TRV
Translation
King James Version
And the residue shall be for the prince, on the one side and on the other of the holy oblation, and of the possession of the city, over against the five and twenty thousand of the oblation toward the east border, and westward over against the five and twenty thousand toward the west border, over against the portions for the prince: and it shall be the holy oblation; and the sanctuary of the house shall be in the midst thereof.
KJV (with Strong's)
And the residue H3498 shall be for the prince H5387, on the one side and on the other of the holy H6944 oblation H8641, and of the possession H272 of the city H5892, over against H6440 the five H2568 and twenty H6242 thousand H505 of the oblation H8641 toward the east H6921 border H1366, and westward H3220 over against H6440 the five H2568 and twenty H6242 thousand H505 toward the west H3220 border H1366, over against H5980 the portions H2506 for the prince H5387: and it shall be the holy H6944 oblation H8641; and the sanctuary H4720 of the house H1004 shall be in the midst H8432 thereof.
Complete Jewish Bible
"'What remains will be for the prince - the land on the two sides of the holy offering and section for the city, that is, the portion eastward from the eight [miles] of the offering's eastern border to the land's eastern border and the portion westward from the eight [miles] of the offering's western border to the land's western border - this land adjacent to the [tribal] portions will be for the prince, with the holy offering and the sanctuary of the house inside it.
Berean Standard Bible
The remaining area on both sides of the holy portion and of the property of the city will belong to the prince. He will own the land adjacent to the tribal portions, extending eastward from the 25,000 cubits of the holy district toward the eastern border, and westward from the 25,000 cubits to the western border. And in the center of them will be the holy portion and the sanctuary of the temple.
American Standard Version
And the residue shall be for the prince, on the one side and on the other of the holy oblation and of the possession of the city; in front of the five and twenty thousand of the oblation toward the east border, and westward in front of the five and twenty thousand toward the west border, answerable unto the portions, it shall be for the prince: and the holy oblation and the sanctuary of the house shall be in the midst thereof.
World English Bible Messianic
The remainder shall be for the prince, on the one side and on the other of the holy offering and of the possession of the city; in front of the twenty-five thousand of the offering toward the east border, and westward in front of the twenty-five thousand toward the west border, answerable to the portions, it shall be for the prince: and the holy offering and the sanctuary of the house shall be in its midst.
Geneva Bible (1599)
And the residue shalbe for the prince on the one side and on the other of the oblation of the Sanctuarie, and of the possession of the citie, ouer against the fiue and twentie thousand of the oblation toward the East border, and Westward ouer against the fiue and twentie thousande towarde the West border, ouer against shalbe for the portion of the prince: this shall be the holy oblation, and the house of the Sanctuarie shalbe in the middes thereof.
Young's Literal Translation
`And the residue is for the prince, on this side and on that side of the heave-offering of the holy portion , and of the possession of the city, on the front of the five and twenty thousand of the heave-offering unto the east border, and westward, on the front of the five and twenty thousand on the west border, over-against the portions of the prince; and the heave-offering of the holy portion , and the sanctuary of the house, hath been in its midst.
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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 21, 22.) But what remains will belong to the prince on all sides, either from here or from there ((The Vulgate is silent whether from here or from there)) as the firstfruits of the sanctuary and the possession of the city, bordering (or facing) twenty-five thousand firstfruits to the eastern boundary, and also from the sea ((The Vulgate says to the sea)) bordering (or facing) twenty-five thousand to the boundary of the sea. Similarly, in the areas belonging to the prince, there will be the firstfruits of the sanctuary and the sanctuary of the temple in its midst. There will also be possession of the Levites, and possession of the city in the middle of the prince's territory, between the boundary of Judah and the boundary of Benjamin, and it will belong to the prince. There has been much discussion about this prince above, and that he would receive only as much as one tribe. But now we learn something else, that whatever is left from all the tribes, only he shall receive it: so that there is no tribe that does not offer gifts to the prince: not from elsewhere, but from the firstfruits which serve the temple and the sanctuary and the delegated parts of the city. For this is what he says: From the east boundary to the western boundary, and from the northern boundary to the southern boundary, the firstfruits will belong to the seven and a half tribes. Within these firstfruits will be the city and its surrounding suburbs, as well as the sanctuary of the temple in the middle of the city. As for the land assigned to the Levites and the rest of the city, it will be considered as belonging to the prince. The area next to the firstfruits and the city, in the tribe of Judah, will be the western portion of the seven tribes. The eastern portion, in the tribe of Benjamin, will also belong to the prince. Since the sacraments of Holy Scripture are wondrous and should be contemplated more than spoken (Dan. XXXII). In the former division of the land beyond the Jordan by Moses, the land was divided among the two tribes of Reuben and Gad, and the half tribe of Manasseh (Joshua, XIII). But beyond the Jordan, by Joshua the son of Nun and Eleazar the son of Aaron, Judah possessed the south (Joshua, XV); and Ephraim and the half tribe of Manasseh possessed the north (Joshua, XVIII). Afterwards, with the spies sent to each tribe and a description of the land brought to Joshua and Eleazar, Benjamin received possession next to Judah from the south, and next to Ephraim and half the tribe of Manasseh. The second tribe, Simeon, received an inheritance within the tribe of Judah, so that what is written about Levi and Simeon would be fulfilled: I will divide them in Jacob, and scatter them in Israel (Gen. XLIX, 7). The third tribe, Zebulun, received Galilee, which includes Mount Tabor. On the fourth day, Isachar, where Jezreel is located, to the Jordan. On the fifth day, Aser, up to Mount Carmel, which overlooks the Great Sea, and Tyre and Sidon. On the sixth day, Nephthali, in Galilee and up to the Jordan, where Tiberias, which was once called Chenereth, is located. On the seventh day, Dan up to Joppa, where the towers of Ailon, Selebi, and Emmaus are located, which is now called Nicopolis: although we will later read that they took the city of Lesem in the tribe of Dan, which is now called Paneas. When these things are so, and there is such a difference between the previous description of the tribes and the one now held, let us consider how both in the current description and in the past, the tribe of Judah and Benjamin, the city, and the Temple have been located. In the previous description, Judah was to the south, and Benjamin to the north: but now it is the opposite, with Judah to the north and Benjamin to the south: after them, the second is Simeon, the third is Issachar, and the fourth is Zebulun, the fifth is Gad: namely, five tribes, as it is said in the following verses; for it is written:
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 48:21 meticulously delineates the land allocation for the "prince" within the visionary new Israel, positioning his extensive territory immediately adjacent to the "holy oblation"—the consecrated central district housing the temple and its associated priestly and Levitical areas. This verse specifies the prince's portion extending eastward and westward, mirroring the dimensions of the sacred oblation, thereby emphasizing his integral yet subordinate role in the divinely ordered future kingdom, with the sanctuary of God's house remaining at its absolute center as the organizing principle of the entire restored community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 48:21 is rich in Precision and Detailing, a hallmark of Ezekiel's later chapters. The repeated measurements ("five and twenty thousand") and specific directional indicators ("east border," "west border") create an impression of meticulous divine planning and absolute order, leaving no room for ambiguity or human caprice. This numerical exactitude serves to underscore the divine authority behind the vision and the certainty of its fulfillment. The phrase "in the midst thereof" is a powerful use of Symbolism, representing the absolute Centrality of God's presence and worship. The entire structure of the land, including the prince's allocation, is organized around the sanctuary, symbolizing that all aspects of the restored community—its leadership, its land, its people—are to revolve around and be sustained by the divine presence. There is also an element of Repetition with the recurring "five and twenty thousand" and the emphasis on the "holy oblation," reinforcing the importance and permanence of these divinely ordained elements.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 48:21 profoundly illustrates the theological principle of God's sovereign ordering of His kingdom, where every element, from the land to its leadership, is meticulously arranged around His sacred presence. The prince's portion, substantial yet clearly defined and adjacent to the holy oblation, signifies a leadership that is both empowered and constrained by divine parameters. This vision speaks to a future where human authority is rightly aligned with divine purpose, serving to protect and facilitate worship rather than exploiting it. The repeated emphasis on the sanctuary's centrality underscores that true flourishing for God's people is found when His dwelling place and His glory are the undisputed heart of their existence, providing the ultimate source of order, justice, and blessing.
REFLECTION AND APPLICATION
Ezekiel 48:21, though part of a highly detailed prophetic vision, offers profound principles for contemporary reflection and application. It calls us to consider the centrality of God's presence in our own lives, communities, and even our leadership structures. Just as the sanctuary was to be "in the midst" of the restored land, so too should God's Spirit and His Word be at the core of our personal decisions, family life, church ministries, and societal engagement. This verse challenges leaders, whether in the church, home, or workplace, to recognize that their authority is a stewardship, to be exercised with integrity and a primary focus on honoring God and facilitating His purposes, rather than pursuing self-aggrandizement. The meticulous order also reminds us that God is a God of justice and equity, desiring that all resources and responsibilities be managed with wisdom and fairness, preventing the abuses that plagued ancient Israel. Ultimately, it invites us to envision a life and a world where God's glory is the organizing principle, leading to true peace and flourishing.
Questions for Reflection
FAQ
What is the "holy oblation" mentioned in Ezekiel 48:21?
Answer: The "holy oblation" (Hebrew: terumah qodesh) refers to a large, consecrated block of land precisely measured and set apart in Ezekiel's visionary temple and land distribution. This sacred portion is dedicated exclusively to God and serves as the dwelling place for the temple, the priests, and the Levites. It is distinct from the tribal allotments and the city's possession, signifying its supreme sanctity and its role as the spiritual heart of the restored land. Its dimensions are consistently described as 25,000 cubits (or reeds) by 25,000 cubits, emphasizing its significant size and its central importance (see Ezekiel 45:1-6).
Who is the "prince" in Ezekiel's vision, and what is his role?
Answer: The "prince" (Hebrew: nasi) in Ezekiel's vision is a civil leader, distinct from the kings of pre-exilic Israel. Unlike the Davidic kings, who often abused their power and led the people into idolatry, the nasi in Ezekiel's prophecy is presented as a righteous, non-dynastic figure whose primary role is to uphold justice, administer the land fairly, and ensure the proper functioning of the temple worship. His land allocation, as described in Ezekiel 48:21, is substantial but clearly defined and borders the holy oblation, signifying his responsibility to protect the sanctity of the temple and its operations, rather than interfering with them. He is a steward of God's order, not an absolute ruler.
CHRIST-CENTERED FULFILLMENT
Ezekiel 48:21, with its meticulous focus on the centrality of the sanctuary and the righteous ordering of the land around it, finds its ultimate fulfillment in Jesus Christ and the New Covenant. While Ezekiel's vision describes a physical temple and land, it foreshadows the spiritual reality of God dwelling among His people in a new and perfect way through Christ. Jesus is the true and ultimate sanctuary, the very embodiment of God's presence among humanity, as declared in John 1:14 where "the Word became flesh and dwelt among us." Furthermore, the meticulous order and righteous leadership of the "prince" in Ezekiel's vision point to Christ as the perfect King and High Priest, who not only embodies divine justice but also perfectly mediates God's presence to His people. He is the one who truly takes away the sin of the world (John 1:29), making us a holy temple in whom God dwells by His Spirit (Ephesians 2:21-22). In the New Jerusalem, the ultimate fulfillment of Ezekiel's restored city, there is no need for a physical temple, "for the Lord God Almighty and the Lamb are its temple" (Revelation 21:22). Thus, the vision of the sanctuary in the midst is fully realized in Christ, who is the center of all things, establishing a kingdom where God's presence is not confined to a building but indwells His people, led by the perfect and eternal Prince of Peace (Isaiah 9:6).