Ezekiel 40:16

16. The description of the gateway building concludes with a ref. to the way in which it was lighted.

narrow windows] Heb. closed, i.e. fastened, not capable of being opened like ordinary windows (2Ki_13:17). Windows were usually openings with lattice-work. Here they may have been loop-holed, widening out toward the inside. For little chambers, guardrooms.

to their posts] i.e. those of the guardrooms. The ref. is to the 5 cubit thick wall fronts between the guardrooms. Cf. Eze_40:10.

to the arches] Probably: and to the porch there of, i.e. of the gate. There are three words in this chapter which need to be distinguished: (1) “post” (ail), the meaning of which is certain from Eze_40:9. It means the front face (thickness) of a wall that projects forward (Eze_40:9), especially the jamb (on each side) of an entrance, e.g. Eze_40:48, of the entrance to the porch of the house, and Eze_41:3 of the entrance to the house itself, cf. 1Ki_6:31. It seems also certainly used of the front (thickness) of any wall that springs forward, the side of which bounds a space, and so of the fronts of the walls which bounded the guardrooms (previous note and Eze_40:10). (2) The second is “porch” (ulam), the meaning of which is also clear. It refers to the large apartment which lay at the inner end of the outer gate (Eze_40:8-9), and at the outer end of the inner gate, and also to the apartment which formed the outmost of the three divisions of the house (Eze_40:48). (3) The third word is that rendered “arch” (ailam), R.V. marg., colonnade. The term occurs only in this chapter. The punctuators always make it plur., though the text appears to make it sing.: except Eze_40:16; Eze_40:30 (fem. plur.; in Eze_41:15 mas. pl. of ulam). These plurals are of doubtful authenticity. In regard to the word it appears, (1) that it is clearly distinguished from “post” (ail), Eze_40:21; Eze_40:24; Eze_40:29; Eze_40:33; Eze_40:36. (7) The LXX. does not know the pronunciation ulam, uniformly transliterating ailam. (3) Even Heb. uses ailam in the sense of ulam (porch), e.g. certainly Eze_40:31; Eze_40:34; Eze_40:37 (and probably Eze_40:23; Eze_40:26), where it is said that the “porch” (ailam) was towards the outer court There is no evidence that the word has any other sense than “porch.” The pronunciation ailam (êlam) is Assyr. also, the word meaning “anything in front” (Frd. Del., Baer Ezek.).

and windows] Probably: and the windows.

each post were palm trees] The “post” here is that of Eze_40:9, viz. the wall front or jamb on each side of the egress from the porch into the outer court, Fig. 1, no. This alone was decorated with palm trees.

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.

Eze 40:16 And [there were] narrow windows to the little chambers, and to their posts within the gate round about, and likewise to the arches: and windows [were] round about inward: and upon [each] post [were] palm trees.

Ver. 16. Narrow windows,] i.e., Narrowed, the better to let in light, and so shadowing out that spiritual illumination and joy wrought in the hearts of the children of light. See Isa 42:7; Isa 49:6; Isa 60:19-20 Mic 7:8 Luk 2:32 Joh 3:19; Joh 8:12; Joh 9:5; Joh 12:35-36; Joh 12:46.

Were palm trees.] As for ornament, so in token of victory gotten by the saints, who do overcome. {Rom 8:31-37 1Co 15:54-55}

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.

40:16 The carved palm trees recall the rich fertility of the Garden of Eden (see also 1 Kgs 6:29).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

narrow--latticed [HENDERSON]. The ancients had no glass, so they had them latticed, narrow in the interior of the walls, and widening at the exterior. "Made fast," or "firmly fixed in the chambers" [MAURER].

arches--rather, "porches."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And there were narrow windows to the little chamber,.... The walls being sloped both within and without, that the light let in might be spread the more: as those "little chambers" signify the several congregated churches of Christ in the Gospel dispensation; See Gill on Eze 40:7, so these windows design the word and ordinances therein administered, which are the means of letting light into them; see Sol 2:9, in attending on these, the light of God's countenance is enjoyed, which lies in the discoveries of his love; in the manifestations of himself; in his gracious presence, and in communion with him; than which nothing is more desirable or delightful: through these ordinances Christ the sun of righteousness shines in upon his people; he looks in at these windows, and shows himself through these lattices; he is seen through the glass of the Gospel; he is held forth in the ordinance of the supper; and by means thereof the souls of God's people are enlightened, comforted, and warmed: also in this way are communicated the illuminations of the Spirit, both at first conversion, and in after discoveries of the things freely given of God; of the doctrines of the Gospel; of the blessings of grace, and of the glories of heaven. The Gospel itself is a great and glorious light; and the ministers of it are the light of the world, and of the churches; and by the light being diffused through these little chambers, the churches, those who are in them see to walk on in Christ, as they have received him, and becoming his Gospel, and their profession of it; and also see to work, not for life, justification, and salvation, but to evidence their faith, and adorn their profession; to glorify God by their shining lights, and to cause others to glorify him; and by the whole, the light of joy, peace, and comfort, is transmitted to all the inhabitants of Zion. These windows are said to be "narrow", or "shut", or "closed" (c); that is, comparatively, not absolutely, for then they would be of no use. The ordinances of the Gospel dispensation are no doubt clearer, and the light of it larger, than of the legal dispensation, but this light has been darkened by the Papacy; and though it increased at the Reformation, yet before the latter day glory will break forth it will be as a twilight, neither clear nor dark, day nor night, Zac 14:6 and though the light that then will break out will be exceeding great, as the light of the sun, and that as the light of seven days, Isa 30:26, yet in comparison of the light of the New Jerusalem state, when there will be no need of the sun or moon, but the Lord will be the everlasting light of his people; and in comparison of the ultimate glory, when the saints shall see face to face; the light even of this dispensation will be like what is let in at narrow windows; see Rev 21:23.

And to their posts within the gate round about; that is, to the posts of the doors that led into these chambers, over the lintel of them, were windows to let in light to those that were entering them, as well as were in them; and so there were to all the chambers round about the porch on one side and the other, between the two gates:

and likewise to the arches; or "porches" (d); to these doors, to which there were windows giving light to those that passed through:

and the windows were round about inward; in all the chambers within the grand porch, on the north and south:

and upon each post were palm trees; that is, on every post, column, or pillar, belonging to the chambers; and very probably on all the other before mentioned, Eze 40:9, these posts or pillars signify either the ministers of the Gospel; so called for their strength, being mighty in the Scriptures, able ministers of the New Testament, capable of retaining and defending the truths of the Gospel, and of bearing reproach and persecution for them, and also the infirmities of weak believers; and for their stability, being steadfast and immovable in the work and cause of Christ, and not to be taken off from it either by the frowns or flatteries of men; and for their usefulness, in supporting the cause and interest of the Redeemer, and the minds of weak Christians, as well as the glorious truths of the Gospel; and may with great propriety be called the pillar and ground of truth; see Pro 9:1, yea, all true believers, and proper members of the churches of Christ, are pillars there, and such as shall never go out, Rev 3:12, the word (e) used has the signification of strength, as pillars should be strong; and such believers are, not in themselves, but in Christ, in his power and grace, and through his Spirit; whereby they can do all things, perform all duties, exercise all grace, and engage with all enemies. They are like pillars that stand firm and stable; grounded in the love of God; secured in election grace; settled in the everlasting covenant; laid on the sure foundation Christ, and established in the truths of the Gospel; so that they never go out of the heart of God, the hands of Christ, the family of the saints, or church of God. They are as pillars; some more useful to support in an external way the interest of religion, giving liberally to the maintenance of ministers, the relief of the poor, and the defraying of all necessary charges; and others to strive and contend for, and so maintain and preserve, the truths and ordinances of the Gospel; and others to comfort and confirm weak believers. Now on these posts or pillars were "palm trees" painted, two on each, one on one side, and one on the other, as appears from Eze 40:26, which are also an emblem of true believers in Christ; see Psa 92:12 comparable to them for their uprightness, Jer 10:5 these looking upwards to Christ by faith, and moving heavenwards in their affections and desires, and being upright in heart and life; and for their bearing pressures, and growing the more under them, as the palm tree does. Saints have many weights on them, a body of sin and death, reproaches, afflictions, and persecution; but they bear up under all, and are not left to desert the cause, they are engaged in; yea, grow the more hereby, in numbers and grace, like the children of Israel, Exo 1:12 the force of the palm tree is in its top or head; if that is taken away it dies: Christ is the believers' head, from him they have their life, grace, strength, nourishment, and fruitfulness; could they be separated from him, all would be gone. The palm tree grows best in sunny places, is fruitful, an ever green, and lasts long: and such are the people of God; they grow most under the warm beams of divine love, and rays of the sun of righteousness; in the churches of Christ, where the Gospel is preached, and ordinances administered, which make their hearts burn within them; they are fruitful in grace and good works, retain their leaf of profession, and never perish. Once more, the palm tree is a token of joy and victory, and has been used on such occasions, Lev 23:40, and may denote the victory and joy upon it, which saints have through Christ, over sin, Satan, the world, and death.

(c) "clausae", Montanus, Vatablus, Junius & Tremellius, Piscator. (d) "in vestibulis", Vatablus, Montanus, Piscator; "porticibus", Cocceius, Starckius. (e) "fortitudo, hinc" "fortis".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Slanting, or "lattice." Septuagint, "dark." See 3 Kings vii. 4. (Haydock) --- They were larger within, to afford light, as in Solomon’s temple, and in castles. Interpreters disagree in their sentiments: but all allow that God here insinuated that he would reward people in the Old Testament with temporal, and those in the New with spiritual blessings; first with grace in this life, and with glory in the next. (Worthington) --- Yet we must not suppose that the saints of old were deprived of eternal goods. (Haydock) --- About. The other gates had the like ornaments. (Calmet)

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).

Narrow windows: these lights were made through the thickness of the wall of the chambers, and the wall was sloped for that purpose, both within toward the chamber, and without toward the cloister, this outward sloping gathering the light from without, and the inward sloping did disperse it over all the chamber; so they were windows narrowed inward, to the middle.

The little chambers; the three on each side of the porch.

To their posts; the upper lintel of each door, over which was a window to let in light from that side.

To the arches; windows under the arches between post and post, to give light to the five cubits’ space between chamber and chamber.

Windows were round about inward: these were on both sides of the porch within the gate exactly unlike.

Palm trees, i.e. engraven with curious art for beauty, and whose upper branches spreading themselves along under the arches seemed to bear up the arches.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. Narrow windows — R.V., “closed windows.”

Arches — R.V., margin, “colonnade.” Toy translates, “The guardrooms and their pilasters had latticed windows within the gateway round about, and so the vestibule had windows round about within; and beside its jambs stood palm trees.” The palm tree was one of the most common symbolic forms to be seen on the Assyrian sculptures, signifying fruitfulness and fullness of life. Often in ancient architecture pillars are shaped to represent palm trees, or are crowned with palm-tree ornamentation. (Compare 1Ki_6:29-35.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And there were narrow (Hebrew, closed) windows, probably of lattice-work, so fixed as to prevent either egress or ingress. That these "windows" (twOnwO Lj so called from being perforated) were intended to impart light to the gateway, either in whole or in part, is apparent, though it is difficult to form a clear idea of how they were situated. They were in the chambers, and in their posts and in the arches, or colonnades (Revised Version margin). In the chambers, or "lodges," they were most likely in the back walls, and in or near the posts, or pillars, belonging to the doors of these chambers, the clause, "and in their posts," being regarded as epexegetic of the preceding, and designed to furnish a more precise explanation of the particular part of the guard-room in which the windows were. Similar windows existed in the Solomonic temple. (1Ki_6:4) The "arches," or "colonnades" (tyiM lae), were probably wall-projections on the sides of the chambers, to that light was admitted from three sides.

Thus to one standing within, the whole gateway appeared studded round and round with windows. The description of the gate closes with the statement that upon each post were palm trees, which may signify either that the shaft was fashioned like a palm tree, as is sometimes seen in ancient buildings in the East (Dr. Currey, Plumptre) or that it was ornamented with representations of palm branches or palm trees (Keil, Ewald, Kliefoth). Hengstenberg"s idea, that "whole palms beside the pillars are meant," is favored by Smend, who cites, in addition to ver. 26, Eze_41:18, etc., and 1Ki_6:29 1Ki_7:36.

Palms upon the posts: ornamental strength.

each post were palm trees." It is well indeed to bring to the Church of Christ

I THE CONTRIBUTION OF STRENGTH. There are disciples who add little to the Church but feebleness. They want to be continually comforted or corrected; to be shielded or to be sustained. We feel that the community to which they belong would be the stronger for their absence, except as they supply suitable objects for the exercise of Christian kindness, and in this way for the development of the Church"s strength. But it cannot be said that this is at all a satisfactory way of rendering service. We rejoice, and we believe that our Lord himself rejoices, in those who bring a solid contribution of strength to the cause of wisdom and of piety. These are they who, with their Christian principles, bring a trained and robust intelligence, a sacred sagacity, a well-gathered knowledge of men and things; or who bring a liberal spirit, an open hand, a large proportion of their substance; or who bring a loving spirit, a spirit of conciliation and concession into the council, and who are on the side of concord; or who bring warmth, vigor, energy, sustained zeal and hopefulness to the work which is undertaken; or who bring a large measure of devotion, of the spirit of true reverence to the worship of the Church. These are the "posts" of the temple; they "seem to be pillars," and they are such. And there is no reason why the same members of the Church who bring their contribution of strength should not add

II THE ELEMENT OF BEAUTY." Upon each post were palm trees." These posts were not unsightly props, whose one and only service was that of sustaining that which rested upon them; they were so fashioned that they adorned what they upheld. It is not always so in the spiritual temple. Some posts have no palm trees engraved upon them; they are rude, bare, uncomely. They are tolerated for the service they render; but for what they are in themselves they are heartily disliked. But this need never be. Why should not the strong be beautiful as well as helpful? why should they not add grace to power? It is a serious mistake men make when they think that they may dispense with the finer excellences of Christian character and life because they contribute an efficiency which others cannot render. The uncultivated rudeness of many a pillar in the Christian "temple" detracts most seriously from its worth; on the other hand, the palm trees upon the posts constitute a very appreciable addition. Be beautiful as well as strong.

things are lovely and of good report" should be "considered" well, and should be secured as well as "whatsoever things are true, honest, just, and pure." Add to your faith virtue (manliness) and knowledge, but do not fail to add temperance (self-command), patience, and charity as well. Strive after, pray for, carefully cultivate, all that is beautiful in the sight of man, in temper, in bearing, in spirit, in word and deed; so shall the value of your strength be greatly enhanced in the estimate of Christ. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Narrow windows - Windows narrowed inward to the middle. Their posts - The upper lintel of each door over which was a window. To the arches - Windows under the arches between post and post, to give light to the five cubits space between chamber and chamber. Round about - These were on both sides of the porch within the gate, exactly alike.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And narrowing windows [were made] for the cells These cells did not have doors facing the outside, but one open to the other; and so we find in Tractate Middoth (4:3) regarding the cells around the Temple: “Each one had three entrances, one to the cell on the right, one to the cell on the left, and one to the cell above.” But as for the cells in the Court which were only three cells, one beside the other, having no cells above them the middle ones had two entrances: one to the cell on the right and one to the cell on the left; and the outer one, [standing] at the side of the gate, had two entrances: one open to the middle one and one to the side of the gate, and it was likewise with the outer cell of the other second side, on both sides of the gate, as is written above (verse 13): “an entrance opposite an entrance.” Now these [cells] had windows “שְּׁקֻפִים אֲטֻמִים both open and shut” - [I Kings 6:4] - open to the outside and “shut” to the inside, meaning narrow on the inside and wide on the outside to the east. Menahem (p. 180) interpreted שְּׁקֻפִים as being related to the word for looking (הַשְּׁקָפָה), as in (Song 6: 10) “Who is this who looks forth (הַנִשְּׁקָפָה)”; (Ps. 102:20) “For He has looked down (הִשְּׁקִיף) from His holy height.” He interprets [the word “lintel” in] (Exod. 12:22) “to the lintel (אֶל הַמַשְּׁקוֹף)” also, as being related to the word for [over]looking.

and for their doorposts [facing] toward the “inward of the gate” [i.e.], and to the edges of the entrances of the two cells nearest the gate on this side and that side. For their entrances were [facing] towards the inner area of the gate: the entrance of the northern cell on the north of the gate, and the entrance of the southern cell on the south of the gate. The edges of the entrances on each side of the entrance of the cell are the “posts.” And they had windows open to the intervening space - having the width of the gate - which intervened between the cells. Now, he calls that space “inward of the gate,” for when someone enters the area between the protrusions of the cells of here and there, it appears as though he has entered the gate.

and likewise for the halls And so did the halls of every gate have windows.

and windows all around [facing] inward in the wall, on the Court’s side, on the inside.

and to the posts were palm like crowns Jonathan renders: כּוֹתַרְתָּא, crowns at the top of the pillar. They were made like crowns, [each] resembling a palm tree, for in [the account about] Solomon’s Temple (I Kings 6:29) they are translated by the Targum, צוּרַת דִּקְלִין (shapes of palm trees), pomels, crowns.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.