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.
19 After he brought H935 me through the entry, H3996 which was at the side H3802 of the gate, H8179 into the holy H6944 chambers H3957 of the priests, H3548 which looked H6437 toward the north: H6828 and, behold, there was a place H4725 on the two sides H3411 westward. H3220
20 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
19 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.
20 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.
19 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.
20 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.'
19 Then he brought me through the passage which was at the side of the gate, into the holy cells which were for the priests, which looked toward the north; and behold, a place was there at the end westward.
20 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 oblation, that they bring them not out into the outer court, so as to hallow the people.
19 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.
20 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 forth into the outer court, to sanctify the people.
19 And he took me through by the way in at the side of the doorway into the holy rooms which are the priests', looking to the north: and I saw a place at the side of them to the west.
20 And he said to me, This is the place where the offering for error and the sin-offering are to be cooked in water by the priests, and where the meal offering is to be cooked in the oven; so that they may not be taken out into the outer square to make the people holy.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ezekiel 46
Commentary on Ezekiel 46 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 46
Eze 46:1-24. Continuation of the Ordinances for the Prince and for the People in Their Worship.
2. The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
9. The worshippers were on the great feasts to pass from one side to the other, through the temple courts, in order that, in such a throng as should attend the festivals, the ingress and egress should be the more unimpeded, those going out not being in the way of those coming in.
10. prince in the midst—not isolated as at other times, but joining the great throng of worshippers, at their head, after the example of David (Ps 42:4, "I had gone with the multitude … to the house of God, with the voice of joy and praise, with a multitude that kept holy day"); the highest in rank animating the devotions of the rest by his presence and example.
12-15. Not only is he to perform official acts of worship on holy days and feasts, but in "voluntary" offerings daily he is to show his individual zeal, surpassing all his people in liberality, and so setting them a princely example.
16-18. The prince's possession is to be inalienable, and any portion given to a servant is to revert to his sons at the year of jubilee, that he may have no temptation to spoil his people of their inheritance, as formerly (compare Ahab and Naboth, 1Ki 21:1-29). The mention of the year of jubilee implies that there is something literal meant, besides the spiritual sense. The jubilee year was restored after the captivity [Josephus, Antiquities, 14.10,6; 1 Maccabees 6:49]. Perhaps it will be restored under Messiah's coming reign. Compare Isa 61:2, 3, where "the acceptable year of the Lord" is closely connected with the comforting of the mourners in Zion, and "the day of vengeance" on Zion's foes. The mention of the prince's sons is another argument against Messiah being meant by "the prince."
19-24. Due regard is to be had for the sanctity of the officiating priests' food, by cooking courts being provided close to their chambers. One set of apartments for cooking was to be at the corners of the inner court, reserved for the flesh of the sin offerings, to be eaten only by the priests whose perquisite it was (Le 6:25; 7:7), before coming forth to mingle again with the people; another set at the corners of the outer court, for cooking the flesh of the peace offerings, of which the people partook along with the priests. All this implies that no longer are the common and unclean to be confounded with the sacred and divine, but that in even the least things, as eating and drinking, the glory of God is to be the aim (1Co 10:31).
22. courts joined—Fairbairn translates, "roofed" or "vaulted." But these cooking apartments seem to have been uncovered, to let the smoke and smell of the meat the more easily pass away. They were "joined" or "attached" to the walls of the courts at the corners of the latter [Menochius].
23. boiling places—boilers.
under the rows—At the foot of the rows, that is, in the lowest part of the walls, were the places for boiling made.