Ezekiel 48:8

Eze 48:8 And by the border of Judah, from the east side unto the west side, shall be the offering which ye shall offer of five and twenty thousand [reeds in] breadth, and [in] length as one of the [other] parts, from the east side unto the west side: and the sanctuary shall be in the midst of it.

Ver. 8. Shall be the offering.] Whereof see Eze 45:1-7.

Of five and twenty thousand reeds.] Which being exactly cast up, saith one, come to forty-five miles, and therefore cannot be meant of any city to be built by the Jews again after their return from Babylon, but must be understood as the Church under the gospel.

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 48:8. By the border of Judah, &c., shall be the offering, &c. — Next to the border of Judah, which runs in length from east to west, shall be the offering ye shall set apart for the service of God, Eze 45:1. The word reeds, it must be observed, is not in the original text, either here or in that place, and, as we have there noticed, many learned men think it more probable, that the measure of cubits is intended in both passages: see the note there. And in the length as in one of the other parts — Given to the adjoining tribes. From the east side unto the west side — Which was likewise twenty-five thousand reeds, or cubits, according to the dimensions of the holy portion, set down Eze 45:1-6, for the oblation was to be four-square, consisting of twenty-five thousand, multiplied by twenty-five thousand.

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

That is, the portion of the ground which they shall separate and appoint to the Lord, which shall be divided into three parts, for the Priests, for the Prince, and for the city.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

8. the offering … reeds in breadth] The Oblation (Eze_45:1) … cubits in breadth, i.e. N. to S. This is the breadth of the whole part subtracted from the territory of the country, and devoted to the priests, the Levites, the city and the prince. In length it goes from the Jordan to the sea, just “as one of the other parts,” i.e. the portions of the tribes. The sanctuary shall be situated in the centre of this oblation, viz. in the portion assigned to the priests—that assigned to the Levites being on the north and that assigned to the city on the south.

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.

It shall be for the priests that are sanctified,.... That are set apart by the Lord; called by him to this office, and sanctified with the gifts and graces of his Spirit; and so fitted and qualified for the work:

of the sons of Zadok, which have kept my charge, which went not astray when the children of Israel went astray, as the Levites went astray; ministers faithful to the Lord in the worst of times; and who are and wil be taken notice of by him, both now and hereafter, Mat 25:21; see Gill on Eze 44:15, Eze 44:16.

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

“Length” is throughout measured from west to east, as breadth is from north to south.

The offering Eze 48:9-22, or, “oblation,” here includes all the land given to priests, Levites, city, and prince; the different parts being distinguished. All these together are to extend from west to east in the same way as the portions of the other tribes, the imaginary Jordan being the eastern boundary of all.

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

Apart, for the Levitical tribe and the prince. (Calmet) --- As the first-born and things which spring first, so also the land consecrated to the Lord is called first-fruits. (Worthington) --- Thousand cubits (chap. xlv. 1.) or 12,500 paces, (Haydock) allowing two cubits for each. This would not reach to the Jordan River. But thrice that space must be reckoned, the king having two of them (Calmet) on each side of the temple, namely, towards the sea, and on the other side of the Jordan. (Haydock)

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).

The offering; the holy portion, of which Eze 45:1, set out for priests, Levites, and city, Eze 45:4-6.

Reeds is here supplied by the translators, but I rather think cubits; for the greatness of the portion measured by reeds will eat out the tribes, or leave very little for them, as appears thus: The whole length from north to south was about one hundred and sixty miles, the breadth about sixty. Now twenty-five thousand reeds is at the least seventy-seven miles, at one thousand paces to a mile. These seventy-seven taken out of one hundred and sixty, there will remain but eighty-three for the twelve tribes, which will afford not quite seven miles in breadth for each tribe; whereas seventy-seven miles are allotted to the priests, Levites, and city; so that there will remain but eighty-three miles for the twelve tribes, that is, to each one almost seven miles. Now this to me would seem very much disproportioned; but twenty-five thousand cubits reckoned doth give the holy portion and city twelve miles and half square, and gives near as much in breadth to each tribe, and five times almost as much in length to each tribe; which appears thus: twelve times twelve make one hundred and forty-four, and twelve quarters make three wholes; give then each tribe twelve and a quarter, you divide one hundred and forty-seven by twelve and a quarter: now to this add the prince’s, the holy portion, and the city land, which is twelve miles and a half, and you have one hundred and fifty-nine miles and three quarters, which is the length of the whole land. Thus the breadth of each portion for each tribe; but the length of each exceeded the prince’s by twelve and a half, and the holy portion as much as sixty exceeds twelve and a half.

From the east side to the west side; that is, twenty-five thousand in length, which amounts to twelve miles and a half. Now the residue of the land from the sea eastward abutting on the whole breadth of the holy portion by equal proportion, will be twenty-three and a quarter, and as much from the other side, measuring from the eastern bounds of the holy portion to the utmost bounds eastward of the land, which is sixty miles from its utmost western bounds; as appears thus: take an oblong square, whose breadth is twelve and a half, its length sixty; suppose in the very middle twelve and a half square taken up, there will remain at each end the half of forty-seven and a half, which is twenty-three and three quarters. According to this we conceive the prince hath assigned him as much as two tribes very near, and almost four times as much as the holy oblation; so that there is good reason for that Eze 45:9, against oppression, and the command that he be content.

The sanctuary; the whole contents of suburbs, courts, and house.

In the midst of it; of the land laid out for the holy portion, for God and his priests.

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

8, 9. Toy reads: “On the border of Judah, from the east end to the west end, shall be the reservation which ye shall set aside: twenty-five thousand cubits wide, and in length equal to one tribal portion from east to west; and the sanctuary shall be therein. The reservation which ye shall set aside for Jehovah shall be twenty-five thousand cubits long and twenty thousand cubits wide.” Plumptre, with many old expositors, believes not cubit but reed is “undoubtedly the word to be supplied” in the above specifications, if so it would mark distinctively the ideal character of the land distribution, since if the attempt were made to lay off this reservation (A.V., “offering;” R.V., “oblation”) of twenty thousand reeds (one hundred and forty thousand cubits) in length, it would extend far beyond the Jordan, which is given as the east border of the land. We think probably “cubit,” not “reed,” should be supplied (see Eze_45:1-5) and read with the Septuagint twenty thousand instead of ten thousand (Eze_48:9), believing that this verse and the close of Eze_48:13 refer to the entire territory occupied by both priests and Levites.

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

Vers. 8-22 The terumah, or priests" portion (vers. 8-12), with the portions for the Levites (vers. 13, 14), for the city (vers. 15-20), and for the prince (vers. 21, 22).

The terumah, already referred to, (Eze_45:1-5) is here more minutely described.

(1) In situation, it should be by the border of Judah, i.e. contiguous to Judah"s territory on the south. Hence it should embrace all the above specified portions.

(2) In breadth, from north to south, it should be twenty-five thousand reeds, this being undoubtedly the word to be supplied.

(3) In length, it should be as one of the other parts, extending from the east to the west side of the land.

(4) In relation to the sanctuary, this should be in the midst of it, not necessarily in the exact geographical center of the whole terumah in the larger sense, but generally in a central position.

HOMILIES BY J.D. DAVIES Vers. 8-14. Religion the nucleus of human life.

The spiritual training of men has been uppermost in God"s mind. As a wise father trains his child, so God has been training us. From God earthly fathers have instinctively learnt their methods. With unparalleled patience God has been encouraging men to take the first step heavenward, then the next, and the next. The progress has been slow, often imperceptible; yet it has been continuous. Earth has been, and still will be, a great school-house, a religious university, and God"s lesson-books are numberless. The outline of God"s plan was sketched in Judaea, and the Hebrews (dull scholars as they were) have become teachers to the world.

I RELIGION FILLS A CENTRAL PLACE IN A RENOVATED WORLD. "The sanctuary of the Lord shall be in the midst thereof." As the light of truth permeates men"s minds, they will discover the supreme excellence of piety. Whatever will aid in the unfolding of their spiritual nature, whatever will promote increasing likeness to God, shall be most appreciated. Temporary good will sink into its proper place; will be appraised at its proper value. The outlook upon human destiny will be taken from a loftier elevation. Present possessions and enjoyments will be deemed, not final, but stepping-stones to higher things. And, from her central throne, Religion will radiate a benign influence over every interest men have in life. What the sun is to the solar system, or what the axle is to the wheel, or what the heart is to the human body, true religion will be among the concernments of our race.

II RELIGION PROVIDES A GRADUATED SCALE OF EXCELLENCE. It produces states of purity, circle within circle. Central amongst the civilized nations lay the Hebrew people a "holy nation a peculiar people." Among the Hebrew tribes was one tribe set apart and hallowed for God. Within this tribe was selected a consecrated family, and within this family a consecrated man. So also within Jerusalem, the holy city, there was a central portion holier still; within this enclosure a court sacred to the priests, and within this holy place the holy of holies. Thus God leads us step by step from a lower to a loftier life, from one stage of holiness unto another. We aspire and make endeavor after a nobler style of life; and lo! when we have attained it (as in ascending the Alpine mountains) we discover heights of excellence still above us, more attractive yet. Kindlier methods than those God uses on our behalf it is impossible to employ, and his benevolent ambition is to raise us to his own level of life and joy.

III RELIGION PROMOTES UNITY AMID DIVERSITY. "The sanctuary shall be in the midst of it." In other words, the several tribes of Israel were allotted their territory (in Ezekiel"s ideal sketch) in relation to the holy place. Their vital connection with the sanctuary determined their connection with each other. The distinction between the tribes was not obliterated; it served some useful purpose; but this common relation to the sanctuary bound them each to each. If they had any separate interests as tribes, they had larger and more precious interests as a nation. The more they valued the sanctuary the stronger was the attachment to each other. The nearer they got to God the less distance there was between each other. Among the citizens in Christ"s kingdom diversities in minor things will continue. Diversity adds to beauty and to usefulness. Diversity of function and office, diversity in opinion and in taste, is lawful; yet amid all lawful diversity there runs a bond a vital tie of true unity. The members of the body are various, yet the body is one. In all God"s works the same principle prevails.

IV RELIGION BRINGS GOD EQUALLY NEAR TO ALL. As a fact in Jewish history, the tribe of Dan, being furthest removed from God"s sanctuary, became more worldly, idolatrous, and godless than the other tribes. In the new settlement of things, in Ezekiel"s vision, Dan shall have equal privilege with the rest. Type and parable wilt always lack some elements, which inhere in the substance. In the new kingdom God shall be within easy reach of all. Spiritual monopolies shall cease. Exclusive privilege has vanished. The devout heart in every tribe of men, or in any class of society, may find God always near. Distance from God is no longer geographical; it is moral. The slave and the pauper may have access to the great presence-chamber; the monarch, Jew or Gentile, may be barred out by their own unbelief. "With that man will I dwell, who is of a humble and a contrite heart.

V RELIGION HAS AMPLE REWARD FOR FAITHFUL SERVICE. The sons of Zadok had remained faithful in a time of general apostasy. Divine approval may not have been openly or profusely expressed at the time. Yet generous reward was in store. Permanent honor and permanent advantage appear as the prolific fruit. They shall dwell nearer to God than others do. The entire nation shall serve them. Their deed shall reflect honor upon their father"s name. The glory of their deed shall be perpetual, shall be world-wide. Their noble deed shall be the seed-corn for other deeds, and these again shall bear fruit in other lands. "The memory of the righteous is blessed.

VI RELIGION IS SUPREMELY VALUABLE. Concerning this consecrated land it was decreed, "They shall not sell of it, neither exchange, nor alienate the firstfruits of the land." Nothing can compensate for the loss of religion. It is solid consolation that true piety is inalienable. No power on earth or in hell can rob us of our faith, or of our purity, or cf our hope. It has the guarantee of almighty protection. You can no more alienate religion from a saint than you can alienate warmth from a sunbeam or saltness from the sea. All that a man hath will he give for his life; but the life of his spirit he accounts a thousandfold more precious yet. God"s friendship is treasure which no arithmetic can express. All comparisons fail. D.

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

General Information:

Yahweh continues giving Ezekiel his message to the people of Israel.

twenty-five thousand cubits ... ten thousand cubits

Each long cubit was about 54 centimeters. See how you translated this in Ezekiel 40:5. AT: "25,000 cubits ... 10,000 cubits" or "13.5 kilometers ... 5.4 kilometers" (See: Biblical Distance)

translationWords

sacrifice

temple

Yahweh

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

shall be the offering etc., Now, if you ask, how is it possible that Jerusalem should be in its place? Was not Jerusalem on the northern border of Judah, which received the south of the land of Canaan? And here it is in the middle of the tribes! [I will answer you that] this division is not like Joshua’s division, for this one is like the rows of a vineyard and all the portions are equal, whereas [in] Joshua’s division, the tribe of Judah had such a large portion that [its territory was] too much for it until Simeon took part of it as is said (Josh. 19:9): “Out of the lot of the children of Judah was the inheritance of the children of Simeon.” Therefore, the width of the portion that Judah received in the days of Joshua suffices now for the five remaining tribes to take a share of it, because its length was very great, from the eastern side to the ocean, and Jerusalem is located there.

and the Sanctuary shall be in its midst as he proceeds to explain.

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.