Ezekiel 40:49
The length of the porch was twenty cubits, and the breadth eleven cubits, and he brought me by the steps whereby they went up to it: and there were pillars by the posts, one on this side, and another on that side.
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EXPOSITORY (ENGLISH BIBLE)
40:1-49 The Vision of the Temple. - Here is a vision, beginning at ch. 40, and continued to the end of the book, ch. 48, which is justly looked upon to be one of the most difficult portions in all the book of God. When we despair to be satisfied as to any difficulty we meet with, let us bless God that our salvation does not depend upon it, but that things necessary are plain enough; and let us wait till God shall reveal even this unto us. This chapter describes two outward courts of the temple. Whether the personage here mentioned was the Son of God, or a created angel, is not clear. But Christ is both our Altar and our Sacrifice, to whom we must look with faith in all approaches to God; and he is Salvation in the midst of the earth, Ps 74:12, to be looked unto from all quarters.The porch of Solomon's Temple was twenty cubits broad and ten deep 1 Kings 6:3. This corresponds nearly with the dimensions of Ezekiel's porch; the difference in the breadth may be explained by supposing a space of one cubit in front of the porch (as Ezekiel 40:11-12). The circumstance of this porch being approached by stairs of probably ten steps makes this more probable, a small space in front of the porch being naturally required.

Pillars by the posts - literally, to "the posts," meaning that upon the bases (posts) stood shafts (pillars). These shafts were probably in the form of palm-trees Ezekiel 40:16. The porch with its steps must have jutted into the inner court.

49. twenty … eleven cubits—in Solomon's temple (1Ki 6:3) "twenty … ten cubits." The breadth perhaps was ten and a half; 1Ki 6:3 designates the number by the lesser next round number, "ten"; Ezekiel here, by the larger number, "eleven" [Menochius]. The Septuagint reads "twelve."

he brought me by the steps—They were ten in number [Septuagint].

Though learned men dispute the position of the length, whether from east to west, or from north to south, express word determines the dimensions of this length and breadth. The steps: eight, say some, others eleven, and some say ten, others say twelve; but most say eight.

There were pillars: so soon as he was come into the porch, he saw two pillars, that stood off from the side walls, not joined to them, as the posts were, much like Jachin and Boaz in Solomon’s temple. The length of the porch was twenty cubits,.... From east to west; from the first gate of it to the last; which led directly into the house, or temple:

and the breadth eleven cubits; which may be thus accounted for; two cubits apiece being allowed for each post, and three for each leaf of the door that were hung upon them, and one for the upright post in the middle on which they shut; in all eleven:

and he brought me by the steps whereby they went up to it; as there was an ascent of seven steps to the several gates that led into the outward court; and another of eight steps, which led from that to the gates of the inner court; so there was an ascent from the inner court to the porch of the house, or temple; but how many steps there were is not said. The Septuagint and Arabic versions read ten steps; and the Vulgate Latin version eight steps. According to the Misnah (w), there were twelve in the second temple; so say Jarchi and Kimchi, with whom Josephus (x) agrees. Cocceius thinks there could not be more than two, since the ground of the inward court and temple were continued; but as their number is not given, a determination cannot be made; only it may be observed, that the saints' progress in the knowledge of Christ, and of divine things, and in faith and holiness, is gradual.

And there were pillars by the posts, one on this side, and another on that side; one on the north side, and the other on the south, somewhat like the two pillars of Jachin and Boaz, in Solomon's temple; which some apply to the ordinances of the Gospel saints partake of at their entrance into the Gospel church; but rather they are an emblem of Christ, the supporter of his church, and of all those that aright enter into it; and who, through his grace and strength, become pillars there also, Revelation 3:12, he is their Jachin, who establishes them on himself, the sure foundation; and their Boaz, in whom their strength is, and from whom they have it to exercise grace, discharge duty, and persevere to the end.

(w) Middot, c. 2. sect. 3.((x) De Bello Jud. l. 5. c. 5. sect. 4.

The length of the porch was twenty cubits, and the breadth eleven cubits, and he brought me by the steps whereby they went up to it: and there were pillars by the posts, one on this side, and another on that side.
EXEGETICAL (ORIGINAL LANGUAGES)
49. Here “length” is the larger dimension N. to S. (1 Kings 6:3), Fig. 2, hh; and breadth the smaller E. to W.; Fig. 2, bc.

breadth eleven cubits] twelve cubits, as LXX. The number eleven cannot be reconciled with the other measurements. The length of the house E. to W. was 100 cubits, i.e. 5 (wall, Ezekiel 40:48) + 12 (porch, here) + 6 (wall of holy place, Ezekiel 41:1) + 40 (holy place) + 2 (wall of holiest, Ezekiel 41:3) + 20 (holiest, Ezekiel 40:4) + 6 (wall, Ezekiel 40:5) + 4 (annexe, Ezekiel 40:5) + 5 (outer wall of annexe, Ezekiel 40:9) = 100.

and … by the steps whereby] and by ten steps they went up to it; so LXX. Beside the posts stood two pillars, one on either side of the entrance. These would narrow in some measure the entrance of 14 cubits. These pillars correspond to the Jachin and Boaz of Solomon’s temple (1 Kings 7:21).Verse 49. - Like the gates into the courts, the temple porch was entered by steps, of which the number is not stated, though, after the LXX., it is usually assumed to have been ten, Hengstenberg suggesting fourteen. The last particular noted, that there were pillars by the posts, has been explained to signify that upon the posts, or bases, stood shafts or pillars (Currey), or with more probability that by or near the pillars rose columns (Keil, Kliefoth). The height of these is not given, though Hengstenberg again finds it in the elevation of the porch of Solomon's temple - a hundred and twenty cubits (2 Chronicles 3:4). Their exact position is not stated; but they were probably, like Jachin and Boaz in the Solomonic temple, stationed one on each side of the steps.



Introduction

Preparation of Gog and his army for the invasion of the restored land of Israel. - Ezekiel 38:1. And the word of Jehovah came to me, saying, Ezekiel 38:2. Son of man, set thy face toward Gog in the land of Magog, the prince of Rosh, Meshech, and Tubal, and prophesy against him, Ezekiel 38:3. And say, Thus saith the Lord Jehovah, Behold, I will deal with thee, Gog, thou prince of Rosh, Meshech, and Tubal, Ezekiel 38:4. And will mislead thee, and will put rings in thy jaws, and lead thee out, and all thine army, horses, and riders, all clothed in perfect beauty, a great assembly, with buckler and shield, all wielding swords; Ezekiel 38:5. Persian, Ethiopian, and Libyan with them, all of them with shield and helmet; Ezekiel 38:6. Gomer and all his hosts, the house of Togarmah in the uttermost north with all his hosts; many peoples with thee. Ezekiel 38:7. Be prepared and make ready, thou and all thine assembly, who have assembled together to thee, and be thou their guard. Ezekiel 38:8. After many days shalt thou be visited, at the end of the years shalt thou come into the land, which is brought back from the sword, gathered out of many peoples, upon the mountains of Israel, which were constantly laid waste, but now it is brought out of the nations, and they dwell together in safety; Ezekiel 38:9. And thou shalt come up, come like a storm, like a cloud to cover the land, thou and all thy hosts and many peoples with thee. - Ezekiel 38:1 and Ezekiel 38:2. Command to prophesy against God. גּוג, Gog, the name of the prince against whom the prophecy is directed, is probably a name which Ezekiel has arbitrarily formed from the name of the country, Magog; although Gog does occur in 1 Chronicles 5:4 as the name of a Reubenite, of whom nothing further is known. The construction גּוג ארץ מגוג, Gog of the land of Magog, is an abbreviated expression for "Gog from the land of Magog;" and 'ארץ מג is not to be taken in connection with שׂים פּניך, as the local object ("toward Gog, to the land of Magog"), as Ewald and Hvernick would render it; since it would be very difficult in that case to explain the fact that גּוג is afterwards resumed in the apposition 'נשׂיא וגו.

מגוג, Magog, is the name of a people mentioned in Genesis 10:2 as descended from Japhet, according to the early Jewish and traditional explanation, the great Scythian people; and here also it is the name of a people, and is written with the article (המגוג), to mark the people as one well known from the time of Genesis, and therefore properly the land of the Magog (-people). Gog is still further described as the prince of Rosh, Meshech, and Tubal. It is true that Ewald follows Aquila, the Targum, and Jerome, and connects ראשׁ with נשׂיא as an appellative in the sense of princeps capitis, chief prince. But the argument used in support of this explanation, namely, that there is no people of the name of Rosh mentioned either in the Old Testament or by Josephus, is a very weak one; whilst, on the other hand, the appellative rendering, though possible, no doubt, after the analogy of הכּהן ראשׁ in 1 Chronicles 27:5, is by no means probable, for the simple reason that the נשׂיא occurs again in Ezekiel 38:3 and Ezekiel 39:1, and in such repetitions circumstantial titles are generally abbreviated. The Byzantine and Arabic writers frequently mention a people called ̔Ρῶς, Arab. Ru equals s, dwelling in the country of the Taurus, and reckoned among the Scythian tribes (for the passages, see Ges. Thesaurus, p. 1253), so that there is no reason to question the existence of a people known by the name of Rosh; even though the attempt of Bochart to find a trace of such a people in the ̔Ρωξαλᾶνοι (Ptol. iii. 5) and Roxalani (Plin. h. n. iv. 12), by explaining this name as formed from a combination of Rhos (Rhox) and Alani, is just as doubtful as the conjecture, founded upon the investigations of Frhn (Ibn Foszlan, u. a. Araber Berichte ber die Russen lterer Zeit, St. Petersburg 1823), that the name of the Russians is connected with this ̔Ρῶς, Arab. ru equals s, and our ראשׁ. Meshech and Tubal (as in Ezekiel 27:13 and Ezekiel 32:26), the Moschi and Tibareni of classical writers (see the comm. on Genesis 10:2), dwelt, according to the passage before us, in the neighbourhood of Magog. There were also found in the army of Gog, according to Ezekiel 38:5, Pharas (Persians), Cush, and Phut (Ethiopians and Libyans, see the comm. on Ezekiel 30:5 and Ezekiel 27:10), and, according to Ezekiel 38:6, Gomer and the house of Togarmah. From a comparison of this list with Genesis 10:2, Kliefoth draws the conclusion that Ezekiel omits all the peoples mentioned in Genesis 10:2 as belonging to the family of Japhet, who had come into historical notice in his time, or have done so since, namely, the Medes, Greeks, and Thracians; whilst, on the other hand, he mentions all the peoples enumerated, who have never yet appeared upon the stage of history. But this remark is out of place, for the simple reason that Ezekiel also omits the Japhetic tribes of Ashkenaz and Riphath (Genesis 10:3), and still more from the fact that he notices not only the פּרס, or Persians, who were probably related to the מדי, but also the Hamitic peoples Cush and Phut, two African families. Consequently the army of Gog consisted not only of wild Japhetic tribes, who had not yet attained historical importance, but of Hamitic tribes also, that is to say, of peoples living at the extreme north (ירכּתי צפון, Ezekiel 38:6) and east (Persians) and south (Ethiopians), i.e., on the borders of the then known world. These are all summoned by Gog, and gathered together for an attack upon the people of God. This points to a time when their former foes, Ammon, Moab, Edom, Philistines, and Syrians, and the old imperial powers, Egypt, Asshur, Babel, Javan, will all have passed away from the stage of history, and the people of God will stand in the centre of the historical life of the world, and will have spread so widely over the earth, that its foes will only be found on the borders of the civilised world (compare Revelation 20:8).

Ezekiel 38:3-9 contain in general terms the determinate counsel of God concerning Gog. - Ezekiel 38:3-6. Jehovah is about to mislead Gog to a crusade against His people Israel, and summons him to prepare for the invasion of the restored land of Israel. The announcement of the purpose for which Jehovah will make use of Gog and his army, and the summons addressed to him to make ready, form two strophes, which are clearly marked by the similarity of the conclusion in Ezekiel 38:6 and Ezekiel 38:9. - Ezekiel 38:3. God will deal with Gog, to sanctify Himself upon him by means of judgment (cf. Ezekiel 38:10). He therefore misleads him to an attack upon the people of Israel. שׁובב, an intensive form from שׁוּב, may signify, as vox media, to cause to return (Ezekiel 39:27), and to cause to turn away, to lead away from the right road or goal, to lead astray (Isaiah 47:10). Here and in Ezekiel 39:2 it means to lead or bring away from his previous attitude, i.e., to mislead or seduce, in the sense of enticing to a dangerous enterprise; according to which the Chaldee has rendered it correctly, so far as the actual sense is concerned, אשׁדלנּך, alliciam te. In the words, "I place rings in thy jaws" (cf. Ezekiel 29:4), Gog is represented as an unmanageable beast, which is compelled to follow its leader (cf. Isaiah 37:29); and the thought is thereby expressed, that Gog is compelled to obey the power of God against his will. הוציא, to lead him away from his land, or natural soil. The passage in Revelation 20:8, "to deceive the nations (πλανῆσαι τὰ ἔθνη), Gog and Magog, to gather them together to battle," corresponds to these words so far as the material sense is concerned; with this exception, that Satan is mentioned as the seducer of the nations in the Apocalypse, whereas Ezekiel gives prominence to the leading of God, which controls the manifestations even of evil, "so that these two passages stand in the same relation to one another as 2 Samuel 24:1 and 1 Chronicles 21:1" (Hv.). In Ezekiel 38:4-6 the army is depicted as one splendidly equipped and very numerous. For לבשׁי מכלול, see the comm. on Ezekiel 23:12, where the Assyrian satraps are so described. קהל , as in Ezekiel 17:17. The words buckler and shield are loosely appended in the heat of the discourse, without any logical subordination to what precedes. Besides the defensive arms, the greater and smaller shield, they carried swords as weapons of offence. In the case of the nations in Ezekiel 38:5, only the shield and helmet are mentioned as their equipment, for the sake of variation, as in Ezekiel 27:10; and in Ezekiel 38:6 two other nations of the extreme north with their hosts are added. Gomer: the Cimmerians; and the house of Togarmah: the Armenians (see the comm. on Ezekiel 27:14). For אגפּים, see the comm. on Ezekiel 12:14. The description is finally rounded off with עמּים רבּים . In Ezekiel 38:7, the infin. abs. Niphal הכּון, which occurs nowhere else except in Amos 4:12, is used emphatically in the place of the imperative. The repetition of the same verb, though in the imperative Hiphil, equip, i.e., make ready, sc. everything necessary (cf. Ezekiel 7:14), also serves to strengthen the thought. Be thou to them למשׁמר, for heed, or watch, i.e., as abstr. pro concr., one who gives heed to them, keeps watch over them (cf. Job 7:12 and Nehemiah 4:3, Nehemiah 4:16), in actual fact their leader.

Ezekiel 38:8 and Ezekiel 38:9 indicate for what Gog was to hold himself ready. The first clause reminds so strongly of מרוב ימים in Isaiah 24:22, that the play upon this passage cannot possibly be mistaken; so that Ezekiel uses the words in the same sense as Isaiah, though Hvernick is wrong in supposing that הפּקד is used in the sense of being missed or wanting, i.e., of perishing. The word never has the latter meaning; and to be missed does not suit the context either here or in Isaiah, where יפּקד means to be visited, i.e., brought to punishment. And here also this meaning, visitari (Vulg.), is to be retained, and that in the sense of a penal visitation. The objection raised, namely, that there is no reference to punishment here, but that this is first mentioned in Ezekiel 38:16 or 18, loses all its force if we bear in mind that visiting is a more general idea than punishing; and the visitation consisted in the fact of God's leading Gog to invade the land of Israel, that He might sanctify Himself upon him by judgment. This might very fittingly be here announced, and it also applies to the parallel clause which follows: thou wilt come into the land, etc., with which the explanation commences of the way in which God would visit him. The only other meaning which could also answer to the parallelism of the clauses, viz., to be commanded, to receive command (Hitzig and Kliefoth), is neither sustained by the usage of the language, nor in accordance with the context. In the passages quoted in support of this, viz., Nehemiah 7:1 and Nehemiah 12:44, נפקד merely signifies to be charged with the oversight of a thing; and it never means only to receive command to do anything. Moreover, Gog has already been appointed leader of the army in v.7, and therefore is not "to be placed in the supreme command" for the first time after many days. מיּמים רבּים, after many days, i.e., after a long time (cf. Joshua 23:1), is not indeed equivalent in itself to בּאחרית השּׁנים, but signifies merely the lapse of a lengthened period; yet this is defined here as occurring in the אחרית השּׁנים. - אחרית השּׁנים, equivalent to אחרית היּמים (Ezekiel 38:16), is the end of days, the last time, not the future generally, but the final future, the Messianic time of the completing of the kingdom of God (see the comm. on Genesis 49:1). This meaning is also applicable here. For Gog is to come up to the mountains of Israel, which have been laid waste תּמיד, continually, i.e., for a long time, but are now inhabited again. Although, for example, תּמיד signifies a period of time relatively long, it evidently indicates a longer period than the seventy or fifty years' desolation of the land during the Babylonian captivity; more especially if we take it in connection with the preceding ad following statements, to the effect that Gog will come into the land, which has been brought back from the sword and gathered out of many peoples. These predicates show that in ארץ the idea of the population of the land is the predominant one; for this alone could be gathered out of many nations, and also brought back from the sword, i.e., not from the consequences of the calamity of war, viz., exile (Rosenmller), but restored from being slain and exiled by the sword of the enemy. משׁובבת, passive participle of the Pilel שׁובב, to restore (cf. Isaiah 58:12); not turned away from the sword, i.e., in no expectation of war (Hitzig), which does not answer to the parallel clause, and cannot be sustained by Micah 2:8. מעמּים , gathered out of many peoples, points also beyond the Babylonian captivity to the dispersion of Israel in all the world, which did not take place till the second destruction of Jerusalem, and shows that תּמיד denotes a much longer devastation of the land than the Chaldean devastation was. והיא introduces a circumstantial clause; and היא points back to ארץ, i.e., to the inhabitants of the land. These are now brought out of the nations, i.e., at the time when Gog invades the land, and are dwelling in their own land upon the mountains of Israel in untroubled security. עלה signifies the advance of an enemy, as in Isaiah 7:1, etc. שׁואה, a tempest, as in Proverbs 1:27, from שׁאה, to roar. The comparison to a cloud is limited to the covering; but this does not alter the signification of the cloud as a figurative representation of severe calamity.

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