Ezekiel 45 6

Ezekiel 45:6 kjv

And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against the oblation of the holy portion: it shall be for the whole house of Israel.

Ezekiel 45:6 nkjv

"You shall appoint as the property of the city an area five thousand cubits wide and twenty-five thousand long, adjacent to the district of the holy section; it shall belong to the whole house of Israel.

Ezekiel 45:6 niv

"?'You are to give the city as its property an area 5,000 cubits wide and 25,000 cubits long, adjoining the sacred portion; it will belong to all Israel.

Ezekiel 45:6 esv

"Alongside the portion set apart as the holy district you shall assign for the property of the city an area 5,000 cubits broad and 25,000 cubits long. It shall belong to the whole house of Israel.

Ezekiel 45:6 nlt

"Adjacent to the larger sacred area will be a section of land 8 1?3 miles long and 1 2?3 miles wide. This will be set aside for a city where anyone in Israel can live.

Ezekiel 45 verses

Ezekiel 45 6 meaning

Ezekiel 45:6 outlines the allocation for the city within the restored land of Israel. It dictates that a square area, measuring five thousand by five thousand cubits (implied), shall be designated as the possession of the city. This area is explicitly connected in proportion and significance to the sacred "holy portion" (dedicated to the priests and sanctuary), emphasizing the interconnectedness of sacred and civic life. Crucially, this city allocation is intended for the entire community, "the whole house of Israel," highlighting inclusivity and equitable distribution in the future eschatological vision.

Ezekiel 45 6 Context

Ezekiel 45:6 is part of the extensive vision given to the prophet Ezekiel concerning a restored temple and the reordering of the land of Israel, detailed in chapters 40-48. This vision occurs during the Babylonian exile (around 573 BCE), offering a divine blueprint for future hope and restoration after the destruction of the first temple and Jerusalem.

Chapter 45 specifically describes the sacred "oblation" (Hebrew: terumah) or consecrated district. Verses 1-5 detail the main holy portion: a square of 25,000 by 25,000 cubits, within which the sanctuary and the portions for the priests and Levites are situated. Verse 6 then outlines the city's designated area, immediately adjacent to this sacred oblation, to the south. This precise, symmetrical land distribution contrasts sharply with the pre-exilic history of Israel, often marked by land disputes, injustice, and coveting, which were among the reasons for God's judgment and the exile. The meticulous measurements underscore a divine order, emphasizing God's plan for perfect worship, righteous governance, and communal well-being in the future. The inclusion of the "whole house of Israel" reflects the inclusive nature of this ultimate restoration, moving beyond previous divisions or inequities.

Ezekiel 45 6 Word analysis

• וּלְמַאֲחֲזַת (u-l'ma'achazat): "And for the possession of" / "And for the allotment of."
  • וּ (u-): The conjunction "and," linking this provision to the previous verses describing the holy portions.
  • לְ (l'): The preposition "for" or "to," indicating purpose or designation.
  • מַאֲחֲזַת (ma'achazat): Derived from the root אחז (ʾāḥaz), meaning "to grasp," "seize," "possess," "hold." Here, it signifies "a holding," "a possession," "an allotment." Its use emphasizes an appointed, legal ownership or tenure for the city, indicating divine decree.
• הָעִיר (ha'ir): "the city."
  • הָ (ha-): The definite article "the."
  • עִיר (ʿîr): Refers to a city or town. In this context, it designates the specific urban center being provided for the people of Israel, distinct from the temple area.
• תִּתְּנוּ (tit'nu): "you shall appoint" / "you shall give."
  • From the verb נתן (nātan), meaning "to give," "to put," "to place," "to assign."
  • Second person plural imperfect, functioning here as an imperative command, indicating a divine instruction to the designated authorities (likely the restored leadership of Israel, including the prince and priests).
• חֲמֵשֶׁת אֲלָפִים (chamisha'at alafim) רֹחַב (rochav): "five thousand broad."
  • חֲמֵשֶׁת אֲלָפִים (chamisha'at alafim): "Five thousand." This number refers to cubits (approximately 7.5 feet, based on the common cubit length, though Ezekiel's cubit is slightly longer). This is not five thousand acres but a linear measurement, denoting a square parcel of land.
  • רֹחַב (roḥav): "breadth" or "width." Specifies one dimension of the square area.
• וַחֲמֵשֶׁת אֲלָפִים (va'chamisha'at alafim) אֹרֶךְ (orekh): "and five thousand long."
  • וַ (va-): The conjunction "and."
  • חֲמֵשֶׁת אֲלָפִים (chamisha'at alafim): "Five thousand" cubits.
  • אֹרֶךְ (ʾoreḵ): "length." Confirms the other dimension, establishing a perfect square for the city's possession. The precise numerical measurements throughout Ezekiel's vision underscore the divine, orderly, and unchangeable nature of the restoration.
• לְעֻמַּת (le'umat) קֹדֶשׁ (qodesh) הַמּוּקְדָּשׁ (ha'muqdash): "proportional to the holy consecrated portion."
  • לְעֻמַּת (le'umat): "corresponding to," "alongside," "opposite to," "in proportion to." This crucial preposition highlights the city's land allocation is not arbitrary but specifically measured in relation to the main "holy portion" (v. 1-5). It implies alignment and a symbiotic relationship between sacred and civic spaces.
  • קֹדֶשׁ (qodesh): "holiness," "sanctuary," "holy portion." Refers to the dedicated tract of land.
  • הַמּוּקְדָּשׁ (ha'muqdash): "the dedicated" or "the consecrated one." From the verb קדש (qādaš), "to be holy," "to set apart." This is a Pual participle, emphasizing the status of the land as having been made holy, set apart by divine act.
• וְהָיְתָה (ve'hayta) לְכָל בֵּית יִשְׂרָאֵל (l'khol beit Yisra'el): "it shall be for the whole house of Israel."
  • וְהָיְתָה (ve'hayta): "and it shall be" / "and it shall become." Indicates the outcome or purpose.
  • לְ (l'): "for" or "to," indicating the beneficiaries.
  • כָל (kol): "all," "the whole of." Emphasizes comprehensive inclusion.
  • בֵּית יִשְׂרָאֵל (bêt Yisraʾel): "the house of Israel." This phrase refers to the entire covenant community, encompassing all twelve tribes, stressing unity and equitable access for everyone.

Words-group analysis:

• The Ordained Possession: "And for the possession of the city, you shall appoint" underscores the divine origin of this land allocation, moving from past injustices (e.g., land greed, Isa 5:8) to a divinely ordered equity. It's a gift from God, entrusted to humanity to manage righteously.
• Geometric Precision and Proximity to Holiness: The "five thousand broad and five thousand long, proportional to the holy consecrated portion" establishes not only a perfect square but also explicitly links the secular urban space to the sacred. This proportionality (the city's 5,000 x 5,000 cubits, forming a square one-fifth the side length of the larger 25,000 x 25,000 holy portion which also had 5,000 square sections) emphasizes that civic life and administration are to be structured in harmony with God's dwelling and His holy presence. It suggests that all aspects of life in the restored community are to reflect divine order and purpose, preventing a complete separation of the sacred from the common, a potential problem in pre-exilic Israel.
• Universal Beneficiaries: "it shall be for the whole house of Israel" asserts the inclusivity and broad-based benefit of this restored city. It ensures that the re-established administrative and dwelling space is for the entire community, not just a ruling elite or specific tribes. This combats any partiality or tribalism experienced in the past and reinforces the idea of a united, God-centered people.

Ezekiel 45 6 Bonus section

While Ezekiel's vision is meticulously detailed, a significant theological discussion revolves around whether chapters 40-48 are to be interpreted literally or symbolically. For Ezekiel 45:6, understanding the city's precise dimensions as literal would mean a physical land division upon the restoration of Israel. However, many scholars understand these measurements and structures, including the city, as symbolic of an ideal spiritual reality. This view suggests the literal fulfillment occurred in part during the post-exilic return but finds its ultimate and perfect realization in the spiritual realm—the Church as God's people (Eph 2:19-22) and the eternal New Jerusalem (Rev 21-22). The "city for the whole house of Israel" can be understood in this light as the gathering of all God's elect from every nation, residing in His perfectly ordered spiritual dwelling, where His holiness permeates every aspect of existence. This spiritual interpretation offers a profound and consistent view that aligns with the New Testament's understanding of Christ's fulfillment of Old Testament prophecies.

Ezekiel 45 6 Commentary

Ezekiel 45:6 presents a crucial aspect of God's blueprint for the future Israel, detailing the land allotment for the city. This particular portion, 5,000 cubits square, stands adjacent to the immensely larger "holy portion" designated for the sanctuary, priests, and Levites. The verse's emphasis on precise dimensions ("five thousand broad and five thousand long") and its direct linkage ("proportional to the holy consecrated portion") highlights a profound theological truth: that even the city, the administrative and residential hub, is inextricably tied to and regulated by the divine presence and sacred order. This arrangement signifies a society where secular life is not detached but operates under the same divine principles of justice, holiness, and intentionality as the spiritual.

The declaration that this city portion is "for the whole house of Israel" further underscores God's intent for a unified, equitable community. In contrast to previous eras marred by land disputes, greed (cf. Isa 5:8; Mic 2:2), and the oppression of the poor (cf. Amos 2:7), this future vision ensures that resources and dwelling places are generously and justly allocated for all God's people. This points towards an ideal where collective well-being and access to common facilities are foundational, preventing any exclusivity or favoritism that may have existed previously. In an ultimate sense, this envisioned city prefigures the New Jerusalem, a perfectly ordered divine dwelling for God's redeemed people (Rev 21), emphasizing that all who belong to God's family find their place within His provision and righteous order.