TRV
Translation
King James Version
¶ After he brought me through the entry, which was at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there was a place on the two sides westward.
Complete Jewish Bible
Next, he brought me through the entry at the side of the gate into the holy rooms facing north that were for the cohanim. At their far west end I saw a place
Berean Standard Bible
Then the man brought me through the entrance at the side of the gate into the holy chambers facing north, which belonged to the priests, and he showed me a place there at the far western end
American Standard Version
Then he brought me through the entry, which was at the side of the gate, into the holy chambers for the priests, which looked toward the north: and, behold, there was a place on the hinder part westward.
World English Bible Messianic
Then he brought me through the entry, which was at the side of the gate, into the holy rooms for the priests, which looked toward the north: and behold, there was a place on the hinder part westward.
Geneva Bible (1599)
After, he brought me through the entrie, which was at the side of the gate, into the holy chambers of the Priestes, which stoode towarde the North: and beholde, there was a place at the West side of them.
Young's Literal Translation
And he bringeth me in through the entrance that is by the side of the gate, unto the holy chambers, unto the priests, that are looking northward, and lo, there is a place in their two sides westward.
In the KJVVerse 21,675 of 31,102
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Commentary on Ezekiel 46 verses 19–24
19 ¶ After he brought me through the entry, which was at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there was a place on the two sides westward.
20 Then said he unto me, This is the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering; that they bear them not out into the utter court, to sanctify the people.
21 Then he brought me forth into the utter court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court there was a court.
22 In the four corners of the court there were courts joined of forty cubits long and thirty broad: these four corners were of one measure.
23 And there was a row of building round about in them, round about them four, and it was made with boiling places under the rows round about.
24 Then said he unto me, These are the places of them that boil, where the ministers of the house shall boil the sacrifice of the people.
We have here a further discovery of buildings about the temple, which we did not observe before, and those were places to boil the flesh of the offerings in, Eze 46:20. He that kept such a plentiful table at his altar needed large kitchens; and a wise builder will provide conveniences of that kind. Observe, 1. Where those boiling-places were situated. There were some at the entry into the inner court (Eze 46:19) and others under the rows, in the four corners of the outer court, Eze 46:21-23. These were the places where, it is likely, there was most room to spare for this purpose; and this purpose was found for the spare room, that none might be lost. It is a pity that holy ground should be waste ground. 2. What use they were put to. In those places they were to boil the trespass-offering and the sin-offering, those parts of them which were allotted to the priests and which were more sacred than the flesh of the peace-offerings, of which the offerer also had a share. There also they were to bake the meat-offering, their share of it, which they had from the altar for their own tables, Eze 46:20. Care was taken that they should not bear them out into the outer court, to sanctify the people. Let them not pretend to sanctify the people with this holy flesh, and so impose upon them; or let not the people imagine that by touching those sacred things they were sanctified, and made any the better or more acceptable to God. It should seem (from Hag 2:12) that there were those who had such a conceit; and therefore the priests must not carry any of the holy flesh away with them, lest they should encourage that conceit. Ministers must take heed of doing any thing to bolster up ignorant people in their superstitious vanities.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–24. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 19 and following) And he led me through the entrance that was on the side (or behind) the gate into the treasuries of the sanctuary, to the priests (or into chambers and rooms) that faced north. And there was a place there that faced west (or the sea: and as the LXX translated, separated). And he said to me: This is the place where the priests boil for the offense and for the sin (or for ignorance and therefore) where they boil the sacrifice (or the manna and the offering) so that they do not carry it out into the outer court, and the people may be sanctified. And he led me into the outer courtyard, and he led me around the four corners of the courtyard. And behold, there was a smaller courtyard in the corner of the courtyard, with a smaller courtyard in each corner of the courtyard. In the four corners of the courtyard, the smaller courtyards were arranged, forty cubits in length and thirty cubits in width. The measurements of each were the same: and a wall surrounded the four smaller courtyards in a circle. And kitchens were built underneath the colonnades around (or near) the dining areas, which Aquila interpreted as recesses, Symmachus as enclosures, and Theodotion put the Hebrew word Turoth itself. And he said, 'This is the house of the kitchens, where the ministers of the house cook the sacrifices of the people. For in Hebrew, Zeba means a man who holds a reed in his hand and a string of a mason, with which he measures the building. He led me, he says, through the entrance, which was on the side of the gate or behind the gate. He did not specify which gate, whether eastern, southern, or of another direction, but left it uncertain so that I would go to the place of the sanctuary, and to the treasury, or to the chambers of the priests, which faced north and the sea, namely, to the north and west. Holy Scripture has the custom of always calling the sea the west, according to the position of the land of Judaea. And it is to be noted that the place of the priests, where they cook sacrifices for transgressions, or ignorance, and for sins, so that they are not offered raw, is situated in the outer court facing north and west, from where the coldest wind arises and where the light of the sun sets. From this it is evident that whatever pertains to food is either for error or for sin. But if a sacrifice is offered also for ignorance, how much more for the consciousness of a transgression! Hence, Job offered a daily morning sacrifice for his sons, fearing that they had transgressed in ignorance. But what follows, 'So that they do not offer in the outer court, and the people who were not prepared for sanctification may be sanctified,' means that we should not lightly give holy things to those who are not sanctified, nor should we cast pearls before swine, nor give what is holy to dogs, as the Gospel says. Finally, Moses wished the people to be sanctified for three days from all impurity and from the embrace of their wives, so that they might approach Mount Sinai and receive the holy things when they were sanctified. But if they were commanded to be sanctified from their wives in order to approach and receive the words of God, it is clear that it is contained in the Law of the Apostles: 'Do not defraud one another, unless by consent for a time, so that you may give yourselves to prayer.' And with consent, we must abstain from our wives so that we may give ourselves to prayer. After this, it is written, 'And he led me into the outer court and led me around the four corners of the court. And behold, there was a small courtyard in the corner of the court, with small courtyards placed in each corner of the court, arranged in the four corners of the court.' That man, whom he often mentions, led him out from the place of the priests, which faced north or was separate, where the priests cook for transgressions, sins, or ignorance, and led him into the outer court. From this we understand that the court from which he went out was inside, and there were many courts in the Holy Scriptures, about which we read, 'You who stand in the house of the Lord, in the courts of the house of our God.' And in John, 'And I have other sheep that are not of this fold, and it is necessary that I bring them also, and they will hear my voice, and there will be one fold and one shepherd.' For this in Greek is called αὐλὴ, which the simple Latin translation rendered as a sheepfold. But when he says, 'of this fold,' he shows that there is another one, which is either demonstrated in the multitude of the nations for the distinction from Israel or in heaven for the separation of the earthly fold. And according to the quality of merits, each office is assigned to a particular court, about which we have spoken more fully earlier. But this court that is now being discussed had small courtyards at each of its four corners, which the Seventy call minor, and we have called them small courtyards for the sake of easier understanding. They were forty cubits long and thirty cubits wide. Concerning these numbers, I remember that I have discussed in this same work that one refers to tribulations and narrowness, the other to perfect age. For forty days, Moses, Elijah, the Lord and Savior fasted in the wilderness, and they reach the priestly office not after the twenty-fifth year of age, but after the thirtieth. Therefore, the Lord was thirty years old when he came for baptism, and in this same work, the thirtieth year is mentioned at the beginning. Wherever there is food, there is also distress and temptation through which provisions are obtained. And when we reach the perfect age of man, everything must be trampled upon, and we must say, 'Having food and clothing, let us be content with these.' And, 'If the Lord gives me food to eat and clothes to cover me.' Or certainly, 'Food for the stomach and the stomach for food, but God will destroy both it and them.' For we will not eat or drink in the future, but we will be nourished by the bread that descends from heaven, about which it is sung in the Psalms, 'Man ate the bread of angels.' And, 'My food is to do the will of him who sent me.' But concerning the measure of the small courtyards, which possessed the corners of the large court, it signifies the four regions of the world. For in the sweat of our faces we eat bread, and every laborally profiting conduces to the stomach. Those four small courtyards or one wall surrounded, and kitchens were built underneath the colonnades all around, or they had nearby alcoves, so that where there is food, there is also the preparation of measures. And lest the prophet might not know what these things that he saw were, he said to him, 'This is the house of the kitchens, where the ministers of the Lord cook the sacrifices of the people.' Indeed, the sacrifices of the people, which are offered for transgressions, sins, and ignorance, are the food and refreshment of the priests, so that they remember not to seek anything else when the meats are also prepared for their refreshment in the temple.
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 46:19 continues the prophet's guided tour through the visionary temple, meticulously detailing the architectural layout and designated areas within the sacred complex. This verse specifically describes the precise entry point and location of the holy chambers reserved for the priests, emphasizing their exact orientation and placement within the temple's northern and western sections. This meticulous description underscores the divine order, sanctity, and functional precision inherent in God's dwelling place, highlighting the careful separation required for those who minister before Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Ezekiel 46:19 and the surrounding chapters is Architectural Detail, presented with an almost obsessive precision. Every measurement, direction, and functional space is meticulously laid out, creating a vivid mental blueprint of the visionary temple. This detailed description serves not merely as a technical drawing but as a form of Symbolism, where the physical structure represents divine order, holiness, and the future restoration of God's presence among His people. The specificity of the "entry," "holy chambers," and directional cues like "north" and "westward" transforms the abstract concept of God's dwelling into a tangible, albeit visionary, reality. Furthermore, the entire passage is a prime example of Visionary Literature, a genre common in prophetic books, where divine truths are conveyed through symbolic or literal visions, designed to inspire hope, convey profound theological principles, and reveal future events that transcend immediate historical circumstances.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 46:19, with its meticulous description of the priests' holy chambers, profoundly emphasizes God's nature as a God of order, holiness, and intentional design. The very existence of such specific, consecrated spaces underscores the principle that access to God and service within His presence are not casual but require careful preparation, purity, and adherence to divine protocol. This vision, while literal for a future temple for some, speaks to the timeless theological truth that God is utterly holy and demands holiness from those who draw near to Him. It highlights the importance of separation from the profane and dedication to the sacred, not just in physical spaces but in the lives of those who serve Him. The detailed blueprint also points to God's ultimate plan for restoration and the re-establishment of perfect worship, where every aspect is divinely ordained and purposeful, reflecting His glory and character.
REFLECTION AND APPLICATION
The detailed architectural precision of Ezekiel 46:19 serves as a powerful reminder that God is a God of order, purpose, and absolute holiness. While we no longer serve in a physical temple with specific chambers for ritual purity, the underlying principles remain profoundly relevant for believers today. As New Testament believers, we are called a "royal priesthood" (1 Peter 2:9), implying that our entire lives are to be set apart for God's service. This means cultivating an inner "holy chamber" of the heart, where we prepare ourselves through prayer, diligent study of God's Word, and sincere confession, so that our worship and daily lives are pleasing to Him. The meticulousness of the vision challenges us to approach our spiritual walk with intentionality and reverence, recognizing that our bodies are temples of the Holy Spirit (1 Corinthians 6:19-20), and therefore, every part of our being should reflect God's holiness and order. Our preparation for "sacred service" now involves spiritual disciplines and a commitment to living a life worthy of the calling we have received in Christ.
Questions for Reflection
FAQ
What is the significance of the precise directions (north and westward) mentioned in this verse?
Answer: The precise directional cues in Ezekiel 46:19 are significant for several reasons. Firstly, they underscore the literal and tangible nature of Ezekiel's vision, emphasizing that this is a real, albeit future, architectural blueprint, not a vague symbolic representation. Secondly, in ancient temple design, cardinal directions often held functional and ritualistic importance. For example, the "north" side was commonly associated with the slaughter of certain sacrifices in the Tabernacle and Solomon's Temple (Leviticus 1:11), and the "westward" direction generally faced the Most Holy Place, the most sacred area. Thus, these directions indicate a highly ordered and purposeful layout, ensuring that all priestly functions could be carried out efficiently and according to divine command, maintaining the sanctity of the entire complex and reflecting God's absolute precision in all matters of worship.
Is the temple described in Ezekiel 40-48 a literal future temple or a symbolic vision?
Answer: The interpretation of the temple in Ezekiel 40-48 is a subject of ongoing scholarly debate. Many conservative scholars interpret it as a literal temple that will be built in Jerusalem during the millennial reign of Christ, based on the extreme detail of the architectural plans, which seems too specific for mere symbolism. They argue that it represents the re-establishment of worship during a future earthly kingdom, fulfilling unfulfilled prophecies related to Israel. Other scholars view it primarily as a symbolic vision, representing the perfect spiritual worship of God's people, the ideal church, or a spiritual reality in the new heavens and new earth, arguing that literal animal sacrifices would be incongruous after Christ's ultimate sacrifice. However, even those who hold a literal view acknowledge its profound symbolic implications for God's holiness, His desire for perfect worship, and the restoration of His presence among His people. The meticulous details in verses like Ezekiel 46:19 lend strong support to the idea of a concrete, divinely ordained structure.
CHRIST-CENTERED FULFILLMENT
The detailed description of the priests' holy chambers in Ezekiel 46:19 finds its ultimate fulfillment and transcendence in Jesus Christ. While the Old Testament temple and its visionary counterpart in Ezekiel emphasized physical spaces, ritual purity, and a separated priesthood for access to God, the New Covenant reveals that Christ Himself is the true and ultimate Temple. As the Lamb of God who takes away the sin of the world, Jesus offered a perfect, once-for-all sacrifice (Hebrews 9:26) that renders the need for repeated animal sacrifices and their associated priestly rituals obsolete. He is our Great High Priest, who has passed through the heavens and entered the true, heavenly sanctuary, not made with human hands (Hebrews 9:11-12), thereby providing direct and unhindered access to God for all who believe (Hebrews 10:19-22). The meticulous preparation and holy chambers for priests in Ezekiel foreshadow the perfect holiness and complete preparation of Christ, who, by His perfect life and atoning death, fully satisfied the demands of God's holiness, making us, His followers, a "royal priesthood" (1 Peter 2:9) called to offer spiritual sacrifices (Hebrews 13:15-16) in the true temple, which is the body of Christ and His church (Ephesians 2:20-22).