What Does Ezekiel 44:13 Mean in the King James?
And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame, and their abominations which they have committed.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The loss of office reaches beyond title: they are barred from drawing near to God and the holy things, while the shame of their acts remains theirs to carry.
THE MEANING
You meet a real boundary around what is set apart: access to serve can be withdrawn. What is done does not vanish with that lost access; its shame and abominations remain carried by those who committed them.
WHAT THIS UNDOES
Losing sacred service erases the acts that came before it. Here, barred access and carried shame remain side by side.
THE ROOT
נָגַשׁ
nāgaš
GROWS FROM
נגשׁ
Draw near, approach; in a causative form, bring near.
“come near” in this verse is nāgaš. The verse repeats this root at both boundaries: they cannot draw near to God for priestly service or to God’s holy things. The restriction reaches access itself, not only the office they held.
ALSO GROWS
nigash: Approach, draw near
נִגַּשׁ
It names the action barred here, making nearness the verse’s repeated hinge.
higgish: Bring near, present
הִגִּישׁ
The same root can frame approach as bringing something forward, tying priestly service to access to the sacred.
נָשָׂא
nāśāʾ
GROWS FROM
נשׂא
Lift, carry, bear.
“bear” in this verse is nāśāʾ. The verb makes shame something they carry after approach is denied. Its wider family connects bearing to weight and burden, so exclusion does not make the consequence weightless.
ALSO GROWS
maśśāʾ: Load, burden
מַשָּׂא
The noun turns the act of carrying into the weight itself, illuminating the verse’s image of shame borne as a consequence.
nāśāʾ ʿāwōn: Bear guilt, carry wrongdoing
נָשָׂא עָוֹן
This phrase uses the same root for carrying guilt, placing the shame in this verse within a broader language of burden.
כְּלִמָּתָם
kelimmātām
GROWS FROM
כלם
Put to shame, humiliate.
The word carries disgrace or humiliation alongside shame. Paired with ‘bear,’ it names a consequence that remains attached to what they committed.
ALSO GROWS
kālam: Humiliate, put to shame
כָּלַם
The verb names the humiliating force behind the noun they are said to carry.
nikhlām: Be humiliated, be disgraced
נִכְלָם
This form names the state of being put to shame, echoing the disgrace borne in the verse.
THE PATTERN
Scripture repeatedly marks approach to the sacred as a boundary shaped by the one who draws near.
And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them.Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.THE THREAD
But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD:This line uses the same root נגשׁ (nāgaš, draw near) in the opposite direction: here the priests are permitted to come near and serve. The chapter makes approach itself the dividing line between those barred from the holy things and those admitted to minister.
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