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Eze 45:1. The figures and descriptions are so out of proportion to what the literal meaning could be here, I shall Insist that the reader again see the KEY at the beginning of chapter 40. The whole passage is still an ideal and figurative description of the restoration work that was to be done after the release from Babylonian captivity. But although that is the overall subject with perhaps very little significance attached to the details of the description, I shall try to explain the meaning of them. This verse begins the redistribution of the land which is an allusion to the division that was made by Joshua after the entrance of the children of Israel into Palestine. Almost all important operations that the Israelites performed were started with a sacrifice of some kind which is the meaning of oblation. The first portion was to be allotted to the Lord and it Is called an holy portion. Reeds has no word in the original, but Moffatt's translation renders the numbers of this verse as eight and a third by six and two-thirds miles. This tract was to be regarded as holy ground.
Eze 45:2. Within the plot of holy ground described in the preceding verse there was to be a space reserved for the sanctuary (holy place) that was 500 reeds square, and It was to have some "spare” space of 50 cubits or 75 feet all around.
Eze 45:3. This verse states the same dimensions as in the first verse and adds some particulars as to its use, that it was to be used as a holy place.
Eze 45:4. The priests were the ones who had charge of the holy things and they were to have their dwelling places within this territory.
Eze 45:5. The extra space extending beyond the plot described for the sanctuary but within that measured off in verses 1 and 3 was to be used for the priests in which they would have erected 20 chambers or rooms.
Eze 45:6. This verse designates a strip of land to lie alongside that which is assigned to the priests, and it was to be for the use Of the whole house of Israel, something like an open campus or common grounds.
Eze 45:7. The measurements of this verse are virtually within the restrictions already Indicated. The added thought is the use to be made of this strip which is for the prince, which means the man in a leading position before the people.
Eze 45:8. Prince is from nasty and Strong defines it, "Properly an exalted one, i.e„ a king or sheik." In the King James version of the Bible it has been translated by captain, chief, governor, prince, ruler and others. It may or may not designate an official, but among the Jews it was used for both. The use of it in our present passage means one who has some niie over the people. The Lord predicts that his people would not be oppressed by this class of head men after the return from the captivity.
Eze 45:9. At the time this scripture was being written the people of Judah (or Israel) were in captivity and the princes did not have the opportunity to oppress them. The warning admonition was to chastise the wicked head men for their past wrong doing and to command them about their conduct in the future.
Eze 45:10. The ephah and hath were measures of quantity in ancient times. The princes used fraudulent standards and thus imposed upon the people under them. God decreed and predicted that such transactions would not be repeated after the return.
Eze 45:11. The Lord not only commanded that just measurements should be used, but gave instructions about what would constitute such standards. Strong says that an ephah is "a measure in general." It seems that some of the units of capacity were allowed to vary at different times and plaees, and that would give rise to questions as to justice in dealing with the people. The Lord put such disputes at rest by setting the standard for weights and measures. He ordained that whether the ephah or hath be used in a transaction ft should be the same capacity which was a tenth of a homer.
Eze 45:12. Mamelt Is a unit of indefinite capacity and was to be recognized according to the custom in force in any given community. A shekel was
to consist of 20 gerahs, but as to the number of shekels required to make up a maneh, whether 20, 25 or 15, the prevailing practice must be observed by the princes in their dealing with the people.
Eze 45:13, An oblation means an offering for the service of the Lord. If it consisted of grain it must be measured according to the standard set in verse 11.
Eze 45:14. The oil in use was olive oil and it was valuable because of its many purposes. It furnished light, was used as food and was valuable for medical treatment. The offering of it was therefore the giving of a thing of value. A cor was “a deep round vessel” in which the olive oil was stored.
Eze 45:15. The animal sacrifices had been instituted under the Mosaic law and the regulations are written in the beginning chapters of Leviticus. In the present case the Ia>rd was very lenient and required them to offer only one lamb out of each two hundred. However, the requirements were the same as formerly in that the animal must be one that was well fed, which is the idea in the phrase out of the fat pastures of Israel.
Eze 45:16. All the people means the foregoing offering was to be for the congregation in general; none were excused from the obligation.
Eze 45:17. The prince in this case would be the priest “on duty" at the time. The people were to bring their gifts to headquarters for the service, then the priest would officiate or preside in the services at the altar.
Eze 45:18. The first day of the month was a special holy time under the Mosaic law, and that was the date stipulated by the Lord for this service of consecration of the land after returning from the Babylonian captivity.
Eze 45:19. Putting blood upon the door posts of a house is a forma! way of consecrating the house. It is also a signal of the importance attached to the inside of the house. This recalls the ceremonies that took place in Egypt on the night of tbe first passover when the first born of the families was to be slain (Exodus 12).
Eze 45:20. The word simple is from PETj.iAiv which Strong defines, “Silly (i.e., seducible)," It is used in this verse to denote one who does not use his mind about his conduct, not that he is really lacking in brain power. Such a person is not regarded with as
much criticism as one who deliberately does wrong.
Eze 45:21. This feast, is identical with that prescribed in the law of Moses. The details of that feast are recorded in Exodus 12 and Leviticus 23.
Eze 45:22. The prince would be the priest in active service in this case.
Eze 45:23. This 7-day feast is also described in Leviticus 23.
Eze 45:24. The word meat means “meal" and it is so rendered in the margins of some Bibles. The formula for this offering, which was wholly vegetable except the salt, may be found in Leviticus 2. It was to be added to the animal sacriflees named.
Eze 45:25. This feast of 7 days in the seventh month is called the feast of tabernacles in Leviticus 23; 34. It was instituted to commemorate the experience of the children of Israel who dwelt in tents or tabernacles during the 40 years they were going through the wilderness.
Zerr, E.M. "Commentary on Ezekiel 45". Zerr's Commentary on Selected Books of the New Testament. https://studylight.org/commentaries/eng/znt/ezekiel-45.html. 1952.