this side, and four tables on that side: by the sides of the gate, there were eight tables, upon which they shall immolate (or used to immolate): but there were four tables for holocaust made of square stones, of one cubit and a half long, and of one cubit and a half wide, and of one cubit high, upon which the vessels were laid in which the holocaust and the victims are immolated. And their lips were a cubit long, turned inward all around; but on the tables were the flesh of the offering.» There is much disagreement in this testimony between the Hebrew Truth and the edition of the Seventy Interpreters. For what we have said: There they shall wash the burnt offering, and in the vestibule of the gate there are two tables on this side, and again: That the burnt offering and the sin offering be offered on them, is not found in the Seventy, but it is added in many copies from Theodotion. Again, when we said: And their lips turned inward by one palm's measure all around, Seventy translated it, and having the measurement of a span all around. Whether this word is Hebrew or Greek, we cannot know, except only that for 'gisum,' Symmachus and Theodotion translated it as 'lips,' Aquila's first edition translated it as 'ἐπιστάσεις' in the plural number; the second translated it as 'lips': for which in Hebrew it is written as 'Asephathaim'(). And when we say, above the tables however the meats of the offering, the Seventy put from their own, and they put coverings on the tables from above, so that they may be protected from rain and dryness. But that which they have given in Hebrew names, Thee, and Elau, and Elalamoth, and Aelam, what it signifies, and we have shown above, and our translation can show from the context: it is not necessary to often remind the reader about this, and to doubt their prudence and effort. Therefore, he is brought again to the gate that looked towards the North: but not as before to the outer courtyard, but to the inner one. For in what follows it is said: Its vestibule looked towards the outer courtyard, showing that this courtyard was inside. Through this, the progress of the one entering is shown; for in each place there are specific names and measures, and windows all around filled with the light of knowledge, showing all things, and through fifty and twenty-five cubits are the sacraments of divine sense and remission placed, as positioned in the vestibule of the inner courtyard, that we may see the exterior: contemplating knowledge of past and present, through which we may come to double palms and victories, and understand the mysteries of the eight degrees, having entered the treasuries, in which the riches of the temple are contained, and our prayers are cleansed from all the filth of sin; and tables are placed on both sides, so that the burnt offering may be first offered.
The diligent shepherd follows the custom of his father, and Gesaque, the barker of Sydon, etc., all of which the sacred fire consumes, first for sin, and finally for ignorance: whether we commit them knowingly or unknowingly. On the outer side, next to the Seventy, there was a man-made stream that carried away the ashes of the burnt offering and the harmfulness of the flesh externally: either there were two tables, and on the other side of the vestibule of the same gate there were two tables, that is, four on each side, four here and four there, and behind, or on the side of these there were eight other tables, so that they make a total of sixteen tables: by this number the mysteries of the prophets are shown, so that whatever we offer through the Gospel dispensation, we may affirm as foretold by their prophecies. And there are four tables made of square stones, and these themselves are for sacrifice and burnt offering (also called holocausts). These are living stones that are rolled upon the earth, and they have with them a corner stone, by which the walls of the old and new Covenant are held together. Now the number four signifies the Gospel sacraments, having in length and width one and a half cubits, that is, a square, which, when joined together, make three cubits, which three cubits have one cubit in height, so that the mysteries of the Trinity may preserve the measure of one cubit, that is, the divine majesty, as the Lord tells the disciples: Go, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19). The name of God, as it were, is of one (or, one) cubit in height, which encompasses three properties, and always accepts the holocaust offerings of our oblations. Above these, however, are four tables of holocausts built with living stones, the length, width, and height of which have been described; vessels are placed in them in which the holocaust of the martyrs is offered, of whom it is said: Precious in the sight of the Lord is the death of his saints (Ps. 116:15); and their victims, who, through self-control and the holiness of their bodies, offer their souls as a sacrifice to the Lord. I believe that the meaning of these tables is contained in the books of Matthew, Luke, Mark, and John, which are about the apostles. Above these tables there was a curved crown on the inside, encircling the edges, to contain the sacrificial offerings and prevent them from flowing freely. It also held the meat of the offering, or as the Septuagint translated: 'And the tables themselves were covered on top, because of the violence of the rain and the excessive dryness of the summer sun, so that the meat placed on top could say with the prophet: “By day the sun will not harm us nor the moon by night."' (Psalm 121:6). One of which, with excessive rains and storms, dissolves the offerings of tribulations; the other, with violent heat, dries up whatever has been offered. Forgive me, reader, for the difficulty of the places; or if you can find something better, teach us: we gladly learn what we do not know.
"And he brought me to the gate which looked toward the North, and he measured according to the former measures, its chamber, and its front, and its vestibule." Those things also which were said concerning the South gate and the East gate are repeated in the same words also concerning the gate which looks toward the North. The converted Gentile world is designated by the North. For Heber himself, from whom the Hebrews are named, was chosen from among the Gentiles. The Gentile world existed before the Synagogue. But our Redeemer deigned to be born in human nature between Judea and the Gentile world, because He came both at the end of the Synagogue and before the beginning of the Church, which He gathered from the Gentiles.
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.
Copy as
Continue studying Ezekiel 40:35 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Ezekiel 40:35 describes the angelic guide leading the prophet to the north gate of the visionary temple and meticulously measuring it with divine precision. This specific measurement, consistent with the standards applied to other gates, underscores the inherent order, sanctity, and regulated access to God's future dwelling. It serves as a foundational element within the broader vision of Israel's spiritual and physical restoration, emphasizing God's detailed blueprint for renewal after exile.
Context
Literary Context
Ezekiel 40:35 is situated within the extensive Temple Vision, which spans Ezekiel chapters 40-48. This detailed architectural revelation immediately follows prophecies of Israel's national and spiritual restoration, notably the powerful vision of the valley of dry bones in Ezekiel 37, signifying a renewed covenant and the return of God's Spirit. Chapters 40-42 provide a meticulous description of the new temple complex, including its outer and inner courts, various chambers, and, crucially, its gates. The account of the north gate in verse 35 parallels the earlier detailed measurements of the east gate and south gate, reinforcing the symmetrical and divinely ordained design of the entire structure. The repetitive nature of these precise measurements throughout these chapters emphasizes the unwavering exactness and intentionality of God's restorative plan.
Historical & Cultural Context
The prophet Ezekiel received this profound vision during his exile in Babylon, a period of deep national trauma and spiritual desolation for the Jewish people. The destruction of the First Temple in Jerusalem by the Babylonians in 586 BC had stripped the Israelites of their central place of worship and a tangible symbol of God's presence among them. In this context of despair, a detailed vision of a new, perfectly ordered temple offered immense hope for a future return to the land, the re-establishment of proper worship, and the restoration of God's dwelling among His people. Gates in ancient Near Eastern cities and temples were far more than mere entryways; they symbolized security, authority, and controlled access. Their meticulous measurement would have conveyed a powerful sense of permanence, sanctity, and divine control, standing in stark contrast to the chaos and destruction the exiles had experienced.
Key Themes
This verse, along with the surrounding chapters, contributes significantly to several overarching theological themes. Firstly, it highlights Divine Precision and Order, demonstrating God's meticulous attention to detail in His plans, which stands in stark contrast to human fallibility and the disorder of the exile. Secondly, it powerfully conveys Future Restoration and Hope, offering a tangible promise of God's renewed presence among His people and the re-establishment of their national and spiritual identity, a theme echoed in Ezekiel's prophecies of a new covenant and a new heart. Thirdly, the temple itself serves as a profound Symbol of God's Dwelling and Holiness, with the gates symbolizing both the regulated access to and the protection of this sacred space. Finally, the consistent phrase "he brought me" underscores Divine Guidance and Revelation, emphasizing that this intricate knowledge is not humanly conceived but divinely imparted, reinforcing the supernatural origin and authoritative nature of the prophetic message.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to go or come" in a wide variety of applications, including to bring, enter, or cause to come. In Ezekiel 40:35, it emphasizes the active, guiding role of the angelic figure (referred to as "he") in leading Ezekiel through the visionary temple. It highlights that Ezekiel's access to and understanding of these divine blueprints are entirely by divine initiation and guidance, not by his own effort or discovery. This underscores the revelatory nature of the entire vision.
This primitive root means "to stretch," and by implication, "to measure" (as if by stretching a line). It denotes a precise, deliberate act of determining dimensions. The repetition of this action throughout Ezekiel 40-42 underscores the exactness and intentionality of God's architectural plan, signifying that every aspect of the future temple is divinely ordained and perfectly proportioned, leaving no room for human error or improvisation.
This feminine noun, related to mâdad, refers to "extension," "height," "breadth," or a "measure" itself, including its standard. In this verse, its use reinforces the idea of a fixed, established standard or blueprint to which the measurements conform. It signifies that the dimensions of the north gate are not arbitrary but are consistent with a pre-existing, divine standard, emphasizing the uniformity and perfection of the entire temple complex.
Verse Breakdown
"And he brought me to the north gate"
This clause establishes the continued divine guidance of the angelic figure, who systematically leads Ezekiel to a specific, previously unexamined part of the visionary temple. The identification of the "north gate" as the next point of focus indicates a comprehensive and orderly revelation of God's architectural design, ensuring that every part of the sacred complex is observed and understood.
"and measured [it] according to these measures;"
This second clause describes the precise action taken by the guide and the standard by which it is performed. The act of "measuring" signifies divine intentionality and exactness. The phrase "according to these measures" explicitly refers back to the consistent standard units and dimensions already established and used for other parts of the temple (e.g., the east gate in Ezekiel 40:6), reinforcing the uniformity, consistency, and perfection of the entire divine blueprint.
Literary Devices
Ezekiel 40:35, as part of the broader temple vision, employs several significant literary devices that amplify its theological message. Precision and Detail are paramount, as the entire section is characterized by meticulous numerical specifications and architectural descriptions. This emphasis on exact measurements, repeated for each gate and section, serves to underscore the divine perfection and intentionality behind the vision, contrasting sharply with the chaos and destruction experienced during the exile. The profound Symbolism of the temple itself represents God's renewed presence, holiness, and the ideal state of worship and community life. The gates, in particular, function as symbols of controlled access, protection, and the sacred boundaries of God's holy space. The Repetition of the measuring act and the consistent application of "these measures" across different gates creates a powerful sense of order, reliability, and the unchanging nature of God's divine plan. This systematic revelation also functions as a Prophetic Vision, offering tangible hope and a detailed blueprint for a future reality that transcends the immediate suffering of the exiles, assuring them of God's faithfulness to His promises.
Theological and Thematic Connections
Ezekiel 40:35, with its focus on the precise measurement of the north gate, deeply embeds itself in the biblical theology of God's meticulous design and sovereign control. It underscores that God's plans are not haphazard but are executed with perfect order and intentionality, even amidst human chaos and failure. For the exiled Israelites, this vision of a perfectly measured temple was a powerful assurance of future restoration, symbolizing God's unwavering commitment to dwell among His people in holiness and peace. It speaks to the divine desire for a structured, pure environment for worship and fellowship, reflecting the very character of God as orderly and holy. This divine blueprint for a physical structure foreshadows the spiritual order God desires for His people, a call to live lives that reflect His holiness and precision.
Reflection and Application
The meticulous measurements of the north gate in Ezekiel's vision serve as a profound reminder of God's character: He is a God of order, precision, and intentionality. In a world often characterized by chaos, uncertainty, and human imperfection, this verse invites us to find comfort and confidence in the divine blueprint for all things. Just as God had a perfect design for His dwelling place, He also has a sovereign and detailed plan for our lives and for the unfolding of history. This should inspire us to seek His will with diligence, trusting that His ways lead to true flourishing and holiness. Furthermore, the vision of restoration, given to a people in despair, encourages us to hold onto hope in God's promises, even when our present circumstances seem bleak. It reminds us that God is always working towards renewal, both individually and corporately, and that His ultimate purpose is to dwell among His people in perfect order and peace, transforming them into a reflection of His own holiness.
Questions for Reflection
FAQ
Was Ezekiel's Temple Vision meant to be a literal temple, or is it symbolic?
The interpretation of Ezekiel's Temple Vision, including the detailed measurements of the north gate in Ezekiel 40:35, is a subject of ongoing debate among scholars. Some interpret it as a literal blueprint for a future temple that will be built during the millennial reign of Christ, pointing to the extreme specificity of the measurements and descriptions as evidence for a literal understanding. Others view the vision as primarily symbolic, representing an ideal, perfected community of worship under God's rule, perhaps the Church, or even the New Jerusalem described in Revelation 21. This symbolic view emphasizes the theological themes of divine order, restoration, and the holiness of God's presence, rather than a physical structure. A third perspective suggests it could be both: a literal temple that also carries profound spiritual symbolism. Regardless of the precise interpretation, the vision's core message of God's meticulous design, His commitment to dwell among His people, and the promise of ultimate restoration remains central.
Christ-Centered Fulfillment
Ezekiel's Temple Vision, with its meticulously measured north gate and precise architectural details, finds its ultimate and profound fulfillment in Jesus Christ. While the Old Testament temple served as a physical dwelling place for God's presence and a means of access to Him, it was always a shadow, a type pointing to a greater reality. Christ himself declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body (John 2:21). Jesus is the perfect, living Temple, the ultimate place where God dwells among humanity, embodying the holiness, precision, and order foreshadowed in Ezekiel's vision. Through His atoning sacrifice on the cross, He tore the temple veil from top to bottom (Matthew 27:51), providing direct and unhindered access to God, thus fulfilling the symbolic function of the temple gates. Furthermore, believers, through union with Christ, are incorporated into this spiritual temple, becoming "lively stones... built up a spiritual house," a holy priesthood. The divine order and meticulous design seen in Ezekiel's temple vision are perfectly realized in the new covenant community, the Church, with Christ as its cornerstone (Ephesians 2:20-22). Ultimately, the vision of the New Jerusalem in Revelation 21, where there is no physical temple because "the Lord God Almighty and the Lamb are the temple of it" (Revelation 21:22), signifies the final, perfect fulfillment where God's presence is fully and eternally with His redeemed people through Christ.