TRV
“Sacrificial Facilities and Priestly Chambers”· Ezekiel 40:38–47
Translation
King James Version
¶ And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering.
Complete Jewish Bible
In the entranceway to the gate were two tables on the one side and two on the other, on which to slaughter the burnt offerings, sin offerings and guilt offerings.
Berean Standard Bible
Inside the portico of the gateway were two tables on each side, on which the burnt offerings, sin offerings, and guilt offerings were to be slaughtered.
American Standard Version
And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt-offering and the sin-offering and the trespass-offering.
World English Bible Messianic
In the porch of the gate were two tables on this side, and two tables on that side, on which to kill the burnt offering, the sin offering, and the trespass offering.
Geneva Bible (1599)
And in the porch of the gate stoode two tables on this side, and two tables on that side, vpon the which they slew the burnt offring, and the sinne offring, and the trespas offring.
Young's Literal Translation
And in the porch of the gate are two tables on this side, and two tables on that side, to slaughter on them the burnt-offering, and the sin-offering, and the guilt-offering;
See on the biblical-era map
In the KJVVerse 21,517 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 40:39–49. His two-level outline is real structure in the source text, so it is rendered as structure.
Passage under commentEzekiel 40:39–49
39¶ And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering.
40And at the side without, as one goeth up to the entry of the north gate, were two tables; and on the other side, which was at the porch of the gate, were two tables.
41Four tables were on this side, and four tables on that side, by the side of the gate; eight tables, whereupon they slew their sacrifices.
42And the four tables were of hewn stone for the burnt offering, of a cubit and an half long, and a cubit and an half broad, and one cubit high: whereupon also they laid the instruments wherewith they slew the burnt offering and the sacrifice.
43And within were hooks, an hand broad, fastened round about: and upon the tables was the flesh of the offering.
44And without the inner gate were the chambers of the singers in the inner court, which was at the side of the north gate; and their prospect was toward the south: one at the side of the east gate having the prospect toward the north.
45And he said unto me, This chamber, whose prospect is toward the south, is for the priests, the keepers of the charge of the house.
46And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok among the sons of Levi, which come near to the LORD to minister unto him.
47So he measured the court, an hundred cubits long, and an hundred cubits broad, foursquare; and the altar that was before the house.
48And he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side: and the breadth of the gate was three cubits on this side, and three cubits on that side.
49The length of the porch was twenty cubits, and the breadth eleven cubits; and he brought me by the steps whereby they went up to it: and there were pillars by the posts, one on this side, and another on that side.
I. II. Main points1. 2. Sub-points
In these verses we have an account,
I.Of the tables that were in the porch of the gates of the inner court.
We find no description of the altars of burnt-offerings in the midst of that court till Eze 43:13. But, because the one altar under the law was to be exchanged for a multitude of tables under the gospel, here is early notice taken of the tables, at our entrance into the inner court; for till we come to partake of the table of the Lord we are but professors at large; our admission to that is our entrance into the inner court. But in this gospel-temple we meet with no altar till after the glory of the Lord has taken possession of it, for Christ is our altar, that sanctifies every gift. Here were eight tables provided, whereon to slay the sacrifices, Eze 40:41. We read not of any tables for this purpose either in the tabernacle or in Solomon's temple. But here they are provided, to intimate the multitude of spiritual sacrifices that should be brought to God's house in gospel-times, and the multitude of hands that should be employed in offering up those sacrifices. Here were the shambles for the altar; here were the dressers on which they laid the flesh of the sacrifice, the knives with which they cut it up, and the hooks on which they hung it up, that it might be ready to be offered on the altar (Eze 40:43), and there also they washed the burnt-offerings (Eze 40:38), to intimate that before we draw near to God's altar we must have every thing in readiness, must wash our hands, our hearts, those spiritual sacrifices, and so compass God's altar.
II.The use that some of the chambers mentioned before were put to.
1.Some were for the singers, Eze 40:44. It should seem they were first provided for before any other that attended this temple-service, to intimate, not only that the singing of psalms should still continue a gospel-ordinance, but that the gospel should furnish all that embrace it with abundant matter for joy and praise, and give them occasion to break forth into singing, which is often foretold concerning gospel times, Psa 96:1; Psa 98:1. Christians should be singers. Blessed are those that dwell in God's house, they will be still praising him.
2.Others of them were for the priests, both those that kept the charge of the house, to cleanse it, and to see that none came into it to pollute it, and to keep it in good repair (Eze 40:45), and those that kept the charge of the altar (Eze 40:46), that came near to the Lord to minister to him. God will find convenient lodging for all his servants. Those that do the work of his house shall enjoy the comforts of it.
III.Of the inner court, the court of the priests, which was fifty yards square, Eze 40:47.
The altar that was before the house was placed in the midst of this court, over-against the three gates, and, standing in a direct line with the three gates of the outer court, when the gates were set open all the people in the outer court might through them be spectators of the service done at the altar. Christ is both our altar and our sacrifice, to whom we must look with an eye of faith in all our approaches to God, and he is salvation in the midst of the earth (Psa 74:12), to be looked unto from all quarters.
IV.Of the porch of the house.
The temple is called the house, emphatically, as if no other house were worthy to be called so. Before this house there was a porch, to teach us not to rush hastily and inconsiderately into the presence of God, but gradually, that is, gravely, and with solemnity, passing first through the outer court, then the inner, then the porch, ere we enter into the house. Between this porch and the altar was a place where the priests used to pray, Joe 2:17. In the porch, besides the posts on which the doors were hung, there were pillars, probably for state and ornament, like Jachin and Boaz - He will establish; in him is strength, Eze 40:49. In the gospel church every thing is strong and firm, and every thing ought to be kept in its place and to be done decently and in order.
Copy as
Historical interpretation
Two Centuries of Reception
5 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 in the vestibule of the gate were two tables on this side, and two tables on that side.
For our gate has four tables in the inner vestibule, because the holy Church has been instructed by the preaching of the four evangelists, through whose teaching it learned to raise the heart in love of almighty God and to sacrifice its thoughts to Him as an offering. Of these, two are reported to be on one side and two on the other, because two evangelists attested to what they saw concerning the Lord, and two narrated those things which they learned by hearing from their predecessors. Or certainly there are four tables of the inner vestibule, as we plainly perceive, because the holy Church receives four orders of rulers for the instruction of faithful peoples, which Paul enumerates from the gift of almighty God, saying: "He gave some indeed as apostles, some as prophets, others as evangelists, and others as pastors and teachers." But he names pastors and teachers as one order of rulers, because he truly feeds the flock of God who teaches. The outer gate also had four tables, because clearly the Synagogue maintained the observance of external service through the chief priests and elders of the people, through the Scribes and Pharisees. These Pharisees were also called teachers of the law. Whether of the outer or inner gate, two tables are on one side and two on the other, because in her beginnings the holy Church had apostles and prophets. By prophets, however, we mean not those who were among the ancient people, but those who arose in the holy Church after the apostles. In later time also, which is now, she has evangelists and teachers. Since indeed "Gospel" means good news, we certainly call evangelists those who announce to unlearned peoples the good things of the heavenly homeland. These evangelists and teachers indeed existed in earlier time, but even until now, by the Lord's generosity, they remain, because we recognize that still daily both unbelieving peoples are drawn to faith, and all the faithful are instructed in good morals through teachers. But the apostles and prophets have been taken away from this present time, and therefore we say that these tables of our gate, that is, of the holy Church, were as it were on another side.
And in the vestibule of the gate were two tables on this side, and two tables on that side, that the holocaust might be immolated upon them.
For by the name of gates, as was said above, the holy preachers can be understood, so that the vestibule of the gate is the people. When they receive the words of preaching with a humble mind, tables for sacrifice are constructed in them from virtues. Again, nothing prevents us from understanding the gate as that which is opened to us through the mouths of preachers—the understanding of sacred eloquence—so that the vestibule of the gate may be for us those words of preaching which we first humbly receive, so that afterward we may come to the understanding of sacred eloquence. Let the interior gate therefore be for us the New Testament, and the exterior gate the Old Testament, because the former opens spiritual understanding, while the latter preserved for minds still unlearned the letter in the history of sacred eloquence. Now the interior gate has, in the already great multitude of faithful peoples, two sides, namely the love of God and the love of neighbor. And there are two tables on each side, because in the love of God faith and life must necessarily be maintained, while in the love of neighbor patience and kindness must be especially guarded. For in the love of God faith and life are necessary, because it is written: "Without faith it is impossible to please God." And again it is written: "Faith without works is dead." But in the love of neighbor patience and kindness must be preserved by us, because concerning that same love it is written: "Charity is patient, is kind." Patient, that is, so as to bear with equanimity the evils inflicted by neighbors, and kind, so as to bestow its own goods upon neighbors with eager desire. The exterior gate also, namely the law, has two sides: the spiritual fathers and the carnal people. In each of these there are two tables, because it has in the spiritual fathers doctrine and prophecy, and has in the carnal people circumcision and sacrifice. On these eight tables, therefore, immolation takes place, because whatever faith believes, whatever life shows in the example of good work, whatever patience humbly endures, whatever kindness generously ministers, whatever doctrine healthfully teaches, whatever prophecy forewarns concerning the future, whatever circumcision bound to external commandment, whatever sacrifice accomplished through the devotion of the one offering—all this is shown to be a victim in the eyes of almighty God. For in the law, even through carnal sacrifice, what else did the people immolate but the devotion of their heart? But it should be noted that only four tables are mentioned as having been for the holocaust, which we understand as belonging to the vestibule of the interior gate, so that we may understand concerning the remaining four that they were constructed for sacrifice, not for holocaust. For holocaust, as I stated in the preceding discourse, means "entirely burned." And indeed the law commands that God and neighbor be loved, that divine commandments be kept, and restrains from the desire for others' possessions; yet it does not command that all things be given up. But in the New Testament the Truth testifies to us, saying: "Unless one renounces all that he possesses, he cannot be my disciple." And again he says: "Whoever wishes to come after me, let him deny himself." The tables of the interior gate therefore have holocaust, because in the virtues of the New Testament we burn all things as through a holocaust, when we renounce all things that belong to this world. But the tables of the exterior gate have sacrifice, yet do not have holocaust, because the legal precepts command that tithes be offered, but do not command that all things be given up.
That the holocaust might be slain upon them, and for sin, and for trespass.
Concerning the four tables of the inner vestibule it is said: "That the holocaust might be slain upon them, and for sin, and for trespass." For there is this difference between sin and trespass: sin is to do evil things, while trespass is to abandon good things which ought especially to be maintained. Or certainly sin is in deed, trespass in thought. Rightly therefore upon the four tables of the inner gate the holocaust is slain, both for sin and for trespass, because whoever is able to fully despise this present age, and, leaving all things behind, give himself as a holocaust to the Lord, he already knows perfectly how to lament both the sins of deed and the trespasses of thought—either the evil he did, or the good he ought to have done but did not do. For he who has left behind everything now more freely perceives his faults in weeping. And when earthly care does not hinder his mind, by lamenting for both deed and thought together, what else has he given to the almighty Lord than a holocaust of his mind?
And in the vestibule of the gate were two tables on this side, and two tables on that side, that the holocaust might be immolated upon them, and the sin offering, and the trespass offering.
What are we to say about the mystical meanings of the prophet Ezekiel, when we can scarcely grasp the very words of his narrative? For behold he says: "And in the vestibule of the gate were two tables on this side, and two tables on that side, that the holocaust might be immolated upon them, and the sin offering, and the trespass offering. And at the outer side, which goes up to the entrance of the gate that looks toward the north, were two tables; and at the other side before the vestibule of the gate, 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 immolated." In these words, indeed, a great fog of uncertainty arises, whether these things are said about any one gate, or about two, or about each of the gates. But since four tables are described on each side, and afterward it is said in the sum of the conclusion: "There were eight tables upon which they immolated," it is clear that the Spirit does not say this about each of the gates he had described above, because if the six gates enumerated above had four tables on each side, all together they would be called not eight, but forty-eight. Again, if this is said about one gate, our understanding is struck back by a great obstacle, because after the description of the vestibule of the gate, where two tables on this side and two tables on that side are narrated to be, still at the outer side, which goes up to the entrance of the gate that looks toward the north, two tables are mentioned, and it is added: "And at the other side before the vestibule of the gate, two tables." For if within the vestibule of the gate there were two tables on each side, when it is added: "And at the outer side two tables," and "at the other side before the vestibule two tables," among which the gate that looks toward the way of the north is also mentioned, it is certainly clear that there was one vestibule on the inside and another on the outside, because both the inner gate is described first, and afterward in this place the outer gate of the north is described. For when he had described three gates above, he also mentioned that three others belonged to the inner court, the last of which he had narrated as the north gate, but, as was said, of the inner court. Now therefore, when two tables on this side in the vestibule of the gate and two tables on that side are described, the discourse is still being woven about the same inner gate, since it is immediately added that at the outer side, which goes up to the entrance of the gate that looks toward the north, were two tables; and at the other side before the vestibule of the gate, two tables. Therefore the inner gate has been described as having two tables on each side in the vestibule, and the outer gate likewise two. But four on this side and four on that side are made together, since two on each side in the vestibule of the inner gate and two on this side and that side outside in the north gate are described, which all together are eight, upon which they immolate. Therefore, having discussed these matters concerning the outward narrative, let our discourse return to the spiritual understanding, which ought now to be easier, with the Lord granting it, inasmuch as ignorance of the outward description does not constrain us.
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 40:39 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 40:39 offers a precise architectural detail within the prophet's sweeping vision of a new temple, meticulously describing the functional setup for sacrificial worship. It reveals the presence of four tables, symmetrically placed in the porch of the gate, specifically designated for the slaughter and preparation of burnt offerings, sin offerings, and trespass offerings. This detail underscores the divine precision, order, and enduring necessity of atonement within the future, restored community's worship life.
Context
Literary Context
Ezekiel 40 marks the commencement of an extensive and highly detailed vision of a new temple complex, which spans through Ezekiel 48. This profound "Temple Vision" begins with Ezekiel's supernatural transport to a very high mountain, where he encounters a celestial guide with a measuring rod. Chapters 40-42 are dedicated to a meticulous description of the dimensions and features of the outer court, inner court, the temple building itself, and various associated chambers. Verse 39 is situated within the detailed account of the outer gate structure, specifically outlining the practical provisions for the sacrificial system intended to operate within this idealized sanctuary. It is an integral part of a broader narrative emphasis on the restoration of pure worship and the re-establishment of God's glorious presence among His people, following His departure described earlier in the book (e.g., Ezekiel 10).
Historical & Cultural Context
The prophetic vision was granted to Ezekiel during the Babylonian exile, a period of profound national and spiritual devastation for the Israelite people. The catastrophic destruction of the First Temple in Jerusalem by the Babylonians in 586 BC had left the nation without its central place of worship, fostering deep despair and raising existential questions about God's covenant faithfulness. In this context of displacement and desolation, Ezekiel's elaborate temple vision served as an extraordinarily powerful message of hope, divine assurance, and future restoration. It promised a future where God would once again dwell intimately among His people, and worship would be re-established in unparalleled purity and holiness, surpassing even the glory of the former temple. The sacrificial system described, encompassing burnt, sin, and trespass offerings, was deeply ingrained in Israelite religious practice, having its foundational roots in the Mosaic Law.
Key Themes
The meticulous architectural and functional details presented in Ezekiel 40 through Ezekiel 48 underscore several critical themes. Firstly, Divine Order and Holiness are paramount; every precise dimension, every specific furnishing, and every ritual function within the visionary temple speaks to God's unwavering demand for exact, holy, and unblemished worship. Secondly, the vision powerfully emphasizes Restoration and God's Enduring Presence; it provides a tangible, divine blueprint for the return of God's glory to a purified Israel, effectively reversing the departure of the Shekinah glory detailed in earlier chapters. Thirdly, the enduring continuity of the sacrificial system, vividly illustrated in verse 39, highlights the perpetual Need for Atonement and Reconciliation with a holy God, even within a divinely restored state. These specific offerings, intimately familiar from the instructions in Leviticus, were absolutely essential for maintaining covenant relationship and addressing the pervasive reality of sin.
Exposition and Analysis
Key Word Analysis
This term, derived from a root suggesting "tying" or "binding," refers to a vestibule, portico, or an entry hall that is intrinsically bound to the main structure. In the context of Ezekiel's temple vision, it denotes a specific, designated area within the gate complex. Its placement here emphasizes that even transitional spaces within the sacred precinct were meticulously designed and purposed for sacred functions, highlighting the comprehensive and precise planning of the entire sanctuary.
Derived from a root meaning "to spread out," these are flat surfaces or platforms. The mention of "two tables on this side, and two tables on that side" within the porch underscores the symmetry, order, and functional efficiency of the temple's design. Crucially, these tables were not for communal meals but were specifically dedicated to the practical and ritualistic preparation, including the slaughter, of animal sacrifices. This detail profoundly emphasizes the sacred and precise nature of the work performed there, distinguishing their purpose from more common uses of tables.
This significant term denotes an offering made for an "offence" or "sin," encompassing its "penalty," the "sacrifice" itself, or the act of "expiation." It was a cornerstone of the Israelite sacrificial system, specifically designed to atone for unintentional sins and various ritual impurities, thereby restoring the individual or community to a state of ritual purity and renewed fellowship with God. Its explicit inclusion here underscores the enduring and fundamental need for expiation and purification in the restored community, even in an idealized future.
Verse Breakdown
"And in the porch of the gate [were] two tables on this side, and two tables on that side"
This clause precisely specifies the location and quantity of the sacrificial tables. The "porch of the gate" (likely referring to one of the outer gates of the temple complex) is identified not merely as an entrance but as a functional area. The symmetrical arrangement of "two tables on this side, and two tables on that side" vividly conveys an orderly, efficient, and divinely orchestrated setup, reflecting the meticulous precision that characterizes the entirety of the temple vision.
"to slay thereon the burnt offering and the sin offering and the trespass offering"
This clause unequivocally states the explicit purpose of these tables. They were consecrated for the ritual slaughter of animals intended for three primary categories of sacrifices: the burnt offering (ʻôlâh), a voluntary offering signifying complete devotion and general atonement; the sin offering (chaṭṭâʼâh), prescribed for unintentional sins and ritual purification; and the trespass offering (ʼâshâm), specifically for offenses requiring restitution and atonement for specific wrongs. This detailed enumeration underscores the continued and vital importance of the sacrificial system for maintaining purity and a right relationship with God in the envisioned future.
Literary Devices
Ezekiel 40:39 primarily employs Architectural Detail and Functional Specification. The verse is an integral part of a larger literary strategy that presents a highly detailed, almost blueprint-like description of the visionary temple. Every measurement, every material, and every placement, as seen in the precise location and number of tables, carries profound significance. This meticulous description emphasizes divine Order and Precision, conveying that God's plan for restoration is comprehensive, exact, and perfectly orchestrated. The explicit enumeration of specific offerings—burnt, sin, and trespass—also serves as a powerful Allusion to the foundational Mosaic sacrificial system, firmly linking this future vision to the established covenant practices and reinforcing the enduring theological principle of the need for atonement. The sheer level of descriptive detail throughout this section, including this verse, creates a strong sense of Verisimilitude, making the visionary temple feel tangible and real, thereby strengthening its message of hope and divine faithfulness for the exiled people.
Theological and Thematic Connections
Ezekiel 40:39, through its detailed provision for sacrificial tables, profoundly highlights the enduring theological truth that sin necessitates atonement and that access to a holy God is always predicated on purification. Even in a vision of future, idealized restoration, the fundamental need for a divinely appointed means to deal with sin remains absolutely central. The meticulous provision for burnt, sin, and trespass offerings underscores God's absolute holiness and humanity's inherent, persistent need for reconciliation. This passage powerfully emphasizes that true worship is never haphazard or self-devised but must be conducted according to divine prescription, reflecting God's unwavering demand for order, purity, and intentionality in approaching Him. It points to a continuing covenant relationship where the reality of sin must be addressed for fellowship with the Almighty to be maintained.
Reflection and Application
Ezekiel's grand vision, with its astonishingly precise details for sacrificial worship, serves as a powerful and enduring reminder of God's unwavering demand for holiness and the profound gravity of sin. While believers under the New Covenant no longer offer animal sacrifices, the eternal principles embedded in this verse remain profoundly relevant for our spiritual lives today. It compels us to consider the intentionality, reverence, and purity with which we approach God in worship. Our "sacrifices" are now spiritual: lives of sincere obedience, heartfelt praise, selfless service, and humble repentance. This verse challenges us to meticulously examine our own lives for areas requiring "atonement"—not through the blood of animals, but through sincere repentance and absolute reliance on the finished, perfect work of Christ on the cross. It compels us to live lives that truly reflect the seriousness of sin and the profound, immeasurable grace that has provided a complete and eternal solution.
Questions for Reflection
FAQ
Why are animal sacrifices still present in Ezekiel's vision when they were part of the Old Covenant and seem to be superseded by Christ?
Ezekiel's temple vision, while presented with extraordinary detail, is understood by biblical scholars in various interpretive frameworks. Some view it as a literal blueprint for a future temple that will be built during a messianic age, where sacrifices might serve as memorial acts or means of ritual purification that point back to Christ's ultimate sacrifice. Others interpret it primarily as a symbolic representation of God's restored presence and the spiritual realities of the New Covenant, emphasizing enduring principles of holiness, the need for atonement, and God's desire for ordered worship, even if the specific practices are fulfilled in a new and perfect way through Christ. Regardless of the precise interpretation, the vision's primary purpose was to assure the exiled Israelites of God's faithfulness and the future re-establishment of pure worship, highlighting the constant and profound need for dealing with sin to maintain fellowship with a holy God, a need ultimately and perfectly met in Christ.
Christ-Centered Fulfillment
Ezekiel 40:39, with its explicit focus on tables designated for the slaying of burnt, sin, and trespass offerings, finds its ultimate, perfect, and comprehensive fulfillment in the person and redemptive work of Jesus Christ. The elaborate and divinely instituted sacrificial system of the Old Covenant, including the very practices envisioned in Ezekiel's future temple, served as a profound and necessary foreshadowing of the one true, sufficient, and eternal sacrifice. Jesus, uniquely identified as the Lamb of God, who takes away the sin of the world, became the perfect burnt offering, offering His life in complete devotion, perfect obedience, and unblemished consecration to God (Hebrews 10:5-7). He was simultaneously the ultimate sin offering, bearing the full weight of humanity's sin, guilt, and impurity on the cross, thereby making complete propitiation for us and reconciling us to God (2 Corinthians 5:21 and Romans 8:3). Furthermore, His atoning death served as the perfect trespass offering, making full and complete restitution for our specific offenses and transgressions against God's holy law, thereby restoring our broken relationship (Colossians 2:13-14). Through His single, unrepeatable, and infinitely efficacious sacrifice, Christ abolished the need for animal sacrifices, fulfilling their purpose and bringing them to their intended consummation once and for all (Hebrews 9:12 and Hebrews 10:10-14). Thus, the tables in Ezekiel's vision, intended for the shedding of animal blood, ultimately point forward to the precious, cleansing blood of Christ, which alone cleanses us from all sin and grants us bold, direct access into God's very presence (Hebrews 10:19-22).