Then he brought me by the way of the north gate before the house; and I looked, and behold, Yahweh’s glory filled Yahweh’s house; so I fell on my face.
Yahweh said to me, “Son of man, mark well, and see with your eyes, and hear with your ears all that I tell you concerning all the ordinances of Yahweh’s house, and all its laws; and mark well the entrance of the house, with every exit of the sanctuary. You shall tell the rebellious, even the house of Israel, ‘The Lord Yahweh says: “You house of Israel, let that be enough of all your abominations, in that you have brought in foreigners, uncircumcised in heart and uncircumcised in flesh, to be in my sanctuary, to profane it, even my house, when you offer my bread, the fat and the blood, and they have broken my covenant, to add to all your abominations. You have not performed the duty of my holy things; but you have set performers of my duty in my sanctuary for yourselves.” The Lord Yahweh says, “No foreigner, uncircumcised in heart and uncircumcised in flesh, shall enter into my sanctuary, of any foreigners who are among the children of Israel.
“ ‘ “But the Levites who went far from me, when Israel went astray, who went astray from me after their idols, they will bear their iniquity. Yet they shall be ministers in my sanctuary, having oversight at the gates of the house, and ministering in the house. They shall kill the burnt offering and the sacrifice for the people, and they shall stand before them to minister to them. Because they ministered to them before their idols, and became a stumbling block of iniquity to the house of Israel. Therefore I have lifted up my hand against them,” says the Lord Yahweh, “and they will bear their iniquity. They shall not come near to me, to execute the office of priest to me, nor to come near to any of my holy things, to the things that are most holy; but they will bear their shame, and their abominations which they have committed. Yet I will make them performers of the duty of the house, for all its service, and for all that will be done therein.
Geneva Bible translators 1599 · Public Domain On vv5, 7, 8, 10 Hebrew, set thine hearts.
Hebrew, set thine hearts.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–14 Eze 44:4 Then brought he me the way of…
Eze 44:4 Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the LORD filled the house of the LORD: and I fell upon my face.
Ver. 4. Then brought he me.] See on Eze 44:1.
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The glory of the Lord.] See Eze 43:2; Eze 43:5.
And fell upon my face.] See Eze 43:3; Eze 1:28.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4–14 Then, when he had been informed of the reason…
Then, when he had been informed of the reason why the east gate was shut, and when he perceived he must not go out thereby.
He; the angel, or Christ in the appearance of man.
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The way of the north gate; to the north gate of the inner court, whence he had a prospect of the temple, though no door to it on that side.
Behold; through the windows of the temple he did discern that brightness and lustre which filled the temple.
The glory of the Lord, & c.: see Eze 1:28; 43:2.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv4, 10 This is much to the same purport with what…
This is much to the same purport with what we had in the beginning of ch. 43. As the prophet must look again upon what he had before seen, so he must be told again what he had before heard. Here, as before, he sees the house filled with the glory of the Lord, which strikes an awe upon him, so that he falls prostrate at the sight, the humblest posture of adoration and the expression of a holy awe: I fell upon my face, Eze 44:4. Note, The more we see of the glory of God the more low we shall lie in our own eyes. Now here,
I. God charges the prophet to take a very particular notice of all he saw, and all that was said to him (Eze 44:5): "Behold with thy eyes what is shown thee, particularly the entering in of the house and every going forth of it, all the inlets and all the outlets of the sanctuary;" those he must take special notice of. Note, In acquainting ourselves with divine things we must not aim so much at an abstract speculation of the things themselves as at finding the plain appointed way of converse and communion with those things, that we may go in and out and find pasture. 2. Hear with thy ears all that I say unto thee about the laws and ordinances of the house, which he was to instruct the people in. Note, Those who are appointed to be teachers have need to be very diligent careful learners, that they may neither forget any of the things they are entrusted with nor mistake concerning them.
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II. He sends him upon an errand to the people, to the rebellious, even to the house of Israel, Eze 44:6. It is sad to think that the house of Israel should deserve this character from him who perfectly knew them, that a people in covenant with God should be rebellious against him. Who are his subjects if the house of Israel be rebels? But it is an instance of God's rich mercy that, though they had been rebellious, yet, being the house of Israel, he does not cast them off, but sends an ambassador to them, to invite and encourage them to return to their allegiance, which he would not have done if he had been pleased to kill them. The whole race of mankind has fallen under the character here given of the house of Israel; but our Lord Jesus, when he ascended on high, received gifts for men, yea, even for the rebellious also, that, as here, the Lord God might dwell among them, Psa 68:18.
1. He must tell them of their faults, must show them their rebellions, must show the house of Jacob their sins. Note, Those that are sent to comfort God's people must first convince them, and so prepare them for comfort. Let it suffice you of all your abominations, Eze 44:6. Note, It is time for those that have continued long in sin to reckon it long enough, and too long, and to begin to think of taking up in time, and leaving off their evil courses. "Let the time past of your lives suffice, for by this time, surely, you have surfeited upon your abominations and have become sick of them," Pe1 4:3. That which is here charged upon them is, (1.) That they had admitted those to the privileges of the sanctuary that were not entitled to them; whereas God had said, The stranger that comes nigh shall be put to death, they had not only connived at the intrusion of strangers into the sanctuary, but had themselves introduced them (Eze 44:7): You brought in strangers uncircumcised in flesh, and therefore under a legal incapacity to enter into the sanctuary, which was a breaking of the covenant of circumcision, throwing down the hedge of their peculiarity, and laying themselves in common with the rest of the world. Yet if these strangers had been devout and good, though they were not circumcised, the crime would not have been so great; but they were uncircumcised in heart too, unhumbled, unreformed, and strangers indeed to God and all goodness. When they came to offer sacrifice they brought these with them to feast with them upon the sacrifice, because they were fond of their company, and this was one of their abominations, wherewith they polluted God's sanctuary; it was giving that which was holy unto dogs, Mat 7:6. Note, The admission of those who are openly wicked and profane to special ordinances is a polluting of God's sanctuary and a great provocation to him. (2.) That they had employed those in the service of the sanctuary who were not fit for it. Though none but priests and Levites were to minister in the sanctuary, yet we may suppose that all who were priests and Levites did not immediately attend there, but chosen men of them, who were best qualified, who were most wise, serious, and conscientious, and most likely to keep the charge of the holy things carefully; but, in making this choice, they had not regard to merit and qualification for the work: "You have set keepers of my charge in my sanctuary for yourselves, such as you had some favour or affection for, such as you either had got, or hoped to get, money by, or such as would comply with your humours and would dispense with the laws of the sanctuary to please you; thus you have not kept the charge of my holy things." Note, Those who have the choice of the keepers of the holy things, if, to serve some secular selfish purpose, they choose such as are unfit and unfaithful, will justly have it laid at their door, that they have betrayed the holy things by lodging them in bad hands.
2. He must tell them their duty (Eze 44:9): "No stranger shall enter into my sanctuary till he has first submitted to the laws of it." But, lest any should think that this excluded the penitent believing Gentiles from the church, the stranger here is described to be one that is uncircumcised in heart, not in sincerity consenting to the covenant, nor putting away the filth of the flesh; whereas the believing Gentiles were circumcised with the circumcision made without hands, Col 2:11. This circumcision of the heart, in the spirit, not in the letter, was what the unbelieving Jews were strangers to and unconcerned about, while yet they were zealous to keep out of the sanctuary uncircumcised Gentiles, witness their rage against Paul when they did but suspect him to have brought Greeks into the temple, Act 21:28.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–14 Then brought he me the way of the north…
Then brought he me the way of the north gate before the house,.... The north gate of the inward court, whither he was brought from the east gate, which was shut: this, and what follow, may have some respect to the churches in these our northern parts of the world, in their now declining circumstances, which are aptly represented in some following verses; but will hereafter be filled with the glory of the Lord, as follows:
and I looked, and, behold, the glory of the Lord filled the house of the Lord; as he had seen at the eastern gate, Eze 43:2,
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and I fell upon my face; as he had done before, under a sense of the greatness and glory of the divine Majesty, and of his own vileness and unworthiness; see Eze 43:3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4, 5, 6, 7, 8, 10, 11, 12, 13 He - Christ in the appearance of a man.
He - Christ in the appearance of a man.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 7, 10 Verse 5. Mark well, and behold] Take notice of…
Verse 5. Mark well, and behold] Take notice of every thing; register all so fully that thou shalt be able to give the most minute information to the children of Israel.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4, 9 Eze 44:4-8. Then he brought me by the way…
Eze 44:4-8. Then he brought me by the way of the north gate of the house — The east gate being shut. And, behold, the glory of the Lord filled the house of the Lord — As appeared by the light which shone through the windows, for there was no door into the sanctuary on that side. And the Lord said, Son of man, mark well, &c. — See notes on Eze 40:4; and Eze 43:2. Mark well the entering, &c., with every going forth of the sanctuary — The word laws is to be understood in this last sentence, the sense being, that the prophet should admonish the people of the laws relating to the admitting certain persons into the temple, or the courts of it, and to suffer none that were unqualified to attend upon God’s service there. This appears to be the sense from the following verses. And thou shalt say, Let it suffice you of all your abominations — Let the time past be sufficient for you to have provoked me with your abominations. In that ye have brought into my sanctuary strangers, &c. — In that ye have set up idols within the precincts of my temple, and have appointed idolatrous priests to officiate there. When ye offer my bread, the fat, and the blood — At the very time when ye were offering my sacrifices upon the altar. Or the words may imply, that they suffered heathen to offer at God’s altar, expressly contrary to the law, Lev 22:27. By bread may be understood the meat-offerings made of flour, which accompanied the other sacrifices, although every thing offered upon the altar is properly called the bread of God. The fat and blood of every sacrifice were peculiarly appropriated to God. And they have broken my covenant — Idolatry was a direct breach of that covenant into which God had entered with the Jews: upon which account it is so often represented under the metaphor of adultery. And ye have not kept the charge of my holy things — You have not observed the laws I gave you for taking care of the things relating to my house and worship, but have appointed such persons to officiate there as best suited with your own inclinations.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v4 Admonition to the ministering priests, grounded upon former neglect.
Admonition to the ministering priests, grounded upon former neglect.
Eze 44:4
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The north gate before the house - The north gate of the inner court. God expostulates with His people in the seat of their former idolatries Eze 8:3.
Eze 44:5
Mark well - The careful arrangements made had all been intended to keep the temple and its surroundings from profanation. Hence, attention to these particulars is enjoined.
Eze 44:7
Strangers - This refers especially to the sin of unauthorized and unfaithful priests ministering in the services of the temple. Compare marginal references.
Eze 44:8
Mine holy things - The altar, its sacrifices, the sacred utensils, and the like.
For yourselves - According to your own pleasure, not My ordinances Num 16:40.
Eze 44:10
The Levites as a body had remained true to the temple-service at Jerusalem 2Ch 11:13; but individuals among them deserted to Israel probably from the first (see the marginal references), as in later years some went over to the worship of the Samaritans on Mount Gerizim. These apostate Levites “shall bear their iniquities,” they shall not be restored to their former rank and privileges.
Eze 44:11
Ministers - As, according to the new system, the Levites, as a body, were to receive their portion in the “oblation” Eze 45:5; the only manner in which the Levites of Eze 44:10 could live at all, was as part of the whole body, to which they were therefore reunited, but in the lowest grade. It is remarkable that the number of Levites who returned after the captivity was very small, not exceeding 400, of whom only 74 were priests’ assistants (Ezr 2:40-42; compare Ezr 8:15-19). The gap in their number was filled up by 220 Nethinim (“given” ones), probably originally strangers and captives, who, although employed in the temple services, were held by the Jews in the lowest repute.
Eze 44:12
Lifted up mine hand - i. e., “The Lord sware” Eze 20:5, that they should bear their iniquities.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4, 5, 7, 8, 10, 11 Face. This astonishment and attention (ver. 5.) intimate the…
Face. This astonishment and attention (ver. 5.) intimate the mysteries of the Church, prefigured by the Jewish rites. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 7, 8, 10 Directions as to the priests. Their acts of desecration…
Directions as to the priests. Their acts of desecration are attributed to "the house of Israel" (Eze 44:6-7), as the sins of the priesthood and of the people acted and reacted on one another; "like people, like priest" (Jer 5:31; Hos 4:9).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4, 6, 7, 9 4-5. Again the prophet is permitted to see the…
4-5. Again the prophet is permitted to see the glory of Jehovah filling the inner temple (Eze_43:5), and again he is informed that every detail of the temple ritual is of symbolic importance. (Compare Eze_43:10-12, and introduction to chap. 40.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4–14 4. The prophet is brought by way of the…
4. The prophet is brought by way of the N. gate into the inner court before the house. From his position in front of the house he beholds the glory of the, Lord filling the house, and falls on his face.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4, 7, 8, 9, 10 (4) The north gate.—The prophet is now carried to…
(4) The north gate.—The prophet is now carried to the north gate, and since this is described as “before the house” and was in full view of it, it must have been the gate of the inner court, the appointed place for the killing of the sacrifices, and therefore especially fitting for the announcement of the ordinances of the priests. There he saw the “glory of the Lord” filling the house, and was commanded to give the utmost attention to the laws now to be announced.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–10 Vers. 4-16The relations of the people, Levites, and priests…
Vers. 4-16The relations of the people, Levites, and priests to the sanctuary.
From the outside of the east gate of the outer court the prophet was brought the way of the north gate, but whether of the outer or of the inner is uncertain, and set down before the house. On the ground that the prophet at his new station was in front of the temple, Hitzig, Keil, and others decide for the north gate of the inner court; whereas Kliefoth, looking to the circumstance that the first communications made to the prophet at his new post concerned "the entering in of the house," and "the going forth of the sanctuary," prefers the north gate of the outer court. But at whichever of the gates the prophet was set down he perceived a second time (comp. Eze_43:5) that the glory of the Lord filled the house of the Lord, and this, perhaps, should cast the balance in favor of the inner court entrance, from which the interior of the "house" could be more easily
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Reverence.
The prophet was brought "the way of the north gate before the house," because it was thence that, on a previous occasion, he had been directed to gaze upon the provision for idolatrous worship which aroused the indignation of Jehovah. Instructions were about to be given which would be the means of preventing a repetition of the infamous defilement of God"s holy place which in times past had taken place within the temple precincts. And that a suitable impression might be made, "the glory of the Lord filled the house of the Lord." It was upon this occasion that the prophet, filled with reverence and awe, fell upon his face.
I THERE IS MISPLACED REVERENCE.
1. When men revere worldly greatness and splendor.
2. When men revere idols and deities, which are nothing but the work of their own hands and the invention of their own minds.
II THERE IS JUSTIFIABLE AND BECOMING REVERENCE. Such was that felt and manifested by Ezekiel in the presence of the glory of the Lord.
1. The nature of man is capable of true and profound reverence. There is groveling and degrading homage offered to men or to supposed supernatural powers homage not worthy to be designated reverence. But man has the capacity of honoring the noblest and the best; and this is among the sublimest capacities of his nature.
2. The attributes, the character, of God deserve such reverence. The more the Eternal is studied, as manifested in his works and in his Word, the mere will it be felt that he is the one fit Object of reverential regard and worship. The admonition of the angel addressed to the seer of the Apocalypse was just and is universally applicable, "Worship God!
III THERE IS APPROPRIATE EXPRESSION OF TRUE VENERATION AND ADORATION. A natural manifestation of reverence is that accorded in the text: "I fell upon my face." The attitude of the body and the expression of the countenance are the natural revelation of the deep feelings of awe and veneration. A more articulate expression is the language of prayer and praise, which must indeed always be inadequate, which yet may in all conceivable circumstances be employed by the Church of Christ. All attitudes and all language are vain except as the manifestation of the deep feelings of the heart. Yet it is not possible for men to have a just view of God, to feel aright towards him, without presenting some audible or visible, some manifest expression of such thought and emotion. Man is both soul and body, and the movements, the attitudes, the utterances, of the bodily nature are the expressions of what is intellectual and spiritual. Whilst worship, to be acceptable, must be in spirit and in truth, they who are in the flesh will bow in reverence or kneel in supplication, will pour forth their gratitude in song, and their faith and adoration in petition and in praise. T.
HOMILIES BY J.D. DAVIES Vers. 4-9. Church-worship vital to the soul.
As the heart is vital to the body, and sends its tide of life to every organ in the system, so the sanctuary is the central source of spiritual life to the human commonwealth. What the Church is, the home will be, the town will be, the nation will be. The guilt contracted by Israel in the temple was a fount of iniquity whence defilement spread to every part of the body politic. The sin of the sanctuary was the sin of sins. On the other hand, the sanctuary may be a well-spring of salvation. The loftiest expectations cherished here God will satisfy. "This is my rest for ever; here will I dwell." Here, "he that asks, receives." "I looked, and, behold, the glory of the Lord filled the house.
I CHURCH-WORSHIP IS SUPREMELY IMPORTANT. "Son of man, mark well, and behold with thine eyes, and hear with thine ears, all that I say unto thee concerning all the ordinances of the house." Of such moment to human interests are these laws and ordinances, that the prophet must give concentrated attention to the matter. Every faculty of soul must be engaged to learn the will of God, and to do it. There are subtle bonds of vital connection between the human soul and temple-worship, which easily escape the notice of the eye. To gain the good which God intends we must prepare the heart and mind beforehand. "Mark well the entering in of the house" High expectation of blessing should be raised. A state of mind free from selfish care should be fostered. As the photographer carefully prepares his plate to receive a faithful impression, so equally concerned should we be to prepare our hearts for high and intimate converse with God. Nor should we be unmindful how we depart from that august Presence. What care is needed to bury deep in our memory the truths we have received! What care ought there Be to retain the anointing of holy influence upon the soul!
II CHURCH-WORSHIP EMBRACES ELEMENTS VISIBLE AND INVISIBLE. To be acceptable worshippers God required that they should Be circumcised in flesh and circumcised in heart. The one was designed to be the visible symbol of the other. To circumcise the flesh would Be useless if there was not also the circumcision of the heart. The circumcision of the flesh was instructive and disciplinary was a test of obedience. To neglect this was a willful and open breach of the covenant made with Israel. In our present earthly state, outward religions forms are highly useful; but if they remain only forms done without heart or willinghood they are barren of blessing to men. As the race advances in religiousculture, simpler and fewer forms will suffice. Men will be able to rise to communion with God without the intervention of rites. In the heavenly home no temple is found, for God himself is the Temple, and the redeemed have immediate access to his presence. But for the present, visible ordinances are the best channels by which we can gain fellowship with God.
III CHURCH-WORSHIP REQUIRES PURITY OF CHARACTER. Had the God of Israel demanded internal purity as the condition of approaching him, he would have shut out the whole race of men from his house. But his high design is to create holy character among men, and every arrangement of temple-worship has purification for its end. The uncircumcised Gentiles were allowed to enter an outer court; the circumcised could have nearer approach; an inner circle was reserved for the children of Levi; and only one of all the human race was permitted to enter the holiest sanctuary the very presence-chamber of Jehovah. In this way the world was taught the value of moral purity. In proportion to holiness of character is the nearness of access to God, The pure in heart shall see him. Hence the cardinal distinction between the circumcised and the uncircumcised, which God so wisely imposed. With that man God dwells who has a humble and contrite heart. To promote moral purity is the proper design of Church-worship.
IV CHURCH-WORSHIP DEBASED IS THE FOULEST OFFENCE. It is to repel God in the act of his most gracious approach to men. It is to wound God in the tenderest part of his nature. Sacrilege has always been counted a most heinous offence. To secularize the temple is to destroy the only ladder by which we can climb to heaven. To trifle with religion is to commit spiritual suicide. On this head our Lord asks, "If the light that is in thee be darkness, how great is that darkness!" As new-fallen snow is among the most beautiful of natural objects, so tarnished snow is most offensive to the eye. If the only fount of living water be poisoned, how can the life of men Be sustained? To abuse the ordinances of the sanctuary is to starve one"s own soul, is to make religion obnoxious to our fellows, is to insult Jehovah. This is man"s crowning sin sin unto death.
V RELIGIOUS SERVICE MUST BE PERSONAL AND INDIVIDUAL. "Ye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves/" In the eyes of God it was a foul offence that the priests had delegated their work to others to persons whom Jehovah had not appointed, did not approve! It is impossible for any man to devolve his service for God upon another person. God"s service cannot be discharged by proxy. Just as no man can transfer to another his talents, or his qualities, or his position, so no man can transfer his responsibilities or his work. Already God has supreme claim to the entire service of that man to whom I may wish to transfer my task. Already he is under tribute to serve the same Master. Moreover, by abandoning my service, I abandon my reward and my joy. Delegation of service in God"s kingdom is forbidden. "Each one of us must give account of himself before God." Rightly understood, service is privilege. To serve is to reign. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv7, 9 In that ye have brought into My sanctuary strangers.
Eze_44:7-8
In that ye have brought into My sanctuary strangers.
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The relation of the stranger to the service of the temple
What is reprobated is not of course allowing foreigners to present sacrifices to Jehovah, which they might do (Lev_17:10; Lev_17:12), but allowing them to officiate in the offering, and in general in the ministry of the sanctuary. This is regarded by the prophet as a profanation of the house, and an infraction of the covenant between Jehovah and Israel. It is the latter from the nature of the case. Israel was the people of the Lord, and His service must be performed by Israel. These heathen were uncircumcised both in flesh and heart; their service was purely mercenary, and without religious reality. (A. B. Davidson, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v4 The Priests and the Levites
The Priests and the Levites
Standing at the inner northern gate Ezekiel again saw the glory of God filling the Temple and was again addressed by the divine voice (Eze_44:4-5). The Speaker first rebuked the custom which had prevailed in the old Temple, of having foreigners as servants in the sanctuary (Eze_44:6-8). He directed that in future their place should be taken by the Lévites who were not of the family of Zadok. These had formerly shared the priestly office, but for their encouragement of Israel's idolatry they were to be deprived of this privilege, and to have humbler services assigned to them (Eze_44:9-14). The Levites of the family of Zadok alone were to exercise the priesthood in future (Eze_44:15-16). No mention is made of the high priest. Various regulations follow as to the priests, clothing, marriage, public duties, defilement and purification, and sacrificial perquisites (Eze_44:17-31). This passage has an important bearing on the date of certain parts of the Pentateuch (see Intro.).
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7. Strangers] In 2 Kings 11 we have an instance of foreign mercenaries ('Carites', 2Ki_11:4, RV) being employed as guards in the Temple. The Nethinim (Ezr_8:20) were apparently captives employed as Temple slaves: see Zec_14:21.
They] RM 'ye', Because of] RV 'to add unto',
10. Are gone away] RV 'went'. The reference is to the worship at the high places, abolished by Josiah (2Ki_23:8-9).
15. Zadok] made priest by Solomon when Abiathar was, deposed (1Ki_2:26-27, 1Ki_2:35).
17, 18. Cp. Exo_28:39-42; Exo_39:27-29; Lev_16:4.
19. The holy chambers] those described in Ezekiel 42 : see Eze_42:13, Eze_42:14.
20. Cp. Lev_21:5.
21. Cp. Lev_10:9.
22. Cp. Lev_21:14.
23. Cp. Lev_10:10.
24. Cp. Deu_17:8-13; Deu_19:17; Deu_21:5, where the priests are associated with secular judges.
25. Cp. Lev_21:1-3;
26. Cp. Num_19:11.
28. Cp. Num_18:20.
29. Meat offering] cp. Lev_2:3; Lev_7:9-11. Sin.. and.. trespass offering] cp. Lev_6:18; Lev_7:6-7; Num_18:9, Num_18:10. Dedicated] RV 'devoted': cp. Lev_27:28; Num_18:14.
30. The firstfruits] Cp. Exo_23:19; Exo_34:26; Num_18:13; Deu_18:4.
Oblation] RM 'heave offering': cp. Num_15:19-21; Num_18:19.
31. Cp. Exo_22:31; Lev_22:8.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 8, 10, 13 Then he
Then he
Possible meanings are 1) "Then the man" or 2) "Then Yahweh."
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behold
The word "behold" here shows that Ezekiel was surprised by what he saw.
the glory of Yahweh
See how you translated this in Ezekiel 1:28.
I fell on my face
"I bowed down to the ground" or "I lay on the ground." Ezekiel did not fall by accident. He went down to the ground to show that he respected and feared Yahweh. See how you translated this in Ezekiel 1:28. (See: Idiom)
set your heart
"pay attention to" or "think about." Translate as you translated "fix your mind on" in Ezekiel 40:4. (See: Idiom)
all its regulations
"all the instructions about the house of Yahweh"
translationWords
house
glory
Son of Man
heart
declare
statute
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 9, 10, 12 44:6-8 The people of Israel were called rebels because…
44:6-8 The people of Israel were called rebels because they had failed to control access to the sanctuary in the past; they had hired uncircumcised foreigners to come into the sanctuary and probably employed them as Temple guards and gatekeepers. This task should not have been delegated to foreigners; it should have been performed by the Levites, whom the Lord had assigned to perform it (cp. 44:10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.