Ezekiel 45:13
This is the oblation that you shall offer; the sixth part of an ephah of an homer of wheat, and you shall give the sixth part of an ephah of an homer of barley:
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EXPOSITORY (ENGLISH BIBLE)
(13) The oblation.—Ezekiel 45:13-16 provide for a regular tax to be paid to the prince, in order that he may be able to furnish the required offerings at the sanctuary. This, like the oblation of land (Ezekiel 45:1), is described as a “heave offering,” and was the sixtieth part of the grain, the hundredth of the oil, and the two-hundredth of the flock, all being from the year’s increase.

Ezekiel 45:13-16. This is the oblation, &c. — The Hebrew word here translated oblation, distinguished from the first-fruits, (see note on Ezekiel 45:1,) signifies the portion belonging to the Levites out of the fruits of the earth, when they were gathered in: see Ezekiel 44:30. For which reason St. Jerome, upon the place, supposes the following words to express the proportion the people ought to pay the Levites out of the increase of their ground; which by their rabbins was determined to amount to at least a sixtieth part: after which separation a tenth part was to be paid out of the remainder. The portions allotted to the priests and Levites were not intended only for their own maintenance; but likewise to make a constant provision for those sacrifices, both ordinary and extraordinary, which were appointed by the law: see Malachi 3:10. And one lamb out of the flock, out of two hundred — This offering is enjoined, besides the setting apart the firstborn for the use of the priests and Levites, for making provision for the daily burnt-offering, Numbers 28:3, and for burnt-offerings and peace-offerings, or sacrifices of thanksgiving, that were to be made upon proper occasions. Out of the fat pastures of Israel — This implies that these lambs were to be the best and fattest of their kind, as all other tithes and things dedicated to God were to be. To make reconciliation for them — This effect is ascribed to burnt-offerings, as well as to those which were properly sacrificed for sin. All the people, &c., shall give this oblation for the prince — Or, with the prince; that is, the people shall join with the prince in making these oblations; whereas those that follow in the next verse are to be at the sole charge of the prince.45:1-25 In the period here foretold, the worship and the ministers of God will be provided for; the princes will rule with justice, as holding their power under Christ; the people will live in peace, ease, and godliness. These things seem to be represented in language taken from the customs of the times in which the prophet wrote. Christ is our Passover that is sacrificed for us: we celebrate the memorial of that sacrifice, and feast upon it, triumphing in our deliverance out of the Egyptian slavery of sin, and our preservation from the destroying sword of Divine justice, in the Lord's supper, which is our passover feast; as the whole Christian life is, and must be, the feast of the unleavened bread of sincerity and truth.The offerings. to be made by the people through the prince for the service of the sanctuary. In the Mosaic Law the offerings for the sacrifices of the ordinary festivals were left to the free will of the people. Here they are reduced to regular order and the amounts ordained. In later days there were often shortcomings in these respects Malachi 3:8. This is obviated, and regularity ensured in the new order of things. No mention is made of wine for the drink-offering, or of bullocks for the burnt-offering, so that the enumeration is not complete.13-15. In these oblations there is a progression as to the relation between the kind and the quantity: of the corn, the sixth of a tenth, that is, a sixtieth part of the quantity specified; of the oil, the tenth of a tenth, that is, an hundredth part; and of the flock, one from every two hundred. In the daily service, the morning and evening sacrifice, there must be wheat and barley flour.

Sixth part of an ephah; sixtieth part of an homer, about one half bushel, and one peck, and one quarter of a peck, and three pints, or near it; so some. Others abate the odd measures, and say the ephah was about our half bushel, as indeed it can be no more; if the homer were thirty bushels, the ephah a tenth part of the homer, that is, three bushels, the sixth part of the ephah amounts to four gallons, or half a bushel. This is the oblation that ye shall offer,.... Not at the dedication of the temple, to be built in time to come, as Kimchi thinks; nor for the daily sacrifices, as others; but for the maintenance of the priests, that is, the ministers of the Gospel; for here begin the rules for the right ordering of ecclesiastical affairs of those times:

the sixth part of an ephah of an homer of wheat, and ye shall give the sixth part of an ephah of an homer of barley: this confirms that an "ephah" was for dry measure, of wheat and barley; and as it was the tenth part of an homer, a sixtieth part of an homer of wheat and barley was to be given for this service; that is, if a man had an homer of wheat or of barley, he was to give a sixtieth part of it for the use of the ministers of the Lord: the meaning is, that the people should give freely and liberally, according to their substance, for their support and maintenance,

This is the oblation that ye shall offer; the sixth part of an ephah of an homer of wheat, and ye shall give the sixth part of an ephah of an homer of barley:
EXEGETICAL (ORIGINAL LANGUAGES)
13. oblationoffer] The people are addressed. The due which they shall pay the prince is one sixtieth in grain. For, of an homer, rather: out of an homer.Verses 13-15. - The offerings the people' should present are next specified.

(1) Of wheat, the sixth part of an ophah of (out, of, or from) an homer; i.e. the sixtieth part of an homer, equal to about one-tenth of a bushel (ver. 13).

(2) Of barley, the same (ver. 13).

(3) Of oil, a tenth part of a bath out of the cor, or homer of ten Baths, i.e. the hundredth part of every homer, equal to a little more than half a gallon (ver. 14).

(4) Of the flock, one lamb or kid (שֶׂה, meaning either) out of the flock, out of two hundred, out of the fat - or well-watered (see Genesis 13:10) - pastures of Israel, i.e. one of every two hundred, and never the worst, but always the best. These oblations should be made for the maintenance of the necessary sacrificial worship in the new temple, for the meal, burnt, and peace or thank offerings that should there be presented to make reconciliation or atonement for the house of Israel. Compared with the offerings prescribed by the Law of Moses, these discover important variations.

(1) Of flour, the Law demanded one-tenth of an ephah of fine flour with a lamb (Exodus 29:40), with a ram two-tenths (Numbers 15:6), with a bullock three-tenths (Numbers 15:9); of wheat and of barley Ezekiel's Torah requires one-sixteenth of an ephah for each, i.e. one-third in all.

(2) Of oil, the Mosaic ordinance was, with a lamb should be presented one-fourth of a bin, i.e. one-twenty-fourth of a bath; with a ram, one-third of a bin, i.e. one-eighteenth of a bath; with a bullock one-half of a hin, i.e. one-twelfth of a bath. Ezekiel's ordinance was in every case one-tenth of a bath.

(3) Of animals, the Pentateuchal legislation left the necessary victims, whether rams, goats, or bullocks, to be provided by the offerers at their own free-will, stipulating as compulsory only the firstborn of the flocks and herds (Exodus 13:2, 12; Exodus 22:29, 30; Leviticus 27:26; Numbers 3:13; Numbers 8:17; Deuteronomy 15:19), the first ripe fruits of the earth (Exodus 22:29; Numbers 18:12), and the tithes, or tenths, of seed, fruit, the herd and flock (Leviticus 27:30-33); the Ezekelian omits the latter, but ordains in lieu of the former that one animal out of every two hundred in every flock shall be obligatory on Jehovah's worshippers. Thus the demands of Ezekiel's Torah surpass those of the earlier or Mosaic Torah in quantity as well as quality. That these demands are definitely specified does not prove they should partake rather of the nature of a tax than of a free-will offering. That they were not to be regarded as taxes is shown by the absence of any allusion to penalties for neglect of payment; that they were designed to be looked upon as free-will offerings is plain from the circumstance that Jehovah never supposes for a moment that these generous offerings will be withheld; and perhaps all that is really signified by them is that the liberality of Jehovah's people in the future age should greatly exceed that which had been practiced at any former time. The Separate Place, and the External Dimensions of the Temple

Ezekiel 41:12. And the building at the front of the separate place was seventy cubits broad on the side turned toward the west, and the wall of the building five cubits broad round about, and its length ninety cubits. Ezekiel 41:13. And he measured the (temple) house: the length a hundred cubits; and the separate place, and its building, and its walls: the length a hundred cubits. Ezekiel 41:14. And the breadth of the face of the (temple) house, and of the separate place toward the east, a hundred cubits. - The explanation of these verses depends upon the meaning of the word גּזרה. According to its derivation from גּזר, to cut, to separate, גּזרה means that which is cut off, or separated. Thus ארץ גּזרה is the land cut off, the desert, which is not connected by roads with the inhabited country. In the passage before us, גּזרה signifies a place on the western side of the temple, i.e., behind the temple, which was separated from the sanctuary (Plate I J), and on which a building stood, but concerning the purpose of which nothing more definite is stated than we are able to gather, partly from the name and situation of the place in question, and partly from such passages as 1 Chronicles 26:18 and 2 Kings 23:11, according to which, even in Solomon's temple, there was a similar space at the back of the temple house with buildings upon it, which had a separate way out, the gate שׁלּכת, namely, that "this space,with its buildings, was to be used for the reception of all refuse, sweepings, all kinds of rubbish, - in brief, of everything that was separated or rejected when the holy service was performed in the temple, - and that this was the reason why it received the name of the separate place" (Kliefoth). The building upon this space was situated אל־פּני־הגּזרה, in the front of the gizrah (that is to say, as one approached it from the temple); and that פּאת דּרך־היּם, on the side of the way to the sea, i.e., on the western side, sc. of the temple, and had a breadth of seventy cubits (from north to south), with a wall round about, which was five cubits broad (thick), and a length of ninety cubits. As the thickness of the wall is specially mentioned in connection with the breadth, we must add it both to the breadth and to the length of the building as given here; so that, when looked at from the outside, the building was eighty cubits broad and a hundred cubits long. In Ezekiel 41:13 this length is expressly attributed to the separate place, and (i.e., along with) its building, and the walls thereof. But the length of the temple house has also been previously stated as a hundred cubits. In Ezekiel 41:14 the breadth of both is also stated to have been a hundred cubits - namely, the breadth of the outer front, or front face of the temple, was a hundred cubits; and the breadth of the separate place לקּדים toward the east, i.e., the breadth which it showed to the person measuring on the eastern side, was the same. If, them, the building on the separate place was only eighty cubits broad, according to Ezekiel 41:12, including the walls, whilst the separate place itself was a hundred cubits broad, there remains a space of twenty cubits in breadth not covered by the building; that is to say, as we need not hesitate to put the building in the centre, open spaces of ten cubits each on the northern and southern sides were left as approaches to the building on both sides (K), whereas the entire length of the separate place (from east to west) was covered by the building. - All these measurements are in perfect harmony. As the inner court formed a square of a hundred cubits in length (Ezekiel 40:47), the temple house, which joined it on the west, extended with its appurtenances to a similar length; and the separate place behind the temple also covered a space of equal size. These three squares, therefore, had a length from east to west of three hundred cubits. If we add to this the length of the buildings of the east gates of the inner and outer courts, namely fifty cubits for each (Ezekiel 40:15, Ezekiel 40:21, Ezekiel 40:25, Ezekiel 40:29, Ezekiel 40:33, Ezekiel 40:36), and the length of the outer court from gate to gate a hundred cubits (Ezekiel 40:19, Ezekiel 40:23, Ezekiel 40:27), we obtain for the whole of the temple building the length of five hundred cubits. If, again, we add to the breadth of the inner court or temple house, which was one hundred cubits, the breadths of the outer court, with the outer and inner gate-buildings, viz., two hundred cubits on both the north and south sides, we obtain a total breadth of 100 + 200 + 200 equals 500 (say five hundred) cubits; so that the whole building covered a space of five hundred cubits square, in harmony with the calculation already made (at Ezekiel 40:24-27) of the size of the surrounding wall.

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