TRV
“Measuring the Inner Court Gates”· Ezekiel 40:28–37
Translation
King James Version
And 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.
Complete Jewish Bible
Its supports faced the outer courtyard; palm trees were on its supports, both on the one side and on the other; and it had eight steps leading up to it.
Berean Standard Bible
Its portico faced the outer court, and its side pillars were decorated with palm trees on each side. Eight steps led up to it.
American Standard Version
And the posts thereof were toward the outer court; and palm-trees were upon the posts thereof, on this side, and on that side: and the ascent to it had eight steps.
World English Bible Messianic
The posts of it were toward the outer court; and palm trees were on its posts, on this side, and on that side: and the ascent to it had eight steps.
Geneva Bible (1599)
And the postes thereof were towarde the vtter court, and palme trees were vpon the postes thereof on this side, and on that side, and the going vp to it had eight steps.
Young's Literal Translation
and its posts are to the outer court, and palm-trees are unto its posts, on this side and on that side, and eight steps are its ascent.
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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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(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 its vestibule looked toward the outer court, and carved palm trees on its front on this side and on that, and its ascent was by eight steps." Behold, the ancient and new Fathers agree with one another in one spirit concerning the resurrection of the flesh. Behold, Truth itself first taught by word what it afterward demonstrated by deed concerning the resurrection of the flesh, and yet still the weakness of some does not have faith while standing in the house of faith. But they are accustomed to wonder how flesh can come back to life from dust. Let them wonder, therefore, at the height of heaven, the mass of the earth, the depths of the waters, all things that are in the world, and the angels themselves created from nothing. It is far less to make something from something than to have made all things from nothing. The elements themselves, the very forms of things, proclaim to us an image of the resurrection. For the sun dies daily to our eyes, and daily rises again. The stars set for us in the morning hours, and rise again in the evening. We see trees full of leaves, flowers, and fruits in summer times, which in winter time remain bare of leaves, flowers, and fruits, and as if dried up, but when the spring sun returns, when moisture has risen from the root, they are clothed again in their beauty. Why then is there distrust concerning human beings, when what is seen to happen in trees is observed? But often they look upon the dust of rotting flesh and say: Whence will bones and marrow, whence will flesh or hair be able to be restored in the resurrection? Therefore, let those who ask such things look at the small seeds of immense trees, and if they can, let them say: Where in them lies hidden such a mass of strength, such diversity of branches, such multitude and greenness of leaves, such beauty of flowers, such abundance, flavor, and fragrance of fruits? Do the seeds of trees have the fragrance or flavor which the trees themselves afterward bring forth in their fruits? If therefore from the seed of trees what cannot be seen can be produced, why is there distrust concerning the dust of human flesh, that from it a form which is not seen can be restored?
But they are accustomed often to raise a vain little question, by which they say: A wolf ate the flesh of a man, a lion devoured the wolf, the lion dying returned to dust; when that dust is raised up, how is the flesh of the man separated from the flesh of the wolf and the lion? To these what else ought we to respond, except that they should first consider how they came into this world, and then they will discover how they rise again? Certainly you, O man, who say this, were once a foam of blood in your mother's womb; for there you were a small and liquid mass from your father's seed and your mother's blood. Tell me, I ask, if you know, how that moisture of seed hardened into bones, how it remained liquid in the marrow, how it was solidified into sinews, how it grew into flesh, how it was stretched out into skin, how it was distinguished into hair and nails, so that the hair would be softer than flesh, and the nails more tender than bones, harder than flesh? If therefore so many and such great things from one seed were distinguished into different forms, and yet remain joined in one shape, what wonder is it if Almighty God in that resurrection of the dead can distinguish the flesh of a man from the flesh of beasts, so that one and the same dust both does not rise again insofar as it is the dust of a wolf and lion, and yet does rise again insofar as it is the dust of a man? See therefore, O man, how you came to life, and do not at all doubt how you may return to life. But why do you wish to comprehend by reason how you return, you who do not know how you came? Grant to the power of your Creator what you cannot comprehend about yourself. For certainly because you were made from earth, and earth from nothing, you were created from nothing. Therefore, lest you despair about the resurrection of your flesh, consider prudently that it is less for God to restore what existed than to have made what did not exist.
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 40:37 offers a precise architectural detail within the prophet Ezekiel's visionary blueprint of a future temple. This verse specifically describes elements of one of the outer court gates, noting that its robust supporting posts faced the outermost court, were adorned with decorative palm tree motifs on both sides, and featured eight steps leading up to its entrance. These meticulous specifications underscore the divine precision and profound symbolic significance embedded within every aspect of God's envisioned dwelling place.
Context
Literary Context
Ezekiel 40:37 is deeply embedded within a lengthy and highly detailed prophetic vision that spans Ezekiel chapters 40-48. This extensive section marks a pivotal shift in the book, transitioning from pronouncements of judgment and destruction against Judah and surrounding nations (chapters 1-39) to a profound message of restoration, future glory, and the re-establishment of God's presence among His people. Chapters 40-42 meticulously describe the physical dimensions and intricate layout of a new temple complex, encompassing its walls, gates, courts, and chambers. Chapter 40, in particular, focuses on the outer court and its various gates, with the prophet being led by a divine guide who measures each component with astonishing precision. Verse 37 contributes to this detailed architectural blueprint, providing specific features of one of these outer gates, emphasizing the divine order, sanctity, and symbolic richness of the envisioned sanctuary.
Historical & Cultural Context
The vision of the new temple was granted to Ezekiel in the twenty-fifth year of the Babylonian exile, around 573 BC, approximately fourteen years after the devastating destruction of the First Temple in Jerusalem by Nebuchadnezzar's forces in 586 BC. For the exiled Israelites, who had lost their land, their king, and their temple—the very symbols of God's covenant presence and national identity—this vision offered immense hope, comfort, and reassurance. It spoke powerfully of a future restoration where God would once again dwell among His people in a sanctuary of perfect design and holiness. While the architectural details, including the gates and their embellishments, would have resonated with ancient Near Eastern temple architecture, Ezekiel's vision presents a structure of unparalleled divine precision, distinct from any earthly model. The emphasis on specific measurements and features like palm trees and steps would have been readily understood within a culture that deeply valued symbolism in sacred spaces, reinforcing the divine origin and ultimate purpose of the temple.
Key Themes
This verse, as an integral part of the larger temple vision, contributes significantly to several overarching themes in the book of Ezekiel. Firstly, it highlights Divine Precision and Order, demonstrating God's meticulous care and perfect design for His sacred spaces. Every measurement and detail, down to the number of steps and the ornamentation, is purposeful, emphasizing the divine blueprint for a holy dwelling and the absolute sovereignty of God. Secondly, the presence of Symbolism and Holiness is profoundly evident; the palm trees, often associated with righteousness, flourishing, and victory (as seen in Psalm 92:12), suggest a place of blessing, spiritual vitality, and divine favor. The eight steps, a number frequently associated with new beginnings, regeneration, or resurrection in biblical numerology, point towards a new era of God's presence and a fresh start for His people. Thirdly, the entire vision, including these specific architectural elements, serves as a powerful message of Hope and Restoration for the exiled Israelites, promising the glorious return of God's presence to His sanctuary, a theme powerfully articulated in Ezekiel 43:4. It signifies God's unwavering faithfulness to His covenant and His intention to re-establish a pure and perfect worship among His purified people.
Exposition and Analysis
Key Word Analysis
This word properly signifies "strength" or "anything strong." In an architectural context, it specifically refers to a pilaster or a strong support, such as a doorpost or gatepost. The use of this term emphasizes the robust, stable, and foundational nature of the temple's structure, indicating its divine endurance and unshakeable design.
This term denotes an architectural element, specifically a palm-like pilaster or a decorative motif resembling a palm tree. This indicates that the posts were not merely functional but also adorned with symbolic imagery that evokes themes of life, prosperity, and divine blessing often associated with palm trees in the ancient Near East.
This word refers to an "elevation," specifically a step or a graded mark. It can also abstractly signify the act of going up or an ascent. The presence of steps indicates a physical upward movement, symbolizing a journey towards holiness, a separation from the common, and an intentional approach into the sacred space of the temple.
Verse Breakdown
"And the posts thereof were toward the utter court;"
This clause precisely describes the orientation of the gate's main structural supports. The "posts" (strong architectural elements, likely pilasters) faced the "utter court," which refers to the outermost and largest section of the temple complex. This detail establishes the gate's position as a primary entry point from the less sacred, common areas into the more consecrated outer court, marking the initial stage of the spiritual ascent into the sanctuary.
"and palm trees were upon the posts thereof, on this side, and on that side:"
This part details the ornamentation of these gateposts. The presence of "palm trees," likely carved or sculpted motifs, on both sides of the posts, is highly significant. As symbols of righteousness, victory, and flourishing in biblical thought, their inclusion on the gateposts would have visually communicated a message of blessing, life, and divine favor to those entering the sanctuary, setting a tone of spiritual vitality and divine presence for the sacred space.
"and the going up to it had eight steps."
This final clause specifies the precise number of steps leading up to the gate's entrance. The "going up" (an ascent or elevation) required "eight steps." The number eight often carries symbolic weight in biblical numerology, frequently associated with new beginnings, regeneration, or resurrection. This suggests that entering this gate was not merely a physical act but symbolically represented an initiation into a new, divinely ordained era of worship or a fresh spiritual journey towards God's presence.
Literary Devices
The verse primarily employs Imagery and Symbolism. The meticulous description of the gate's sturdy posts, the decorative palm tree motifs, and the precise number of eight steps creates a vivid mental picture of the temple's entrance, emphasizing its grandeur, divine design, and sacredness. The Symbolism of the palm trees points to profound theological themes of life, flourishing, righteousness, and divine blessing, suggesting the spiritual prosperity and vitality associated with God's dwelling. Furthermore, the specific mention of "eight steps" carries significant Numerological Symbolism, hinting at concepts of new beginnings, regeneration, or a new covenant era, elevating the architectural detail beyond mere description to a deeper theological meaning. The very meticulousness of the description itself functions as a literary device, conveying the Divine Precision and perfect order inherent in God's design for His sacred space.
Theological and Thematic Connections
Ezekiel 40:37, situated within the broader temple vision, powerfully underscores God's unwavering commitment to dwelling among His people in holiness, order, and glory. The precise architectural details, from the sturdy posts to the symbolic palm trees and the specific number of steps, all speak to the divine blueprint for sacred space and the intentional journey required to approach God. This vision served as a profound message of hope for a future restoration, where God's glory would return to a purified sanctuary, signifying His enduring faithfulness and the establishment of a new era of worship and fellowship with a renewed people. The physical ascent through the gates, marked by eight steps, points to a spiritual reality: approaching God requires intentionality, a step-by-step journey of sanctification, and an anticipation of new beginnings in His transforming presence.
Reflection and Application
Ezekiel's grand vision, though often debated in terms of its literal fulfillment, offers profound spiritual truths and practical applications for believers today. This verse, with its meticulous details, reminds us that God is a God of order, purpose, and breathtaking beauty. Just as every element of the envisioned temple had precise meaning and function, so too does every aspect of our lives and our worship hold significance in His eyes. The symbolism of the palm trees encourages us to live lives of spiritual flourishing, rooted in righteousness, bearing abundant fruit for God's glory, and standing firm in His truth. The eight steps can be seen as a powerful metaphor for the Christian walk—a continuous journey of ascent, marked by new beginnings, progressive sanctification, and a deepening intimacy as we draw ever closer to God. It calls us to consider the intentionality, reverence, and purity with which we approach God in both corporate worship and daily life, recognizing that His holy presence transforms and sanctifies us from within. Ultimately, this vision points us to the ultimate hope of God's perfect dwelling among His people, a promise that finds its glorious fulfillment in Christ and the new creation.
Questions for Reflection
FAQ
What is the significance of the "utter court" in Ezekiel's temple vision?
The "utter court" (or outer court) in Ezekiel's temple vision refers to the largest and outermost area of the temple complex. It served as a transitional space, accessible to all who entered the temple grounds, including non-priests and potentially even Gentiles, though with specific restrictions and regulations for purity. Its primary purpose was to provide a sacred boundary between the common, profane world and the increasingly consecrated inner areas of the temple. The gates leading into this court, like the one described in Ezekiel 40:37, marked the initial point of entry into God's sacred dwelling, signifying the beginning of the spiritual ascent towards His holy presence.
Why are "palm trees" mentioned as a decorative element on the temple posts?
Palm trees (Hebrew: timmôr) are frequently used as rich symbols in biblical and ancient Near Eastern contexts. In the Bible, they often represent righteousness, flourishing, victory, beauty, and prosperity. For example, Psalm 92:12 states that "The righteous flourish like the palm tree." Their inclusion on the temple posts, as a decorative motif, would have visually communicated the spiritual vitality, blessing, and triumph associated with God's dwelling place. It also connects to other biblical visions of worship and heavenly scenes, such as those in Revelation 7:9, where a great multitude stands before the throne with palm branches, signifying victory, worship, and salvation.
Christ-Centered Fulfillment
While Ezekiel's temple vision is highly detailed and often debated regarding its literal fulfillment, its profound spiritual truths find their ultimate and glorious Christ-centered fulfillment. Jesus Christ is the true and ultimate temple, the perfect dwelling place of God among humanity, as beautifully articulated in John 1:14. He is the one through whom God's glory is fully revealed and through whom humanity can truly approach God. The "posts" of the gate, symbolizing strength, support, and a foundational structure, powerfully point to Christ as the cornerstone and unshakeable foundation of God's eternal dwelling, His church, which is built upon Him and grows into a holy temple in the Lord (as seen in Ephesians 2:20-22). The "palm trees," symbolizing righteousness, flourishing, and victory, are perfectly fulfilled in Christ, who is our righteousness (1 Corinthians 1:30) and through whom believers are enabled to bear abundant spiritual fruit (John 15:5). Furthermore, the "eight steps," signifying new beginnings, regeneration, and resurrection, powerfully foreshadow the new covenant inaugurated by Christ's sacrificial death and glorious resurrection. Through Him, we are given a new life, a new birth, and a new and living way to approach God, not through physical steps to an earthly temple, but through faith in the resurrected Lord who has opened direct access to the Father (Hebrews 10:19-22). Thus, Ezekiel's vision, with its precise and symbolic details, ultimately directs our gaze to Christ, in whom all God's magnificent promises find their resounding "Yes" and "Amen" (2 Corinthians 1:20).