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King James Version
And he measured the length of the building over against the separate place which was behind it, and the galleries thereof on the one side and on the other side, an hundred cubits, with the inner temple, and the porches of the court;
KJV (with Strong's)
And he measured H4058 the length H753 of the building H1146 over against H6440 the separate place H1508 which was behind H310 it, and the galleries H862 thereof on the one side and on the other side, an hundred H3967 cubits H520, with the inner H6442 temple H1964, and the porches H197 of the court H2691;
Complete Jewish Bible
He measured the length of the building facing the separated yard behind [the house], together with its galleries on both sides, at 175 feet. The sanctuary, the inner place and the vestibules [leading from the house] to the courtyard,
Berean Standard Bible
Next he measured the length of the building facing the temple courtyard at the rear of the temple, including its galleries on each side; it was a hundred cubits. The outer sanctuary, the inner sanctuary, and the porticoes facing the court,
American Standard Version
And he measured the length of the building before the separate place which was at the back thereof, and the galleries thereof on the one side and on the other side, a hundred cubits; and the inner temple, and the porches of the court;
World English Bible Messianic
He measured the length of the building before the separate place which was at its back, and its galleries on the one side and on the other side, one hundred cubits; and the inner temple, and the porches of the court;
Geneva Bible (1599)
And hee measured the length of the building, ouer against the separate place, which was behinde it, and the chambers on the one side and on the other side an hundreth cubites with the Temple within, and the arches of the court.
Young's Literal Translation
And he hath measured the length of the building unto the front of the separate place that is at its hinder part, and its galleries on this side and on that side, a hundred cubits, and the inner temple and the porches of the court,
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Commentary on Ezekiel 41 verses 12–26
12 ¶ Now the building that was before the separate place at the end toward the west was seventy cubits broad; and the wall of the building was five cubits thick round about, and the length thereof ninety cubits.
13 So he measured the house, an hundred cubits long; and the separate place, and the building, with the walls thereof, an hundred cubits long;
14 Also the breadth of the face of the house, and of the separate place toward the east, an hundred cubits.
15 And he measured the length of the building over against the separate place which was behind it, and the galleries thereof on the one side and on the other side, an hundred cubits, with the inner temple, and the porches of the court;
16 The door posts, and the narrow windows, and the galleries round about on their three stories, over against the door, cieled with wood round about, and from the ground up to the windows, and the windows were covered;
17 To that above the door, even unto the inner house, and without, and by all the wall round about within and without, by measure.
18 And it was made with cherubims and palm trees, so that a palm tree was between a cherub and a cherub; and every cherub had two faces;
19 So that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side: it was made through all the house round about.
20 From the ground unto above the door were cherubims and palm trees made, and on the wall of the temple.
21 The posts of the temple were squared, and the face of the sanctuary; the appearance of the one as the appearance of the other.
22 The altar of wood was three cubits high, and the length thereof two cubits; and the corners thereof, and the length thereof, and the walls thereof, were of wood: and he said unto me, This is the table that is before the LORD.
23 And the temple and the sanctuary had two doors.
24 And the doors had two leaves apiece, two turning leaves; two leaves for the one door, and two leaves for the other door.
25 And there were made on them, on the doors of the temple, cherubims and palm trees, like as were made upon the walls; and there were thick planks upon the face of the porch without.
26 And there were narrow windows and palm trees on the one side and on the other side, on the sides of the porch, and upon the side chambers of the house, and thick planks.
Here is, 1. An account of a building that was before the separate place (that is, before the temple), at the end towards the west (Eze 41:12), which is here measured, and compared (Eze 41:13) with the measure of the house, and appears to be of equal dimensions with it. This stood in a court by itself, which is measured (Eze 41:15) and its galleries, or chambers belonging to it, its posts and windows, and the ornaments of them, Eze 41:15-17. But what use was to be made of this other building we are not told; perhaps, in this vision, it signified the setting up of a church among the Gentiles not inferior to the Jewish temple, but of quite another nature, and which should soon supersede it. 2. A description of the ornaments of the temple, and the other building. The walls on the inside from top to bottom were adorned with cherubim and palm-trees, placed alternately, as in Solomon's temple, Kg1 6:29. Each cherub is here said to have two faces, the face of a man towards the palm tree on one side and the face of a young lion towards the palm-tree on the other side, Eze 41:19. These seem to represent the angels, who have more than the wisdom of a man and the courage of a lion; and in both they have an eye to the palms of victory and triumph which are set before them, and which they are sure of in all their conflicts with the powers of darkness. And in the assemblies of the saints angels are in a special manner present, Co1 11:10. 3. A description of the posts of the doors both of the temple and of the sanctuary; they were squared (Eze 41:21), not round like pillars; and the appearance of the one was as the appearance of the other. In the tabernacle, and in Solomon's temple, the door of the sanctuary, or most holy, was narrower than that of the temple, but here it was fully as broad; for in gospel-times the way into the holiest of all is made more manifest than it was under the Old Testament (Heb 9:8) and therefore the door is wider. These doors are described, Eze 41:23, Eze 41:24. The temple and the sanctuary had each of them its door, and they were two-leaved, folding doors. 4. We have here the description of the altar of incense, here said to be an altar of wood, Eze 41:22. No mention is made of its being over-laid with gold; but surely it was intended to be so, else it would not bear the fire with which the incense was to be burned, unless we will suppose that it served only to put the censers upon. Or else it intimates that the incense to be offered in the gospel-temple shall be purely spiritual, and the fire spiritual, which will not consume an altar of wood. Therefore this altar is called a table. This is the table that is before the Lord. Here, as before, we find the altar turned into a table; for, the great sacrifice being now offered, that which we have to do is to feast upon the sacrifice at the Lord's table. 5. Here is the adorning of the doors and windows with palm-trees, that they might be of a piece with the walls of the house, Eze 41:25, Eze 41:26. Thus the living temples are adorned, not with gold, or silver, or costly array, but with the hidden man of the heart, in that which is not corruptible.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–26. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Versed. 8 seqq.) 'And I saw in the house a height all around, with foundations of reed measuring six cubits, and the width along the outer wall of the side chamber, five cubits. And the inner part of the house and the space between the storehouses, twenty cubits wide all around the house. And there were doors in the side chambers toward the outer court, one door toward the north, and another door toward the south. And the width of the place for worship, five cubits all around.' And the building, which was separate and facing the road towards the sea, was seventy cubits wide. The wall of the building was five cubits wide all around, and its length was ninety cubits. After he reached the Holy of Holies, of which we spoke earlier, that venerable man measured the wall of the Holy of Holies. It had a height of six cubits because of the structure of the world and all visible creation, which was created in six days, and a width of one side of four cubits, not on one side only, but all around. But the width of the house, measured around, was four cubits, to represent the four elements from which all things are composed, especially human bodies. Against these, the holy ones fight and subject themselves to the power of the soul, so that they may deserve to enter the inner regions and know the secrets of the Lord. The sides of the house, which were around it and were separated from the walls of the temple by a space of four cubits, were joined together. So that one side touched another side, and it had a length not of thirty-three cubits, but of sixty-six, that is, sixty-six. In the book of Leviticus, it is said that after one week in the birth of a male child, the mother and the child must wait for thirty-three days in order to undergo purification (Lev. XII). However, if the child is female, the waiting period is doubled to sixty-six days. And because, in order to enter the holy of holies, we need not only the first birth, but also the second, to be born in the flesh and be reborn in the spirit: therefore, the number is not sixty-six, but twice thirty and three, so that both births are owed to God the creator and his mercy, and the two sides of the house that support the structure of the temple are enclosed by a double wall. And what follows according to the Hebrew: 'And there were certain heights that would go out through the wall of the house on the sides all around, to contain, and not touch the wall of the temple,' signifies this: that holy men, amidst the multitude of believers, burst forth through the wall of the temple, through all the sides all around, and uphold the foundations of the Church, and yet do not touch the wall of the temple: content with having seen only, and from afar, worship the indescribable mysteries. Now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity. (1 Corinthians 13:12-13) But through the circular and spiral ascent we reach the upper room of the temple, which, among all shapes, is also approved by philosophers of this age as the most beautiful: for both the sky, the sun, the moon, and the other stars, and the earth, in human bodies as well, the eyes are like other stars, and the shape of the head, which is the receptacle of all the senses, and the rounded fingers, and women, and arms, exhibit this roundness. Moreover, I think that the upper room of the temple, which we ascend from the lower to the higher, is the same one that Elijah and Elisha had, as mentioned in the book of Kings, and also Tabitha had it in the Acts of the Apostles, which means 'the gazelle' in Greek, and our damsel who had reached the highest through good works (3 Kings 17; 4 Kings 4; Acts 9; Acts 10). But the Apostle Peter, on whom the Lord established the foundations of the Church, surpasses the upper room and comes to the roof, which is more significantly called 'dorma' in Greek, that is, the solarium of the roof, and he came to know the mysteries of the Church, previously unknown to the world. The Savior also made the Pasch in the upper room, and in a large and wide upper room, and after all impurity had been cleansed and the bed prepared, and the spiritual feast prepared, where he delivered the mystery of his body and blood to his disciples, and left to us the eternal celebration of the immaculate Lamb. And he added: And from the middle to the saddest, that is, the third upper room and Thrael, it seems to me that it should be marked with a note. For why do we need to discuss doubtful and unwritten things when we should devote ourselves to the books held by the Hebrews? It follows: 'And I saw in the house a height encompassed by sides, measured by a reed, a space of six cubits; and a width by the outer wall of the side of five cubits; and between the treasuries' (which Symmachus calls 'exedrae') 'a width of twenty cubits around the house.' By these measurements it is shown that we are deserving of ascending not only into the Holy of Holies, but also into their upper room, and that we should always remember that through the six days of our earthly condition, and through the five senses, and through the twenty cubits of width, we ascend to the upper room of the temple, leaving behind earthly humility and the sense of the letter, and we pass over to the summit of the Church, and rejoice in the fellowship of the Holy Spirit.' And the entrance, he says, of the side toward the north (Jer. 1:14), from which evil spreads over all the earth, and which the Lord promises to drive away from us, saying: 'And I will drive away from you him who is from the north' (Joel 2:20). And it is a beautiful place for prayer at the entrance opposite the north, so that, according to the Apostle, we may pray without ceasing (1 Thess. 5), and say with Jeremiah: 'Let not the apple of my eye be silent' (Lam. 2:18), whether we desire to avoid present evils or give thanks for the past. For as long as we are in the tent of this body, we groan and say: Wretched me, who will set me free from this body of death? (Rom. VII, 24). But there was also a door to the South, which had a place of prayer nearby according to the Hebrew custom, and it extended five cubits around. For after the cold of the North, we pass through the heat of the South, and yet we still seek a place for prayer, in the door of the North, in order to escape dangers; in the South, to give thanks for the past and to have a secure possession of victory. But five cubits, and in this place they indicate divine senses, through which we ascend from earthly things to higher things. And the building, he says, which was separated and turned toward the road facing the sea, was seventy cubits wide: so that after labors and dangers, and the waves and shipwrecks of this world, and seventy years, of which Jeremiah, Daniel, and Zechariah write (Jer. 25 and 29; Dan. 9, Zech. 9); but also the legitimate sabbath of seven decades we may attain: so that we may have eternal rest, and through the width of five cubits we may come to a length of ninety cubits: in which age Sarah gave birth to a son according to the promise, who, at the age of ninety, that is, at the end of nine decades, was born to Abraham, who was one hundred years old (Gen. 21), that is, having the mystery of ten decades. The following Scripture will show what the number signifies.
(Verses 13 and following) And the house was measured in length a hundred cubits. And the separate building, and its walls, were also a hundred cubits in length. The width before the face of the house, and that which was separate against the East, was a hundred cubits. And the length of the building over against the face thereof, which was separated at the back, was also a hundred cubits. And there were chambers exceeding in height on either side a hundred cubits; and the inner temple, and the porches of the court. Doorways and slanted windows were set outward, in a perimeter on three sides against the threshold of each, and a wooden floor went all the way around. And the earth was up to the windows: and the windows were closed. Above the doors, and up to the inner house; and on the outside, through every wall on the inside; and on the outside, to the measurement. And cherubs and palm trees were carved: and a palm tree was between cherub and cherub: and each cherub had two faces: the face of a man next to the palm tree on one side, and the face of a lion next to the palm tree on the other side; carved throughout the whole house on the inside. From the ground up to the upper gates, there were carved cherubim and palm trees on the wall of the temple. The threshold was square. The sanctuary faced the shape of the wooden altar, its height being three cubits. Its length was two cubits. Its corners, length, and walls were all made of wood. Seventy: It measured against the length of the house, one hundred cubits. And the remaining and separating walls, in the length of one hundred cubits. And the width against the face of the temple, and the remaining opposite one hundred cubits. And he measured the length of the separating wall facing the back of the house, and the remaining width of one hundred cubits. And the temple and the corners, and the outer Aelam covered with wood, and three windows made like a net, for light to shine through, that one could look through them. And the house and the adjacent structures, all covered with wood around. And the floor, and from the floor to the windows. And the windows were opened threefold, so that one could look through them: both into the inner and outer house, and through every wall around inside and outside the measurement, and carved cherubim, and palm trees between cherub and cherub. Two faces of cherub: the face of a man towards the palm tree on one side, and the face of a lion towards the palm tree on the other side: the entire wall was carved all around from the floor to the rafters with cherubim and carved palm trees. And the sanctuary and the temple were opened on four corners towards the face of the saints: a vision as if the appearance of a wooden altar: its height being three cubits, and its length two cubits: and its width two cubits: and it had horns, and its bases and walls were wooden.» The word 'contra', which the LXX translated at the beginning of the testimony, where it is written: 'And he measured against the house', is not found in Hebrew, and therefore it must be marked with an obelus, in order for it to be correct and true, and he measured the house with a length of one hundred cubits, and so on. The Holy of Holies and the inner sanctuary are described, which is said to have a perfect number of ten decades, after ninety cubits, with three sides having one hundred cubits each: so that we may serve the Lord with our mind, speech, and deeds, remembering that Apostolic example in which it is said: 'That we may know the breadth, and length, and depth, and height' (Ephesians 3:18). But what is said in Hebrew, the separate structure and its walls, the Septuagint translates as separating and not clinging to the walls of the temple, but having their own nearby walls. The temple itself, as well as its corners and the porch or entrance hall (propylon), were covered with wood, a symbol of wisdom, as the Scripture records the tree of life being located in paradise (Gen. II). The windows were made in the form of a net, similar to lattice screens, so that they were not covered with stone or glass, but with wooden lattices woven with twists and turns. In Hebrew, they have diagonal windows, which were only present in three parts of the temple: on the right, on the left, and at the back, that is, to the South, North, and West. The eastern part, however, did not have windows because the entrance itself let in bright light from within, and all the interior of the temple was filled with the light of the doors, so that someone could look inside through each window and opening. And not only were the exterior areas covered with wood, but there was such an abundance of wood all around that the floor and everything up to the windows were connected with wood. The windows were opened in three ways according to the Seventy, so that when they were opened, a triple understanding of God's temple would be revealed, according to what is said elsewhere: 'But you, write down these things in three ways' (Prov. 22:20). And through them, both the interior and the exterior are seen: so that we may know the invisible things that are within, and the visible things that are without; so that one thing may show the mind, another the flesh, another the spiritual understanding, and another the simple historical account; and through all the surrounding walls, internally and externally, their measurements were consistent. For nothing is done in the temple of God without reason and measure, especially in the holy of holies made by God. The Cherubim were also carved, no doubt in wood, extending from the floor to the windows, and the carvings were so finely made that they appeared not sculpted, but applied. Cherubim are interpreted as a multitude of knowledge. Therefore, within the innermost part of the temple, after the multitude of knowledge, there are carvings and palm trees, in which the sign of victory is, as the Apostle says: But I press on to the goal for the prize of the heavenly call of God, in Christ Jesus (Philippians 3:14). Which palms were between the Cherub and the Cherub, so that one Cherub was surrounded on both sides by two palms: which Cherub did not, as we read at the beginning of this prophet, have four faces, namely, of a man, a lion, a calf, and an eagle; but only two, that is, of a man and a lion, of which the first pertains to reason, and the second to fury, which is more significantly called θυμὸς in Greek. By fury, however, we mean not that which is close to disturbance and vice, but that which consolidates the softness of the mind and makes the soul of the combatant stronger. For in the beginning, we are subject to concupiscence, which pertains to the earthly works; and some are carnal, others are spiritual, of which the ultimate is attributed to eagles. But when we enter the innermost sanctuary, and possess the inner parts of the temple, we have no need for anything else except reason and strength, of which one pertains to perception and prudence, the other to the perseverance of the soul. Therefore, every wall around the temple, from the floor to the ceiling, had Cherubim and palms skillfully carved: after which the sanctuary and the temple were opened from the four corners opposite the faces of the holy ones. First, we have a multitude of knowledge, through which we achieve victory over the enemy, and then a sanctuary and temple are opened to us, which has four angles, and a very strong position, and which is inclined in no direction. For it has the nature of a square measure, so that it may stand on a stable base, and it possesses, in a mystical number that is clear to the wise reader, four elements from which all things consist, solid and everlasting. And they looked at everything opposite the face of the sanctuary: before which was the sanctuary, or in which was the image of the wooden altar three cubits high, and two cubits long, and two cubits wide, which together make seven cubits. This altar had horns; and both its bases and its walls, that is, its sides, were made of wood, in which the holy Scriptures mysteries, human speech cannot explain: how the altar, in which the fire was to be kindled, namely the incense offering, should suffer nothing from the fire, but, so to speak, becomes more pure through the fire. For just as the works of the saints, of which the Apostle writes, 'The work of each will be made manifest; for the Day will disclose it' (1 Corinthians 3:13), do not perish, but are made even more pure through fire, so too the wood of the altar, which is from the trees of paradise, is not consumed by nearby fire, but is made even more pure. It is not surprising to believe this about the sanctuary and the inner parts of the temple and the altar of incense, since even linen, which is a type of flax, or something with a similar appearance to linen, is found to be cleaner the more it is burned. Forgive, reader, the difficulty, and grant pardon to the impoverished understanding. For through slanted and net-like windows, which are always closed, we can barely allow our eye to enter into the inner chamber of our heart, so that all that we see, we see in shadow and in image, and with the Apostle, we cry out: O the depth of the riches of the wisdom and knowledge of God! How inscrutable are his judgments, and how unsearchable his ways (Rom. XI, 13)! And: Who has known the mind of God (Isaiah XL, 13), except the one who is the angel of great counsel, and who has the power to reveal worthy mysteries? And in Rome, they call the projections on the walls of dining rooms 'solaria,' or 'Meniana' from the one who first invented them, which some Greeks call 'exōstras.'
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 41:15 offers a precise and detailed measurement of specific architectural components within the visionary temple complex revealed to the prophet. It meticulously describes the length of the main building, its relationship to the "separate place" behind it, the dimensions of its galleries on both sides, and its integration with the inner temple and the court's porches, all specified at a length of one hundred cubits. This verse, consistent with the broader vision in Ezekiel 40-42, underscores the divine precision, grandeur, and holiness of God's future dwelling place, serving as a profound message of hope, restoration, and the enduring reality of God's presence for a people in exile.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The predominant literary device at play in Ezekiel 41:15, and indeed throughout the detailed architectural vision in Ezekiel 40-42, is Meticulous Description or Hyper-detail. The prophet provides an exhaustive inventory of measurements and architectural features, far exceeding what would be necessary for a mere symbolic or abstract vision. This extreme precision serves to convey the Divine Order and absolute Holiness of the temple. Every cubit, every dimension, and every architectural component is divinely ordained and precisely specified, leaving no room for human improvisation or error. This level of detail also functions as a form of Verisimilitude, lending an air of absolute reality and certainty to the vision, assuring the exiled Israelites that God's promises of restoration are concrete, tangible, and utterly reliable, not mere abstract hopes. The repetition of measurements and architectural terms throughout these chapters creates a sense of Rhythm and Emphasis, reinforcing the grand scale, sacred nature, and divine origin of the structure.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel's visionary temple, with its precise measurements and sacred spaces, is a profound theological statement about God's nature and His unwavering desire for communion with His people. It emphatically underscores God's absolute holiness, His demand for ordered and reverent worship, and His covenant faithfulness to dwell among humanity. The meticulous detail points to a divine blueprint for a perfect dwelling, foreshadowing not only a future physical restoration for Israel but also deeper spiritual realities concerning God's presence. This vision underscores that God is a God of order, beauty, and intentional design, and His presence demands a consecrated space, whether that space is physical, spiritual, or ultimately, personal.
REFLECTION AND APPLICATION
Ezekiel 41:15, with its seemingly mundane measurements, invites us to ponder the profound significance of God's meticulous attention to detail and His unyielding desire for intimate communion with His people. For the exiled Israelites, this vision was far more than an architectural blueprint; it was a tangible promise of hope and restoration, a powerful reminder that God had not forgotten them and would indeed return to dwell among them in glory. For us today, it serves as a powerful reminder that God is a God of order, who designs everything with ultimate purpose and divine precision. It challenges us to consider the "measurements" of our own lives—the intentionality, holiness, and order with which we live, particularly in how we prepare our hearts as dwelling places for God's Spirit. Just as every cubit in the visionary temple had its divinely appointed place and purpose, so too does every aspect of our lives, when surrendered to God, contribute to the building of His spiritual temple. This verse encourages us to trust in God's perfect and sovereign plan, even when our circumstances seem chaotic, broken, or desolate, knowing that His ultimate design for our redemption and fellowship is grander, more precise, and more glorious than we can possibly imagine.
Questions for Reflection
FAQ
What is the significance of the "hundred cubits" measurement in Ezekiel 41:15?
Answer: The "hundred cubits" (approximately 150-175 feet or 45-53 meters) signifies the immense scale, grandeur, and divine perfection of the visionary temple. Throughout Ezekiel 40-42, precise and often large measurements are given for every part of the temple complex. This emphasis on exact, substantial dimensions serves several profound purposes: it underscores the divine origin and perfection of the blueprint, demonstrating God's meticulous planning and absolute control; it contrasts sharply with the destroyed and desecrated temple of Ezekiel's time, offering a vision of unparalleled glory and holiness; and it powerfully conveys the vastness and sacredness required for God's restored and unhindered presence among His people. It is not merely a large building, but a divinely proportioned and consecrated space, reflecting the infinite majesty of the God who dwells within it.
CHRIST-CENTERED FULFILLMENT
Ezekiel 41:15, with its detailed measurements of a future temple, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. While the Old Testament temple, including the visionary one in Ezekiel, served as a physical dwelling place for God's presence and a locus for atonement, it was always a shadow, a type pointing to a greater, spiritual reality. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," referring not to the physical structure in Jerusalem but to the temple of his body (John 2:19-21). In Christ, the fullness of God's presence fully and perfectly dwells among humanity (Colossians 2:9), making Him the true meeting place, the ultimate sanctuary, between God and man. Furthermore, the New Testament reveals that through Christ's atoning work, believers are incorporated into a spiritual temple, "being built together into a dwelling place for God by the Spirit" (Ephesians 2:21-22). The meticulous measurements in Ezekiel thus foreshadow the divine perfection, holiness, and precise design of this new spiritual reality—the church as God's dwelling—culminating in the glorious vision of the New Jerusalem where the Lord God Almighty and the Lamb are its temple, and God will dwell directly with His people for all eternity (Revelation 21:3 and Revelation 21:22). Therefore, the visionary temple's precise dimensions ultimately speak to the perfect, immeasurable reality of God's dwelling in and through Christ, His church, and the eternal city.