Ezequiel 40
Bob Utley · You Can Understand the Bible
Ezequiel 40
CONTEXTUAL INSIGHT TO EZEKIEL 40-48 Brief outline Ezek. 40-43 — the temple restored Ezek. 44-46 — the ritual restored Ezek. 47-48 — the land reallocated This obviously builds on the restoration vision of Ezek. 37. There is a series of special places where the God of Israel dwelt (i.e. the location of the Ark of the Covenant) and interacted with His people. the tabernacle description, Exodus 25-40 procedures, Leviticus the temple of Solomon (based on a Phoenician pattern), 1 Kings 5-8; 1 Chr. 17;22;28;29; 2 Chr. 2-7 the temple of Zerubbabel, Ezra; I Esdras; I Macc. 1:20-24; Josephus, Apion 1.22 the temple of Herod, Josephus, Antiq. 15.11-12; Wars 5.5; Middoth in Mishna the temple of Ezekiel, Ezek. 40-48 Jesus as the true temple, Hebrews (John 2:19-21; Hebrews 9-10 address this new covenant concept) Ezekiel was a trained priest of the line of Zadok. He was greatly concerned that the temple had become idolatrous (i.e. Ezek. 8-11) and that YHWH had left and moved east to be with the exiles in Babylon. The temple was destroyed by Nebuchadnezzar's army in 586 B.C. Ezek. 40-48 represents YHWH's return to His special place with His people. One wonders how much the prophecy of Jer. 31:38-40 affected Ezekiel; and how much Ezekiel affected Zechariah 2 and John's book of the Revelation. The imagery of the prophets reveal that they knew of each other's writing the Spirit used the same imagery again and again to tie God's promises together The details (cf. Ezek. 40:5-42:20) of steps their width along with the type of metal were symbolic of the levels of holiness as one approaches the most holy of places, the place where YHWH symbolically dwelt, the Holy of Holies and its Ark of the Covenant. Special Topic: Ark of the Covenant If taken literally, there is much disagreement between the procedures of Moses (Leviticus) and those of Ezekiel (chapters 40-48). Ezekiel knew Leviticus well. He alludes to it often. The Rabbi Hananiah bar Hezekiah attempted to reconcile them (cf. b. Shab 13b). Some rabbis assert that it must refer to a future Messianic temple (cf. Seder Olam 26; Rashi). Some possible interpretations It was never meant to be literally fulfilled, but was a literary way to reverse Ezek. 8-11. It was written to encourage the exiles. It was conditional prophecy to which the Jews did not respond appropriately (i.e. sin of the post-exilic period, cf. Ezra, Nehemiah, and Malachi). It was to be fulfilled in the return from the Exile under Zerubbabel (prince of Judah, seed of David) and Joshua (seed of the last high priest before the exile). It was fulfilled in Herod's temple. It will be fulfilled in an eschatological temple (Seder Olam 26). Personal problems interpreting this text Ezekiel, in sharp contrast to Isaiah, is very Israel-focused. Isaiah's universalism (God's love and inclusion of all the nations) is totally missing. The nations will know God through His judgment on them and blessings on Israel. Ezekiel focuses exclusively on national geographical Israel, which is so different from the NT (see Special Topic: OT Predictions of the Future vs. NT Predictions). Ezekiel, as a priest, takes seriously the curses and blessings of Leviticus 26 and Deuteronomy 27-29. He does predict an end-time Davidic seed and a restored sacrificial system (cf. Ezek. 34:23-24; 37:24-28). The NT specifically excludes an end-time sacrificial system in Hebrews 9 and 10 (see F. F. Bruce, Questions and Answers, pp. 32-33) includes Gentiles, while Ezekiel 40-48 is very nationalistic Jesus seems to have rejected the Jews as God's instrument of redemption in (1) the cursing of the fig tree (cf. Matt. 21:18-22; Mark 11:12-14) (2) the parable of the wicked tenants (cf. Matt. 21:33-46; Mark 12:1-12; Luke 20:9-19) (3) the "woes" of Matt. 23 (4) see my new verse-by-verse commentary on the Olivet Discourse of Jesus (Matt. 23-24; 2 Thess. 2; Revelation [2024]) I do believe that the Church is spiritual Israel (cf. Rom. 2:28-29; 9:6; Galatians 3-4; 6:15-16; Eph. 2:11-3:13; Phil. 3:3; 1 Pet. 2:8-9; Rev. 1:6). This has surely affected the way I understand Ezekiel. But before you say to yourself, "aha!" let me remind you that you, too, are presuppositional and historically and denominationally affected. We are all trying to understand the individual books of the Bible and then put them together into a perspective that embraces all of God's revelation. And, it is not easy! Quite often the problem is the ambiguity of Revelation itself.
Ezequiel 40:1-4
40:1 "In the twenty-fifty year of our exile" This would be 573 B.C., dating from the exile of King Jehoiachin (i.e. 597 B.C., cf. 2 Kgs. 24:10-17). ▣ "at the beginning of the year" It is uncertain if the new year began in the autumn with the month Tishri (cf. Lev. 25:9), or with the month Nisan (cf. Exod. 12:2). No New Year feast is mentioned in the OT or NT or by Josephus or Philo. Special Topic: ANE Calendars ▣ "after the city was taken" The VERB (BDB 645, KB 697, Hophal PERFECT, cf. Ezek. 33:21) means "to be attacked and captured" (cf. 2 Kgs. 25:1-7). ▣ "the hand of the Lord was upon me" See note at Ezek. 33:22. Special Topic: Anthropomorphic Language Used to Describe Deity Special Topic: Hand ▣ "He brought me there" This VERB (BDB 97, KB 112, Hiphil IMPERFECT with waw) speaks of a spiritual (i.e. "in visions," cf. Ezek. 1:1; 8:3; 40:2) transportation (this parallels Ezek. 8:3; 11:1,24) from exile in Babylon to the site of a high mountain (same VERB is Hiphil PERFECT in Ezek. 40:2). The Spirit does this to Ezekiel several times in chapter 40 (cf. Ezek. 40:2,3,4,17,28,32,35,48). 40:2 "God" This is Elohim (cf. Gen. 1:1; see Special Topic: Names for Deity, C.) Why Elohim is used in v. 2 and YHWH (i.e. Lord, See Special Topic above, D.) is used in v. 1 is uncertain. Elohim ‒ God as creator, provider, and sustainer of all life YHWH ‒ God as savior, redeemer, and covenant-making God Special Topic: Pentateuch Source Criticism ▣ "set me on a very high mountain" There are no "high" mountains in Israel. Because of Ezek. 17:27 and 20:40, this seems to refer to the temple on Mt. Moriah (cf. Isa. 2:2-3; Micah 4:1). Special Topic: Moriah, Salem, Jebus, Jerusalem, Zion NASB, NKJV "on it to the south" NRSV, REB, NET "to the south" TEV, NEB, RSV "in front of me" MT, NJB, JPSOA, Peshitta "on the south" "opposite" or "before me" The MT has "on the south" (BDB 616). The Septuagint has "opposite it" (see RSV, REB), which would refer to the Mount of Olives Mt. Zion This change involves only one consonant in the Masoretic text ("south," בגנמ; "in front of," דגנמ). the UBS Text Project, p. 131, gives the MT a "B" rating (some doubt). ▣ "there was a structure like a city" This may relate to Ps. 48:2, but this is uncertain because of the description "in the far north" (cf. Isa. 14:13; see G. B. Caird, The Language and Imagery of the Bible, pp. 224-225). 40:3 "a man" This turns out to be an angelic guide (cf. Ezek. 40:3), so characteristic of apocalyptic literature. Special Topic: Apocalyptic Literature ▣ "line of flax and a measuring rod in his hand" The line of flax (BDB 833) was used to measure long distances (i.e. Zech. 2:9), while the measuring reed (i.e. river reed, BDB 889) was used to measure short distances and the "cubit" even shorter. 40:4 Ezekiel is given a series of commands. see, BDB 906, KB 1157, Qal IMPERATIVE hear, BDB 1033, KB 1570, Qal IMPERATIVE give attention (lit. "set your heart"), BDB 962, KB 1321, Qal IMPERATIVE, cf. Ezek. 44:5 declare, BDB 616, KB 665, Hiphil IMPERATIVE ▣ "declare. . .all that you see" This is theologically similar to Deut. 4:2; 12:32; Jer. 26:2. Ezekiel must disclose everything that was communicated to him from YHWH to the people.
Ezequiel 40:5-16
40:5 "there was a wall on the outside of the temple all around" This begins the very detailed description of the new temple. This wall's length is measured in Ezek. 42:20. ▣ "a measuring rod of six cubits, each of which was a cubit and a handbreadth" There seem to have been two cubits: described in Deut. 3:11 and 2 Chr. 3:3 as the distance from a man's elbow to his longest finger, about 18 inches a longer cubit was used in both Babylon and Egypt, which was the regular distance plus the width of a man's hand, which made it about 21 inches (cf. Ezek. 43:13) The Mishnah says that the measuring rod/reed was about 10 feet, 5 inches long. Special Topic: Cubit 40:6 This is the gate from which YHWH left the temple (cf. Ezek. 11:1,22-23) and the direction from which He will return to the new temple (cf. Ezek. 43:1-5). ▣ "went up its steps" Throughout chapter 40 a series of steps is mentioned (Ezek. 40:6,22,26,31,34,37, and 39). These ascending steps and shrinking doorways seem to depict the levels of holiness as one approaches the Holy of Holies (cf. chapter 41:2-3). 40:9 "its side pillars" "the gateposts" NRSV, REB "its pilasters" "its piers" "its supports" LXX, Peshitta "its posts" This rare Hebrew word (BDB 18 II, KB 40 III) means "door jamb" in 1 Kgs. 6:31, but here (cf. Ezek. 40:9, 10, 14 [twice], 16 [twice], 21, 24, 26, 29, 31, 34, 36, 37 [twice], 38, 48, 49; 41:1, 3) its meaning is uncertain. The NIV translates it as "projecting walls" and "jambs." The same consonants (איל) in BDB can mean ram, I leader III prominent tree (terebinth), IV strength (KB) deer (KB) projecting pillar, II KB 40 III offers "pillar of an archway" as a possible meaning. 40:14 This verse is very difficult in the Masoretic text. Note the different translations available to you. Here is the JPSOA: "He made the vestibule ‒ 60 cubits ‒ and the gate next to the support on every side of the court." 40:16 "palm tree ornaments" These (BDB 1071, cf. Ezek. 40:22,26; 41:18) were also in Solomon's temple (cf. 1 Kgs. 6:29,32,35; 7:36; 2 Chr. 3:5), but not the tabernacle. Solomon elaborates the tabernacle's design and Ezekiel elaborates Solomon's design.
Ezequiel 40:17-19
40:17 "pavement" This (BDB 954) refers to some type of stone or mosaic floor covering. Xerxes' palace ("in the court of the garden of the king") in Susa, Esther 1:5-6 Solomon's temple, 2 Chr. 7:3 Ezekiel's temple (i.e. outer court), Ezek. 40:17,18; 42:3
Ezequiel 40:38-43
40:43 "double hooks" NKJV, Peshitta, Targums "hooks" "pegs" "ledges" "runnels" "shelves" "hewn stone" The Hebrew consonants (שׁפת) in the words "hooks" (BDB 1052 II) and "ledges" are the same. "Hooks" fits Ezek. 40:42 (i.e. sacrifice) and the last phrase of Ezek. 40:43 ("and on the tables was the flesh of the offering"). However, "ledges" are mentioned in the "Temple Scroll" of the Dead Sea Scrolls (30:13, see IVP Bible Background Commentary, p. 725).
Ezequiel 40:44-47
40:44 NASB, NKJV, NRSV, JPSOA "chambers for the singers in the inner court" LXX, RSV, TEV, REB "two chambers" "chambers for the singers" The MT has "chambers for the singers." The Septuagint has "two chambers" (RSV, TEV, NJB, REB) and says these rooms were "for the sacrificing priests" in Ezek. 40:46. We can see the different functions of the Levite priests in Ezek. 40:45-46, therefore, "chambers" fits the immediate context better. 40:46 "These are the sons of Zadok" This was the lineage of Ezekiel. Zadok served Solomon in his temple. Jeremiah was from the line of Abiathar, who rebelled against David and was exiled by Solomon from temple service. Verses 45-46 may reflect the forgiveness of the line of Abiathar. As Israel and Judah are reunited, so too, the two families of priests. However, the sons of Zadok still exclusively attend the altar (cf. Ezek. 43:19; 44:15-16).
Ezequiel 40:48-49
40:49 "and the width eleven cubits" The Septuagint has "twelve cubits," which seems to fit the overall structure better. But, the UBS Text Project, p. 148, thinks "eleven" is original. ▣ "at the stairway by which it was ascended" The Septuagint adds "ten steps." ▣ "the sacred pillars" This seems to refer to the two free-standing pillars in the front of Solomon's temple, which were called Jachin and Boaz (cf. 1 Kgs. 7:15-22,41; 2 Chr. 3:17).