TRV
Translation
King James Version
And the suburbs of the city shall be toward the north two hundred and fifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty.
KJV (with Strong's)
Complete Jewish Bible
The city is to have outside it a border of land 440 feet wide on each side - north, south, east and west.
Berean Standard Bible
The pastureland of the city will extend 250 cubits to the north, 250 cubits to the south, 250 cubits to the east, and 250 cubits to the west.
American Standard Version
And the city shall have suburbs: toward the north two hundred and fifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty.
World English Bible Messianic
The city shall have suburbs: toward the north two hundred fifty, and toward the south two hundred fifty, and toward the east two hundred fifty, and toward the west two hundred fifty.
Geneva Bible (1599)
And the suburbes of the citie shall be toward the North two hundreth and fiftie, and towarde the South two hundreth and fiftie, and towarde the East two hundreth and fiftie, and towarde the West two hundreth and fiftie.
Young's Literal Translation
And the suburb to the city hath been northward, fifty and two hundred, and southward, fifty and two hundred, and eastward, fifty and two hundred, and westward, fifty and two hundred.
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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 17.) The suburbs of the city on the north side shall be two hundred and fifty cubits in length, on the south side two hundred and fifty cubits in length, on the east side two hundred and fifty cubits in length, and on the west side two hundred and fifty cubits in length. As for the suburbs, which are called "Magras" in Hebrew, they have again transferred the distance of seventy times seventy cubits, that is, a space. And what is said, two hundred and fifty on each side, is understood to refer to reeds, which are six cubits and one palm in length, and on each side they make six hundred and seventeen and a little less steps, and in total one thousand reeds, making two thousand four hundred and sixty-eight steps: these spaces surround the walls of the city in a circle, so as to divide the city from the rest. From this it is shown that none of these spaces have the right to engage in the work of the city and to gather its fruits, but rather to be free from the use and work of men, so that the areas around the city walls, with their naturally growing shrubs and herbs, and other things that the land produces, may have beauty.
But the remaining length, according to the holy area, shall be ten thousand cubits toward the east and ten thousand toward the west: and it shall be over against the holy sanctuary. And the fruits thereof shall be for food, and the leaf thereof for medicine. And the workers of the city, that work therein, shall serve it out of all the tribes of Israel. All the fruits thereof shall be for the service of the holy city, and the priests of the sanctuary, who shall go in and out of the house of the Lord, shall eat it. And it shall be a place for a habitation unto them. And the separated cities shall be in the midst of that which shall be for the possession of the prince: and the possession of the holy place shall be in the midst of the portion of the Levites. He wants to designate the remaining part of the firstfruits of the sanctuary, ten thousand baskets extending towards the East, and another ten thousand baskets extending towards the West, to be allocated to those who work for the city for various purposes, whatever the city needs: so that the workers who build or restore the city walls, when necessary, may be nourished from the crops that grow on this land, and so that the city may have its adornment and the repaired roofs be restored. And this, not only in Israel or in the possession of the Holy Land, is contained spiritually in the mystery of the Church, but we also approve that it happens under Roman authority, so that certain villas belong to the rights of cities, either through royal generosity or through the inheritance and donation of many, so that buildings are not gradually ruined and public buildings, which are an ornament to the city, are not long neglected. But the workers, he said, or those who serve in the works of the city, will be from all the tribes of Israel: so that no one may consider themselves exempt from the work of the city, but all may eagerly build up the Church. This is also what we read was done in the tabernacle, that for the diversity of strengths, one offers gold and silver, scarlet, fine linen, and purple, and various and diverse coverings: others offer skins and the hair of goats: and although there were different gifts according to the quality of the substance, the reward of those who gave was one: indeed, greater than those who offered little, but more according to their abilities, as an example of the poor widow, who sent two small coins as gifts to the treasury; she was praised by the judgment of the Lord, saying: Truly I say to you, this widow, poor as she is, has put in more than all the others. For they have all contributed from their surplus wealth to the offerings of God, but she, from her poverty, has offered her whole livelihood. Therefore, as we have said about the works of the city, it must be briefly stated that all the first fruits of the sanctuary, and the possession of the city calculated together in a square, amount to two thousand four hundred and sixty-six, and a third part. For if twenty-five thousand reeds, which have six cubits and one palm, make ours, that is, Roman sixty, and one thousand, and six hundred and sixty-seven paces; there is no doubt that these, when multiplied by four, exceed the previous number. From which we understand that all things are to be understood spiritually, the possession of the Church is much broader than it was in Judea, who did not even receive a part of the holy land: but from each tribe they received forty-eight cities, not the full possession, but habitation and hospitality: so also the laity themselves, although they have not reached the priestly and Levitical degree, if they work in the city of the Lord, they may partake of the holy land, the land of meekness, and the land of believers, of whom one said: I believe to see the good things of the Lord, in the land of the living (Ps. 27:13).
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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SUMMARY
Ezekiel 48:17 meticulously details the uniform dimensions of the open land, or "suburbs," surrounding the holy city within the visionary sacred district. This precise measurement—two hundred and fifty reeds on each of the four sides—underscores the divine order, holiness, and meticulous planning inherent in God's future kingdom, providing a buffer zone that both separates and sustains the sacred core.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 48:17 employs several literary devices to convey its message with impactful clarity. The most prominent is Repetition, specifically the insistent reiteration of "two hundred and fifty" applied to each of the four cardinal directions (north, south, east, west). This insistent repetition not only emphasizes the precise and uniform dimensions but also creates a compelling sense of immutable order, divine perfection, and comprehensive design. The consistent enumeration of directions also functions as a form of Enumeration or detailed listing, a characteristic feature of Ezekiel's later chapters, which meticulously catalog every aspect of the visionary temple and land. This detailed cataloging serves as a literary technique to convey the absolute comprehensiveness and divine authority of the blueprint, leaving no room for ambiguity. Furthermore, the entire passage is steeped in Symbolism. The precise numbers and dimensions, while literal within the vision, also symbolize God's meticulousness, His desire for holiness, and the perfect order of His future kingdom. The "suburbs" themselves symbolize a necessary buffer, a sacred boundary that separates the holy from the common, reflecting a profound theological principle of distinction and the sanctity of God's dwelling place.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 48:17, with its precise and uniform measurements of the holy city's suburbs, speaks volumes about the character of God and the nature of His kingdom. It reveals a God of meticulous order, who leaves nothing to chance and designs everything with perfect symmetry and purpose. This divine precision underscores the sanctity of the space—the holy city and its surroundings—emphasizing that God's dwelling place and the life around it are governed by divine standards, not human caprice. The concept of a designated "suburb" or common land also highlights God's comprehensive provision for His people, ensuring practical space for sustenance even within a highly sacred context. The vision, therefore, serves as a powerful assurance of God's faithfulness to restore and establish a perfectly ordered and holy community, a testament to His sovereign control over all things and His desire for His people to dwell in security and abundance.
REFLECTION AND APPLICATION
Ezekiel 48:17, though a verse detailing ancient prophetic measurements, offers profound insights for contemporary believers. It reminds us that our God is a God of order, precision, and holiness. In a world often characterized by chaos, uncertainty, and moral ambiguity, this vision provides a comforting assurance of God's meticulous planning and ultimate control. Just as the holy city had its precisely defined "suburbs" to maintain its distinctiveness and sacredness, so too are believers called to cultivate areas of "holy separation" in their lives. This involves setting intentional boundaries—in our thoughts, actions, relationships, and digital consumption—that protect our spiritual walk and distinguish us as God's people. It encourages us to live lives that reflect the holiness God calls us to in 1 Peter 1:16, demonstrating that our lives are ordered by His divine principles and set apart for His glory. Furthermore, recognizing God's provision in these details can inspire confidence that He provides not only for our spiritual needs but also for the practical aspects of our existence, sustaining us as we live within His kingdom and pursue His purposes.
Questions for Reflection
FAQ
What is the significance of the precise measurements in Ezekiel 48:17?
Answer: The precise measurements of "two hundred and fifty" reeds on each side of the holy city's suburbs are highly significant. They underscore God's meticulous attention to detail and His absolute sovereignty. In a time when Jerusalem lay in ruins, these exact dimensions conveyed a message of hope and certainty: God's future restoration would be perfectly ordered, divinely planned, and utterly comprehensive. It emphasizes that God is not a God of chaos but of perfect order, and His future kingdom will be established with divine precision, reflecting His holiness and glory. This detailed blueprint assures the exiles that God's promises are concrete and reliable, not vague hopes, pointing to a future where divine order reigns supreme, as seen in the ultimate heavenly city described in Revelation 21:16.
What were these "suburbs" for in Ezekiel's vision?
Answer: The "suburbs" (Hebrew: migrash) in Ezekiel 48:17 refer to the open, common land immediately surrounding the holy city within the larger sacred district. Culturally, such land was known from the Levitical cities in Numbers 35:2, where it provided pasture for livestock and space for common use. In Ezekiel's visionary context, these suburbs serve multiple purposes: they act as a buffer zone, physically separating the sacred city from the profane world outside, thereby emphasizing its holiness and distinctiveness. They also represent God's comprehensive provision, ensuring that the holy community has not only a place of worship and governance but also practical space for sustenance and daily life, all within a divinely ordered framework. This demonstrates God's holistic care for His people, addressing both their spiritual and practical needs within His perfectly designed kingdom.
CHRIST-CENTERED FULFILLMENT
While Ezekiel 48:17 describes a literal vision of a future temple and city, its ultimate theological fulfillment and spiritual resonance are found in Christ and the New Covenant. The meticulous order and perfect dimensions of the "suburbs" around the holy city foreshadow the perfect, unblemished nature of God's eternal kingdom established through Jesus Christ. Christ Himself is the ultimate embodiment of divine order and holiness, the one through whom God's presence truly dwells among His people, not in a physical temple but in the community of believers, who are built together into a spiritual house, a holy temple in the Lord (Ephesians 2:19-22). The "suburbs" can be seen as a symbolic representation of the expansive reach and inclusive nature of God's kingdom under Christ, where boundaries are not for exclusion but for the preservation of holiness and the provision of abundant life for all who believe. The ultimate reality toward which Ezekiel's vision points is the New Jerusalem described in Revelation 21-22, where God's dwelling is with humanity, and Christ is its light and temple (Revelation 21:22-23). In this eternal city, the perfect order and boundless provision symbolized by Ezekiel's precise measurements are fully realized in the presence of the Lamb, who makes all things new and perfectly ordered for His redeemed people (Revelation 21:5), ensuring eternal peace and perfect communion.