Ezekiel 46:20

KJV

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.

KJV (with Strong's)

Then said {H559} he unto me, This is the place {H4725} where the priests {H3548} shall boil {H1310} the trespass offering {H817} and the sin offering {H2403}, where they shall bake {H644} the meat offering {H4503}; that they bear {H3318} them not out into the utter {H2435} court {H2691}, to sanctify {H6942} the people {H5971}.

Complete Jewish Bible

about which he said to me, "This is the place where the cohanim will boil the guilt offerings and sin offerings and bake the grain offerings. In this way they won't have to bring them into the outer courtyard and risk transmitting holiness to the people."

Berean Standard Bible

and said to me, “This is the place where the priests shall boil the guilt offering and the sin offering, and where they shall bake the grain offering, so that they do not bring them into the outer court and transmit holiness to the people.”

American Standard Version

And he said unto me, This is the place where the priests shall boil the trespass-offering and the sin-offering, and where they shall bake the meal-offering; that they bring them not forth into the outer court, to sanctify the people.

Commentary

### SUMMARY
Ezekiel 46:20 describes a specific, sacred location within the visionary temple where priests are to prepare the most holy offerings—the trespass offering, sin offering, and meat offering—by boiling and baking them. This designated area, distinct from the outer court, underscores the absolute necessity of maintaining ritual purity and preventing the unintended transfer of holiness to the common people or profane spaces, thereby preserving the sanctity of God's dwelling and the integrity of His worship.

### CONTEXT
* **Literary Context:** Ezekiel 46:20 is embedded within the prophet Ezekiel's extensive and highly detailed vision of a new temple, spanning chapters 40-48. This grand vision follows the devastating destruction of Solomon's Temple and the subsequent exile of Judah, offering a profound message of hope, restoration, and God's renewed presence among His people. Chapter 46 specifically outlines the ordinances for the prince and the people regarding their offerings and the proper use of the temple courts. Within this framework, verse 20 hones in on the precise location and procedures for preparing the "most holy" sacrifices, emphasizing the meticulous divine order required for pure worship. This focus on internal temple mechanics serves to reinforce the overarching theme of God's absolute holiness and the strict separation between the sacred and the profane, a concept central to the entire temple vision.

* **Historical & Cultural Context:** The historical backdrop for Ezekiel's prophecy is the Babylonian exile (circa 597-538 BC), a period of immense national and spiritual crisis for Israel. The destruction of Jerusalem and its temple, the perceived dwelling place of God, was a theological catastrophe. In this context, Ezekiel's vision served as a divine blueprint for future restoration, offering hope for a renewed covenant relationship and a perfectly ordered worship system. Culturally, the meticulously detailed instructions for the temple and its rituals reflect the ancient Near Eastern understanding of sacred space and the importance of ritual purity in approaching the divine. The concept of "holiness" was not merely abstract but tangible, capable of being transferred through contact, thus necessitating strict protocols for handling sacred objects and offerings. The distinction between priests and laypeople, and between sacred and common spaces, was fundamental to Israelite worship, ensuring reverence and preventing defilement.

* **Key Themes:** The verse powerfully contributes to several key themes prevalent in Ezekiel's temple vision and the broader biblical narrative. Foremost is the theme of **Holiness and Separation**, emphasizing God's intrinsic holiness and the consequent need for a clear distinction between the sacred and the common. The designated boiling and baking rooms prevent the "most holy" offerings from being carried into the outer court, which would inadvertently "sanctify" (impart holiness to) the common people or objects there, blurring the critical boundaries God established. This principle is deeply rooted in the [Levitical law](/leviticus/10-10 "Leviticus 10:10 - Distinguishing Between Holy and Unholy"), which frequently stresses the need to distinguish between the holy and the profane, the clean and the unclean. Another vital theme is **Priestly Responsibility**, highlighting the solemn duty of the priests to handle sacred things with utmost care and according to divine instruction. This verse underscores their specific role in preparing offerings in a consecrated space, ensuring the integrity and purity of the temple rituals. Finally, the meticulous details of the temple vision, including the precise placement of these preparation rooms, underscore God's desire for **Divine Order and Purity in Worship**. Every aspect of the temple's function is designed to reflect God's holy character and His demand for reverence, as seen in the return of God's glory to the new temple in [Ezekiel 43:4](/ezekiel/43-4 "Ezekiel 43:4 - The Glory of the Lord Returns").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **boil (Hebrew, _bâshal'_):** This primitive root signifies "to boil up" or "to be done in cooking," but also carries the figurative sense of "to ripen." In the context of Ezekiel 46:20, it specifically refers to the method of preparing the trespass and sin offerings. The act of boiling was a common culinary practice, but here it is elevated to a sacred ritual, performed in a designated holy space to ensure the proper and consecrated preparation of sacrifices that atoned for sin. The thoroughness implied by "boiling" suggests a complete transformation of the offering, making it fit for divine consumption (in a metaphorical sense) and preventing any impurity.
* **sin offering (Hebrew, _chaṭṭâʼâh'_):** Derived from the root meaning "to miss the mark" or "to sin," this term denotes an "offence" and, by extension, the "sacrifice" or "expiation" made for it. The sin offering was one of the "most holy" sacrifices in the Levitical system, specifically designed to atone for unintentional sins or impurities that defiled the sanctuary or the worshiper. Its inclusion here underscores the ongoing need for atonement even in the ideal temple vision, highlighting the pervasive nature of sin and the necessity of divine provision for reconciliation. The handling of this offering was particularly sensitive due to its direct connection to the removal of defilement.
* **sanctify (Hebrew, _qâdash'_):** This primitive root means "to be clean," "to make clean," or "to pronounce or observe as holy." In this verse, it carries a crucial nuance: the concern is not to *intentionally* sanctify the people, but to prevent the *unintended* transfer of holiness from the "most holy" offerings to the common people or the outer court. The high concentration of holiness in these offerings was such that casual contact could impart a sacred quality to that which was common, blurring the divinely ordained distinction between the sacred and the profane. This illustrates the potent, almost contagious, nature of holiness within the temple cult and the strict measures taken to manage it.

#### Verse Breakdown
* **"Then said he unto me, This [is] the place where the priests shall boil the trespass offering and the sin offering":** This opening clause establishes the divine authority behind the instruction, as the guiding angel (the "man" in Ezekiel's vision) reveals the specific purpose of this designated area. It identifies the primary users—the priests—and the initial method of preparation for two crucial sacrifices: the trespass offering (`ʼâshâm`), which atoned for guilt and restitution, and the sin offering (`chaṭṭâʼâh`), which dealt with general sin and impurity. The act of "boiling" (`bâshal`) signifies a thorough and specific method of preparation, emphasizing the ritual precision required.
* **"where they shall bake the meat offering":** This segment introduces the third type of offering to be prepared in this sacred space: the meat offering (`minchâh`), more accurately translated as "grain offering" or "meal offering." Unlike the animal sacrifices, this offering was typically made of flour, oil, and frankincense, and was prepared by "baking" (`ʼâphâh`). The inclusion of this offering alongside the sin and trespass offerings reinforces the idea that this designated area is for the preparation of all "most holy" offerings, regardless of their specific composition or purpose.
* **"that they bear [them] not out into the utter court, to sanctify the people.":** This final, crucial clause reveals the overarching purpose and theological rationale for these specific preparation rooms. The phrase "bear them not out" (`yâtsâʼ`) highlights the strict prohibition against removing these highly consecrated offerings from their designated sacred space. The destination, the "utter court" (`chîytsôwn châtsêr`), is the outer court, accessible to the common people. The reason for this prohibition is "to sanctify (`qâdash`) the people." This does not imply a desired sanctification, but rather the prevention of an *unregulated* or *unintended* transfer of holiness. The "most holy" offerings carried such a concentrated sacred charge that their contact with common people or common space would impart holiness in an uncontrolled manner, thereby blurring the divinely established boundaries between the sacred and the profane and potentially defiling the sanctuary by making common that which was holy.

#### Literary Devices
The verse employs several significant literary devices. **Symbolism** is paramount, as the entire temple vision, and this specific instruction within it, symbolizes God's absolute holiness, His desire for pure worship, and the meticulous order required in His presence. The designated rooms themselves are symbolic of the necessary separation between the sacred and the common. **Metonymy** is present in the phrase "to sanctify the people," where "sanctify" stands not for a positive, desired impartation of holiness, but for the *consequence* of unregulated contact—an unintended and problematic transfer of sacredness that would disrupt the divine order. The detailed, almost architectural **precision** in the description (e.g., "the place where") functions as a literary device to convey the divine blueprint's exactitude and the non-negotiable nature of God's commands regarding His sanctuary.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 46:20 profoundly illustrates the biblical principle of God's absolute holiness and the necessary separation between the sacred and the common. The meticulous details concerning the preparation of "most holy" offerings underscore that God's presence demands reverence, purity, and adherence to His precise instructions. This verse highlights the inherent power of holiness, so potent that even accidental contact could "sanctify" (or, more accurately, render holy in an uncontrolled way) that which was common, thereby disrupting the divine order. It speaks to the integrity of worship, where every act and every space must be consecrated and handled according to God's design, ensuring that His glory is honored and His standards are upheld. This focus on ritual purity and careful handling of sacred things points to a deeper theological truth: God cannot be approached on human terms, but only on His own, through divinely appointed means.

* [Leviticus 6:27](/leviticus/6-27 "Leviticus 6:27 - Holiness Transference")
* [Numbers 18:9-10](/numbers/18-9-10 "Numbers 18:9-10 - Priests' Share of Most Holy Offerings")
* [Hebrews 9:1-10](/hebrews/9-1-10 "Hebrews 9:1-10 - Earthly Sanctuary and Its Limitations")

### REFLECTION AND APPLICATION
While the specific rituals of Ezekiel's visionary temple are not literally practiced today, the underlying principles of Ezekiel 46:20 remain profoundly relevant for contemporary believers. This verse calls us to a deep reverence for God's holiness, reminding us that He is set apart from all creation and demands to be approached with awe and respect. It challenges us to consider the "sanctity" of our own lives, not in terms of ritualistic separation, but in how we consecrate our time, talents, and resources to God. Just as the priests meticulously prepared offerings in a designated holy place, we are called to prepare our hearts and lives for worship and service, ensuring our motives and actions are pure and dedicated to Him. This means intentionally setting apart aspects of our lives for God, avoiding the "blurring" of lines between the sacred and the secular, and striving for purity in all we do. What areas of your life might be inadvertently "sanctifying" the common, rather than intentionally consecrating the holy?

#### Questions for Reflection
* **In what ways do I currently "set apart" time, resources, or spaces for God in my daily life?**
* **How does the concept of "unintended sanctification" challenge my understanding of holiness in my own actions and interactions?**
* **What practical steps can I take to cultivate a deeper sense of reverence and purity in my personal worship and service to God?**

### FAQ
**What is the "trespass offering" and "sin offering" mentioned in this verse?**

Answer: The "trespass offering" (Hebrew: `ʼâshâm`) and "sin offering" (Hebrew: `chaṭṭâʼâh`) were two distinct types of sacrifices in the Old Testament sacrificial system, both considered "most holy." The sin offering primarily dealt with unintentional sins, ritual impurities, or acts that defiled the sanctuary or the worshiper, requiring atonement to restore a right relationship with God. The trespass offering, on the other hand, was specifically offered for acts of unfaithfulness or violations of another's rights, often involving restitution for damage or theft, thus addressing guilt and requiring compensation in addition to atonement. Both offerings highlighted the seriousness of sin and the divine provision for reconciliation, and their preparation in a highly sacred space underscored their profound importance and the holiness associated with atonement. You can read more about these offerings in [Leviticus chapters 4-7](/leviticus/4 "Leviticus 4 - Sin Offerings") and [Leviticus 5:14-6:7](/leviticus/5-14 "Leviticus 5:14 - Trespass Offerings").

**Why was it forbidden to carry these offerings into the "utter court" to "sanctify the people"?**

Answer: This prohibition was crucial for maintaining the strict distinction between the sacred and the common, which was fundamental to the temple's design and function. The "most holy" offerings, having been consecrated for God and bearing the weight of atonement, contained an intense spiritual charge or "holiness." If these offerings were carried into the "utter court," which was accessible to the common people and considered less holy, the holiness inherent in the offerings could be unintentionally transferred to the people or the common space. This transfer was not a desired blessing but a disruption of the divinely ordained order, blurring the lines between the holy and the profane. It would effectively make common things holy in an unregulated manner, potentially leading to irreverence or a misunderstanding of what it truly meant to be set apart by God. The meticulous rules ensured that holiness was managed and contained according to God's precise will, preserving the integrity of the sanctuary and the purity of worship.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 46:20, with its emphasis on the meticulous preparation of sin and trespass offerings in a designated holy place to prevent the unintended "sanctification" of the common, finds its ultimate fulfillment in the person and work of Jesus Christ. The elaborate sacrificial system, including the "most holy" offerings, served as a foreshadowing of the perfect, once-for-all sacrifice of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Unlike the temporary and repeated sacrifices prepared in earthly temples, Christ's offering of Himself was made in the true, heavenly sanctuary, as described in [Hebrews 9:11-12](/hebrews/9-11-12 "Hebrews 9:11-12 - Christ's Heavenly Sanctuary and Perfect Sacrifice"). He did not need a specific earthly room to prepare His sacrifice; His very person was the holy vessel, and His perfect obedience and sinless life constituted the ultimate offering. Furthermore, the concern in Ezekiel about holiness being inadvertently transferred to the common is resolved and transformed in Christ. Through His sacrifice, believers are not merely "sanctified" by accidental contact, but are intentionally and permanently made holy and set apart by His blood, becoming a "holy priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Chosen Race, a Royal Priesthood")) with direct access to God. The separation between sacred and common is overcome, not by blurring lines, but by making those who believe in Him truly holy and consecrated, enabling them to draw near with confidence to the [throne of grace](/hebrews/4-16 "Hebrews 4:16 - Approach the Throne of Grace").

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

2 Chronicles 35:13

And they roasted the passover with fire according to the ordinance: but the [other] holy [offerings] sod they in pots, and in caldrons, and in pans, and divided [them] speedily among all the people.

Ezekiel 44:29

They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs.

Ezekiel 44:19

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.

Leviticus 2:4

And if thou bring an oblation of a meat offering baken in the oven, [it shall be] unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil.

Leviticus 2:7

And if thy oblation [be] a meat offering [baken] in the fryingpan, it shall be made [of] fine flour with oil.

Leviticus 7:1

¶ Likewise this [is] the law of the trespass offering: it [is] most holy.

Leviticus 7:38

Which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai.