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40:1–46:24 The prophet’s tour of the new Temple proceeded from the outside of the Temple into its center. From the inside, he then returned outwards, ending up at the kitchens in the corners of the outer courtyard (46:19-24).
40:1–48:35 The final section of Ezekiel focuses on the new Temple (40:1–47:12; see “Temple Architecture as Theology” Theme Note; “Temple Legislation as Theology” Theme Note) and on reallotment of the land (47:13–48:35; see “Israel’s Geography as Theology” Theme Note). The Temple at the center of the land was the capstone of God’s program of restoring and san...
40:1–48:35 The final section of Ezekiel focuses on the new Temple (40:1–47:12; see “Temple Architecture as Theology” Theme Note; “Temple Legislation as Theology” Theme Note) and on reallotment of the land (47:13–48:35; see “Israel’s Geography as Theology” Theme Note). The Temple at the center of the land was the capstone of God’s program of restoring and sanctifying his people so that he could once again dwell in their midst (see 37:28). This Temple, which Ezekiel saw in a vision, was never actually constructed.
40:16 The carved palm trees recall the rich fertility of the Garden of Eden (see also 1 Kgs 6:29).
40:17-19 The outer courtyard provided a buffer zone around the holy things in the inner courtyard, and thirty rooms were built around the walls. The purpose of these rooms is not stated, nor are their dimensions precisely given, which heightens the contrast between the relatively less significant outer area of the Temple and the crucially important central h...
40:17-19 The outer courtyard provided a buffer zone around the holy things in the inner courtyard, and thirty rooms were built around the walls. The purpose of these rooms is not stated, nor are their dimensions precisely given, which heightens the contrast between the relatively less significant outer area of the Temple and the crucially important central holy space. These rooms were most likely to be used by the Levites for a variety of activities.
Ezekiel
Ezekiel Ezekiel, a priest and prophet, was born around 623 BC. He was probably raised in Jerusalem, and he was married (24:16-18). He went into exile in Babylon with Jehoiachin in 597 BC, where he lived by the Kebar River. He was called to be a prophet in Babylon on July 31, 593 BC (1:1). All that we know of his personal life is from the book named after him. Ezekiel often reinforced his prophetic words with strange actions, such as illustrating his message about the dire lack of food in the final siege of Jerusalem by eating food cooked over dung (4:12). Another time, he lay motionless for 430 days, one day for each year of Israel’s and Judah’s sin (4:4-7). When Ezekiel’s wife died suddenly, he was forbidden to mourn her in public (24:16-18); her death was a solemn warning of what would happen in Judah (24:15-27). Ezekiel’s strange actions were designed to grab people’s attention. At first, Ezekiel’s messages were rejected, but his prophecies were later vindicated as they began to come true and the nation was purged of idolatry. His teaching emphasized holiness, purity, resurrection, and the ritual law. His message of hope encouraged the exiles to remain faithful during t...
exodus 19:1-38
exodus 25:10-33
exodus 26:1-35
leviticus 10:9-11
deuteronomy 34:1-4
1 kings 6:20
1 kings 6:29
1 kings 7:15-22
Temple Architecture as Theology
Temple Architecture as Theology The Temple plan given in Ezekiel 40–43 does not seem physically buildable, nor was it intended to be. The details given in the plan are not sufficient to guide construction, as can be seen from the varying diagrams created by scholars. The materials to be used are not specified, as they were in great detail for the Tabernacle (Exod 25:10–40:33). Neither is there evidence that any attempt was made later to build the Second Temple according to this plan. Thus, Ezekiel’s plan for the Temple is evidently not a blueprint for future construction. Instead, Ezekiel’s Temple vision is a theological statement in the form of an architectural plan. The vision’s message is intended to shame Ezekiel’s generation for their past and motivate them to be faithful in the future (Ezek 43:10-12). The vision describes a new world in which boundaries between the holy and the unholy are established and standards are raised, so that God may return to his Temple to dwell among his people once again (see 10:3-4, 18; 11:22-23). Access to the realm of the holy is considerably restricted. Those who were faithful in the past are granted renewed access, while those who had be...