Chapter Forty-Eight

The arrangement of the tribes of Israel in the future holy land in relation to the temple and city

As the temple is the source of fertility of the future equalized and expanded in its boundaries holy land, so it too, closely connected with it, the city serves the center of its population and the starting point for the division of the holy land among the tribes. As ideal, the holy land of the future is represented as a regular rectangle extended from north to south, which by east-west parallels stretches for 12 equal portions for the tribes (the latter, as ideal, are represented as the same in number; on the contrary Num 26:53-56). The place for a tribe is indicated closer or farther from the sacred portion depending on the greater or lesser dignity of its origin: the natural sons of Leah and Rachel receive portions closer to the temple than the sons of the maidservants (Leah’s Zilpah and Rachel’s Bilhah); immediately surrounding the temple – according to historical reality – the tribes of Judah and Benjamin.

To the north of the temple three most important Leah tribes (order: Reuben, Judah, Levi already in Deut 33:7 and foll.). to the s. – the rest; the top of the first occupy the eldest son of Rachel, the top of the second – the younger son of hers; the borders – the maidservants’ tribes; of them beside the Leah the eldest tribe of her maidservant (Gad’s); beside the Rachel tribes likewise the tribe of her maidservant, Naphtali’s – according to historical reality, as also the neighboring Asher’s. The very greatest concession to historical reality was made in that the temple occupies not the very middle of the holy land, but is moved closer to the south (st. 1–29). (See diagram, st. 2)

By the same principle the 12 gates of the future holy city are distributed among the tribes (st. 30–35). The Leah tribes, arranged to the north, receive gates on the north side of the city, the southern – on the southern. Rachel’s tribes receive gates on the most honorable east side, and here also has the eldest of the tribes of her maidservants (Dan’s); the youngest (Naphtali’s) in the diametrically opposite corner of the city (for symmetry). The remaining two gates of the west wall are provided to tribes from the Leah maidservant. (See diagram, st. 16)

By all this it is pointed out that there is a different degree of holiness in the future, new Israel, giving also not equal approach to God and rooted in the historical conditions of the origin and development of the people.

Ezekiel 48:1. Behold the names of the tribes. On the northern border along the road from Hethlol leading into Hamath, Hazar-Enon, from the northern border of Damascus toward Hamath: all this from east to west one portion for Dan. The arrangement of the tribes begins from the north, which is pointed out at the beginning of the verse, especially in the LXX: “these are the names of the tribes from the beginning which is toward the north” (from the northern edge of the land). Thereupon is repeated from Ezek 47:15-17 the definition of the northern boundary of the land, but in a greatly abbreviated form, and in places unclear: of the 7 points mentioned there are brought only three most important. – “Along the road from Hethlol leading into Hamath, Hazar-Enon,” lit. “to the road (in the direction) Hethlol, upon entering Hamath, Hazar-Enon.” The starting point of the northern boundary is not indicated: “from the sea” as in Ezek 47:17 (therefore modern scholars revise the first word into such indication). On the location of the cities Hethlol, Hamath, Hazar-Enon see explanation Ezek 47:15-17 “on the side of the descent that divides to the entrance of the Hamath region of Enan” (κατα το μερος της καταβασεως του περισχιζοντος επι την εισοδον της ᾿Ημαθ αυλης του Αιλαμ). “Descent that divides to the entrance” the same as “descending and dividing entrance” Ezek 47:15 see explanation there (here a more precise expression). “Court of Enan,” (this is better than Greek Αιλαμ) “courts of Savnani” Ezek 47:16. The entrance of Hamath is represented as leading to Hazar-Enon. “From the northern border of Damascus toward Hamath,” lit. “boundary of Damascus to the north to Hamath.” The description of the boundary returns back from Hazar-Enon, the most eastern edge of it, in order, as in Ezek 47:17 (the same, but more extensive expression), to indicate the countries bordering on the future holy land that should not be included in it. LXX: “boundary of Damascus to the north along the side (along) of the Hamath court” (perhaps the encampments of Hamath, as “courts of Savnani” Ezek 47:16). “All this from east to west,” lit. “and they shall be to him (i.e., to Dan, as is clear from the following) boundary (peat) east – sea” (a very condensed expression, supplemented by the LXX: “and they shall be (Greek εσται, them – plural) which on the east even to the sea”). It appears the attention is drawn to the great extent of the tribal portion; in ancient times no tribe owned such a wide strip of Canaan (across its full width); and as for the tribe of Dan, of which there is talk here, it had the smallest portion and nestled next to Judah, which prompted it to seek a place for itself in the more free, not yet conquered north of Canaan and establish there a city of its name, afterward considered the extreme northern point of the holy land (2 Sam 3:10 and foll.). “One portion for Dan,” lit. “Dan – one.” LXX: “Dan’s one portion.”

Ezekiel 48:2. Adjacent to the border of Dan, from the eastern edge to the western, this one portion for Asher. “Adjacent,” Heb. al, lit. “above,” LXX – “from.” – “From the eastern edge to the western,” – “edges” (peat), i.e., of the future holy land, extending from Jordan in the e. to the Mediterranean in the w.; “western” lit. “edge of sea.” The expression not as brief as in st. 1 on the same subject and already quite clear. But LXX “to the east even to the sea,” τα προς ανατολας, ‘ εως προς των προς θαλασσαν. – “This one portion for Asher,” lit. “Asher one,” LXX: “Asher’s one portion,” – as in st. 1 of Dan. Why here the portion for Asher – see prelim. remarks.

Ezekiel 48:3. Adjacent to the border of Asher, from the eastern edge to the western, this one portion for Naphtali. Ezekiel 48:4. Adjacent to the border of Naphtali, from the eastern edge to the western, this one portion for Manasseh. Ezekiel 48:5. Adjacent to the border of Manasseh, from the eastern edge to the western, this one portion for Ephraim. Ezekiel 48:6. Adjacent to the border of Ephraim, from the eastern edge to the western, this one portion for Reuben. Ezekiel 48:7. Adjacent to the border of Reuben, from the eastern edge to the western, this one portion for Judah. Regarding the grounds for such habitation of each tribe – see prelim. remarks. The expressions in the Heb. lit. identical with st. 2, only sometimes “eastern” – kadim (st. 3–5) in the accusative case of direction, and sometimes kadi (st. 6, 7), as in st. 1, 2, 8 in the nominative. And “western” (lit. sea) everywhere in the acc. of direction yam (st. 2–8, only in st. 1 nominative – ayim). The LXX, however, almost in every verse vary the expressions, and Slavic even more so: st. 3, 6, 7 – απο των προς ανατολας ᾿εως των προς θαλασσαν – Slavic “from those to the east even to the sea”; in st. 6: “which on the east,” 7: “which on the east”; st. 4: “from the eastern region even to the region of sea”: st. 5: “from…those on the east even to those toward the sea.” Ezek 48:8-22. The magnitude of the “sacred portion” is defined, Heb. teruma, LXX: απαρχη, first-fruits. Vulgate. primitiae (see explanation Ezek 45:1) into which enters: 1) portion of priests with the temple, (st. 9–12), 2) portion of Levites (13–17), 3) cities (15–20) and 4) prince (21–22). The calculation of this portion, being, in essence, the inheritance of the tribe of Levi, is indicated more precisely than the portions of the tribes: besides the length, equal, like the portions of tribes, to the entire extent of the holy land, its width is also indicated: 25,000 of an unspecified measure: see explanation Ezek 45:1. This portion is important in that in the midst of it is the “sanctuary,” hamikdash (LXX: το δγιον, holy), i.e., the temple, which thus lies completely outside the city. The unit of measure is not indicated, see explanation Ezek 45:2.

Ezekiel 48:8. And adjacent to the border of Judah, from the eastern edge to the western, the sacred portion, twenty-five thousand reeds in width, and in length like the other portions, from the eastern edge to the western; in the midst of it shall be the sanctuary. “In width,” i.e., from north to south. – “In length” – from east to west.

Ezekiel 48:9. The portion which you shall set apart for the Lord shall be twenty-five thousand in length and ten thousand reeds in width. The most sacred part of this portion, dedicated to the Lord Himself, is its center, directly adjoining the temple, of 25,000 × 10,000, according to the LXX 25,000 square, which modern scholars prefer; cf. Ezek 45:1 see explanation there and foll. st.

Ezekiel 48:10. And this sacred portion shall belong to the priests, on the north twenty-five thousand and on the sea in width ten thousand, and on the east in width ten thousand, and on the south in length twenty-five thousand reeds, and in the midst of it shall be the sanctuary of the Lord. “And this sacred portion shall belong to the priests.” The LXX more accurately: “from these shall be the first-fruits of the holy (terumah hakodesh) for the priests,” i.e., from all the teruma the especially sacred part shall be the portion of the priests. In view of such holiness and importance of this part it is measured with detail on all its sides, giving a square of 25,000 × 10,000. So that this verse not be a repetition of st. 9, the numbers there must be read according to the LXX.

Ezekiel 48:11. This you shall set apart for the priests of the sons of Zadok who kept My charge, who did not go astray when the sons of Israel went astray, as the other Levites went astray. “This you shall set apart for the priests,” in Heb. “priests consecrated”; therefore the LXX: “for priests, sanctified”: likewise the Targum, Peshitta, and modern scholars. See explanation Ezek 44:15.

Ezekiel 48:12. This part of the land from the sacred portion shall be theirs, a holy of holies, at the border of the Levites. “This part of the land from the sacred portion,” in Heb. terumia from teruma, the first word some formation from teruma, perhaps with an abstract or intensive meaning: special teruma; LXX: “first-fruits given.” – “Holy of holies,” Heb. kodesh kodashim, Slavic “Holy of Holies” – the holiest part of the land, as the temple is here; serving as a special designation of the holy of holies, this expression has also a general sense in both Moses and Ezekiel – the greatest holiness (Ezek 41:4). The Levitic portion is called simply “holy” (st. 14). “At the border of the Levites.” Since the calculation of portions in Ezekiel goes from north to south, this expression should denote that the portion of the priests on the south borders the Levitic; but then the temple would not fall, as st. 8 requires, in the middle of all the teruma (sacred portion): therefore the Levitic portion must be presumed to be on the north, not on the south of the priestly; consequently, the prophet here departs from his order in the description (from n. to s.) and from all the teruma speaks first of its center – the priestly portion in view of its special holiness.

Ezekiel 48:13. And the Levites shall also have, adjacent to the priest’s border, twenty-five thousand in length and ten thousand reeds in width; the whole length shall be twenty-five thousand and the width ten thousand reeds. “At the priest’s border” to the north, see explanation st. 12. – Length – from e. to w., width from n. to s. – “The whole length...” – incomprehensible repetition (clearly not in the sense of st. 10), as also an unnecessary definition “whole” with length; therefore with the LXX one must understand col, all, independently: all (παν, hakol), i.e., the priestly and Levitic portion, and instead of “ten” read “twenty” (in width); so in almost all the LXX MSS.; Slavic is corrected according to Heb. to “ten.” All the more so, as st. 14 refers clearly not to the Levitic portion alone, but to the whole sacred portion (lev. and priests.). By custom the unit of measure is not named; see explanation Ezek 45:2. Thus the Levitic portion was equal to the priestly, but in fact greater than it, since it was not diminished by the huge area of the temple (1⁄5 of the portion), corresponding to the greater number of Levites.

Ezekiel 48:14. And from this portion they shall not sell or exchange any of it; and the first-fruits of the land shall not transfer to other, because this is holy to the Lord. “That which is consecrated to God has no right over it for man; for something is sacred insofar as it is removed from contact with all that is non-sacred and separated from it” (Bertholet.). God is the owner of the sacred portion (Ezek 45:1, cf. Ezek 44:28), and it is clear that the servants of His, using only its produce, cannot alienate it. Cf. Lev 25:32-34. – “They shall not sell or exchange,” in Heb. one verb (makar) and unsuitable verbal forms: in the first case in the active voice 3rd person plural, in the second in the causative voice 3rd person singular; whereas in the LXX both in the passive: “shall not be sold, nor shall be exchanged,” moreover the second: καταμετρηθησεται (lit. to measure out). “Shall not transfer”; Heb. avar, to transfer, should then have become also a legal term. – “First-fruits of the land,” standing after “transfer,” relates to all three verbs, “first-fruits” means the land itself, not its produce; LXX προτογεννηματα, Slavic inaccurately: “first fruits.” – “Holy” not “holy of holies” as in st. 12, because the discourse is also of the Levitic portion, representing less holiness than the priestly.

Ezekiel 48:15. And the remaining five thousand in width with the twenty-five thousand in length are set apart for the city for common use, for dwelling and for suburbs; and the city shall be in the midst. Although the sacred portion is considered only the holdings of priests and Levites, but the whole rectangle of which these holdings make up a part already becomes not ordinary from this alone. Moreover, the remaining part of this rectangle, namely its south and east and west borders belong to rulers who are most approaching, in holiness or, at least, in significance of their position, to the sacred and ecclesiastical ministers – namely the capital of the holy land and its prince. Hence it is understood why in the conception of the prophet the latter two holdings constitute with the first (sacred portion) something one. Nevertheless, both the other – the city portion and the princely portion – do not constitute in the proper sense anything sacred. – “The remaining” in the rectangle between the Judah and Benjamin portions. – “For common use,” Heb. gu khol. Vulgate. profana erunt – not sacred, see explanation Ezek 42:20 freely: προτειχιμα, suburbs, Aq. βεβηλον, Symm. and Theod. λαικον. “Suburbs,” Heb. migrash – or pasture, pasturage; LXX – διαστημα, distance (so that there be distance between city and temple).

Ezekiel 48:16. And these are its dimensions: the north side four thousand five hundred, and the south side four thousand five hundred, and the east side four thousand five hundred, and the west side four thousand five hundred reeds. The city, like the temple, represented a regular square 10 times larger than the temple (cf. explanation st. 17 and Ezek 42:20). If the unit of measure here, as modern scholars think, is the cubit, then the city has a perimeter of about 9 kilometers (8½ versts); according to Josephus the Jerusalem of his time had a perimeter of 33 stadia ≈ 6 kilometers. If the unit of measure, which is more probable, is the reed, then the perimeter is about 50 kilometers (enormous: Jer 31:38-39; Rev 21:16). – “Five hundred,” twice in Heb., therefore in the Keri it is omitted and in the pointed text is placed without marks: “a fine example of dittography” (Bertholet.).

Ezekiel 48:17. And the suburbs of the city on the north two hundred fifty, and on the east two hundred fifty, and on the south two hundred fifty, and on the west two hundred fifty reeds. The suburbs, migrash διαστημα, distance – see explanation st. 15. With suburbs the city represented a square of a round number 5,000 units of measure: Ezek 45:6.

Ezekiel 48:18. And that which remains from the length opposite the sacred portion, ten thousand to the east and ten thousand to the west, opposite the sacred portion, the produce from this land shall be for the support of the workers of the city. “The workers of the city” – Lat. colere urbem (LXX “those making the city”) – all its inhabitants, whom, consequently, the prophet represents chiefly as farmers (1,000 × 1,000) × 5,000 units of measure of land hardly would suffice the city of 5,000 × 5,000 units of measure for sustenance, but the future fertility of the holy land is in view. – “Opposite the sacred portion.” LXX, apparently, read it somehow differently: “and they shall be the first-fruits of the holy.”

Ezekiel 48:19. And the workers of the city from all the tribes of Israel shall work in it. “To work in the city” – See explanation st. 18. cf. Ezek 45:6. Consequently, the population of the city must consist of different tribes and it shall serve as their unification.

Ezekiel 48:20. The entire set-apart portion twenty-five thousand in length and twenty-five thousand in width, foursquare, set apart as a holy inheritance, with the property of the city; Consequently, the city portion also belongs to the sacred, to the teruma (“the entire set-apart portion” – kol – teruma, LXX: “the entire first-fruits”). “Foursquare” – revet in ancient language – fourth (the city portion in fact was 1⁄4 of the sacred), and a square or small square – merupat or ravua. – “With the property” – Heb. el, ka al, over, LXX: απο, “from.”

Ezekiel 48:21. And the remainder for the prince. From both sides of the sacred portion and from the sides of the city property, opposite the twenty-five thousand from the sacred portion to the eastern boundary of the portion, and westward opposite the twenty-five thousand from the west boundary, corresponding with the other portions, shall be for the prince; and the holy sanctuary and the holy of holies shall be in the midst of it. “From both sides of the sacred portion, so from the sides of the city property.” The LXX more accurately: “from this and from that (mizze umizze – from both sides) from the first-fruits of the holy and (subst. “from which”) into the portion (inheritance) of the city.” – “To the eastern boundary of the portion, and westward...” LXX: “to the boundaries, which are to the sea and to the east.” – “From the west boundary,” lit. “to the boundary to the sea,” i.e., the Mediterranean. – “Corresponding with the other portions, for the prince.” LXX: “beside (εχομενα) portions of the ruler,” i.e., the sacred portion from the e. and w. adjoins the princely portion, properly two portions of his. – “The holy sanctuary” – lit. “sanctuary of the house” Lev 16:33: “consecration of the temple.” Cf. Ezek 45:7.

Ezekiel 48:22. And that which remains from the holdings of the Levites and from the holdings of the city, in the middle of the prince’s portion, shall be for the prince; the space between the boundary of Judah and the boundary of Benjamin shall be for the prince. “And that which remains from the holdings of the Levites and from the holdings of the city in the midst,” lit. “and from holdings of Levites and from holdings of city in the middle” (thus also in LXX) can refer to the preceding: the priestly portion and the temple lies in the midst of the holdings of the Levites and the city. – “Shall also be for the prince.” In the LXX: “rulers” – plural, as the successive line of princes is in view.

Ezekiel 48:23. And the rest of the tribes: from the eastern boundary to the western – one portion for Benjamin. Ezekiel 48:24. Adjacent to the boundary of Benjamin, from the eastern boundary to the western – one portion for Simeon. Ezekiel 48:25. Adjacent to the boundary of Simeon, from the eastern boundary to the western – one portion for Issachar. Ezekiel 48:26. Adjacent to the boundary of Issachar, from the eastern boundary to the western – one portion for Zebulun. Ezekiel 48:27. Adjacent to the boundary of Zebulun, from the eastern boundary to the western – one portion for Gad. The holding of the remaining (yeter, περισσον, excess) 5 tribes. In the Heb. and Greek the form of expression in all verses is the same, while Slavic varies: st. 23 “from those which are to the east even to those which are to the sea” Greek; st. 24: “to the east even to the land which is to the sea”; st. 25 “from the land which is to the east even to the land which is to the sea”; st. 26: “from the east even to the sea”; st. 27: “from the east even to the land of the sea.” See explanation st. 1. The basis of distribution – see prelim. remarks.

Ezekiel 48:28. And adjacent to the boundary of Gad on the southern side, the southern boundary shall extend from Tamar to the waters of Meribah at Kadesh, and along the stream to the great sea. Similar to the northern boundary (st. 1), the southern is also described in Heb. verbatim according to Ezek 47:19; see explanation there. After “Gad” LXX: † “from the east.” – “Southern boundary,” Heb. temena – Teman, see explanation there. – “From Tamar,” Greek απο Θαιμαν, Slavic “from the south” (in ch. XLVII – “from Teman”) – not a rare use of this word, but not fitting here. – “To the waters of Meribah at Kadesh” – Greek και ᾿υδατος βαρυμως Καδης, Slavic “the water Barimoth-Kadesh,” inaccurate transcription of Heb. merivat, in ch. XLVII correctly Marimoth, but there inaccurately “Kadem.” – “Stream,” Heb. nahal means both stream and inheritance, therefore LXX: “inheritance” (in XLVII “continuing”).

Ezekiel 48:29. This is the land which you shall divide by lot among the tribes of Israel as their inheritance, says the Lord God. “By lot,” see explanation Ezek 45:1 and Ezek 47:22. How large were the portions of the tribes in the conception of the prophet? If such a precise prophet in numerical data does not indicate the size of them, then it should be because it is easy to calculate from the boundaries of the holy land given by him and the magnitude of the sacred portion. The extent of the holy land from the northern boundary indicated by the prophet to the southern will be 3⅓ geographical degrees, 50 geographical miles (350 versts ≈ 371 kilometers). The width of the sacred portion, if its unit of measure is the “reed” Ezek 40:5, will be 10–11 geographical miles. There remains for the 12 tribes thus about 40 geographical miles, – to each tribe 3⅓ miles. The length of the portion from w. to e., equal to the width of Canaan from Jordan to the Mediterranean, about 11 miles (Consequently, for the prince on the sides of the sacred portion remain narrow strips of land not more than ½ mile wide, with a length of 10 miles, the width of the sacred portion).

Ezekiel 48:30. And these are the exits of the city: on the north side, four thousand five hundred; “Exits” – tot’ot – difficult to determine how this concept differs from “gates,” to which this section is devoted: should be greater generality: includes both walls, whose length is repeated here (st. 16; cf. Prov 4:23; see explanation Ezek 42:11). This is as it were the general heading of the section.

Ezekiel 48:31. And the gates of the city are named after the tribes of Israel; on the north three gates: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one. “And the gates of the city are named after the tribes of Israel,” which designates the participation in the population of the city of all tribes: st. 19. A remark which would be more in place after st. 30a; modern scholars place it there. The three northern gates naturally belong to the three tribes living on the nearest to the city north.

Ezekiel 48:32. And on the east side, four thousand five hundred, and three gates: the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one; The basis for providing the eastern gates to these tribes – see prelim. remarks to the chapter. Ephraim and Manasseh are combined into one tribe, because Levi receives special gates.

Ezekiel 48:33. And on the south side, four thousand five hundred, and three gates: the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one. Ezekiel 48:34. On the west side, four thousand five hundred, three gates: the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one. See prelim. remarks to the chapter, 2nd part.

Ezekiel 48:35. The perimeter shall be eighteen thousand. And the name of the city from that day shall be, “The Lord is there. “Eighteen thousand” – see explanation st. 16. – “From that day,” from the day of the creation of the city; Heb. miyom can mean also “henceforth,” “thereafter.” – “The Lord is there.” A more essential dwelling than before (cf. Joel 3:21), producing unprecedented prosperity of the city (Isa 60:14; Isa 62:2) and not interrupted by dishonor of the name of God. – “There,” Heb. shamma – more energetic and solemn than sham. Change of name – change of all essence. And “Jerusalem” is a meaningful name (according to St. Jerome, means “vision of peace”), the new name – more excellent. N. Skabалlanovich