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Translation
King James Version
For the length of the chambers that were in the utter court was fifty cubits: and, lo, before the temple were an hundred cubits.
Complete Jewish Bible
For the length of the rooms toward the outer courtyard was eighty-seven-and-a-half feet, whereas [the length of] the side facing the sanctuary was 175 feet.
Berean Standard Bible
For the chambers on the outer court were fifty cubits long, while those facing the temple were a hundred cubits long.
American Standard Version
For the length of the chambers that were in the outer court was fifty cubits: and, lo, before the temple were a hundred cubits.
World English Bible Messianic
For the length of the rooms that were in the outer court was fifty cubits: and behold, before the temple were one hundred cubits.
Geneva Bible (1599)
For the length of the chambers that were in the vtter court, was fiftie cubites: and loe, before the Temple were an hundreth cubites.
Young's Literal Translation
for the length of the chambers that are to the outer court is fifty cubits, and of those on the front of the temple a hundred cubits.
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In the KJVVerse 21,561 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 42:8 meticulously details specific dimensions within the visionary temple complex, specifying the length of chambers in the outer court as fifty cubits and the open space before the temple as one hundred cubits. This verse is an integral part of the comprehensive blueprint for the future temple, underscoring the divine precision, order, and sacredness inherent in God's meticulously planned dwelling place and the worship of His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Ezekiel 42:8, and indeed pervasive throughout the entire temple vision in Ezekiel 40-42, is Meticulous Detail. The prophet records exact measurements and specific dimensions for virtually every part of the visionary temple, down to the cubit. This extreme precision serves as a powerful form of Symbolism, conveying God's absolute order, His meticulous planning, and the certainty of His future restoration. The sheer volume of numerical data and architectural specifications also creates a profound sense of Verisimilitude, making the vision feel concrete, tangible, and real, even if its ultimate fulfillment might encompass both literal and spiritual dimensions. Furthermore, the Repetition of units like "cubits" and the consistent enumeration of dimensions reinforce the architectural nature of the prophecy, emphasizing that this is a divine blueprint, a divinely authored plan, rather than merely an abstract or metaphorical idea.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 42:8, with its precise measurements, profoundly underscores the theological truth that God is a God of absolute order, precision, and intentionality. His plans are never haphazard but are meticulously designed, reflecting His perfect wisdom, sovereignty, and unwavering faithfulness. This detailed blueprint for a future temple speaks to God's unwavering commitment to dwell among His people, providing a tangible and concrete hope for restoration, renewed communion, and a glorious future. The emphasis on specific dimensions also highlights the sacredness of God's presence and the necessity of order, purity, and reverence in worship—principles that transcend the physical structure and apply to the spiritual reality of God's dwelling among His people, both individually and corporately.
REFLECTION AND APPLICATION
The detailed measurements in Ezekiel 42:8, while describing a physical structure of immense proportions, offer profound spiritual lessons for believers today. They serve as a powerful reminder that God is a God of order, purpose, and intentional design. His plans, whether for a grand temple that signifies His presence or for the intricate details of our individual lives, are carefully conceived and perfectly orchestrated. This truth encourages us to cultivate a deep trust in His sovereign design, even when we cannot fully comprehend the "blueprint" of our circumstances. Just as every cubit in the visionary temple contributed to a holy and functional dwelling place for God, so too does every detail of our lives, when surrendered to His will, contribute to His greater purpose and the building of His spiritual kingdom. The divine meticulousness also calls us to a life of intentionality, discipline, and order, reflecting the divine character in our own walk with God. It challenges us to consider how we are "building" our spiritual lives, ensuring that our foundations are firm, our structures align with God's design for holiness and worship, and that we are living in a way that honors His precise and perfect will.
Questions for Reflection
FAQ
What is the significance of the "cubit" as a unit of measurement in Ezekiel's temple vision?
Answer: The cubit (Hebrew, ʼammâh', H520) was a standard ancient unit of length, typically based on the distance from the elbow to the tip of the middle finger, roughly 18-21 inches (45-53 cm). Its significance in Ezekiel's temple vision is multifaceted. Primarily, it underscores the concrete, measurable, and tangible nature of the divine blueprint. By using familiar units, God provided a precise and understandable architectural plan for the future temple, emphasizing the literalness and divine authority of the instructions. This meticulous detail highlights God's order and the certainty of His plans, assuring the exiles that His promises are real and will be fulfilled, even if the ultimate fulfillment may also hold symbolic or spiritual dimensions. The consistent use of the cubit throughout the vision, such as when the angelic guide uses a measuring reed of six cubits and a handbreadth (Ezekiel 40:5), reinforces the divine precision and the importance of adhering to God's exact specifications.
Why are such detailed measurements given for a temple that may or may not be literally built in the future?
Answer: The detailed measurements in Ezekiel's vision serve multiple profound purposes, transcending the question of a purely literal future construction. Theologically, they emphasize God's absolute precision, order, and sovereignty, assuring the exiles that God's plans for restoration are certain, meticulously designed, and will come to pass. Spiritually, these details highlight the profound holiness and sacredness required for God's dwelling place, instructing His people on the purity, reverence, and order necessary for true worship and communion with Him. Prophetically, the vision provides a tangible and concrete hope for a future where God's glory returns and dwells among His people, standing in stark contrast to the destruction of the first temple and the desolation of the exile. The sheer detail itself is part of the message, signifying the divine origin and perfect nature of the blueprint for God's renewed relationship with His people, pointing to a future where divine presence is fully established and accessible.
CHRIST-CENTERED FULFILLMENT
Ezekiel's visionary temple, with its meticulous measurements described in Ezekiel 42:8, ultimately finds its profound and glorious fulfillment in the person and work of Jesus Christ and the new covenant He inaugurated. While the physical temple symbolized God's dwelling among His people, its ultimate reality is found in Jesus, who declared, "Destroy this temple, and in three days I will raise it up", speaking of the temple of His own body. Christ is the true and perfect temple, the ultimate meeting place between a holy God and fallen humanity, in whom the fullness of deity dwells bodily (Colossians 2:9). Furthermore, through Christ's atoning sacrifice and the indwelling Holy Spirit, believers are transformed into living stones, being built together into a spiritual house, a "holy temple in the Lord" (Ephesians 2:21), where God Himself dwells by His Spirit (1 Corinthians 6:19). The precise dimensions in Ezekiel's vision foreshadow the perfect order, divine design, and absolute holiness of God's ultimate dwelling place, which is not confined to physical structures but is realized first in the person of Christ, then extended through His Church, and finally culminates in the New Jerusalem where God's presence is fully and eternally with His people, and "the Lord God Almighty and the Lamb are its temple."