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Translation
King James Version
From the ground unto above the door were cherubims and palm trees made, and on the wall of the temple.
Complete Jewish Bible
The k'ruvim and palm trees ran from the ground to above the door, and likewise on the wall of the sanctuary.
Berean Standard Bible
Cherubim and palm trees were carved on the wall of the outer sanctuary from the floor to the space above the entrance.
American Standard Version
from the ground unto above the door were cherubim and palm-trees made; thus was the wall of the temple.
World English Bible Messianic
from the ground to above the door were cherubim and palm trees made: thus was the wall of the temple.
Geneva Bible (1599)
From the grounde vnto aboue the doore were Cherubims and palme trees made as in the wall of the Temple.
Young's Literal Translation
from the earth unto above the opening are the cherubs and the palm-trees made, and on the wall of the temple.
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In the KJVVerse 21,547 of 31,102
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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 41:20 offers a precise detail within the prophet Ezekiel's comprehensive vision of a new temple, meticulously describing the adornment of its inner walls. This verse highlights the presence of carved cherubim and palm trees extending from the ground to above the doorframes, decorating the temple's interior. As an integral part of a larger prophetic blueprint, this intricate description underscores the divine design, inherent holiness, and profound symbolic richness of God's future dwelling place among His people, offering a powerful message of hope, restoration, and God's enduring, glorious presence in the midst of Israel's exile.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 41:20 employs several significant literary devices that enrich its meaning and impact. Symbolism is paramount, as the cherubim represent divine presence, holiness, and guardianship, while the palm trees symbolize life, flourishing, victory, and righteousness. The combination of these two distinct motifs creates a powerful visual metaphor for a sacred space that is both awe-inspiringly holy and vibrantly alive, a place where God's guarded presence brings forth abundant life. The phrase "From the ground unto above the door" utilizes Merism, a rhetorical device where two contrasting parts of a whole are mentioned to represent the entirety (i.e., from bottom to top, covering the entire vertical expanse). This emphasizes the comprehensive and pervasive nature of the divine ornamentation, indicating that no part of the sacred space was left unadorned by God's design. Furthermore, the meticulous and precise description of the temple's features throughout Ezekiel 40-48, including this verse, is a prime example of Detailed Imagery, which serves to impress upon the reader the divine origin, perfect order, and awe-inspiring nature of God's future dwelling, making the prophetic vision tangible and deeply impactful.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 41:20, with its vivid depiction of cherubim and palm trees adorning the temple walls, speaks profoundly to the very nature of God's dwelling and His desired relationship with His people. The consistent presence of cherubim throughout biblical narrative points to God's unapproachable holiness and His guarded presence, reminding us that access to Him is not casual but demands reverence, purity, and a divinely appointed way. The palm trees, conversely, speak of abundant life, vitality, and the flourishing that emanates from being in God's presence. Together, these symbols paint a comprehensive picture of a sanctuary that is both awesome in its holiness and overflowing with life-giving power, foreshadowing the ultimate reality of God's presence bringing both judgment and blessing. This vision provided a beacon of hope for a future where God would dwell intimately among a purified people, restoring their fortunes and manifesting His glory in their midst in an unprecedented way.
REFLECTION AND APPLICATION
Ezekiel's vision of the temple, with its intricate and divinely ordained details like the cherubim and palm trees, serves as a powerful and enduring reminder of God's meticulous design and His profound desire to dwell among His people in holiness and beauty. For believers today, while we do not worship in a physical temple of this kind, the spiritual principles embedded in this vision remain profoundly relevant and transformative. It calls us to cultivate a deep sense of reverence and awe for God, recognizing that His presence is inherently holy and possesses the power to transform. The harmonious blend of cherubim (representing holiness, guardianship, and divine majesty) and palm trees (representing life, flourishing, and victory) encourages us to seek a relationship with God that is marked by both deep, reverent respect for His sovereign majesty and joyful expectation of His life-giving, abundant presence. This vision fuels our hope in God's ultimate restoration of all things and reminds us that His dwelling among His people brings forth abundant life and spiritual victory, not just in a future physical structure, but in the spiritual reality of His presence within us individually and collectively as the church, His living temple.
Questions for Reflection
FAQ
What is the theological significance of cherubim and palm trees appearing together in the temple vision of Ezekiel?
Answer: The combination of cherubim and palm trees in Ezekiel's temple vision is profoundly significant, uniting themes of divine holiness with abundant life. Cherubim are celestial beings consistently associated with guarding God's holiness and presence, first seen guarding the Tree of Life in the Garden of Eden and prominently featured in the design of the Ark of the Covenant and Solomon's Temple. Their presence underscores the sacredness, inaccessibility, and divine guardianship of the temple. Palm trees, conversely, symbolize life, flourishing, victory, and righteousness, often associated with blessing and celebration, as seen in the Feast of Tabernacles. Their juxtaposition suggests that God's holy presence is not merely awe-inspiring and set apart but is also inherently life-giving, bringing about flourishing, vitality, and victory for those who are permitted to dwell within His sphere of influence. It speaks to a sanctuary where absolute holiness and abundant, vibrant life coexist in perfect harmony.
CHRIST-CENTERED FULFILLMENT
While Ezekiel's temple vision describes a physical structure of unparalleled glory, its ultimate and profound fulfillment is found not in a rebuilt edifice but in Jesus Christ and the spiritual reality of the new covenant. The meticulous details of the temple, including the cherubim and palm trees, point to the perfect holiness and life-giving presence of God, a reality fully and perfectly realized in Jesus Christ. He is the true "temple" where God dwells among humanity, declaring, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body (John 2:19-21). It is through Christ that we gain access to the Holy of Holies, no longer needing a physical barrier, for His blood grants us boldness to enter God's presence (Hebrews 10:19-22). The cherubim, guarding the way to God's presence in the Old Testament, find their ultimate meaning in Christ, who, by His perfect sacrifice, opened the way for us to boldly approach God's throne of grace as our Great High Priest (Hebrews 4:14-16). The palm trees, symbolizing life, flourishing, and victory, foreshadow the abundant life that Christ offers to all who believe in Him (John 10:10) and the ultimate victory that is ours through Him over sin and death (1 Corinthians 15:57). Ultimately, Ezekiel's vision anticipates a time when God's presence will bring complete restoration and life, a promise fulfilled in the spiritual reality of the church as God's dwelling place through the Spirit (Ephesians 2:19-22) and perfectly consummated in the New Jerusalem, where God dwells directly with His people, and the tree of life yields its fruit for the healing of the nations, forever in His glorious presence (Revelation 21:3 and Revelation 22:1-2).