TRV
Translation
King James Version
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.
World English Bible Messianic
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 in which they minister; for they are holy: and they shall put on other garments, and shall approach to that which pertains to the people.
Geneva Bible (1599)
When the Priestes enter therein, they shall not go out of the holy place into the vtter court, but there they shall lay their garmentes wherein they minister: for they are holy, and shall put on other garmentes, and so shall approch to those things, which are for the people.
Young's Literal Translation
In the priests' going in, they come not out from the sanctuary unto the outer court, and there they place their garments with which they minister, for they are holy, and have put on other garments, and have drawn near unto that which is for the people.'
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Commentary on Ezekiel 42 verses 1–14
1 ¶ Then he brought me forth into the utter court, the way toward the north: and he brought me into the chamber that was over against the separate place, and which was before the building toward the north.
2 Before the length of an hundred cubits was the north door, and the breadth was fifty cubits.
3 Over against the twenty cubits which were for the inner court, and over against the pavement which was for the utter court, was gallery against gallery in three stories.
4 And before the chambers was a walk of ten cubits breadth inward, a way of one cubit; and their doors toward the north.
5 Now the upper chambers were shorter: for the galleries were higher than these, than the lower, and than the middlemost of the building.
6 For they were in three stories, but had not pillars as the pillars of the courts: therefore the building was straitened more than the lowest and the middlemost from the ground.
7 And the wall that was without over against the chambers, toward the utter court on the forepart of the chambers, the length thereof was fifty cubits.
8 For the length of the chambers that were in the utter court was fifty cubits: and, lo, before the temple were an hundred cubits.
9 And from under these chambers was the entry on the east side, as one goeth into them from the utter court.
10 The chambers were in the thickness of the wall of the court toward the east, over against the separate place, and over against the building.
11 And the way before them was like the appearance of the chambers which were toward the north, as long as they, and as broad as they: and all their goings out were both according to their fashions, and according to their doors.
12 And according to the doors of the chambers that were toward the south was a door in the head of the way, even the way directly before the wall toward the east, as one entereth into them.
13 Then said he unto me, The north chambers and the south chambers, which are before the separate place, they be holy chambers, where the priests that approach unto the LORD shall eat the most holy things: there shall they lay the most holy things, and the meat offering, and the sin offering, and the trespass offering; for the place is holy.
14 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.
The prophet has taken a very exact view of the temple and the buildings belonging to it, and is now brought again into the outer court, to observe the chambers that were in that square.
I. Here is a description of these chambers, which (as that which went before) seems to us very perplexed and intricate, through our unacquaintedness with the Hebrew language and the rules of architecture at that time. We shall only observe, in general, 1. That about the temple, which was the place of public worship, there were private chambers, to teach us that our attendance upon God in solemn ordinances will not excuse us from the duties of the closet. We must not only worship in the courts of God's house, but must, both before and after our attendance there, enter into our chambers, enter into our closets, and read and meditate, and pray to our Father in secret; and a great deal of comfort the people of God have found in their communion with God in solitude. 2. That these chambers were many; there were three stories of them, and, though the higher stories were not so large as the lower, yet they served as well for retirement, Eze 42:5, Eze 42:6. There were many, that there might be conveniences for all such devout people as Anna the prophetess, who departed not from the temple night or day, Luk 2:37. In my Father's house are many mansions. In his house on earth there are so; multitudes by faith have taken lodgings in his sanctuary, and yet there is room. 3. That these chambers, though they were private, yet were near the temple, within view of it, within reach of it, to teach us to prefer public worship before private (the Lord loves the gates of Zion more than all the dwellings of Jacob, and so must we), and to refer our private worship to the public. Our religious performances in our chambers must be to prepare us for the exercises of devotion in public, and to further us in our improvement of them, as our opportunities are. 4. That before these chambers there were walks of five yards broad (Eze 42:4), in which those that had lodgings in these chambers might meet for conversation, might walk and talk together for their mutual edification, might communicate their knowledge and experiences. For we are not to spend all our time between the church and the chamber, though a great deal of time may be spent to very good purpose in both. But man is made for society, and Christians for the communion of saints; and the duties of that communion we must make conscience of, and the privileges and pleasures of that communion we must take the comfort of. It is promised to Joshua, who was high priest in the second temple, that God will give him places to walk in among those that stand by, Zac 3:7.
II. Here is the use of these chambers appointed, Eze 42:13, Eze 42:14. 1. They were for the priests that approach unto the Lord, that they may be always near their business and may not be non-residents. Therefore they are called holy chambers, because they were for use of those that ministered in holy things during their ministration. Those that have public work to do for God and the souls of men have need to be much in private, to fit themselves for it. Ministers should spend much time in their chambers, in reading, meditation, and prayer, that their profiting may appear; and they ought to be provided with conveniences for this purpose. 2. There the priests were to deposit the most holy things, those parts of the offerings which fell to their share; and there they were to eat them, they and their families, in a religious manner, for the place is holy; and thus they must make a difference between those feasts upon the sacrifice and other meals. 3. There (among other uses) they were to lay their vestments, which God had appointed them to wear when they ministered at the altar, their linen ephods, coats, girdles, and bonnets. We read of the providing of priests garments after their return out of captivity, Neh 7:70, Neh 7:72. When they had ended their service at the altar they must lay by those garments, to signify that the use of them should continue only during that dispensation; but they must put on other garments, such as other people wear, when they approached to those things which were for the people, that is, to do that part of their service which related to the people, to teach them the law and to answer their enquiries. Their holy garments must be laid up, that they may be kept clean and decent for the credit of their service.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 13, 14.) And he said to me: The treasuries of the North and the treasuries of the South, which are before the separated building, these are the holy treasuries in which the priests who approach the Lord in the Most Holy Place eat. There they shall put the Most Holy Place, and the offering for sin and for guilt. For it is a holy place. But when the priests enter, they shall not go out from the holy place to the outer court, and there they shall put on their garments in which they minister, for they are holy. And they shall put on other garments and then go out to the people. That man, who was a leader and prophet, after he led him into the outer courtyard and showed him all that the previous conversation had mentioned, also the treasuries and the rooms in which he stayed for a long time, said to him: These are the treasuries, or rooms, and chambers to the north and south, which are in front of the separate building, and are called the holy treasuries, in which the priests who approach the Lord in the holy of holies partake. From these things we learn that there are many diversities in foods, which are allowed or not allowed for priests to eat, and of those very things that are allowed to be taken as food, they are not taken in all places, nor by all people, nor at all times. I think that the Gazophylacia Aquilonis Austri is, either those things that contain the simplicity of history, or the sacraments of spiritual understanding, so that through Aquilon we may come to the South. For the letter should not be read in such a way, and the foundations of history should be laid, so that we may not come to the heights; and the roof of the most beautiful building should not be placed in such a way that the foundations are not solid. But the priests who live in the cellars, in which many riches are contained, are the ones who approach the Lord: Scripture testifies of them (Exodus 24) that Moses approached the Lord, and the others could not come near. In the building of the mystical temple, and in the sacrament of the Church, there are many priests and apostolic men who approach the Lord, and not in any place, but in the holy of holies. And as it is said in the Septuagint: Sons of Zadok, which means just, is not found in Hebrew. There, he says, the priests shall place the holy of holies, and the offering, that is, the burnt offering, and for sin, and for ignorance: so that they may not only offer a perpetual sacrifice, but also, due to the diversity of times and the quality of sin and ignorance, know how to appease the Lord, because the place itself is holy and the priestly dignity dwells in it, which can intercede for others. But when it is necessary to proceed to those who cannot penetrate the inner depths of the temple, nor understand the secrets of divine knowledge, let the priests go outside to them into the outer courtyard. Absolutely not clothed in the garments with which they were clothed internally, namely the viscera of mercy and the Lord Savior, of whom it is written: Put on the Lord Jesus Christ (Rom. XIII, 14); nor should they use these words, about which God speaks: My mystery is for me and for my own; lest they fall into that which the Savior prohibits, saying: Do not give holy things to dogs, nor cast pearls before swine (Matth. VII, 6). But they shall lay aside their garments, with which they are clothed, when they minister in the inner part of the temple; for they are holy, and should not be brought out to those who do not have perfect holiness: and they shall put on other garments, and thus they shall come to the people. Thus, he says, they shall speak to the people, in a way that the people can hear. And so the Apostle spoke to the Corinthians, among whom fornication was heard, and such fornication as is not even among the Gentiles: I have given you milk to drink, not solid food: for you were not yet able to receive it. To them again he says: My little children, for whom I am again in travail until Christ be formed in you (Gal. IV, 19). For to little ones and babes solid food is not only useless, but kills those who are suited to perfect age. Moreover, that which is added in the Septuagint: Therefore the priests shall not go out of the outer court, that those who offer may always be holy, let us remark, is not found in Hebrew.
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 42:14 details a critical regulation within the visionary temple, stipulating that priests must remove their sacred ministerial garments before exiting the holy precincts and entering the outer court accessible to the general populace. This divine instruction profoundly underscores the absolute distinction between the consecrated realm of God's presence and the common sphere, emphasizing the intrinsic holiness of the priestly office and its attire, and the imperative to maintain ritual purity, reverence, and separation in their service to God and their interaction with the people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 42:14 employs several significant literary devices to convey its profound message. Symbolism is paramount, with the priestly garments serving as a powerful symbol of the priests' consecrated status and the intrinsic holiness of their divine service. The act of changing garments symbolizes the necessary separation between the sacred and the common, a core theological concept woven throughout the Old Testament. The "holy place" and the "utter court" function as distinct spatial metaphors, delineating the realms of divine presence and human interaction, respectively. This clear spatial distinction reinforces the overarching idea of ritual purity and the meticulous order required in God's presence. Furthermore, the verse functions as a direct prescriptive instruction, a precise command outlining proper conduct, thereby 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 relentless 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.
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" called to proclaim God's excellencies (1 Peter 2:9), we are summoned 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), 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
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.
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, required no such change. He is inherently holy, without sin, perfectly bridging the gap between God and humanity through His single, perfect 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", able to approach God directly, clothed in Christ's righteousness. We no longer need to change literal garments, but are called to put on 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.