Ezekiel 48:15

Translation
King James Version
And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane place for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof.
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KJV (with Strong's)
And the five H2568 thousand H505, that are left H3498 in the breadth H7341 over against H6440 the five H2568 and twenty H6242 thousand H505, shall be a profane H2455 place for the city H5892, for dwelling H4186, and for suburbs H4054: and the city H5892 shall be in the midst H8432 thereof.
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Complete Jewish Bible
"'The 5,000 [cubits, that is, the one-and-a-half miles] that are left of the width is to be for the common use of the city, for housing and for open fields. The city will be inside it.
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Berean Standard Bible
The remaining area, 5,000 cubits wide and 25,000 cubits long, will be for common use by the city, for houses, and for pastureland. The city will be in the center of it
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American Standard Version
And the five thousand that are left in the breadth, in front of the five and twenty thousand, shall be for common use, for the city, for dwelling and for suburbs; and the city shall be in the midst thereof.
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World English Bible Messianic
The five thousand that are left in the breadth, in front of the twenty-five thousand, shall be for common use, for the city, for dwelling and for suburbs; and the city shall be in its midst.
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Geneva Bible (1599)
And the fiue thousand that are left in the breadth ouer against the fiue and twentie thousande, shall be a prophane place for the citie, for housing, and for suburbes, and the citie shalbe in the middes thereof.
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Young's Literal Translation
And the five thousand that is left in the breadth, on the front of the five and twenty thousand, is common--for the city, for dwelling, and for suburb, and the city hath been in its midst.
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See also
Ezekiel 45:6Ezekiel 42:20Ezekiel 44:23Ezekiel 22:261 Timothy 3:15
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Ezekiel’s Promised Land
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In the KJVVerse 21,718 of 31,102

Study This Verse

SUMMARY

Ezekiel 48:15 meticulously details the allocation of a specific strip of land, five thousand units in breadth, designated as "profane" or common ground. This area is explicitly set aside for the city's dwelling and suburbs, forming a vital part of the visionary land distribution in Ezekiel's concluding chapters. It underscores God's precise and comprehensive planning for the restored community, ensuring that both sacred and secular spaces are divinely ordered and integrated, providing for the practical needs of His people while maintaining a clear relationship with the consecrated areas.

CONTEXT

  • Literary Context: Ezekiel 48:15 is situated within the grand culmination of Ezekiel's prophetic visions, specifically chapters 40-48, which detail an elaborate blueprint for Israel's restoration. This section describes a new temple, a re-division of the land among the twelve tribes, and the establishment of a divinely ordered society. More precisely, verses 8-20 of chapter 48 delineate the "holy oblation" (or "heave offering"), a vast, sacred tract dedicated to the temple, the priests, and the Levites. Verse 15 then shifts focus to a distinct, adjacent strip of land, explicitly designated as "profane" (common) and intended for the city itself. This precise spatial arrangement meticulously defines the relationship between the consecrated areas reserved for divine worship and the practical living spaces for God's people, illustrating the comprehensive and orderly nature of God's future kingdom where every detail is divinely ordained.
  • Historical & Cultural Context: The book of Ezekiel was penned during the tumultuous period of the Babylonian exile (circa 593-571 BC), a time of profound national trauma and despair for the Judean people. Jerusalem and its temple lay in ruins, the Davidic monarchy had fallen, and the population was forcibly deported. In this context of desolation and displacement, Ezekiel's visions served as a powerful source of hope, promising future restoration, divine presence, and a return to glory. The intricate architectural and land division details, while potentially symbolic, would have resonated deeply with an audience familiar with ancient Near Eastern urban planning and the sacral distinction inherent in temple layouts. The concept of separating sacred from common spaces was foundational to Israelite religious life, deeply rooted in the Mosaic Law and the practices surrounding the Tabernacle and later the Temple. This vision, therefore, presented an idealized future where divine order and purity would permeate every aspect of life, standing in stark contrast to the chaos and defilement that precipitated their exile.
  • Key Themes: Ezekiel 48:15 significantly contributes to several overarching themes pervasive throughout the book of Ezekiel. Firstly, it powerfully illustrates Divine Order and Meticulous Planning. The precise measurements and allocations detailed throughout the entire vision, including those in this verse, underscore God's comprehensive and exact blueprint for the future. This demonstrates that every facet of the restored community, from the sacred temple to the common city, is subject to divine ordination, reflecting God's ultimate sovereignty and control. Secondly, the verse highlights the crucial theological concept of the Distinction Between Holy and Common. By designating this specific land as "profane" (common) for the city, in direct contrast to the "holy" oblation, the text emphasizes that while God demands consecrated spaces for worship and priestly service, He also meticulously provides for the practical needs of daily life. This distinction is vital for understanding the purity and order of the future kingdom, where even common activities are to be conducted within a divinely established framework. Finally, the strategic placement of the city within this common land underscores the profound theme of God's Dwelling Among His People. While the temple is the epicenter of God's manifest presence, the city's proximity and its purpose for "dwelling" signify a community living in intimate relationship with a God who desires to reside among them, ultimately culminating in the climactic declaration in Ezekiel 48:35 that the city's name is "The Lord is There."

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Profane (Hebrew, chôl', H2455): This term signifies "exposed" or "common," standing in contrast to "holy" (Hebrew: qodesh). In this specific context, "profane" does not imply moral impurity or unholiness, but rather a functional designation for ordinary, secular use. The land is "profane" because it is set aside for the common activities of the city, such as dwelling, commerce, and daily life, thereby distinguishing it from the consecrated temple and priestly lands. This highlights a divinely ordained functional separation rather than a moral condemnation.
  • Dwelling (Hebrew, môwshâb', H4186): Derived from H4186, this word denotes a "seat," "site," or "abode," encompassing both the physical place and the duration of habitation. By implication, it also refers to the population itself. Its inclusion here emphasizes that the designated "profane" land is specifically intended for the permanent settlement and communal life of the people. It speaks to the establishment of a stable, inhabited place where the restored community will live, thrive, and conduct their daily affairs.
  • Suburbs (Hebrew, migrâsh', H4054): This term refers to the open country or pastureland typically surrounding a city, often utilized for grazing flocks or as an ancillary area around buildings. In Ezekiel, it frequently describes the common lands allotted to the Levites around their cities. Here, it indicates the peripheral areas of the city, suggesting not merely densely packed urban housing but also surrounding open spaces that support the city's functions, provide room for expansion, or accommodate agricultural and pastoral activities essential for the community's sustenance.

Verse Breakdown

  • "And the five thousand, that are left in the breadth over against the five and twenty thousand,": This initial clause precisely specifies the dimensions and exact spatial relationship of the land strip. It defines a "breadth" (width) of five thousand units (likely reeds or cubits, consistent with the meticulous measurements throughout Ezekiel's vision), which is situated "over against" or directly adjacent to the much larger sacred portion of twenty-five thousand units. This meticulous detail establishes the precise spatial relationship within the overall land division, ensuring clarity and order in the divine blueprint for the restored land.
  • "shall be a profane [place] for the city,": This segment declares the inherent nature and primary purpose of the five-thousand-unit strip. It is explicitly designated as "profane" (common), meaning it is set apart for ordinary, non-sacred use, and specifically allocated "for the city." This designation functionally distinguishes it from the highly consecrated temple and priestly lands, emphasizing a divinely ordained separation within God's comprehensive and ordered plan for the future community.
  • "for dwelling, and for suburbs:": This phrase further elucidates the specific practical uses intended for this common land. It is purposed "for dwelling," indicating residential areas for the inhabitants, and "for suburbs," which refers to the surrounding open lands or common areas associated with the city. This detailed specification paints a picture of a functional urban center complete with both residential and ancillary spaces necessary for a thriving community.
  • "and the city shall be in the midst thereof.": This concluding phrase highlights the central and integral placement of the city within this designated five-thousand-unit common land. It signifies the city's importance as the hub of human activity and communal life, strategically located within the broader divine allocation. This central positioning underscores the city's vital role in the restored kingdom, serving as the focal point for the daily lives of God's people.

Literary Devices

Ezekiel 48:15, like much of Ezekiel's concluding chapters, is rich in Architectural Imagery and Detailed Specification, functioning as a divine blueprint. The precise measurements and spatial relationships (e.g., "five thousand," "five and twenty thousand," "in the breadth over against," "in the midst thereof") create a vivid mental picture of a meticulously planned and ordered landscape. This precision serves as powerful Symbolism for God's absolute sovereignty, His meticulous care, and His desire for perfect order and harmony in the restored community. There is a clear Contrast established between the "profane" (common) land for the city and the implied "holy" land for the temple and priests, emphasizing a crucial theological distinction between sacred and secular spheres, both of which are divinely ordained and necessary for a complete and functioning society. The entire passage operates as a Visionary Prophecy, offering profound hope and a concrete (though potentially symbolic) picture of future restoration to a people in exile, thereby underscoring God's unwavering faithfulness to His covenant promises.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 48:15, by delineating the common land for the city, articulates a profound theological principle: God's comprehensive concern extends to every facet of human life, not merely the strictly sacred. While the temple and priestly lands are consecrated and set apart, the divine provision for a functional, "profane" city demonstrates that daily living, communal interaction, and domestic life are equally integral to God's divinely ordered plan. This vision of a perfectly structured society, where the sacred and common spheres coexist in harmony and proximity, points to the ultimate goal of God dwelling intimately among His people within an ordered, holy environment. It reflects a holistic divine design that encompasses both explicit worship and everyday existence, ensuring that the entire community operates under God's sovereign hand, leading to the ultimate declaration in Ezekiel 48:35 that the city's name is "The Lord is There."

REFLECTION AND APPLICATION

Ezekiel's meticulous vision for the future city, even down to the allocation of "profane" land for dwelling and suburbs, offers profound and actionable lessons for contemporary believers. It serves as a powerful reminder that God is a God of order, intentionality, and holistic concern for every aspect of His creation and His people. Our lives, much like the envisioned city, encompass both explicitly sacred spaces—moments of worship, prayer, and spiritual devotion—and common, everyday periods of routine. The profound challenge and transformative opportunity lie in recognizing that even our "common" activities—our work, our homes, our relationships, our leisure, our civic engagement—can and should be lived in alignment with God's purposes. Just as the city was strategically situated near the holy oblation, our daily lives are to be lived in conscious proximity to God's presence, allowing His divine order, holiness, and love to permeate every sphere. This calls us to intentional living, where we actively seek to honor God not only in our explicit acts of devotion and spiritual service but also in the mundane, recognizing that all of life, when lived under His divine design and for His glory, can be offered as an act of worship.

Questions for Reflection

  • How does the distinction between "profane" (common) and "holy" land in Ezekiel's vision challenge or affirm your understanding of sacred and secular spaces in your own life and daily routines?
  • In what practical ways can you bring intentionality and a greater sense of divine order into the "common" areas of your daily life, such as your home environment, workplace interactions, or community engagements?
  • Considering the city's placement "in the midst" of the common land, how might you cultivate a deeper and more consistent awareness of God's presence in the very center of your everyday existence, even amidst its ordinary demands?

FAQ

What does "profane" mean in the context of Ezekiel 48:15?

Answer: In this specific context, "profane" (Hebrew: chôl) does not carry the modern negative connotation of being unholy, impure, or evil. Instead, it signifies "common" or "secular." It refers to land designated for ordinary human use, such as dwelling, commerce, and civic life, thereby distinguishing it from the "holy" (Hebrew: qodesh) areas meticulously reserved for the temple, priests, and Levites. It denotes a functional distinction within God's divinely ordered plan, where both sacred and common spaces have their proper place, purpose, and are equally integrated into His comprehensive design for the restored community.

Is Ezekiel's vision of the land division and city literal or symbolic?

Answer: Biblical scholars hold various views on whether Ezekiel's detailed vision, including the land division and city layout, is intended as a literal blueprint for a future temple and land, or primarily as a symbolic representation of profound spiritual realities. Many interpret it as a highly symbolic depiction of God's perfect order, His unwavering desire to dwell among His people, and the ultimate restoration of His kingdom. The extreme precision, idealized nature of the measurements, and the sheer scale often lead to a symbolic interpretation, pointing to a spiritual fulfillment in the New Covenant and the New Jerusalem, rather than a purely physical reconstruction. For instance, the New Testament speaks of believers as living stones in a spiritual house, and the New Jerusalem has no temple, for its temple is the Lord God Almighty and the Lamb. However, some dispensationalists interpret it as a literal future temple and land division that will occur during a millennial reign. Regardless of the specific interpretation, the underlying theological principles of divine order, holiness, God's abiding presence, and the comprehensive nature of His redemptive plan remain profoundly significant.

CHRIST-CENTERED FULFILLMENT

Ezekiel's vision of a perfectly ordered city, with meticulously designated spaces for both the sacred and the common, ultimately finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament temple and land divisions pointed to God's desire for intimate dwelling among His people, Christ Himself becomes the ultimate dwelling place of God, the true temple not made with human hands. In Him, the very distinction between holy and common is transformed, as His atoning sacrifice and sanctifying presence make all of life sacred. The idealized city, with God's presence at its very heart, perfectly foreshadows the New Jerusalem, where there is no longer a need for a physical temple because the Lord God Almighty and the Lamb are its temple. Through Christ, believers are incorporated as living stones into a spiritual house, becoming a holy priesthood offering spiritual sacrifices, thereby blurring the lines between sacred and secular as all of life becomes an act of worship (1 Peter 2:5). The ancient promise of God dwelling "in the midst" of His people, powerfully implied by the city's central placement in Ezekiel 48:15, is fully realized in the incarnation of Christ, who tabernacled among us, and continues through the indwelling of the Holy Spirit, making every believer a temple of God (1 Corinthians 6:19). Thus, the meticulous planning of Ezekiel 48:15 ultimately points to Christ as the one who brings perfect order, holiness, and the perpetual, indwelling presence of God into the lives of His redeemed people, transforming the common into a sphere of divine glory.

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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 13 and following) But the Levites shall have a portion like the priests, consisting of twenty-five thousand cubits in length and ten thousand cubits in width; the whole length shall be twenty-five thousand cubits and the width ten thousand cubits. They shall not sell any of it or exchange it, nor shall the firstfruits of the land be taken away from it, for they are holy to the Lord. The remaining five thousand cubits in width, along the twenty-five thousand, shall be for common use by the city for dwellings and common land, and the city shall be in the middle of it. What we translate as 'profane', Aquila translated as 'βέβηλον', Symmachus and Theodotion translated as 'λαἳκὸν'; the LXX used 'προτείχισμα' which can also be translated as 'antemurale'. 'Profane' and 'laicum' are both secular, that is, common, and can be used by all people everywhere. However, what the LXX said: 'It will not be measured, nor will it be taken away,' is clear that it does not have the same meaning as what we said: 'It will not be changed, nor will it be transferred.' The possession of the Levites is also described, which is indeed adjacent to the territories of the priests, and it has the same dimensions in length and breadth according to the number of Levites, which has the same number as the priests, but it uses its own boundaries and understands itself to be separate from the priestly rank: to remove the pride of the ministers, who, ignorant of the humility of their position, swell up beyond the priests, that is, the elders, and think of themselves as having dignity not by merit, but by wealth. Certainly, the one who is the first among ministers, because he preaches to the people individually and does not depart from the side of the Pontiff, considers it an injury if he is ordained a presbyter. And he does not remember that he is a minister of the altars and widows, entrusted not only to the service and ministry of the priests, but also to the widows and the poor. And they shall not sell, he says, nor exchange, so that the eternal possession of the Levitical distribution may remain, nor shall the worthiness of dignity be overcome by price, nor shall we transfer from one to another: for what has been sanctified to the Lord belongs not to those to whom it has been given, but to Him in whose name it is possessed. However, the remaining five thousand in width, by twenty-five thousand, is understood to be the length, will be profane of the city: so that it is lawful for all the Israelites and every member of the people to dwell there; not because they are unclean or because anything in the habitation of the holy land is contaminated, putrid, and filthy; but because, apart from the priests, it is permitted for everyone to dwell in them. By this we understand that all the things we refer to as sensations, that is, bodily pleasures that we perceive by sight, hearing, touch, smell, and taste, are profane and do not have the sanctity of the temple, nor do they have the privilege of the priesthood, but rather they belong to the realm of the laity and commoners. However, the city will be in the middle, concerning which it is written: The stream of the river makes the city of God glad (Ps. 46:4). And: A city set on a hill cannot be hidden (Matthew 5:14): of which we will speak in the following. Προτείχισμα, which means a fortification, and διάστημα, which means a space, which the LXX translated as suburbs, we do not know the meaning they have in this place.
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.
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