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Translation
King James Version
Now the upper chambers were shorter: for the galleries were higher than these, than the lower, and than the middlemost of the building.
Complete Jewish Bible
The upper rooms were shorter, because the galleries took up some of their space, more than from the [rooms on the] lower and middle [floors] of the building.
Berean Standard Bible
Now the upper chambers were smaller because the galleries took more space from the chambers on the lower and middle floors of the building.
American Standard Version
Now the upper chambers were shorter; for the galleries took away from these, more than from the lower and the middlemost, in the building.
World English Bible Messianic
Now the upper rooms were shorter; for the galleries took away from these, more than from the lower and the middle, in the building.
Geneva Bible (1599)
Nowe the chambers aboue were narower: for those chambers seemed to eate vp these, to wit, the lower, and those that were in the middes of the building.
Young's Literal Translation
And the upper chambers are short, for the galleries contain more than these, than the lower, and than the middle one, of the building;
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In the KJVVerse 21,558 of 31,102
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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
Chapter XLII, verses 1 and following: 'And he brought me to the outer court by the way leading to the north, and he brought me to the treasury which was opposite the separated building and opposite the temple facing the north. On the face of the length of one hundred cubits of the north gate, and the breadth of fifty cubits, opposite the twenty cubits of the inner court, and opposite the pavement laid with stone of the outer court, where the porch was joined to the triple porch.' And before the treasury, there was a walkway ten cubits wide, looking inward, with the doors facing north, where the treasuries were lower on the upper levels because the porticoes that protruded from the lower and middle parts of the building supported them. These porticoes were narrow and did not have columns like the columns of the courtyards, so they protruded from the lower and middle parts of the building by fifty cubits. And there was an outer courtyard by the treasury, which was in the way of the outer court before the treasury: the length of it was fifty cubits. Because the length of the treasuries of the outer court was fifty cubits and the length before the face of the temple was one hundred cubits. And there was an entrance under these treasuries from the east for those who entered from the outer court: in the width of the courtyard of the eastern way before the separate building. And there were before the building treasuries, and a road in front of their face like the treasuries, which were on the northern side, according to their length, and thus their width. And every entrance of them, and their similarities, and their doors, according to the doors of the treasuries, which were on the road facing the South (Known), a door at the head of the road, which was in front of the separate vestibule through the Eastern road for those entering. LXX: And he brought me into the outer court towards the east, opposite the north gate; and he led me to the inner court, and behold, there were five chambers on the north side of the building, and a separate building adjoining the north side, one hundred cubits long and fifty cubits wide, with the same measurements as the gates of the inner court, and like the pillars of the outer court, according to the arrangement of the gateways of the three-sided portico, and opposite the chambers was a walkway ten cubits wide, one hundred cubits long, along the inner way of one cubit, with its entrance facing north. And the walkways of the upper rooms were similar, as the columns of the upper rooms stood out from the lower columns, and the space was similar. And there were triple porticoes, and they did not have columns like the columns on the outer side; therefore, they stood out from those that were lower, and in the middle of the ground fifty cubits, and the outer light was like the outer courtyard porticoes, which faced the porticoes of the north, with a length of fifty cubits. The length of the porticos facing the outer courtyard was fifty cubits. And these are opposite their own facade, all one hundred cubits, and the entrance of these porticos is towards the Eastern entrance, so one may enter through them into the outer courtyard, according to the light that was at the beginning of the walkway to the South, opposite the Southern side of the building, and separate. And the porticos and walkway are opposite their own facade, according to the measurements of the porticos and the way to the North, and their length, and their width, and all their exits, and entrances, and lights, and the entrance to the porticos towards the South, and the entrance from the beginning of the walkway to the light, the space of the reed pen: and so one may go towards the East through them. That which is translated into the East in the LXX is not found in the Hebrew, and it is clear that it is superfluous. For how is it brought out to the outer gate toward the East, when it follows against the gate of the North? That which we have also put above, and in this place: He brought me into the treasury, which will be opposite the separate building, and opposite the temple facing the North, for which it is held in the LXX: And he brought me: and behold, there are five chambers from the remaining building and next to the separate building toward the North: for separate, which Aquila and Symmachus translated, the second edition of Aquila, and Theodotion placed this word itself, Gazera (), expressing it similarly in all places: and many other things which are placed in the present passage between the Hebrew and the LXX not only differ in order, but also in number, and in the interpretation of words, so that if we wished to linger on each one, and seek and explain their reason for the diversity, we would depart greatly from the proposed subject. And I had wanted to pass over in silence my present testimony of final despair and greatness, but I thought it better to say anything than to say nothing at all, adopting that Socratic principle: I know that I do not know. For it is a part of knowledge to know that you do not know. Therefore, after the prophet had carefully observed the things that were inside, the man, whose rope and reed were in his hand, led him out to the outer courtyard, along the path leading to the North, which he had already seen from above before he entered the inner chambers. But we see things differently when it comes to perfect knowledge, compared to the beginning of discipline. And it is necessary for one who has looked into the inner workings, according to the same form and measures and hidden sacraments, to also see the external things. However, he was led into the treasury, or as the Septuagint translated it, the hall, or as Theodotion, the παστοφόριον, which is turned into a chamber: which was located opposite the separate building. But what the Seventy added for the treasury, five exedras, is not found in Hebrew. The treasury was a separate building, as we have already said. Gazera. And it was separate, receiving those who came from the North, and it was against the temple facing the North, that is, looking towards the parts of the North, but not located in the North, so that there would be an easier passage for those who were leaving the cold of the North, from which evils arise upon the earth (Jer. 1). We read in the book of Numbers that the tribes of Dan and Naphtali, and the sons of Bilhah and Zilpah, the maidservants of Rachel and Leah, held their camps in the northern regions. Moreover, the width of the entrance to the north was one hundred cubits, and the length was fifty cubits: a square number and perfect from ten decades, and from seven weeks, which is the number of remission, and at the beginning of unity, that is, the octave, it bursts forth, so that the spaces of the priestly duties in the temple of God may be shown. And that which is joined next to the Hebrew, opposite the twenty cubits of the inner court, which the Seventy have translated, was described like the gates of the inner court, has this meaning: that the number of a hundred and fifty in the outer court should have the same force as the number of twenty in the inner court. For if you reckon four times five times, in the number twenty, you will find both Testaments: so that both the Law may be held in the Gospel and the Gospel may be born from the root of the Law. For the number seventy, the likeness of the inner court, may have been interpreted, perhaps fearing the number twenty, in which offerings of Esau are made, to place in the inner court. It follows: And against the pavement, the floor of the outer court, where there was a porch, joined to the triple porch; for which seventy were transferred: And as the columns of the outer court were placed in order, opposite the face of the triple porches. However, it signifies that the pavement of the outer court was laid with living stone, so that the feet of the priests are not defiled by the dust of summer or the mud of winter. And so, the Lord, about to ascend to the Father, washes the feet of the Apostles (John 13), so that with purified and cleansed feet they may ascend to the kingdoms of heaven; and he commands the apostles that in whichever city they enter and are not received, they should shake off the dust from their feet (Matthew 10; and Mark 6): so that nothing of earthly possessions may remain with them. And not only was the pavement covered with stones, but there was also a portico joined to a triple portico. A portico protecting priests from rain and heat, and joined to the triple portico, showing the mystery of the Trinity, which, while being divided in names among the Father and the Son and the Holy Spirit, is yet joined in one divinity to itself. There was also before the treasury, or the halls, or the chambers, a walkway of ten cubits in width, looking towards the interior of the road of one cubit. And what was added by the Seventy: It is extra to have a length of one hundred cubits: for in the Hebrew it is not held, what they set forth, they took what is held in Hebrew, looking towards the interior of the road of one cubit, which we translated from the truth of Hebrew. But it signifies that before the doors of all the treasuries, or exedrae, and chambers, there was a walkway, having a width of ten cubits, which is a perfect number, either because of the Decalogue or because of the mystery of the Gospel. For if you come from one to four by twos and threes, the number ten is made, the number of the Gospels: in the width of which the priests walk, going before each treasury. But in such a way that they always look towards the interior of the path which leads to one cubit, that is, to the worship of one divinity, as the Son says to the Father: I have revealed thy name to men (John 17:6). For she is the way, looking inward, which is said in the Gospel: I am the way, and the truth, and the life (John XIV, 6): because no one comes to the knowledge of the Father, except through the Son. It follows: And their doors to the north, where the treasuries were in the lower and middle parts: because the porticoes which stood out from the lower and middle parts of the building supported them. For they were narrow, and did not have columns like the columns of the courts: therefore they stood out from the lower and middle parts by fifty cubits from the ground. What is joined: the doors of these, it is understood, (belong to) the exedrae or treasury rooms, about which there was discussion above. The treasuries were on the upper floors, that is, in the lower rooms. The upper rooms were ascended by Elijah and Elisha (1 Kings 17; 2 Kings 4); and the Lord, with the disciples, celebrated the Passover (Mark 14), and Tabitha, who was raised by the Apostle's faith and the merit of her virtues (Acts 9). These are the upper rooms, about which it is written in the psalm: He waters the mountains from his upper rooms (Psalm 104, 13). For unless a mountain is made, and rises to higher things, it will not be irrigated by the rains of the Lord, which for the diversity of merits are irrigated in the first, second, and third coenaculum. Even the storerooms themselves, that is, the treasuries of the Lord's treasures, are lower in the higher places. (Ephesians 3). However, the higher one is, the more one is humbled with the Apostle, saying: I am not worthy to be called an Apostle, because I persecuted the Church of God. (1 Corinthians 1:9). However, the treasure rooms themselves were located in the lower rooms, because they supported the porticoes that projected from the lower and middle parts of the building. And the reason why the treasure rooms were placed in the lower rooms and were lower was this: because the porticoes, which enjoyed the freedom of the air, supported and projected from the lower and middle parts of the building. In this way, the second floor of the building would be higher than the first floor, and the third floor would be higher than the second, so that as one ascended to higher levels, they would use a higher treasure room, which increased in humility, as the Lord says: 'If anyone wishes to be first, he shall be the last of all and the servant of all.' (Mark 9:35). For they were not carried by other columns, as we read in the columns of the atrium; but they protruded from the lower and middle parts of the ground by fifty cubits, as a sign of the remission of all debts. These, however, are the sad things of which it is commanded: Describe them in triple form, with counsel and knowledge, so that you may answer with words of truth those things that are proposed to you (Prov. 22:20-21). Therefore, the lower and outer parts need columns, but the higher and inner parts do not need the support of columns, that is, of external help. After this it is said: And the outer court was surrounded by a wall, with treasuries along the outside walls. The length of this outer court was fifty cubits, because the length of the treasuries of the outer court was fifty cubits, and the length before the front of the temple was one hundred cubits. The surrounding wall, called the peribolus, enclosed the treasuries along the outside walls of the outer court, and it was fifty cubits in length, as we have frequently mentioned. Moreover, the length in front of the face of the temple was not fifty cubits, as it was before the treasury, but one hundred cubits: so that after the remission of all sins, we may await perfect rewards in the number one hundred (Lev. XII). Regarding the barrier, or wall, which in Hebrew is called Gader (), the Seventy have interpreted it as light, which comes from outside and illuminates the eyes of our hearts: our natural light, which operates in the senses, is not sufficient to have the perfect brightness of knowledge, unless it enters from outside through the grace of God. What first illuminates the eyes of our heart, and the outer atrium, which extends to a width of fifty cubits, makes it shine. Then, when we come before the face of the temple, we shall receive perfect rewards in the number of one hundred. And below, there was an entrance to the treasury from the East for those entering from the outer atrium. For it is necessary for us to possess the riches of God, and to find the entrance below the treasury from the outer atrium, under the treasury of the East, and to come through the width of the vestibule, which faces the way of the East, to the building that is separated for the holy ones, before which are the treasuries, and in that very way, a likeness to the treasuries that were in the way of the North. For although we may reach the entrance to the East, the resemblance of the ancestors is found in the smaller things, and we cannot reach the light of the East except by way of the North, that is, by progressing from the smaller and lower things to the greater and higher things. In the very entrance itself, the length was similar to the width, that is, the same measurement throughout: every entrance and likeness, and doors had the same measurement and likeness as the treasure chambers that were on the road facing the South. For indeed, by the East the cold of the North is resisted, we reach the South, in which the bridegroom reclines at midday, and moves in full light. At the head, however, of the same road, that is, the Eastern one, which is open to those who enter, there is a door, which unless it is opened by Him who says: I am the door (John 10:9) and who has the key of David, to the vestibule separated by holy virtues, and which receives those coming from the North, we cannot reach. It is unnecessary to discuss each individual word of this passage in detail: both what has been said does not lack clarity, and what we keep silent about is almost similar to what we have said.
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 42:5 provides a meticulous architectural detail within the prophet's grand vision of a new temple, specifying the dimensions of the upper side-chambers. It explains that these chambers were "shorter" or narrower than the lower and middle tiers, a structural necessity due to the projecting "galleries" that were positioned higher and thus encroached upon the upper levels. This verse, like many others in Ezekiel 40-48, underscores the divine architect's precise design and the intentionality behind every aspect of the visionary temple, highlighting God's meticulous order and profound commitment to His future dwelling place among His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Ezekiel 42:5, and indeed throughout Ezekiel 40-48, is Architectural Description as a form of prophetic revelation. The sheer Precision and Detail of the measurements and structural relationships serve to emphasize the divine origin and perfect order of the vision. Every dimension, every feature, from the "shorter" upper chambers to the "higher" galleries, is meticulously laid out, leaving no room for human improvisation or error. This meticulousness also functions as Symbolism, where the physical structure of the temple represents not just a future building, but also the holiness, order, and renewed presence of God among His people. The intricate design details, like the "shorter" upper chambers, reinforce the idea of a divinely ordained blueprint, a testament to God's ultimate sovereignty and His ability to restore what was lost with even greater glory and perfection.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 42:5, with its specific architectural details, contributes to the broader theological understanding of God's nature and His relationship with humanity. The meticulousness of the divine blueprint underscores God's absolute sovereignty, His intentionality in creation and redemption, and His commitment to order and holiness. Just as He designed the physical temple with perfect precision, so too does He orchestrate the spiritual realities of His kingdom and the lives of His people. This passage implicitly teaches that God's plans are never haphazard but are always executed with perfect wisdom and purpose, aiming for the ultimate manifestation of His glory. It reveals a God who cares about every detail, ensuring His dwelling place is perfectly prepared for His holy presence.
REFLECTION AND APPLICATION
The intricate details of Ezekiel's temple vision, even down to the precise dimensions of the upper chambers, invite us to reflect on the nature of God's work in our lives and in the world. Just as God had a perfect and unyielding blueprint for His dwelling place, He also has a sovereign design for our individual journeys and for the corporate body of Christ, the church. This should instill in us a profound sense of trust in His meticulous planning, even when circumstances seem chaotic or unclear. We are called to align our lives with His divine order, recognizing that every detail, every "shorter chamber" or "higher gallery," serves a purpose in His grand design. This passage encourages us to seek understanding of His will, to participate faithfully in the building of His spiritual temple, and to find hope in the assurance that His ultimate plan for restoration and dwelling among His people will perfectly unfold. It reminds us that God's wisdom encompasses even the seemingly minor constraints, turning them into integral parts of a perfect whole.
Questions for Reflection
FAQ
What is the significance of the "shorter" upper chambers in Ezekiel 42:5?
Answer: The "shorter" upper chambers indicate that these rooms on the highest level of the temple's side-structure had a reduced width or depth compared to the lower and middle tiers. This was not a flaw but a necessary consequence of the architectural design, specifically because the "galleries" (projecting ledges or walkways) were positioned higher and thus encroached upon the space of the upper chambers. The significance lies in demonstrating the divine architect's meticulous precision and the integrated nature of the entire temple design, where every element, even a seemingly restrictive one, serves a purpose within the overall perfect blueprint. It highlights the intentionality and order of God's design, ensuring both structural integrity and sacred functionality.
Is Ezekiel's temple vision meant to be a literal blueprint for a future temple?
Answer: The interpretation of Ezekiel's temple vision is a subject of ongoing theological debate. Some scholars interpret it literally, believing it describes a physical temple that will be built in the future (often in connection with millennial prophecies). Others view it as primarily symbolic, representing the spiritual reality of God's dwelling among His people, the church, or the new heavens and new earth. Still others see it as a blend of literal and symbolic elements, or as a prophetic ideal that finds its ultimate fulfillment in Christ and the New Covenant community. Regardless of the precise interpretation, the vision's emphasis on intricate detail underscores God's commitment to dwelling among His people and the holiness required for His presence. The New Testament often refers to believers as God's temple, indicating a spiritual fulfillment.
CHRIST-CENTERED FULFILLMENT
While Ezekiel 42:5 describes the physical dimensions of a visionary temple, its ultimate Christ-centered fulfillment lies not in a literal reconstruction of a building, but in the person and work of Jesus Christ. The meticulous design of the temple, with its precise measurements and holy spaces, foreshadows the perfect and unblemished humanity of Christ, who is the ultimate dwelling place of God's glory. Just as the temple was designed for God's presence, Jesus declared, "Destroy this temple, and in three days I will raise it up, referring to the temple of His body. He is the true and perfect sanctuary, the one through whom God fully dwells among humanity, as the Word became flesh and dwelt among us. Furthermore, the New Testament reveals that believers, united with Christ, become living stones in a spiritual temple, with Jesus Christ Himself as the chief cornerstone. The detailed order of Ezekiel's temple thus points to the divine order established in the New Covenant, where access to God is no longer through a physical structure but through the perfect sacrifice and mediation of Jesus, who has opened a new and living way into the very presence of God. The "shorter chambers" and "higher galleries" of the vision, representing structural realities and perhaps even limitations of the old covenant, ultimately yield to the boundless and perfect space of grace and truth found in Christ, who is the fullness of God dwelling bodily. He is the ultimate fulfillment of God's desire to dwell among His people, perfectly and eternally.