TRV
Translation
King James Version
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.
World English Bible Messianic
He said to 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 not bring them out into the outer court, to sanctify the people.
Geneva Bible (1599)
Then saide he vnto me, This is the place where the Priestes shall see the the trespasse offering and the sinne offering, where they shall bake the meat offring, that they should not beare them into the vtter court, to sanctifie ye people.
Young's Literal Translation
And he saith unto me, `This is the place where the priests do boil the guilt-offering and the sin-offering, where they bake the present, so as not to bring it out unto the outer court, to sanctify the people.'
See also
In the KJVVerse 21,676 of 31,102
Study This Verse
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 46:20 details a precise, sacred location within the visionary temple where priests are exclusively to prepare the "most holy" offerings—the trespass offering, sin offering, and grain offering—through boiling and baking. This strict designation prevents these consecrated items from being carried into the outer court, thereby avoiding the unintended transfer of holiness to common people or profane spaces. This instruction underscores the absolute necessity of maintaining ritual purity, preserving the sanctity of God's dwelling, and upholding the integrity of His worship according to His divine order.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its profound theological message. 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, reflecting the divine nature. 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 the priests shall boil...") functions as a literary device to convey the divine blueprint's exactitude and the non-negotiable nature of God's commands regarding His sanctuary. This precision underscores the gravity of proper worship and the strict adherence required.
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. His holiness requires that His people understand and respect the boundaries He sets.
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. This passage prompts us to examine whether we are truly honoring God's holiness in all areas, or if we are inadvertently "sanctifying" the common by treating sacred things with casual disregard, rather than intentionally consecrating the holy.
Questions for Reflection
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. These offerings are detailed in Leviticus chapters 4-7.
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, as seen in the broader principles of Leviticus.
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 who takes away the sin of the world. 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. 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) 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 through Him, the perfect High Priest.