Ezekiel 42:14

KJV

When the priests enter therein, then shall they not go out of the holy [place] into the utter court, but there they shall lay their garments wherein they minister; for they [are] holy; and shall put on other garments, and shall approach to [those things] which [are] for the people.

KJV (with Strong's)

When the priests {H3548} enter {H935} therein, then shall they not go out {H3318} of the holy {H6944} place into the utter {H2435} court {H2691}, but there they shall lay {H3240} their garments {H899} wherein they minister {H8334}; for they are holy {H6944}; and shall put {H3847}{H3847} on other {H312} garments {H899}, and shall approach {H7126} to those things which are for the people {H5971}.

Complete Jewish Bible

When the cohanim come, they will not go out of the [Especially] Holy Place into the outer courtyard; rather, they will leave [in these rooms] the clothes they use when ministering, because they are holy. They will put on other clothes and only then approach the areas permitted to the people."

Berean Standard Bible

Once the priests have entered the holy area, they must not go out into the outer court until they have left behind the garments in which they minister, for these are holy. They are to put on other clothes before they approach the places that are for the people.”

American Standard Version

When the priests enter in, then shall they not go out of the holy place into the outer court, but there they shall lay their garments wherein they minister; for they are holy: and they shall put on other garments, and shall approach to that which pertaineth to the people.

Commentary

### SUMMARY
Ezekiel 42:14 outlines a crucial regulation for the priests within the visionary temple, mandating that they must change their sacred garments before leaving the holy precincts and entering the outer court where the people gather. This instruction underscores the profound distinction between the consecrated space and the common realm, emphasizing the intrinsic holiness of the priestly office and its attire, and the necessity of maintaining ritual purity and reverence in the presence of both God and the congregation.

### CONTEXT
* **Literary Context:** This verse is situated within the extensive and highly detailed temple vision of Ezekiel, spanning chapters 40-48. Following the meticulous measurements and descriptions of the temple's various courts, gates, and chambers in chapters [Ezekiel 40](/ezekiel/40 "Ezekiel 40 - The Temple Vision Begins") and [Ezekiel 41](/ezekiel/41 "Ezekiel 41 - Temple Structure Details"), chapter [Ezekiel 42](/ezekiel/42 "Ezekiel 42 - Priests' Chambers and Outer Court") specifically details the chambers designated for the priests. These chambers are not merely living quarters but also serve as places for the priests to eat the most holy offerings and to change their garments. Verse 14, therefore, provides a specific behavioral protocol for the priests, reinforcing the sanctity of their role and the sacredness of the temple environment described throughout this visionary section. It immediately follows descriptions of the northern and southern chambers, setting the stage for the practical functions of the priests within this divine architectural blueprint.
* **Historical & Cultural Context:** Ezekiel's vision occurred during the Babylonian exile (c. 593-571 BC), a period of profound spiritual and national crisis for Israel. The destruction of the First Temple in Jerusalem by the Babylonians in 586 BC left the people without their central place of worship, leading to questions about God's presence and covenant faithfulness. In this context, Ezekiel's elaborate temple vision served as a powerful message of hope, restoration, and the future re-establishment of God's presence among His people. The detailed regulations for the priests, including their attire and movement, reflect the meticulous purity laws found in the Mosaic Law (e.g., [Leviticus 10:10](/leviticus/10-10 "Leviticus 10:10 - Distinguishing Holy and Common")), which were foundational to Israelite worship. These rules were designed to protect the holiness of God and prevent defilement, ensuring proper reverence in His presence and maintaining the integrity of the covenant relationship. The emphasis on separation of the sacred from the common was a hallmark of ancient Near Eastern religious practices, but in Israel, it was uniquely tied to the character of Yahweh.
* **Key Themes:** The overarching theme of [Ezekiel's temple vision](/ezekiel/40 "Ezekiel 40 - The Temple Vision") is the restoration of God's glory and presence (the *kavod*) among His people, emphasizing His absolute holiness. This verse specifically contributes to the themes of **Holiness and Separation**, highlighting the strict boundaries God establishes between the sacred and the profane. The priests' garments are designated as "holy," meaning they are set apart exclusively for divine service, underscoring the sanctity of the priestly office itself. Furthermore, the regulation points to **Reverence and Awe** in approaching God, as the meticulous procedures ensure that nothing consecrated for divine service is treated casually or defiled by contact with the common realm. This ritual purity, as seen in the changing of garments, also speaks to the broader theme of **Divine Order and Purity**, illustrating God's demand for meticulous adherence to His standards in worship and service, a principle echoed throughout the Pentateuch, for example, in the instructions for the Tabernacle in [Exodus 28](/exodus/28 "Exodus 28 - Priestly Garments").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **priests (Hebrew, _kôhên'_):** Derived from a root meaning "one officiating," this term refers to individuals consecrated for sacred service, mediating between God and the people. In this context, it emphasizes their unique, set-apart role in the temple, highlighting that the regulations apply specifically to those entrusted with divine ministry.
* **utter (Hebrew, _chîytsôwn'_):** This word describes something "outer" or "exterior," often implying a separation from an inner, more sacred space. Here, it refers to the "utter court," the public area accessible to the common people, clearly distinguishing it from the "holy place" where the priests ministered. This spatial distinction reinforces the required separation between the sacred and the secular.
* **lay (Hebrew, _yânach'_):** Meaning "to deposit" or "to allow to stay," this verb indicates a deliberate and careful action of removing and storing the holy garments. It implies respect for the consecrated nature of the attire, ensuring they are not casually discarded but preserved in a designated, holy area, thus maintaining their sanctity.
* **holy (Hebrew, _qôdesh'_):** This fundamental term signifies being "set apart" or "consecrated" for God's exclusive use, implying an intrinsic purity and separateness from the common or profane. Applied directly to the priests' garments, it underscores their consecrated nature and the imperative to protect that sanctity by preventing their exposure to common areas.

#### Verse Breakdown
* **"When the priests enter therein, then shall they not go out of the holy [place] into the utter court":** This clause establishes the strict boundary for priestly movement. Upon entering the inner, holy areas of the temple for service, priests are prohibited from immediately exiting into the public "utter court" while still wearing their sacred attire. This emphasizes the profound distinction between the consecrated space of ministry and the common space of the people.
* **"but there they shall lay their garments wherein they minister; for they [are] holy":** This specifies the required action: within the holy precincts (likely in the priests' chambers described in the preceding verses), they must remove and deposit their ministerial garments. The reason is explicitly stated: these garments "are holy," meaning they are consecrated and set apart for God's service, and thus must not be exposed to or defiled by common use or environments.
* **"and shall put on other garments, and shall approach to [those things] which [are] for the people":** This final clause outlines the change of attire and the purpose of doing so. After divesting themselves of their holy garments, the priests are to don "other garments"—presumably common, non-sacred clothing—before they can interact with the people or attend to matters outside the immediate sacred service. This ensures that the holiness of their office and attire is preserved, and that their interaction with the common realm does not diminish the sanctity of their divine ministry.

#### Literary Devices
Ezekiel 42:14 employs several significant literary devices to convey its message. **Symbolism** is paramount, with the priestly garments serving as a powerful symbol of the priests' consecrated status and the holiness of their divine service. The act of changing garments symbolizes the necessary **separation** between the sacred and the common, a core theological concept throughout the Old Testament. The "holy place" and the "utter court" represent distinct **spatial metaphors**, delineating the realms of divine presence and human interaction, respectively. This spatial distinction reinforces the idea of **ritual purity** and the meticulous order required in God's presence. The verse also functions as a **prescriptive instruction**, a direct command outlining proper conduct, highlighting the authoritative nature of God's requirements for worship and service.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 42:14 profoundly underscores the Old Testament's emphasis on God's absolute holiness and the meticulous requirements for those who would approach Him in service. The strict separation of priestly garments from common use illustrates the principle that what is dedicated to God must maintain its sacred integrity, uncompromised by the profane. This is not merely about ritual cleanliness but about cultivating a deep reverence for the divine presence and acknowledging the unique, set-apart nature of God Himself. The passage teaches that approaching God demands intentionality, purity, and a clear distinction in both action and attire, reflecting the inherent holiness of the One being served. This principle of separation and consecration for divine service is a consistent thread throughout biblical theology, culminating in the New Covenant's call for believers to live lives set apart for God.

* [Leviticus 10:10](/leviticus/10-10 "Leviticus 10:10 - Distinguishing between the Holy and the Common")
* [Exodus 28:43](/exodus/28-43 "Exodus 28:43 - Priestly Garments to Avoid Guilt")
* [Zechariah 14:20](/zechariah/14-20 "Zechariah 14:20-21 - Holiness in the Future Kingdom")

### REFLECTION AND APPLICATION
While the physical temple and its specific priestly rituals no longer define Christian worship, the underlying principles of Ezekiel 42:14 remain profoundly relevant for believers today. As a "royal priesthood" ([1_peter/2-9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")), we are called to a life of holiness and distinction, recognizing that our entire being is consecrated to God. This means cultivating an intentional awareness of God's presence in all aspects of life, ensuring that our thoughts, words, and actions reflect His character. Just as the priests changed garments to transition between sacred service and common interaction, we are called to "put on the new self" ([ephesians/4-24](/ephesians/4-24 "Ephesians 4:24 - Putting on the New Self")), shedding worldly attitudes and behaviors that are incompatible with our identity in Christ. Our "garments" today are not literal cloth but represent our spiritual disposition and conduct. We are to approach God in worship and serve others in the world with a spirit of reverence and purity, always mindful of the sacred calling upon our lives, ensuring that our witness for Christ is untainted by the commonness of the world around us. This requires discernment, discipline, and a continuous commitment to living a life set apart for God's glory.

#### Questions for Reflection
* **In what areas of my life do I need to more clearly distinguish between what is "holy" (set apart for God) and what is "common" (worldly)?**
* **What "garments" (attitudes, habits, priorities) do I need to "lay aside" before engaging in spiritual service or interacting with the world as a representative of Christ?**
* **How can I cultivate a deeper sense of reverence and intentionality in my daily walk, recognizing that I am always ministering before a holy God?**

### FAQ
**What is the significance of the priests changing their garments?**

Answer: The changing of garments in Ezekiel 42:14 signifies the critical distinction between the sacred and the common, emphasizing God's absolute holiness. The priests' special garments were consecrated for divine service within the holy precincts of the temple. By removing these "holy" garments before entering the "utter court" (the public area), the priests ensured that the sanctity of their office and the sacredness of the attire were preserved, preventing them from being defiled or treated casually in common spaces. This act underscored the meticulous purity and reverence required for those who ministered in God's presence, protecting the holiness of God from being diminished in the eyes of the people. It was a visual and practical demonstration of the boundaries God established between the holy and the profane, a principle foundational to Old Testament worship, as seen in passages like [Leviticus 10:10](/leviticus/10-10 "Leviticus 10:10 - Distinguishing between the Holy and the Common").

### CHRIST-CENTERED FULFILLMENT
Ezekiel 42:14 finds its ultimate Christ-centered fulfillment not in literal garments or a physical temple, but in the person and work of Jesus Christ, who perfectly embodies and transcends the principles of holiness and access to God. While the Old Covenant priests needed to change garments to maintain ritual purity and mediate between God and humanity, Jesus, as our Great High Priest ([hebrews/4-14](/hebrews/4-14 "Hebrews 4:14 - Our Great High Priest")), required no such change. He is inherently holy, without sin ([hebrews/7-26](/hebrews/7-26 "Hebrews 7:26 - A Holy, Blameless High Priest")), perfectly bridging the gap between God and humanity through His single, perfect sacrifice ([hebrews/10-10](/hebrews/10-10 "Hebrews 10:10 - Sanctified by Christ's Sacrifice")). He is both the Holy One who enters the most holy place (heaven itself) and the one who interacts with the "common" people, healing and teaching, without ever being defiled. His holiness is not dependent on external garments or ritualistic separation, but on His divine nature. Furthermore, through Christ, believers are now made holy and are constituted as a "royal priesthood" ([1_peter/2-9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")), able to approach God directly, clothed in Christ's righteousness ([galatians/3-27](/galatians/3-27 "Galatians 3:27 - Clothed with Christ")). We no longer need to change literal garments, but are called to "put on Christ" ([romans/13-14](/romans/13-14 "Romans 13:14 - Put on the Lord Jesus Christ")), living lives set apart for God, reflecting His holiness in every sphere, empowered by the Spirit who indwells us as the new temple of God ([1_corinthians/3-16](/1_corinthians/3-16 "1 Corinthians 3:16 - You are God's Temple")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 44:19

And when they go forth into the utter court, [even] into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments.

Leviticus 8:7

And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound [it] unto him therewith.

Zechariah 3:4

And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.

Zechariah 3:5

And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the LORD stood by.

Isaiah 61:10

¶ I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh [himself] with ornaments, and as a bride adorneth [herself] with her jewels.

Exodus 29:4

And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.

Exodus 29:9

And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons.