And the wall that was without over against the chambers, toward the utter court on the forepart of the chambers, the length thereof was fifty cubits.
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EXPOSITORY (ENGLISH BIBLE)The wall that was without.—We have two indications of what wall is here meant. In the first place, the word itself is neither of those which have been hitherto used, but one signifying a fence-wall, and is translated in Ezekiel 13:5; Ezekiel 22:30, hedge; and in Numbers 22:24, a vineyard wall. Its length is also said to be fifty cubits (the breadth of the chamber). It must, therefore, have been a screen wall at one end of the chambers, and it could not have been at the western end, as that was otherwise occupied (Ezekiel 46:19-20). It was then at the eastern end, and was doubtless for the purpose of screening the windows at that end from the outer court while the priests were changing their garments. The word here translated over against is not the one used in Ezekiel 42:1; Ezekiel 42:3, and may equally well be rendered parallel to.The wall; not of the chambers, but some wall at distance from them; perhaps some wall that might keep up a terrace-walk.
Over against the chambers; therefore was northward from the chambers.
The utter court; the court of the men, or of Israel, which is called utter with respect to this, wherein this building stood, as this was called utter, Ezekiel 42:1,3, with respect to the court that was more inward.
On the forepart of the chambers; which evidently shows that the wall of fifty cubits stood north from these chambers.
The length thereof was fifty cubits; answerable to the length of this building from east to west. Ezekiel 11:5.
this was towards the utter court, on the fore part of the chambers; or front of them, which seems to be to the north of them; since their doors were towards the north, Ezekiel 42:4, though Cocceius makes it to be to the west, which better agrees with what follows:
the length thereof was fifty cubits; which answers to the breadth of the chambers, Ezekiel 42:2 and what is called length here, with respect to the wall, is called the breadth with respect to the chambers. The wall of divine protection is equal to the length and breadth, and even the whole compass, of the churches of Christ.And the wall that was without over against the chambers, toward the utter court on the forepart of the chambers, the length thereof was fifty cubits.
EXEGETICAL (ORIGINAL LANGUAGES)7. wall … without] i.e. not forming part of the block of cells, but extending eastward from the end of the shorter wing, and therefore said to be beside the cells that lay towards the outer court. Fig. 3, vw.
on the forepart] in front of or facing—still said of the wall (Fig. 3, vw). The “chambers” seem to be those of the longer wing. The piece of wall would face them; but the words might be (though less likely) a second specification of the position of the piece of wall referred to in regard to the shorter wing (cf. Ezekiel 42:2). The length of this piece of wall was 50 cubits. The reason is stated in Ezekiel 42:8.
7–9. The shorter wing of chambers. Read together the verses run: “And the wall that was without, beside the chambers which were toward the outer court, facing the (other?) chambers, the length thereof was 50 cubits. 8 For the length of the chambers that were toward the outer court was 50 cubits; but those toward the temple were 100 cubits. 9 And below these chambers was the entrance-way on the east when one goeth to them from the outer court, at the beginning of the wall of the court”—the first words of Ezekiel 42:10 being connected with Ezekiel 42:9.Verse 7. - The wall; or, fence - the Hebrew term being not חֹמָה, as in Ezekiel 40:5, or קִיר, as in Ezekiel 41:5, both of which signify the wall of a city or a building, but גָדֵר (or גֶדֶר, as in ver. 10), which means a fence or hedge, as in Ezekiel 13:5 - without, over against - or, by the side of (Revised Version) - the chambers, toward the outer court, cannot have been a rampart along the north side of-the chambers, since this was a hundred cubits long, but must have been a wall upon the side of the chambers (east or west) fencing off the outer court from the passage which led down by the side of the chambers. That this fence was on the east side is rendered probable by the circumstance that the sacrificial kitchen lay upon the west (see Ezekiel 46:19, 20), and by the statements which follow in vers. 8 and 9. The fence was doubtless intended to screen the side windows of the lower chambers from public gaze, since these were to be occupied as robing and disrobing rooms for the priests who should officiate in the temple (see ver. 14; and Ezekiel 44:19).
Ezekiel 39:9. Then will the inhabitants of the cities of Israel go forth, and burn and heat with armour and shield and target, with bow and arrows and hand-staves and spears, and will burn fire with them for seven years; Ezekiel 39:10. And will not fetch wood from the field, nor cut wood out of the forests, but will burn fire with the armour, and will spoil those who spoiled them, and plunder those who plundered them, is the saying of the Lord Jehovah. Ezekiel 39:11. And it will come to pass in that day, that I will give Gog a place where his grave in Israel shall be, the valley of the travellers, and there will they bury Gog and all his multitude, and will call it the valley of Gog's multitude. Ezekiel 39:12. They of the house of Israel will bury them, to purify the land for seven months. V.1 3. And all the people of the land will bury, and it will be to them for a name on the day when I glorify myself, is the saying of the Lord Jehovah. Ezekiel 39:14. And they will set apart constant men, such as rove about in the land, and such as bury with them that rove about those who remain upon the surface of the ground, to cleanse it, after the lapse of seven months will they search it through. Ezekiel 39:15. And those who rove about will pass through the land; and if one sees a man's bone, he will set up a sign by it, till the buriers of the dead bury it in the valley of the multitude of Gog. Ezekiel 39:16. The name of a city shall also be called Hamonah (multitude). And thus will they cleanse the land. Ezekiel 39:17. And thou, son of man, thus saith the Lord Jehovah, Say to the birds of every plumage, and to all the beasts of the field, Assemble yourselves, and come, gather together from round about to my sacrifice, which I slaughter for you, to a great sacrifice upon the mountains of Israel, and eat flesh and drink blood. Ezekiel 39:18. Flesh of heroes shall ye eat, and drink blood of princes of the earth; rams, lambs, and he-goats, bullocks, all fattened in Bashan. Ezekiel 39:9. And ye shall eat fat to satiety, and drink blood to intoxication, of my sacrifice which I have slaughtered for you. Ezekiel 39:20. And ye shall satiate yourselves at my table with horses and riders, heroes and all kinds of men of war, is the saying of the Lord Jehovah. - To show how terrible the judgment upon Gog will be, Ezekiel depicts in three special ways the total destruction of his powerful forces. In the first place, the burning of all the weapons of the fallen foe will furnish the inhabitants of the land of Israel with wood for firing for seven years, so that there will be no necessity for them to fetch fuel from the field or from the forest (Ezekiel 39:9 and Ezekiel 39:10). But Hvernick is wrong in supposing that the reason for burning the weapons is that, according to Isaiah 9:5, weapons of war are irreconcilable with the character of the Messianic times of peace. This is not referred to here; but the motive is the complete annihilation of the enemy, the removal of every trace of him. The prophet therefore crowds the words together for the purpose of enumerating every kind of weapon that was combustible, even to the hand-staves which men were accustomed to carry (cf. Numbers 22:27). The quantity of the weapons will be so great, that they will supply the Israelites with all the fuel they need for seven years. The number seven in the seven years as well as in the seven months of burying (Ezekiel 39:11) is symbolical, stamping the overthrow as a punishment inflicted by God, the completion of a divine judgment.
With the gathering of the weapons for burning there is associated the plundering of the fallen foe (Ezekiel 39:10), by which the Israelites do to the enemy what he intended to do to them (Ezekiel 38:12), and the people of God obtain possession of the wealth of their foes (cf. Jeremiah 30:16). In the second place, God will assign a large burying-place for the army of Gog in a valley of Israel, which is to be named in consequence "the multitude of Gog;" just as a city in that region will also be called Hamonah from this event. The Israelites will bury the fallen of Gog there for seven months long, and after the expiration of that time they will have the land explored by men specially appointed for the purpose, and bones that may still have been left unburied will be sought out, and they will have them interred by buriers of the dead, that the land may be thoroughly cleansed (Ezekiel 39:11-16). מקום שׁם, a place where there was a grave in Israel, i.e., a spot in which he might be buried in Israel. There are different opinions as to both the designation and the situation of this place. There is no foundation for the supposition that גּי העברים derives its name from the mountains of Abarim in Numbers 27:12 and Deuteronomy 32:49 (Michaelis, Eichhorn), or that it signifies valley of the haughty ones (Ewald), or that there is an allusion to the valley mentioned in Zechariah 14:4 (Hitzig), or the valley of Jehoshaphat (Kliefoth). The valley cannot even have derived its name (העברים) from the עברים, who passed through the land to search out the bones of the dead that still remained unburied, and have them interred (Ezekiel 39:14, Ezekiel 39:15). For העברים cannot have any other meaning here than that which it has in the circumstantial clause which follows, where those who explored the land cannot possibly be intended, although even this clause is also obscure. The only other passage in which חסם occurs is Deuteronomy 25:4, where it signifies a muzzle, and in the Arabic it means to obstruct, or cut off; and hence, in the passage before us, probably, to stop the way. העברים are not the Scythians (Hitzig), for the word עבר is never applied to their invasion of the land, but generally the travellers who pass through the land, or more especially those who cross from Peraea to Canaan. The valley of העברים is no doubt the valley of the Jordan above the Dead Sea. The definition indicates this, viz., קדמת, on the front of the sea; not to the east of the sea, as it is generally rendered, for קדמת never has this meaning (see the comm. on Genesis 2:14). By היּם we cannot understand "the Mediterranean,"as the majority of the commentators have done, as there would then be no meaning in the words, since the whole of the land of Israel was situated to the east of the Mediterranean Sea. היּם is the Dead Sea, generally called היּם הקּדמוני (Ezekiel 47:18); and קדמת, "on the front side of the (Dead) Sea," as looked at from Jerusalem, the central point of the land, is probably the valley of the Jordan, the principal crossing place from Gilead into Canaan proper, and the broadest part of the Jordan-valley, which was therefore well adapted to be the burial-place for the multitude of slaughtered foes. But in consequence of the army of Gog having there found its grave, this valley will in future block up the way to the travellers who desire to pass to and fro. This appears to be the meaning of the circumstantial clause.
From the fact that Gog's multitude is buried there, the valley itself will receive the name of Hamon-Gog. The Israelites will occupy seven months in burying them, so enormously great will be the number of the dead to be buried (Ezekiel 39:12), and this labour will be for a name, i.e., for renown, to the whole nation. This does not mean, of course, "that it will be a source of honour to them to assist in this work;" nor is the renown to be sought in the fact, that as a privileged people, protected by God, they can possess the grave of Gog in their land (Hitzig), - a thought which is altogether remote, and perfectly foreign to Israelitish views; but the burying of Gog's multitude of troops will be for a name to the people of Israel, inasmuch as they thereby cleanse the land and manifest their zeal to show themselves a holy people by sweeping all uncleanness away. יום is an accusative of time: on the day when I glorify myself. - Ezekiel 39:14, Ezekiel 39:15. The effort made to cleanse the land perfectly from the uncleanness arising from the bones of the dead will be so great, that after the great mass of the slain have been buried in seven months, there will be men specially appointed to bury the bones of the dead that still lie scattered here and there about the land. אנשׁי תּמיד are people who have a permanent duty to discharge. The participles עברים and מקבּרים are co-ordinate, and are written together asyndetos, men who go about the land, and men who bury with those who go about. That the words are to be understood in this sense is evident from Ezekiel 39:15, according to which those who go about do not perform the task of burying, but simply search for bones that have been left, and put up a sign for the buriers of the dead. ראה, with the subject indefinite; if one sees a human bone, he builds (erects) a ציּוּן, or stone, by the side of it (cf. 2 Kings 23:17). - Ezekiel 39:16. A city shall also receive the name of Hamonah, i.e., multitude or tumult. To שׁם־עיר we may easily supply יהיה from the context, since this puts in the future the statement, "the name of the city is," for which no verb was required in Hebrew. In the last words, וטהרוּ הארץ, the main thought is finally repeated and the picture brought to a close. - Ezekiel 39:17-20. In the third place, God will provide the birds of prey and beasts of prey with an abundant meal from this slaughter. This cannot be understood as signifying that only what remain of the corpses, and have not been cleared away in the manner depicted in Ezekiel 39:11-16, will become the prey of wild beasts; but the beasts of prey will make their meal of the corpses before it is possible to bury them, since the burying cannot be effected immediately or all at once. - The several features in the picture, of the manner in which the enemies are to be destroyed till the last trace of them is gone, are not arranged in chronological order, but according to the subject-matter; and the thought that the slaughtered foes are to become the prey of wild beasts is mentioned last as being the more striking, because it is in this that their ignominious destruction culminates. To give due prominence to this thought, the birds and beasts of prey are summoned by God to gather together to the meal prepared for them. The picture given of it as a sacrificial meal is based upon Isaiah 34:6 and Jeremiah 46:10. In harmony with this picture the slaughtered foes are designated as fattened sacrificial beasts, rams, lambs, he-goats, bullocks; on which Grotius has correctly remarked, that "these names of animals, which were generally employed in the sacrifices, are to be understood as signifying different orders of men, chiefs, generals, soldiers, as the Chaldee also observes."
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