TRV
Translation
King James Version
And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD.
Complete Jewish Bible
Then, on the day he enters the sanctuary, when he goes into the inner courtyard to minister in the sanctuary, he is to offer his sin offering,' says Adonai ELOHIM.
Berean Standard Bible
And on the day he goes into the sanctuary, into the inner court, to minister in the sanctuary, he must present his sin offering, declares the Lord GOD.
American Standard Version
And in the day that he goeth into the sanctuary, into the inner court, to minister in the sanctuary, he shall offer his sin-offering, saith the Lord Jehovah.
World English Bible Messianic
In the day that he goes into the sanctuary, into the inner court, to minister in the sanctuary, he shall offer his sin offering, says the Lord GOD.
Geneva Bible (1599)
And when he goeth into ye Sanctuarie vnto the inner court to minister in the Sanctuarie, he shall offer his sinne offring, saith ye Lord God.
Young's Literal Translation
And in the day of his coming in unto the sanctuary, unto the inner court, to minister in the sanctuary, he bringeth near his sin-offering--an affirmation of the Lord Jehovah.
In the KJVVerse 21,627 of 31,102
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Commentary on Ezekiel 44 verses 17–31
17 ¶ And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.
18 They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat.
19 And when they go forth into the utter court, even into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments.
20 Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.
21 Neither shall any priest drink wine, when they enter into the inner court.
22 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.
23 And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean.
24 And in controversy they shall stand in judgment; and they shall judge it according to my judgments: and they shall keep my laws and my statutes in all mine assemblies; and they shall hallow my sabbaths.
25 And they shall come at no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.
26 And after he is cleansed, they shall reckon unto him seven days.
27 And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD.
28 And it shall be unto them for an inheritance: I am their inheritance: and ye shall give them no possession in Israel: I am their possession.
29 They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs.
30 And the first of all the firstfruits of all things, and every oblation of all, of every sort of your oblations, shall be the priest's: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house.
31 The priests shall not eat of any thing that is dead of itself, or torn, whether it be fowl or beast.
I. II. Main points1. 2. Sub-points
God's priests must be regulars, not seculars; and therefore here are rules laid down for them to govern themselves by and due encouragement given them to live up to those rules. Directions are here given,
I. Concerning their clothes; they must wear linen garments when they went in to minister or do any service in the inner court, or in the sanctuary, and nothing that was woollen, because it would cause sweat, Eze 44:17, Eze 44:18. They must dress themselves cool, that they might go the more readily about their work; and they had the more need to do so because they were to attend the altars, which had constant fires upon them. And they must dress themselves clean and sweet, and avoid every thing that was sweaty and filthy, to signify the purity of mind with which the service of God is to be attended to. Sweat came in with sin and was part of the curse. In the sweat of thy face shalt thou eat bread. Clothes came in with sin, coats of skins did; and therefore the priests must use as little and as light clothing as possible, and not such as caused sweat. When they had finished their service they must change their clothes again, and lay up their linen garments in the chambers appointed for that purpose, Eze 44:19, as before, Eze 42:14. They must not go among the people with their holy garments on, lest they should imagine themselves sanctified by the touch of them; or, They shall sanctify the people, that is (as it is explained, Eze 42:14), they shall approach to those things which are for the people, in their ordinary garments.
II. Concerning their hair; in that they must avoid extremes on both hands (Eze 44:20): They must not shave their heads, in imitation of the Gentile priests, and as the priests of the Romish church do; nor, on the other hand, must they suffer their locks to grow long, as the beaux, or that they might be thought Nazarites, when really they were not; but they must be grave and modest, must poll their heads and keep their hair short. If a man, especially a minister, wear long hair, it is not becoming (Co1 11:14); it is effeminate.
III. Concerning their diet; they must be sure to drink no wine when they went in to minister, lest they should rink to excess, should drink and forget the law, Eze 44:21. It is not for kings to drink wine, more than will do them good, much less for priests. See Lev 10:9; Pro 31:4, Pro 31:5.
IV. Concerning their marriages, Eze 44:22. Here they must consult the credit of their office, and not marry one that had been divorced, that was at least under the suspicion of immodesty, nor a widow, unless she were a priest's widow, that had been accustomed to the usages of the priests' families. Others may do that which ministers may not do, but must deny themselves in, in honour of their character. Their wives as well as themselves must be of good report.
V. Concerning their preaching and church-government. 1. It was part of their business to teach the people; and herein they must approve themselves both skilful and faithful (Eze 44:23): They shall teach my people the difference between the holy and the profane, between good and evil, lawful and unlawful, that they may neither scruple what is lawful nor venture upon what is unlawful, that they may not pollute what is holy nor pollute themselves with what is profane. Ministers must take pains to cause people to discern between the clean and the unclean, that they may not confound the distinctions between right and wrong, nor mistake concerning them, so as to put darkness for light and light for darkness, but may have a good judgment of discretion concerning their own actions. 2. It was part of their business to judge upon appeals made to them (Deu 17:8, Deu 17:9); and in controversy they shall stand in judgment, Eze 44:24. They shall have the honesty to stand up for what is right, and, when they have passed a right judgment, shall have the courage to stand to it and stand by it. They must judge, not according to their own fancies, or inclinations, or secular interests, but according to my judgments; that must be their rule and standard. Note, Ministers must decide controversies according to the word of God, to the law and to the testimony. Sit liber judex - Let the judge be unbiased. Their business is to keep courts in God's name, to preside in the congregations of his people. And herein they must go to the statute-book: They shall keep my statutes in all my assemblies. God calls the assemblies of his people his assemblies, because they are held in his name, to his glory. Ministers are the masters of those assemblies, are to preside in them, and in all their acts must keep close to God's laws. Another part of their work, as church governors, is to hallow God's sabbaths, to do the public work of that day with a becoming care and reverence, as the work of a holy day should be done, and to see that God's people also sanctify that day and do nothing to pollute it.
VI. Concerning their mourning for dead relations; the rule here agrees with the law of Moses, Lev 21:1, Lev 21:11. A priest shall not come near any dead body (for they must be purified from dead works) except of his next relations, Eze 44:25. Decent expressions of a pious sorrow for dear relations, when they are removed by death, are not disagreeable to the character of a minister. Yet by this approach to the dead body of a relation they contracted a ceremonial pollution, from which they must be cleansed by a sin-offering before they went in again to minister, Eze 44:26, Eze 44:27. Note, Though sorrow for the dead is very allowable and commendable, yet there is danger of sinning in it, either by excess or dissimulation; and those tears have too often need to be wept over again.
VII. Concerning their maintenance; they must live upon the altar at which they served, and live comfortably (Eze 44:28): "You shall give them no possession in Israel, no lands or tenements, lest they should be entangled with the affairs of this life;" for God has said, I am their inheritance, and they need no other in reserve; I am their possession, and they need no other in hand. Some land was allowed them (Eze 48:10), but their principal subsistence was by their office. What God appropriated to himself they were the receivers of, for their own proper use and behoof; they lived upon the holy things, and so God himself was the portion both of their inheritance and of their cup. Note, Those who have God for their inheritance and their possession may be content with a little, and ought not to covet a great deal of the possessions and inheritances of this earth. If we have God, we have all; and therefore may well reckon that we have enough. Observe,
1.What the priests were to have from the people, for their maintenance and encouragement. (1.) They must have the flesh of many of the offerings, the sin-offering and trespass-offering, which would supply them and their families with flesh-meat, and the meat-offerings, which would supply them with bread. What we offer to God will redound to our own advantage. (2.) They must have every dedicated devoted thing in Israel, which was in many cases to be turned into money and given to the priest. This is explained, Eze 44:20. Every oblation or free-will offering (which in times of reformation and devotion would be many and considerable) of all, of every sort of your oblations, shall be the priest's. We have the law concerning them Lev. 27. (3.) They were to have the first of the dough when it was going to the oven, as well as the first of their fruits when they were going to the barn. God, who is the first, must have the first; and, if it belong to him, his priests must have it. We may then comfortably enjoy what we have, when a share of it has been first set apart for works of piety and charity. To this the apostle's rule bears some analogy, to begin the week with laying by for pious uses, Co1 16:2. The priests being so well provided for, it would be inexcusable in them if they (contrary to the law which every Israelite is bound by) should eat that which is torn or which died of itself, Eze 44:31. Those that were in want of necessary food might perhaps expect to be dispensed with in such a case. Poverty has its temptations, but the priests were so well provided for that they could have no pretence for it.
2.What the people might expect from the priest for their recompence. Those that are kind to a prophet, to a priest, shall have a prophet's, a priest's reward: That he may cause the blessing to rest in thy house (Eze 44:30), that God may cause it by commanding it, that the priest may cause it by praying for it; and it was part of the priest's work to bless the people in the name of the Lord, not only their congregations, but their families. Note, It is all in all to the comfort of any house to have the blessing of God upon it and to have the blessing to rest in it, to dwell where we dwell and to attend the entail of it upon those that shall come after us. And the way to have the blessing of God abide upon our estates is to honour God with them, and to give him and his ministers, him and his poor, their share out of them. God blesses, he surely blesses, the habitation of those who are thus just, Pro 3:33. And ministers, by instructing and praying for the families that are kind to them, should do their part towards causing the blessing to rest there. Peace be to this house.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–31. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 25 onwards) And they shall sanctify my Sabbaths, and they shall not go unto a dead person, lest they be defiled (for the Septuagint translated it as, and they shall not go upon the soul of a dead person, lest they be defiled): except for father and mother, he said, and son and daughter, brother and sister who has no husband, they shall be defiled. And after he has been cleansed, seven days shall be numbered for him, and on the day of his entrance into the sanctuary and into the inner courtyard, to minister unto me in the sanctuary, he shall offer a sin-offering unto the Lord God (or he shall offer an atonement). But they will not have an inheritance: I will be their inheritance, and you shall not give them any possession in Israel; I will be their possession. Furthermore, it is commanded to the priests: in which it is to be observed that it does not say absolutely: and they shall sanctify the sabbaths; or according to Isaiah: My soul hates your new moons and sabbaths (Isa. 1:13): but with distinction, my sabbaths. Hence, it is also written in the Gospel: The priests in the temple violate the Sabbath, and they are without guilt (Matt. 12:5): not the Sabbath of God, but the Sabbath of the law, the Sabbath of the Jews, which they rightly violate who are the chosen race, royal, priestly. Furthermore, let us understand the Sabbath, which is sanctified, as the Apostle teaches, to have been left to the people of God, about whom it is said: 'If they shall enter into my rest' (Ps. 94:11), which is called the Sabbath in Hebrew. But God sanctifies the Sabbath, who does not bear the burden of sin on the Sabbath, nor says: 'As the heavy burden, they have been heavily laden upon me' (Ps. 37:5). Whoever is such, does not gather wood on the Sabbath; nor does he build upon the foundation of Jesus Christ with wood, hay, straw (1 Cor. 3); nor does he light a fire that consumes useless material, and he remains in one place on the day of Sabbath; nor does he go outside, but remains like a column placed in the temple of God, as John writes in the Apocalypse: 'He who conquers, I will make him a pillar in the temple of my God, and he shall go out no more' (Rev. 3:12). And what follows: They shall not enter the place where the dead person is, lest they be polluted. It is the proper office of the priesthood not to touch anything connected with death, so that the one who prays for the sins of others may approach the altar in a state of purity. Our Savior also speaks of these dead in the Gospel: Let the dead bury their own dead (Matthew 8:22). They are polluted by their dead father when they abandon their Creator, and by their dead mother when they depart from the Church. Likewise, by their son and daughter, for there is a distinction between thoughts and actions, which is more expressively stated in Greek as τὰ νοητὰ καὶ αἰσθητά. Also, if a brother and sister, who have been born of the same spirit, mistakenly believe that one of them has died, they become contaminated by this belief. However, this only applies if the sister remains a virgin and has not been defiled by any man. From this, we understand the virgin privilege, which is taken away by the touch of any man, thereby removing perfect purity. Whether this is said correctly or incorrectly, we leave it to the judgment of the reader. Furthermore, this is supported by the natural affection in the order of charity, as it is written: 'Set me as a seal upon your heart' (Song of Solomon 2:4). After God, the parent of all things, let the father and mother of the flesh also be loved and respected, as well as the son and daughter, and the brother and sister. However, this only applies if they have not left the household nor come under the authority of another. But after the priest has been purified according to the order of purification that is prescribed in the Mosaic law, let seven days be numbered for him, either the perfect number of penance, or after the consummation of the world, when we pass over to the true ogdoad, so that he may enter the holy of holies (which is the inner courtyard) and minister in the sanctuary and always offer a victim for the sin of conscience: and let there be no time when he does not remember that he has been defiled by his father and mother, son and daughter, brother and sister. For indeed we are compelled to do many things in the constraints of this world, either due to the condition of the flesh or the frailty of nature. But whoever is such that he ministers in the sanctuary, and enters the inner court, and offers a perpetual sacrifice to God, so that he may be a true priest, indeed an imitator of him about whom it is written: 'You are a priest forever according to the order of Melchizedek' (Psalm 110:4), this person will have no inheritance, except God who is his inheritance; nor will he receive possession among the common people of Israel; but rather a priestly one, so that the Lord may say about him: 'I am their inheritance and possession.' When they find him, they will speak and say: I will hold him, and I will not let him go; and they will sing with the prophet: The Lord is my portion (Ps. II, 26).
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 44:27 outlines a strict divine mandate for the Zadokite priests in the visionary temple, requiring them to present a sin offering immediately upon entering the inner court of the sanctuary for ministerial duties. This regulation profoundly underscores the Lord GOD's absolute holiness and the pervasive human need for purification and atonement, even for consecrated servants, before they can draw near to His sacred presence and engage in holy service.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 44:27 employs several literary devices to convey its profound theological message. The Repetition of the word "sanctuary" (Hebrew, qôdesh) emphasizes the extreme holiness of the space and the gravity of the priestly duties performed within it. This repetition serves to impress upon the reader the sacredness that permeates God's dwelling and the reverence it demands. Specification is evident in the precise mention of "inner court," which narrows the focus to the most holy and restricted area, highlighting the graduated levels of holiness within the temple and the exclusive, yet demanding, access granted to the Zadokite priests. This precision underscores the meticulousness of God's requirements for approaching Him. Furthermore, the verse functions as a Divine Oracle, explicitly marked by the concluding phrase "saith the Lord GOD." This formulaic declaration establishes the absolute authority and divine origin of the command, reinforcing that these are not merely human regulations but the direct, unchallengeable will of the Almighty. The very act of requiring a Sin Offering before ministry serves as a powerful Symbolism of human unworthiness and the necessity of atonement, even for those dedicated to God's service, before they can stand in His holy presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 44:27 profoundly illustrates the biblical truth that a holy God demands purity from those who would approach Him. The requirement for a sin offering, even for faithful priests, underscores the pervasive nature of sin and the necessity of atonement to bridge the gap between human imperfection and divine perfection. This principle is not unique to Ezekiel's vision but is a consistent theme throughout the Old Testament sacrificial system, where various offerings provided temporary covering for sin and ritual purification, allowing for the continuation of fellowship between God and His people. The strictness of these regulations served to instill a deep reverence for God's holiness and a clear understanding of the cost involved in approaching Him. It foreshadows the ultimate need for a perfect, once-for-all sacrifice.
REFLECTION AND APPLICATION
While the detailed regulations of Ezekiel's visionary temple may seem distant from contemporary Christian experience, the underlying principles of Ezekiel 44:27 remain profoundly relevant. This verse reminds us of the utterly transcendent holiness of God and the inherent uncleanness of humanity. Even the most dedicated servants require purification to stand in His presence. For believers today, this does not translate into animal sacrifices, but it deepens our appreciation for the singular, perfect sacrifice of Jesus Christ. He is our ultimate "sin offering," whose blood cleanses us from all sin, granting us access to God's presence not through ritualistic cleansing but through spiritual regeneration and justification. This verse calls us to cultivate a profound reverence for God, recognizing that our access is a gracious gift, not an earned right. It also challenges us to live lives that reflect the holiness we have received in Christ, striving for purity in thought, word, and deed, as we are called to be a "royal priesthood" (1 Peter 2:9) ministering in the spiritual sanctuary of God's presence.
Questions for Reflection
FAQ
Why was a sin offering required even for priests ministering in the sanctuary?
Answer: The requirement for a sin offering, even for the faithful Zadokite priests, underscored the pervasive nature of sin and human imperfection. Even those consecrated for sacred service were still human and prone to unintentional sins or ritual defilement. The sin offering served as a means of atonement and purification, ensuring that the priests were ritually clean and acceptable to approach and minister in the presence of a holy God. It was a constant reminder that no human, no matter how dedicated, could stand in God's presence without divine provision for sin, emphasizing God's absolute holiness and the need for a mediator. This principle is deeply rooted in the Levitical laws concerning various offerings for sin.
What is the "inner court" and why is its access significant?
Answer: The "inner court" (Hebrew: châtsêr happənîmîṯ) in Ezekiel's temple vision refers to the most sacred area of the temple complex, immediately surrounding the temple building itself. It was the closest point of access to the Holy Place and the Most Holy Place. Its access was highly restricted, reserved only for the Zadokite priests who had remained faithful during Israel's apostasy (Ezekiel 44:15-16). This limited access signifies the profound holiness of God's presence and the strict requirements for drawing near to Him. It symbolized a privileged but demanding proximity to the divine, emphasizing the unique role of the priests as mediators and the necessity of their ritual purity before performing their sacred duties.
How does this Old Testament regulation apply to Christians today?
Answer: While Christians are not bound by the ritualistic requirements of animal sacrifices or a physical temple's inner court, the underlying theological principles of Ezekiel 44:27 remain profoundly relevant. It teaches us about God's absolute holiness and the inherent sinfulness of humanity. For believers today, access to God's presence is no longer through repeated animal sacrifices or a physical temple, but through the perfect, once-for-all sacrifice of Jesus Christ. He is our ultimate "sin offering" (2 Corinthians 5:21) and our Great High Priest (Hebrews 4:14). Therefore, this verse reminds us that our ability to "draw near with confidence to the throne of grace" (Hebrews 4:16) is entirely due to Christ's atoning work. It calls us to approach God with reverence, gratitude, and a desire for spiritual purity, recognizing the immense privilege of communion made possible by Christ.
CHRIST-CENTERED FULFILLMENT
Ezekiel 44:27, with its strict requirement for a sin offering before priestly ministry in the inner court, finds its ultimate and glorious fulfillment in Jesus Christ. The Old Testament sacrificial system, including the sin offering, served as a shadow pointing to the reality of Christ's perfect atoning work. Where the priests of Ezekiel's vision had to repeatedly offer sacrifices for their own sins and the sins of the people, Jesus, as our Great High Priest, offered Himself as the one perfect sacrifice for all time. He is the Lamb of God who takes away the sin of the world, fulfilling the very essence of the sin offering. Through His shed blood, the true "inner court"—God's heavenly sanctuary—has been opened to all believers, not just a select priesthood. We now have bold access to the Father through Christ, who has consecrated for us a new and living way through the veil of His flesh. Thus, the purity demanded for ministry in Ezekiel's temple is spiritually fulfilled by Christ, who makes us holy and blameless in His sight, enabling us, as a "royal priesthood" (1 Peter 2:9), to minister in God's presence through Him.