Ezekiel 48:15

Eze 48:15 And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane [place] for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof.

Ver. 15. Shall be a profane place,] i.e., A common place; and so all Israel were profane in a sense - sc., as compared to the priests and Levites, those consecrated persons. Symmachus and Theodotion render it λαικον. See Deu 20:6.

And the city shall be in the midst thereof.] Ten miles at least distant from the temple, some say many more; to show, say they, what a long way he must go that would attain to eternal life. He must get above the world, howsoever, who would serve God acceptably.

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.

Eze 48:15-17. And the five thousand that are left in the breadth over against [or beside, see Eze 48:13] the five and twenty thousand — This five thousand, added to the twenty-five thousand in length, and two ten thousands in breadth, mentioned Eze 48:10, makes up a square of twenty- five thousand every way: see Eze 48:20. Shall be a profane place for the city, &c. — It is called a profane place comparatively, because it was not so holy as the temple and the sanctuary. And the city, shall be in the midst thereof — A square piece of ground, of four thousand five hundred cubits on every side, shall be taken out of the middle of the twenty-five thousand cubits in length, for the area of the city. The north side four thousand five hundred, &c. — It shall be an equilateral square, every side being exactly of the same measure, consisting in all of eighteen thousand measures, as is expressed Eze 48:35. According to Josephus, Bell. Jud., 5:43, Jerusalem was thirty-three stadia in circuit, which the square here described does not greatly exceed. And the suburbs shall be toward the north two hundred and fifty — The city and suburbs together making a square of five thousand.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

48:15-20 To the south was a narrower strip for public use where the city was located. The overall shape of the central area was thus a square. The city was a visible symbol and focus of unity for the twelve tribes, and home to residents from the various tribes.

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

The five thousand rods, apportioned to the city out of the twenty-five thousand square, are to be laid off in a square of four thousand five hundred, with the two hundred fifty all around for suburbs.

profane--that is, not strictly sacred as the sacerdotal portions, but applied to secular uses.

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

Verse 15. And the five thousand that are left] The territory of the Levites was twenty-five thousand square cubits, Eze 48:20, But their city was only four thousand five hundred square cubits, see Eze 48:13; Eze 48:16; there remained, therefore, ten thousand cubits square to be divided, of which five thousand cubits in breadth, by twenty-five thousand in length, on the east and west sides, were reserved for a sort of second city; or for suburbs where laymen might dwell who were employed by those priests and Levites who lodged in the temple and in the city, Eze 48:18. And another space of one thousand cubits in breadth, by twenty-five thousand in length, which extended only from north to south, was for fields and gardens appointed for the support of those lay servants. On which we may remark, there was no cultivated land between the portion of the Levites and that of the prince, but only on the east and west sides. See Eze 45:6, and the map FF. See Clarke on Eze 48:35.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) The five thousand that are left.—The two strips of territory for the Levites and the priests, each 10,000 reeds wide, being deducted from the whole width of the oblation, leaves a strip of 5,000 wide and 25,000 long which is here apportioned to the city and its suburbs. It is called “profane” in contrast to the “holy” possession of the Levites (Eze_48:14), and the “most holy” of the priests (Eze_48:12), though it was still a part of the oblation.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15–20. The portion of the oblation assignable to the city.—The remaining 5000 in breadth (N. to S.) shall belong to the city, with the same length as the portions of the priests and Levites, viz. 25,000, as it is said “over against (i.e. in length) the 25,000.” On “suburbs,” cf. Eze_45:2—they are the free place round the city.

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.

And they that serve the city shall serve it out of all the tribes of Israel. Whether they be civil magistrates, or ministers of the word, they shall be of Israel, and be Israelites indeed; and shall be taken out of the several tribes; some out of one tribe, and some out of another; all shall have the honour, as well as the labour, of serving the church and interest of Christ; yea, all true Israelites shall contribute as much as in them lies to the service of it.

And they that serve the city shall serve it out of all the tribes of Israel. Whether they be civil magistrates, or ministers of the word, they shall be of Israel, and be Israelites indeed; and shall be taken out of the several tribes; some out of one tribe, and some out of another; all shall have the honour, as well as the labour, of serving the church and interest of Christ; yea, all true Israelites shall contribute as much as in them lies to the service of it.

Ezekiel 48:20

eze 48:20

eze 48:20

eze 48:20All the oblation shall be five and twenty thousand by five and twenty thousand,.... Or, "every oblation" (w); everyone of the oblations; that for the priests and the sanctuary; that for the Levites, and that for the city, its suburbs, and the maintenance of those that served the city; each were a square of five and twenty thousand reeds:

ye shall offer the holy oblation foursquare, with the possession of the city; taking in the possession of the city, or what that possessed, the oblation of land for that, and its suburbs, and for produce to support those that served it, should be a foursquare of the above dimensions.

(w) "omnis oblatio", Pagninus, Montanus.

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

The five thousand ... - The remainder of the square of 25,000 reeds from north to south.

Profane - For common use, as distinguished from that which is holy unto the Lord.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Profane, where servants of the priests may reside. (Calmet) --- On the north and south, (Haydock) 1000 cubits broad and 25,000 long were left for fields, gardens, &c. (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).

In the breadth over against; or running along by the side.

The five and twenty thousand; assigned to the Levites.

A profane place; a common, not consecrated place, in which the city should be built, a place for all services, as men shall need. Now as that is counted holy which is set apart only for the service of God, so that common or profane that is for common uses.

For dwelling; houses within the walls.

For suburbs; streets and dwellings, or gardens without the walls.

The city; Jerusalem.

In the midst thereof; of this common place, which is called here profane; so that ten thousand are left at each end.

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

15-19. “The five thousand [cubits] that are left in the breadth, in front of the five and twenty thousand, shall be for common use.” In the midst of this reserve (see chart, page 235) is the city, which occupies a square of four thousand five hundred sacred cubits of seven handbreadths each (note Eze_40:5), which, counting eighteen inches to the ordinary cubit, would make the circuit of the city about six miles, which is something more than double that of the city of Jerusalem to-day. The suburbs of the city reach out two hundred and fifty cubits further on each side (about one hundred and forty-five yards). “The rest of the length, alongside of the sacred reservation, ten thousand cubits on the east and ten thousand cubits on the west shall belong to the city, and its produce shall be the food of the inhabitants of the city; the inhabitants of the city shall come from all the tribes of Israel” (Eze_48:18-19, Toy). According to the R.V., the produce from these outside strips of land is for them that “labor in the city,” and Eze_48:19 reads, “And they that labor in the city out of all the tribes of Israel shall till it.” In either case the verse does not refer to a lower caste or class of workmen, but merely to those engaged in ordinary employments as distinguished from the priests and Levites previously mentioned.

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

Vers. 15-19 In the same way the portion for the city receives detailed exposition.

Verse 15 gives four particulars.

(1) The city portion should consist of the five thousand reeds" breadth of the entire terumah remaining after the deduction of the priests" and Levites" portions.

(2) It should lie over against (ynePAl); in front of, and therefore parallel with, the five and twenty thousand cubit-lengths of which these were composed.

(3) In character it should be a profane place, i.e. a place devoted to common use as opposed to consecrated ground (comp. Lev_10:10) and designed for the city, i.e. for dwelling, and for suburbs, i.e. for the erection of houses, and for an open space or precinct (vrgmi) around the city, similar to that around the sanctuary. (see Eze_45:2) Among the Romans "a space of ground was left free from buildings, both within and without the walls, which was called pomaerium, and was likewise held sacred" (see Adam"s "Roman Antiquities," p. 62).

(4) The city should stand in the midst thereof, as the sanctuary in the midst of the priests" portion (ver. 10).

A profane place.

We are not to suppose that this place was devoted, to evil uses. It was simply distinguished from the holy place of the temple. There were degrees of holiness all the land holy when compared with heathen countries; Jerusalem especially the holy city; the temple the holy site in Jerusalem; and the holy place and the holy of holies the most sacred center of the whole circle of sanctity. By comparison with the temple area the rest of the city of Jerusalem was called "profane

I GOD PROVIDES FOR THE EVERYDAY LIFE OF HIS PEOPLE. The so-called "profane place" was carefully mapped out, and ample provision was made for the life of the people in it. The laity was not ignored when the priesthood was provided for. It was never expected that the people would spend all their days in the temple, nor that they would need no comfort for their life in the world. God is not now only concerned with our attending to religious services at church. The greater part of life must be occupied with secular pursuits. These pursuits can be followed according to the call of God, and in occupying ourselves with them we may well expect that he will give the necessary supplies, guiding our energies, and ultimately blessing our toil if it is in accordance with his mind and will.

II IT IS POSSIBLE TO LIVE A HOLY LIFE AMIDST THINGS CALLED PROFANE. The priests might be guilty of spiritual profanity while busily engaged in temple service; the laity might be truly occupied with a holy ministry, though on ground that was named profane. It is not necessary to be consecrated to the priesthood nor to enter a monastery in order to live "the religious life." The work of the busy world must be carried on, and it would be simply disastrous if all who were inspired with pure and lofty aims were to withdraw from its many necessary occupations. Not only would the service of life be neglected for want of men and women to employ themselves in it, but what work was accomplished by others would be degraded in character. This would just amount to handing the world and all its concerns over to the powers of wickedness. Christians are called upon to take the exactly opposite course, and so to be "the salt of the earth". (Mat_5:13)

III ADVERSE EXTERNAL CIRCUMSTANCES DO NOT PREVENT SPIRITUALITY OF LIFE. The secularity of a man"s occupations does not prevent him from being a Christian of the very highest type. The supposed profaneness of his circumstances cannot be accepted as an excuse for godless, sinful living. Nothing would be really profane if the heart were true and spiritual; for "to the pure all things are pure." It is sometimes supposed that it would be more easy for a man to live a religious life if he were a minister of religion. But then the temptation of professionalism would come in, and the business spirit endanger the sacredness of the most spiritual things, whereas when religion is wholly sought after for its spiritual use it is less in danger of sinking into a mere form. But the whole question turns on the spirituality of the character and conduct rather than on the form of the occupations of daily duty.

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

A profane place - A common, not consecrated place.

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

five thousand cubits ... twenty-five thousand cubits

"5000 cubits ... 25,000 cubits." Each long cubit was about 54 centimeters. See how you translated this in Ezekiel 40:5. AT: "almost 2.3 kilometers ... about 13.5 kilometers" (See: Numbers and Biblical Distance)

will be for the collective use of the city

"will be an area that all the people of the city will share and use"

4,500 cubits

"four thousand five hundred cubits." Each long cubit was about 54 centimeters. See how you translated this in Ezekiel 40:5. AT: "about 2.4 kilometers" (See: Numbers and Biblical Distance)

the houses, and the pastureland

"as a place for houses and for an open space"

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And the 5,000 that remain in the width of the strips of the great separation which was 25,000 [in] width and its length was the same as that of any portions from the eastern side to the western side. From that he set apart two strips from its center, 25,000 long and 20,000 wide; and 5,000 were left over in its width. Those 5,000 of the width shall be for the residential area of the city, their length facing the 25,000 length of the offering for the Levites.

is non-holy [These 5,000 rods of land] are not holy like the “offering” of the strips of the priests and the Levites. It is non-holy as compared to them, and they shall be for the city for dwellings of Israelites and for an open space around the city.

it its midst in the middle of that strip.

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.