Ezekiel 46:18

Translation
King James Version
Moreover the prince shall not take of the people's inheritance by oppression, to thrust them out of their possession; but he shall give his sons inheritance out of his own possession: that my people be not scattered every man from his possession.
Ask
KJV (with Strong's)
Moreover the prince H5387 shall not take H3947 of the people's H5971 inheritance H5159 by oppression H3238, to thrust H3238 them out of their possession H272; but he shall give his sons H1121 inheritance H5157 out of his own possession H272: that my people H5971 be not scattered H6327 every man H376 from his possession H272.
Ask
Complete Jewish Bible
The prince is not to take over any of the people's inheritance, thereby evicting them wrongfully from their property; he is to give his sons an inheritance out of his own property, so that none of my people will be driven off their property.'"
Ask
Berean Standard Bible
The prince must not take any of the inheritance of the people by evicting them from their property. He is to provide an inheritance for his sons from his own property, so that none of My people will be displaced from his property.’”
Ask
American Standard Version
Moreover the prince shall not take of the people’s inheritance, to thrust them out of their possession; he shall give inheritance to his sons out of his own possession, that my people be not scattered every man from his possession.
Ask
World English Bible Messianic
Moreover the prince shall not take of the people’s inheritance, to thrust them out of their possession; he shall give inheritance to his sons out of his own possession, that my people not be scattered every man from his possession.
Ask
Geneva Bible (1599)
Moreouer the prince shall not take of the peoples inheritance, nor thrust them out of their possession: but he shall cause his sonnes to inherit of his owne possession, that my people be not scattered euery man from his possession.
Ask
Young's Literal Translation
And the prince doth not take of the inheritance of the people to oppress them, out of their possession, out of his own possession he doth cause his sons to inherit, so that My people are not scattered each from his possession.'
Ask
See also
Ezekiel 45:8Ezekiel 22:271 Kings 21:19Ephesians 4:8Isaiah 11:3Isaiah 11:4Ezekiel 34:21
In the KJVVerse 21,674 of 31,102

Study This Verse

SUMMARY

Ezekiel 46:18 outlines a crucial regulation for the "prince" in the visionary temple and land distribution, ensuring just governance and the protection of the people's inheritance. It explicitly forbids the prince from seizing the common people's land through oppression, mandating instead that he provide for his sons from his own designated portion. This divine command is designed to prevent the scattering and displacement of the people, thereby preserving social stability and individual security within the divinely ordered community.

CONTEXT

  • Literary Context: Ezekiel 46:18 is situated within the extensive prophetic vision of a new temple and a reordered land, detailed in Ezekiel 40-48. This section describes an idealized, eschatological blueprint for a future Israel, emphasizing meticulous regulations for worship, priestly service, and the equitable division of territory among the tribes. Specifically, chapters Ezekiel 45 and Ezekiel 46 focus on the "prince" (or leader), his designated land, and the ordinances governing his conduct. This particular verse serves as a critical safeguard, ensuring that the prince, despite his elevated status, operates within strict divine parameters, preventing the abuse of power that characterized many rulers in Israel's historical past. It immediately follows instructions regarding the prince's offerings and access to the temple, transitioning to his civil responsibilities concerning land.
  • Historical & Cultural Context: The vision given to Ezekiel occurred during the Babylonian exile, a period of profound national trauma and displacement. The memory of corrupt leadership, which often exploited the populace and led to social injustice and land dispossession, was fresh in the minds of the exiles (e.g., Micah 2:2). In ancient Israel, land inheritance was not merely an economic asset but a foundational element of identity, security, and covenantal blessing, directly tied to God's promise to Abraham and the tribal allotments (e.g., Numbers 26:52-56). The Law of Jubilee (e.g., Leviticus 25:10) underscored the divine intent for land to remain within families. Therefore, a prince's unjust seizure of land was not just a civil wrong but a theological offense, undermining the very fabric of Israelite society and God's design for His people. This verse provides a stark contrast to the historical realities of oppression that contributed to Israel's downfall and exile.
  • Key Themes: This verse powerfully encapsulates several key themes prevalent throughout Ezekiel's vision and the broader prophetic corpus. Firstly, it underscores Righteous Leadership, emphasizing that true authority, even in a divinely appointed system, is a stewardship for the welfare of the people, not a license for self-enrichment or exploitation. This principle resonates with calls for justice from rulers found in passages like Proverbs 29:4. Secondly, it highlights the Protection of Inheritance and Property Rights, revealing God's deep concern for the individual's security and connection to their ancestral land, which was a tangible expression of their covenant relationship with God. Thirdly, the explicit purpose "that my people be not scattered every man from his possession" speaks to the theme of Prevention of Oppression and Scattering. Unjust land seizure and exploitation historically led to social instability, poverty, and the forced displacement of populations, echoing the very scattering Israel experienced in exile. Finally, the verse reveals God's unwavering commitment to Divine Justice and Order, demonstrating His desire for a perfectly ordered and equitable society where safeguards are in place to prevent the abuse of power, reflecting His own righteous character.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Prince (Hebrew, nâsîyʼ', H5387): Meaning "properly, an exalted one, i.e. a king or sheik; also a rising mist; captain, chief, cloud, governor, prince, ruler, vapour." In Ezekiel's vision, the nâsîyʼ is a unique figure, distinct from a traditional Davidic king, yet possessing significant authority. This term emphasizes his elevated status and leadership role, but the verse immediately places a critical limitation on that power, highlighting that even an "exalted one" is subject to divine law and must not abuse his position.
  • Oppression (Hebrew, yânâh', H3238): A primitive root meaning "to rage or be violent; by implication, to suppress, to maltreat; destroy, (thrust out by) oppress(-ing, -ion, -or), proud, vex, do violence." This word vividly describes the unjust and forceful means by which the prince is forbidden to act. It implies not merely taking, but doing so with violence, vexation, and a tyrannical spirit, highlighting the severe nature of the prohibited action and God's abhorrence of such conduct.
  • Possession (Hebrew, ʼăchuzzâh', H272): A feminine passive participle meaning "something seized, i.e. a possession (especially of land)." This term, repeated three times in the verse, underscores the central object of protection: the land. It refers to a lawfully acquired and held property, particularly an ancestral inheritance. The repetition emphasizes that this "possession" is sacred and divinely allocated, not to be violated by even the highest earthly authority.
  • Scattered (Hebrew, pûwts', H6327): A primitive root meaning "to dash in pieces, literally or figuratively (especially to disperse); break (dash, shake) in (to) pieces, cast (abroad), disperse (selves), drive, retire, scatter (abroad), spread abroad." This word describes the devastating social consequence that the prince's unjust actions would cause. It paints a picture of societal fragmentation, where families are uprooted, dispersed, and lose their connection to their land and community, a direct parallel to the exile itself, which resulted from Israel's unfaithfulness and corrupt leadership.

Verse Breakdown

  • "Moreover the prince shall not take of the people's inheritance by oppression": This clause establishes a foundational prohibition. The "prince" (the designated leader in this future vision) is strictly forbidden from acquiring any part of the common people's "inheritance" (their ancestral land) through "oppression." This highlights God's demand for ethical leadership and His condemnation of any form of tyrannical seizure or exploitation of the vulnerable.
  • "to thrust them out of their possession;": This phrase clarifies the immediate and devastating consequence of the forbidden act. The oppression would result in the people being forcibly dispossessed, losing their rightful claim and connection to their land. This emphasizes the severe impact on individual families and their economic and social stability.
  • "but he shall give his sons inheritance out of his own possession:": This clause provides the positive directive, contrasting sharply with the prohibition. The prince is commanded to provide for his own family (his "sons") from his own designated "possession," a distinct portion of land specifically allotted to him (as described in Ezekiel 45:7). This ensures his self-sufficiency and prevents any pretext for him to encroach upon the people's land.
  • "that my people be not scattered every man from his possession.": This final clause states the overarching divine purpose and desired outcome of this regulation. The ultimate goal is to prevent the "scattering" (dispersal, displacement, or fragmentation) of God's "people" from their rightful "possession." This underscores God's concern for the stability, unity, and welfare of His covenant community, ensuring that each family remains rooted in their God-given heritage.

Literary Devices

Ezekiel 46:18 employs several potent literary devices to convey its message. The primary device is Contrast, setting the forbidden action of the prince (taking by oppression) against the commanded action (giving from his own possession). This stark juxtaposition emphasizes the moral imperative for righteous leadership. Repetition of the word "possession" (ʼăchuzzâh) three times within the verse underscores the immense importance of land inheritance in the divine order and the sacredness of individual property rights. The verse also functions as a piece of Legal Language or Ordinance, characteristic of the detailed regulations found throughout Ezekiel's temple vision. Its declarative and prescriptive tone reflects a divine decree, establishing a clear boundary for authority. Finally, the entire vision, of which this verse is a part, can be seen as a Utopian or Eschatological Vision, presenting an ideal future state where divine justice and order prevail, serving as a powerful critique of past failures and a hopeful blueprint for restoration.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 46:18 is a profound theological statement on the nature of righteous governance and God's unwavering commitment to justice and the well-being of His people. It reveals that true authority, whether spiritual or temporal, is a stewardship from God, intended to protect and serve, not to exploit or oppress. The divine concern for the individual's land inheritance reflects a broader theological principle: God is the ultimate owner of all things, and human possession is a trust. Violating this trust through oppression not only harms individuals but also defies God's righteous character and His covenantal design for a flourishing community. This verse stands as a prophetic indictment against all forms of tyrannical leadership that prioritize self-interest over the common good, and it paints a picture of the just and stable society God desires for His people, free from the scattering caused by injustice.

REFLECTION AND APPLICATION

Ezekiel 46:18 offers timeless wisdom for all societies and individuals. For leaders, it serves as a powerful call to integrity, reminding them that their authority is a sacred trust to be exercised for the welfare of those they govern, not for personal gain or the oppression of the vulnerable. It challenges us to examine whether our systems and structures protect the rights and dignity of all, especially the marginalized, or if they inadvertently enable exploitation. For individuals, the verse underscores the value of stewardship over possession and the importance of advocating for justice when rights are violated. It encourages us to trust in God's character as a God of order and equity, who desires the flourishing and stability of His people, and to actively work towards creating communities where no one is unjustly scattered or dispossessed.

Questions for Reflection

  • How does this verse challenge contemporary notions of leadership and power, both in secular and religious contexts?
  • In what ways might "oppression" manifest in modern society, and how can we, as individuals and communities, work to prevent the "scattering" of people from their "possession" or well-being?
  • What does God's concern for land inheritance in this verse teach us about His care for material security and stability for His people?

FAQ

Who is "the prince" in Ezekiel's vision, and why is he given such specific regulations?

Answer: The "prince" (Hebrew: nâsîyʼ) in Ezekiel's vision (chapters Ezekiel 40-48) is a unique figure, distinct from the pre-exilic Davidic kings. He is not given a throne, nor is he called "king." Instead, he appears to be a civil leader with significant responsibilities related to the temple cult and the administration of the land, serving as an intermediary between the priests and the people. He provides offerings for the community and has a specific land allotment (Ezekiel 45:7). The specific regulations, particularly those preventing him from oppressing the people or seizing their inheritance, are crucial because past kings often abused their power, leading to injustice and the scattering of Israel. These rules underscore God's desire for righteous, non-exploitative leadership in the restored community, ensuring stability and preventing the failures of the past.

Why was land inheritance so critical in ancient Israel, and what does it mean to be "scattered from his possession"?

Answer: Land inheritance (ʼăchuzzâh) was profoundly significant in ancient Israel, far beyond mere economic value. It represented a family's identity, security, and their direct share in God's covenant promises to Abraham (Genesis 12:7) and the tribal allotments in the Promised Land (Joshua 14:1-5). It was the foundation of their social and economic well-being, passed down through generations. To be "scattered every man from his possession" (pûwts) meant to be dispossessed, uprooted, and dispersed from one's ancestral land. This was a severe consequence, leading to poverty, loss of identity, social instability, and even forced exile, as Israel experienced at the hands of foreign powers due in part to the injustices within their own society. The verse thus emphasizes God's desire to prevent such devastating social and spiritual fragmentation.

CHRIST-CENTERED FULFILLMENT

Ezekiel 46:18, with its vision of a righteous prince who protects his people's inheritance and prevents their scattering, finds its ultimate and perfect fulfillment in Jesus Christ. Unlike earthly rulers who often exploited their subjects, Jesus, the true and eternal King, reigns with absolute justice and integrity. He came not to take from His people but to give, offering an incomparable spiritual inheritance that is incorruptible and unfading (1 Peter 1:4). He is the Good Shepherd who gathers His scattered flock, ensuring that none are lost or dispossessed from their true spiritual "possession" in Him (John 10:11 and John 10:28). Through His sacrificial death and resurrection, Christ secured for His people an eternal dwelling place and an inheritance that transcends earthly land, uniting them into one body, the Church, where there is no scattering but perfect communion and security under His benevolent reign (Ephesians 1:11 and Ephesians 2:19-22). He is the Prince of Peace (Isaiah 9:6) who establishes His kingdom not by oppression but by grace, ensuring His people are eternally secure in their spiritual possession.

Copy as

Commentary on Ezekiel 46 verses 16–18

We have here a law for the limiting of the power of the prince in the disposing of the crown-lands. 1. If he have a son that is a favourite, or has merited well, he may, if he please, as a token of his favour and in recompence for his services, settle some parts of his lands upon him and his heirs for ever (Eze 46:16), provided it do not go out of the family. There may be a cause for parents, when their children have grown up, to be more kind to one than to another, as Jacob gave to Joseph one portion above his brethren, Gen 48:22. 2. Yet, if he have a servant that is a favourite, he may not in like manner settle lands upon him, Eze 46:17. The servant might have the rents, issues, and profits, for such a term, but the inheritance, the jus proprietarium - the right of proprietorship, shall remain in the prince and his heirs. It was fit that a difference should be put between a child and a servant, like that Joh 8:35. The servant abides not in the house for ever, as the son does. 3. What estates he gives his children must be of his own (Eze 46:18): He shall not take of the people's inheritance, under pretence of having many children to provide for; he shall not find ways to make them forfeit their estates, or to force them to sell them and so thrust his subjects out of their possession; but let him and his sons be content with their own. It is far from being a prince's honour to increase the wealth of his family and crown by encroaching upon the rights and properties of his subjects; nor will he himself be a gainer by it at last, for he will be but a poor prince when the people are scattered every man from his possession, when they quit their native country, being forced out of it by oppression, choosing rather to live among strangers that are free people, and where what they have they can call their own, be it ever so little. It is the interest of princes to rule in the hearts of their subjects, and then all they have is, in the best manner, at their service. It is better for themselves to gain their affections by protecting their rights than to gain their estates by invading them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–18. Public domain.
Copy as
JeromeAD 420
Commentary on Ezekiel
(Verse 16, 17 and following) Thus says the Lord God: If a prince (or leader) gives a gift to someone from his own sons, it shall be the inheritance of his sons; they shall possess it as an inheritance. But if he gives a legacy from his own inheritance to one of his servants, it shall belong to him until the year of release (for which Theodotius put the Hebrew word 'Deror'), but it shall return to the prince; however, the inheritance shall belong to his son. And the prince shall not take the inheritance of the people by violence, and from their possession: but out of his own possession he shall give an inheritance to his sons: that my people may not be scattered each one from his possession. Thus far the discourse is concerning the prince, now precepts are given concerning his heirs: indeed concerning gifts, inheritance, and legacies, to whom he ought to give them, and whose possession is either for a time, or eternal. If, says he, he shall give a gift or inheritance to his sons, they shall possess it: because it is due to them by the right of succession, and possession cannot pass from one to another. But if he has given any of his servants as a legatee, he shall possess them as long as the remission year, which is called the Year of Release (), or the jubilee, which is the fiftieth year, comes: when all sales and gifts revert to the previous owners: so that the servant has the use for a time, and the ownership of the possession of the prince's sons. But what follows: And the prince shall not take from the inheritance of the people by violence (Lev. XXIII), or as the Septuagint has translated, to oppress them, or as Aquila and Symmachus, to afflict and distress them: but he shall give his inheritance to his sons from his own possession: this rebukes not only the priests and princes of that time, but also our own, who become richer by the dignity of the priesthood and, besides what is owed to them by the Lord's disposition, take away from the poor by violence: or under the name of honor, strip the wealthy, so that they also leave nothing to their own sons, to whom paternal inheritance is due, except what has been left to them by their parents. Therefore, whoever is a wealthier priest, when he comes to the priesthood, should not give whatever excess he has to his children, but to the poor, and to holy brothers, and to the faithful domestic servants, who surpass the merits of children, so that he may render to the Lord what belongs to the Lord, who speaks in the Gospel: Whatever you have done to the least of these, you have done to me (Matt. 25:40). For he is received as a guest in the poor; he is visited in prison; he is clothed in nakedness; he drinks when thirsty; he is satiated when hungry. So that my people, he says, may not be scattered from their possession. For if the ruler has the power, either to receive or to take by force, or to hold under the pretext of honor, that which does not belong to him, and to leave it to his children, the people who were gathered in the name of God will be scattered and torn apart: either according to the Law, so that the inheritance of one gradually passes to another, and the cord of division perishes, through which perhaps the inheritance comes to each individual. Therefore, he disperses the people of God and takes away from them the eternal possession of faith, who abandons the gifts or goods of others, either through theft, robbery, flattery, seduction, or under the pretext of religion, to his own children, brothers, and relatives.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Ezekiel 46:18 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.