1Then he brought me to the nave and measured the side pillars; six cubits wide on each side was the width of the side pillar. 2The width of the entrance was ten cubits and the sides of the entrance were five cubits on each side. And he measured the length of the nave, forty cubits, and the width, twenty cubits. 3Then he went inside and measured each side pillar of the doorway, two cubits, and the doorway, six cubits high; and the width of the doorway, seven cubits. 4He measured its length, twenty cubits, and the width, twenty cubits, before the nave; and he said to me, “This is the most holy place.”

      5Then he measured the wall of the temple, six cubits; and the width of the side chambers, four cubits, all around about the house on every side. 6The side chambers were in three stories, one above another, and thirty in each story; and the side chambers extended to the wall which stood on their inward side all around, that they might be fastened, and not be fastened into the wall of the temple itself. 7The side chambers surrounding the temple were wider at each successive story. Because the structure surrounding the temple went upward by stages on all sides of the temple, therefore the width of the temple increased as it went higher; and thus one went up from the lowest story to the highest by way of the second story. 8I saw also that the house had a raised platform all around; the foundations of the side chambers were a full rod of six long cubits in height. 9The thickness of the outer wall of the side chambers was five cubits. But the free space between the side chambers belonging to the temple 10and the outer chambers was twenty cubits in width all around the temple on every side. 11The doorways of the side chambers toward the free space consisted of one doorway toward the north and another doorway toward the south; and the width of the free space was five cubits all around.

      12The building that was in front of the separate area at the side toward the west was seventy cubits wide; and the wall of the building was five cubits thick all around, and its length was ninety cubits.

      13Then he measured the temple, a hundred cubits long; the separate area with the building and its walls were also a hundred cubits long. 14Also the width of the front of the temple and that of the separate areas along the east side totaled a hundred cubits.

      15He measured the length of the building along the front of the separate area behind it, with a gallery on each side, a hundred cubits; he also measured the inner nave and the porches of the court. 16The thresholds, the latticed windows and the galleries round about their three stories, opposite the threshold, were paneled with wood all around, and from the ground to the windows (but the windows were covered), 17over the entrance, and to the inner house, and on the outside, and on all the wall all around inside and outside, by measurement. 18It was carved with cherubim and palm trees; and a palm tree was between cherub and cherub, and every cherub had two faces, 19a man’s face toward the palm tree on one side and a young lion’s face toward the palm tree on the other side; they were carved on all the house all around. 20From the ground to above the entrance cherubim and palm trees were carved, as well as on the wall of the nave.

      21The doorposts of the nave were square; as for the front of the sanctuary, the appearance of one doorpost was like that of the other. 22The altar was of wood, three cubits high and its length two cubits; its corners, its base and its sides were of wood. And he said to me, “This is the table that is before the LORD.” 23The nave and the sanctuary each had a double door. 24Each of the doors had two leaves, two swinging leaves; two leaves for one door and two leaves for the other. 25Also there were carved on them, on the doors of the nave, cherubim and palm trees like those carved on the walls; and there was a threshold of wood on the front of the porch outside. 26There were latticed windows and palm trees on one side and on the other, on the sides of the porch; thus were the side chambers of the house and the thresholds.

Parallel Verses

New American Standard Bible (©1995)
Then he brought me to the nave and measured the side pillars; six cubits wide on each side was the width of the side pillar.

GOD'S WORD® Translation (©1995)
Then the man brought me into the holy place in the temple and measured the recessed walls. They were 101/2 feet wide on each side.

King James Bible
Afterward he brought me to the temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tabernacle.

Douay-Rheims Bible
And he brought me into the temple, and he measured the fronts six cubits broad on this side, and six cubits on that side, the breadth of the tabernacle.

Darby Bible Translation
And he brought me to the temple; and he measured the posts, six cubits broad on the one side, and six cubits broad on the other side, the breadth of the tent.

English Revised Version
And he brought me to the temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tabernacle.

Webster's Bible Translation
Afterward he brought me to the temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tabernacle.

World English Bible
He brought me to the temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tent.

Young's Literal Translation
And he bringeth me in unto the temple, and he measureth the posts, six cubits the breadth on this side, and six cubits the breadth on that side -- the breadth of the tent.

Cross References

Ezekiel 40:2 In the visions of God He brought me into the land of Israel and set me on a very high mountain, and on it to the south there was a structure like a city.

Ezekiel 40:3 So He brought me there; and behold, there was a man whose appearance was like the appearance of bronze, with a line of flax and a measuring rod in his hand; and he was standing in the gateway.

Ezekiel 40:9 He measured the porch of the gate, eight cubits; and its side pillars, two cubits. And the porch of the gate was faced inward.

Ezekiel 41:3 Then he went inside and measured each side pillar of the doorway, two cubits, and the doorway, six cubits high; and the width of the doorway, seven cubits.

Ezekiel 41:21 The doorposts of the nave were square; as for the front of the sanctuary, the appearance of one doorpost was like that of the other.

Ezekiel 41:23 The nave and the sanctuary each had a double door.

Ezekiel 42:1 Then he brought me out into the outer court, the way toward the north; and he brought me to the chamber which was opposite the separate area and opposite the building toward the north.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 41

An account was given of the porch of the house in the close of the foregoing chapter; this brings us to the temple itself, the description of which here given creates much difficulty to the critical expositors and occasions differences among them. Those must consult them who are nice in their enquiries into the meaning of the particulars of this delineation; it shall suffice us to observe, I. The dimensions of the house, the posts of it (v. 1), the door (v. 2), the wall and the side-chambers (v. 5, 6), the foundations and wall of the chambers, their doors (v. 8-11), and the house itself (v. 13). II. The dimensions of the oracle, or most holy place (v. 3, 4). III. An account of another building over against the separate place (v. 12-15). IV. The manner of the building of the house (v. 7, 16, 17). V. The ornaments of the house (v. 18-20). VI. The altar of incense and the table (v. 22). VII. The doors between the temple and the oracle (v. 23-26). There is so much difference both in the terms and in the rules of architecture between one age and another, one place and another, that it ought not to be any stumbling-block to us that there is so much in these descriptions dark and hard to be understood, about the meaning of which the learned are not agreed. To one not skilled in mathematics the mathematical description of a modern structure would be scarcely intelligible; and yet to a common carpenter or mason among the Jews at that time we may suppose that all this, in the literal sense of it, was easy enough.

Verses 1-11

We are still attending a prophet that is under the guidance of an angel, and therefore attend with reverence, though we are often at a loss to know both what this is and what it is to us. Observe here, 1. After the prophet had observed the courts he was at length brought to the temple, v. 1. If we diligently attend to the instructions given us in the plainer parts of religion, and profit by them, we shall be led further into an acquaintance with the mysteries of the kingdom of heaven. Those that are willing to dwell in God's courts shall at length be brought into his temple. Ezekiel was himself a priest, but by the iniquity and calamity of the times was cut short of his birthright privilege of ministering in the temple; but God makes up the loss to him by introducing him into this prophetical, evangelical, celestial temple, and employing him to transmit a description of it to the church, in which he was dignified above all the rest of his order. 2. When our Lord Jesus spoke of the destroying of this temple, which his hearers understood of this second temple of Jerusalem, he spoke of the temple of his body (Jn. 2:19, 21); and with good reason might he speak so ambiguously when Ezekiel's vision had a joint respect to them both together, including also his mystical body the church, which is called the house of God (1 Tim. 3:15), and all the members of that body, which are living temples, in which the Spirit dwells. 3. The very posts of this temple, the door-posts, were as far one from the other, and consequently the door was as wide, as the whole breadth of the tabernacle of Moses (v. 1), namely, twelve cubits, Ex. 26:16, 22, 25. In comparison with what had been under the law we may say, Wide is the gate which leads into the church, the ceremonial law, that wall of partition which had so much straitened the gate, being taken down. 4. The most holy place was an exact square, twenty cubits each way, v. 4. For the new Jerusalem is exactly square (Rev. 21:16), denoting its stability; for we look for a city that cannot be moved. 5. The upper stories were larger than the lower, v. 7. The walls of the temple were six cubits thick at the bottom, five in the middle story, and four in the highest, which gave room to enlarge the chambers the higher they went; but care was taken that the timber might have fast hold (though God builds high, he builds firmly), yet so as not to weaken one part for the strengthening of another; they had hold, but not in the wall of the house. By this spreading gradually, the side-chambers that were on the height of the house (in the uppermost story of all) were six cubits, whereas the lowest were but four; they gained a cubit every story. The higher we build up ourselves in our most holy faith the more should our hearts, those living temples, be enlarged.

Calvin's Commentary

44. And ye shall know that I am the LORD, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.

44. Et cognoscetis quod ego Iehovah, cum fecero vobiscum propter nomen meum, non secundum vias vestras malas, et secundum opera vestra corrupta, domus Israel, dicit Dominator Iehovah.

Here at length God pronounces that his glory would be chiefly conspicuous in the pity which he bestowed upon those who were desperate and abandoned, gratuitously and solely with respect to his own name. Hence Paul so specially celebrates; the grace of God in the first chapter of the epistle to the Ephesians, as that mercy by which God deigns to call his own elect in a peculiar sense -- his glory; for his glory extends farther than his pity. (Ephesians 1:6, 12, 14.)

As thy name, so thy praise is extended through all lands, (Psalm 48:10)

for God deserves no less glory when he destroys the wicked than when he pities his own people. But Paul calls that gratuitous favor glory par excellence, by which God embraced his own elect when he adopted them. So also it is said in this passage, then you shall know that I am Jehovah, since I shall deal with you on behalf of my name, and not according to your sins. But when God wishes his glory to shine conspicuously in gratuitous pity, hence we gather that the enemies of his glory were too gross and open, who obscure his mercy, or extenuate it, or as far as they can, endeavor to reduce it to nothing. But we know the teaching of the papacy to be that God's gratuitous goodness either is buried or enfolded in dark obscurity, or utterly vanish away: for they have invented a system of general merits which they oppose to God's gratuitous favor. For they distinguish merits into preparations, good works acquiring God's favor, and satisfactions, by which they buy off the penalties to which they were subjected. Afterwards they add what they call the suffrages of the saints; for they fabricate for themselves numberless patrons, and various reasonings are concocted for the purpose of obscuring God's glory, or at least of allowing only a few sparks to be visible. Since therefore the whole papacy tends that way, we see that they professedly oppose God's glory, and those who defend such abominations are sworn enemies of God's glory.

For ourselves, then, let. us learn that we cannot otherwise worship God with acceptance unless we adopt whatever pleases him as pertaining to our salvation. For if we wish to come to a debtor and creditor account, or to consider that he is in the slightest degree indebted to us, we in this way diminish his glory, and as far as is in our power we despoil ourselves of that inestimable privilege which the Prophet now commends. Hence let us desire to acknowledge God in this way, since he treats us with amazing clemency and pity out of regard for his own name, and not according to our sins. And since that was said to his ancient people because they returned to the land of Canaan, how much more ought God's gratuitous goodness to be extolled by us, when his heavenly kingdom is at this day open to us, and when he openly calls us to himself in heaven, and to the hope of that happy immortality which has been obtained for us through Christ?

Links

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