Ezekiel 44:22

KJV

Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before.

KJV (with Strong's)

Neither shall they take {H3947} for their wives {H802} a widow {H490}, nor her that is put away {H1644}: but they shall take {H3947} maidens {H1330} of the seed {H2233} of the house {H1004} of Israel {H3478}, or a widow {H490} that had a priest {H3548} before.

Complete Jewish Bible

They may not marry a widow or a divorcee but must marry virgins descended from the house of Isra'el or a widow whose deceased husband was a cohen.

Berean Standard Bible

And they shall not marry a widow or a divorced woman, but must marry a virgin of the descendants of the house of Israel, or a widow of a priest.

American Standard Version

Neither shall they take for their wives a widow, nor her that is put away; but they shall take virgins of the seed of the house of Israel, or a widow that is the widow of a priest.

Commentary

### SUMMARY
Ezekiel 44:22 delineates specific marital regulations for the priests ministering in the visionary temple, imposing strict prohibitions against marrying a widow (with one precise exception) or a divorced woman, while mandating that they marry virgins from the house of Israel. These meticulously detailed laws underscore the paramount importance of absolute purity, unwavering holiness, and distinct separation for those consecrated to serve God, ensuring that their personal lives, particularly their most intimate relationships, impeccably reflect the sacredness of their divine office and the unblemished sanctity of God's presence.

### CONTEXT
* **Literary Context:** This verse is embedded within a profound and expansive prophetic vision granted to Ezekiel, spanning chapters 40-48, which meticulously describes a new temple, its intricate rituals, and the divine laws governing its worship and personnel. Specifically, [Ezekiel 44](/ezekiel/44 "Ezekiel 44 - Regulations for the Priests") zeroes in on the conduct and responsibilities of the priests, particularly the "sons of Zadok," who are singled out for their faithfulness in [Ezekiel 44:15](/ezekiel/44-15 "Ezekiel 44:15 - The Zadokite Priests"). Following the extensive architectural blueprints detailed in [Ezekiel 40-43](/ezekiel/40 "Ezekiel 40-43 - The Temple Vision"), chapter 44 transitions to the internal dynamics and moral requirements of those who will minister within this holy edifice. The marital regulations, presented here, immediately precede other vital directives concerning their diet, inheritance, and crucial teaching duties, emphatically demonstrating that personal purity and integrity are foundational prerequisites for their public service. This verse, alongside the subsequent command to distinguish between the holy and the common in [Ezekiel 44:23](/ezekiel/44-23 "Ezekiel 44:23 - Distinguishing Holy and Common"), underscores the comprehensive and pervasive nature of the holiness demanded of the priesthood.

* **Historical & Cultural Context:** The vision of the new temple and its accompanying laws was revealed to Ezekiel during the tumultuous period of the Babylonian exile. This era was characterized by profound national introspection, a deep reckoning with past failures, and a renewed, intense emphasis on the covenant, the concept of holiness, and the devastating consequences of Israel's historical defilement. The highly detailed regulations for the priesthood, as presented in this vision, can be understood as a divine corrective response to the rampant corruption and defilement that plagued the priesthood and the temple in pre-exilic times (e.g., as lamented in [Ezekiel 22:26](/ezekiel/22-26 "Ezekiel 22:26 - Priestly Corruption and Lawlessness")). They also serve as a meticulous blueprint for a future, purified community that would faithfully adhere to God's standards. In ancient Israelite society, marriage was not merely a social contract but a foundational institution, often viewed through a sacred covenantal lens. While divorce was legally permissible under specific circumstances ([Deuteronomy 24:1-4](/deuteronomy/24-1-4 "Deuteronomy 24:1-4 - Laws Concerning Divorce")), it invariably carried significant social stigma and spiritual implications. Priestly marriage laws already existed within the Torah ([Leviticus 21:7, 13-14](/leviticus/21-7 "Leviticus 21:7 - Priestly Marriage Prohibitions")), setting a high standard by prohibiting priests from marrying prostitutes or divorced women, and specifically requiring the high priest to marry only a virgin. Ezekiel's regulations, therefore, build upon and, in certain respects, extend these earlier Mosaic laws to *all* priests within this envisioned future temple, signifying an even greater, more stringent demand for ritual and moral purity in the anticipated post-exilic or eschatological era.

* **Key Themes:** The overarching and pervasive theme in this passage is **Holiness and Purity**, particularly as it applies to those divinely appointed to mediate between God and His people. The exceptionally strict marital regulations serve as a tangible and unequivocal expression of the **Separation** required of the priesthood, explicitly distinguishing them from the common populace and ensuring their absolute fitness for sacred service. This contributes significantly to the broader theme of **Restoration and Renewal** that permeates the book of Ezekiel, envisioning a future where a purified people will worship God in a sanctified temple. The verse also profoundly touches upon **Covenant Fidelity** and the critical importance of maintaining the unblemished integrity of the priestly lineage and household, as this integrity was to be a direct reflection of God's own unblemished and perfect character. By precisely specifying who priests could and could not marry, the text forcefully reinforces the fundamental principle of **Distinction Between Holy and Profane** ([Ezekiel 44:23](/ezekiel/44-23 "Ezekiel 44:23 - Distinguishing Holy and Common")), a vital lesson for a people who had tragically blurred these essential divine lines in their past.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **take (Hebrew, _lâqach'_):** H3947, a primitive root meaning "to take (in the widest variety of applications); accept, bring, buy, carry away, drawn, fetch, get, infold, [idiom] many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win." In the context of marriage, this verb signifies the formal, deliberate, and binding act of entering into a marital covenant, emphasizing the priest's active choice and responsibility in forming his household.
* **put away (Hebrew, _gârash'_):** H1644, a primitive root meaning "to drive out from a possession; especially to expatriate or divorce; cast up (out), divorced (woman), drive away (forth, out), expel, [idiom] surely put away, trouble, thrust out." This term specifically denotes a woman who has undergone divorce, highlighting the severance of a previous marital bond and the social and spiritual implications of such a rupture, which was deemed unsuitable for the priestly office.
* **maidens (Hebrew, _bᵉthûwlâh'_):** H1330, feminine passive participle of an unused root meaning to separate; "a virgin (from her privacy); sometimes (by continuation) a bride; also (figuratively) a city or state; maid, virgin." This word unequivocally refers to a virgin, underscoring the requirement for an unblemished sexual and marital history, which was paramount for maintaining the sanctity and ritual purity of the priestly line and household.
* **priest (Hebrew, _kôhên'_):** H3548, active participle of כָּהַן; literally one officiating, a priest; also (by courtesy) an acting priest (although a layman); chief ruler, [idiom] own, priest, prince, principal officer. This term identifies an individual consecrated to perform sacred duties in the temple, emphasizing their unique status and the specific requirements tied to their holy office, including marital eligibility.

#### Verse Breakdown
* **"Neither shall they take for their wives a widow":** This initial clause establishes a general and strict prohibition against priests marrying any widow. The underlying rationale is likely rooted in the desire to maintain the highest possible standard of ritual purity and to avoid any potential complications, perceived defilement, or past associations that might compromise the priest's singular devotion and unblemished status before God.
* **"nor her that is put away":** This prohibition specifically and unequivocally targets women who have been divorced. In ancient Israel, while legally permissible, divorce was fundamentally viewed as the breaking of a covenant and often carried significant social and spiritual stigma. For a priest, whose very life was to embody perfect divine order, covenant fidelity, and spiritual integrity, marrying a divorced woman would fundamentally compromise the ideal of unblemished purity and the sacredness required for their consecrated office.
* **"but they shall take maidens of the seed of the house of Israel":** This clause provides the positive and prescriptive injunction, clearly specifying the permissible marital partner: a virgin from within the Israelite community. This mandate ensures the absolute purity of the priestly lineage and their full, uncompromised identification with the covenant people, emphasizing an unblemished and pure beginning for the priestly household.
* **"or a widow that had a priest before":** This is the crucial and highly specific exception to the general prohibition against marrying widows. It permits a priest to marry a widow *only if* her previous husband was also a priest. This unique exception strongly suggests that the sanctity and ritual purity of the priestly line were maintained and even perpetuated through this specific type of union, indicating that a widow from a priestly household was considered to retain a certain level of inherent sanctity or purity deemed suitable for a priest.

#### Literary Devices
The primary literary device prominently featured in Ezekiel 44:22 is **Legal Language**, characterized by its prescriptive, prohibitive, and conditional clauses ("Neither shall... nor... but they shall... or..."). This direct, authoritative, and unambiguous tone is highly characteristic of covenantal and cultic laws found throughout the Pentateuch, emphasizing divine command and the absolute necessity of rigorous obedience for those in sacred office. There is also a clear and effective use of **Contrast** between the explicitly forbidden categories of women (widows, divorced women) and the precisely permitted categories (virgins, priestly widows). This contrast serves to sharply delineate the boundaries of acceptable conduct for the priesthood, leaving no room for ambiguity. Furthermore, the selection of specific marital partners carries profound **Symbolism**: virgins symbolize purity, new beginnings, and an unblemished state, while the stringent exclusion of divorced women symbolizes the rejection of broken covenants and any form of perceived defilement. The singular exception for a widow of a priest subtly reinforces the inherent sacredness and continuity of the priestly lineage itself, implying a transmitted sanctity within the priestly household.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 44:22 profoundly underscores the Old Testament's relentless emphasis on the absolute holiness required of those who serve God, especially the priesthood. This elevated standard of purity, extending even to the most intimate of marital choices, is a direct reflection of God's own absolute and unblemished holiness and the indispensable necessity for His ministers to be set apart, undefiled, and wholly consecrated to Him. The specific regulations serve as a tangible, living expression of the critical distinction between the sacred and the common, reinforcing the fundamental theological principle that access to God's holy presence demands meticulous adherence to His divine standards. This principle resonates powerfully throughout the broader sweep of Scripture, from the foundational call for Israel to be a holy nation ([Exodus 19:6](/exodus/19-6 "Exodus 19:6 - A Kingdom of Priests")) to the New Testament's transformative call for all believers to live holy lives as a "royal priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")). The specific prohibitions also highlight the profound sanctity of the marriage covenant itself, implicitly suggesting that a broken or potentially compromised marital history could impede a priest's ability to fully embody the unblemished holiness required for mediating God's presence.

* [Leviticus 21:7](/leviticus/21-7 "Leviticus 21:7 - Priestly Marriage Prohibitions")
* [Leviticus 21:13-14](/leviticus/21-13-14 "Leviticus 21:13-14 - High Priest's Marriage Requirements")
* [1 Peter 1:15-16](/1_peter/1-15-16 "1 Peter 1:15-16 - Be Holy, For I Am Holy")

### REFLECTION AND APPLICATION
While the specific marital laws articulated in Ezekiel 44:22 were uniquely given to the Levitical priesthood within a particular Old Covenant context, the profound underlying principles of holiness, integrity, and consecrated living remain profoundly relevant and deeply challenging for believers today, especially for those called to spiritual leadership. As followers of Christ, we are collectively called to be a "holy nation" and a "royal priesthood," meaning that every facet of our lives, including our most foundational relationships like marriage, should impeccably reflect the character of the holy God whom we serve. This verse compels us to engage in deep introspection, prompting us to consider how our personal choices, particularly in our relational spheres, impact our witness for Christ and our overall effectiveness in ministry. It challenges us to strive for a purity that is not merely external or superficial, but one that flows authentically from an inward, wholehearted devotion to God, recognizing that our entire lives serve as a living testament to His glory. For those entrusted with leadership roles within the church, this passage serves as a powerful and enduring reminder that integrity in all areas, including the sanctity and order of one's family life, is absolutely crucial for maintaining credibility, fostering trust, and exercising genuine spiritual authority.

#### Questions for Reflection
* **In what tangible ways does my personal life, including my most intimate relationships, genuinely reflect my unwavering commitment to holiness and integrity before God?**
* **How does the timeless principle of "being set apart" for God apply to my daily choices, my interactions, and my overall lifestyle, extending far beyond any formal ministry contexts?**
* **What specific, intentional steps can I take to ensure that my household is truly a place that honors God, exemplifies spiritual order, and serves as a beacon of His grace?**

### FAQ

**Why were these specific restrictions placed on priests?**

Answer: These stringent restrictions were placed on the Old Covenant priests to maintain the absolute highest standard of ritual and moral purity, which was indispensable for those who ministered directly to a holy God. The temple was considered God's sacred dwelling place, and the priests served as His designated mediators. Therefore, their personal lives, including their marital choices, had to flawlessly reflect the sanctity of their sacred office to prevent any defilement of the holy space or any compromise of their ability to faithfully represent God to the people and the people to God. The prohibitions aimed to preclude any perceived blemish, impurity, or past association (such as divorce or a previous marriage outside the priestly lineage, with the specific exception) that could potentially undermine their sacred calling and the unblemished integrity of the priestly line.

**How do these laws relate to the New Testament believer?**

Answer: While New Testament believers are not bound by the specific ceremonial and cultic laws of the Old Covenant, the profound underlying principles of holiness, purity, and spiritual integrity remain eternally relevant. In Christ, all believers are now part of a "royal priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")), called to live lives of comprehensive holiness ([1 Peter 1:15-16](/1_peter/1-15-16 "1 Peter 1:15-16 - Be Holy, For I Am Holy")) and unimpeachable integrity. For those in spiritual leadership within the church (e.g., elders, deacons), the New Testament also provides clear guidelines for family life and marital conduct ([1 Timothy 3:2-5](/1_timothy/3-2-5 "1 Timothy 3:2-5 - Qualifications for Overseers") and [Titus 1:6-7](/titus/1-6-7 "Titus 1:6-7 - Qualifications for Elders")), consistently emphasizing that a leader's household should be well-managed as a direct reflection of their fitness and capacity to lead God's church. Thus, the spirit of these Old Testament laws—that those who serve God should embody purity, devotion, and an unblemished character—is powerfully carried forward and transformed into the New Covenant.

**What is the significance of "a widow that had a priest before"?**

Answer: This unique exception is profoundly significant because it underscores that the purity and sanctity of the priestly lineage were paramount and could, in this specific instance, be maintained. While most widows were strictly excluded, a widow who had previously been married to a priest was considered to retain a certain level of inherent sanctity or a direct association with the holy office. This allowed for the continuation of priestly families and the preservation of their unique status while still upholding the exceptionally high standards of purity for the priesthood. It implies that the sacredness could be transmitted or maintained within the priestly household, even through a second marriage, provided the original union was with another consecrated priest.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 44:22, with its exceptionally stringent regulations for the Old Covenant priesthood, finds its ultimate fulfillment, transformation, and transcendence in the person and work of Jesus Christ, our perfect and eternal High Priest. The Levitical priests, with all their meticulous laws concerning purity and marriage, were but earthly shadows pointing to the divine reality of Christ. Unlike these Old Testament priests, who were inherently bound by human limitations, sinfulness, and the need for ritual purity in their marital choices, Jesus stands as the [spotless Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), perfectly holy, undefiled, and separate from sinners in every aspect of His being ([Hebrews 7:26](/hebrews/7-26 "Hebrews 7:26 - Christ, a Holy High Priest")). He had no need to adhere to human marital laws to maintain His purity, for His holiness is intrinsic, inherent, and eternal, not derived from external regulations, lineage, or human relationships. As the High Priest of a new and immeasurably better covenant, Christ's perfect sacrifice and His ongoing mediation are not dependent on human purity or ritual adherence but solely on His divine perfection and His once-for-all, all-sufficient offering ([Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Furthermore, in Christ, the very concept of priesthood is gloriously expanded: all believers are now, by grace, part of a "royal priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")), called to offer spiritual sacrifices of praise and good deeds ([Hebrews 13:15-16](/hebrews/13-15-16 "Hebrews 13:15-16 - Sacrifices of Praise")) and to live lives of holiness, not through rigid adherence to specific marital codes, but through the indwelling power of the Holy Spirit and a transformative conformity to the pure and righteous character of Christ Himself ([Romans 12:1-2](/romans/12-1-2 "Romans 12:1-2 - Living Sacrifice")). Thus, the strictures of Ezekiel 44:22 powerfully highlight the immense, unbridgeable gap between human efforts at achieving holiness and Christ's inherent, perfect purity, which He graciously imputes to His people, enabling them to draw near to a holy God.

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

Leviticus 21:7

They shall not take a wife [that is] a whore, or profane; neither shall they take a woman put away from her husband: for he [is] holy unto his God.

Leviticus 21:13

And he shall take a wife in her virginity.

Leviticus 21:14

A widow, or a divorced woman, or profane, [or] an harlot, these shall he not take: but he shall take a virgin of his own people to wife.

Titus 1:6

¶ If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.

1 Timothy 3:4

One that ruleth well his own house, having his children in subjection with all gravity;

1 Timothy 3:5

(For if a man know not how to rule his own house, how shall he take care of the church of God?)

1 Timothy 3:2

A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;