TRV
Translation
King James Version
Moreover from the possession of the Levites, and from the possession of the city, being in the midst of that which is the prince's, between the border of Judah and the border of Benjamin, shall be for the prince.
Complete Jewish Bible
Thus the land belonging to the L'vi'im and the section for the city will be inside that which belongs to the prince. "'The territory belonging to the prince will be between the territory of Y'hudah and the territory of Binyamin -
Berean Standard Bible
So the Levitical property and the city property will lie in the center of the area belonging to the prince—the area between the borders of Judah and Benjamin.
American Standard Version
Moreover from the possession of the Levites, and from the possession of the city, being in the midst of that which is the prince’s, between the border of Judah and the border of Benjamin, it shall be for the prince.
World English Bible Messianic
Moreover from the possession of the Levites, and from the possession of the city, being in the midst of that which is the prince’s, between the border of Judah and the border of Benjamin, it shall be for the prince.
Geneva Bible (1599)
Moreouer, from the possession of the Leuites, and from the possession of the citie, that which is in the middes shall be the princes: betweene the border of Iudah, and betweene the border of Beniamin shall be the princes.
Young's Literal Translation
And from the possession of the Levites, from the possession of the city, in the midst of that which is to the prince, between the border of Judah and the border of Benjamin, there is to the prince.
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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 48:22 meticulously describes a specific land allocation within the visionary temple and land distribution detailed in the latter chapters of Ezekiel. This verse precisely delineates the territory designated for "the prince," specifying its central location between the possessions of the Levites and the city, and situated geographically between the tribal borders of Judah and Benjamin. It underscores the meticulous divine order and the significant, yet circumscribed, role of the prince in the restored community envisioned by Ezekiel, highlighting God's comprehensive plan for a future of perfect order and righteous governance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 48:22, like the entire latter section of the book, heavily employs Detailed Description and Symbolism. The meticulous enumeration of land boundaries, specific measurements, and precise allocations for various groups (tribes, Levites, city, prince) is a form of Detailed Description that serves to convey the absolute order and perfection of God's future restoration. This exhaustive detail is not merely practical but functions as a literary device to impress upon the reader the comprehensiveness and intentionality of the divine plan. Furthermore, the entire vision is steeped in Symbolism. The land itself, its precise division, the location of the temple, and the role of the prince are not necessarily meant to be interpreted as a literal blueprint for a future earthly kingdom. Instead, they symbolize God's ultimate sovereignty, His desire for a perfectly ordered community centered on His presence, and the establishment of righteous leadership. The specific placement of the prince's land in the "midst" and "between" tribal borders is symbolic of his central, unifying, and mediating role within this ideal divine administration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 48:22, in its precise allocation of land to the prince, reinforces the overarching biblical theme of God's meticulous care for His people and His ultimate plan for a perfectly ordered creation. It speaks to a future where justice, worship, and righteous leadership will be fully established under divine authority. The careful distinction of the prince's role from historical monarchies highlights a purified form of governance, one that serves God's purposes and the welfare of the community, rather than self-interest. This vision, while rooted in ancient Israel's context, points to a universal truth: God's desire for His people to live in a state of blessedness, order, and communion, with His presence at the very center, and with leadership that reflects His character.
REFLECTION AND APPLICATION
Ezekiel 48:22, with its focus on the prince's allocated land, invites us to reflect on the nature of divine order and the importance of leadership in God's economy. While the specific details of land division may be symbolic, the underlying principles are profoundly relevant. God is a God of order, not chaos. He has a plan for His people, and that plan involves not only His dwelling among them but also the establishment of righteous authority that facilitates worship, justice, and communal flourishing. For believers today, this verse challenges us to consider where "the prince's portion"—that is, the place of godly leadership and divine order—resides in our own lives, families, and communities. Are we submitting to God's reign and seeking to establish His principles in our spheres of influence? Do we value and pray for leaders, both spiritual and secular, who seek to serve God's purposes rather than their own? This vision reminds us that true blessedness comes from aligning ourselves and our societies with God's perfect design.
Questions for Reflection
FAQ
Is the land division in Ezekiel 40-48, including the prince's portion, meant to be a literal blueprint for a future earthly kingdom?
Answer: While some interpretations hold to a literal future fulfillment, many biblical scholars understand the detailed land divisions in Ezekiel 40-48 to be highly symbolic. The vision was given to a people in exile, offering hope and a theological blueprint for God's perfect order rather than a precise geographical map. The dimensions and arrangements often defy strict literal application to real-world geography or historical events. Instead, they symbolize God's ultimate restoration, the centrality of His presence, the perfection of His justice, and the ideal relationship between God and His people in a future, perfected state. The emphasis is on the principles of divine order, righteous leadership, and God's dwelling among His people, which find their ultimate fulfillment in Christ and His spiritual kingdom.
Who is "the prince" referred to in Ezekiel's vision, and specifically in Ezekiel 48:22?
Answer: The "prince" (Hebrew: nâsîyʼ) in Ezekiel's vision (chapters 40-48) is a unique and significant figure, distinct from the pre-exilic kings of Israel. Unlike the kings who often abused their power and led the nation into idolatry, this prince is portrayed as a righteous, divinely appointed leader whose responsibilities are primarily administrative and spiritual, focused on ensuring proper worship, providing offerings, and maintaining justice (see Ezekiel 45:7-8 and Ezekiel 46:1-18). He is not a priest or the Messiah, but rather a purified human leader who serves under God's ultimate authority. The precise identity of this figure has been debated; some see him as an ideal future ruler, while others view him as a symbolic representation of righteous leadership in God's restored kingdom, foreshadowing the perfect rule of Christ.
CHRIST-CENTERED FULFILLMENT
Ezekiel 48:22, with its meticulous allocation of land for the prince and its emphasis on divine order, finds its profound Christ-centered fulfillment not in a literal earthly territory but in the spiritual reality of God's kingdom established through Jesus Christ. The "prince" of Ezekiel's vision, a figure of righteous leadership and just administration, ultimately points to Jesus, the true and eternal Prince of Peace. While Ezekiel's prince has a physical land inheritance, Christ's inheritance is far grander: He inherits all nations and establishes a spiritual kingdom where His people dwell securely in Him. The centrality of the prince's portion in Ezekiel's vision foreshadows Christ's absolute centrality in the new covenant, where He is the cornerstone and the head of the church. The promise of God's dwelling among His people, symbolized by the temple and its surrounding order, is perfectly realized in Christ, who is Emmanuel, "God with us". Through His sacrificial death and resurrection, Christ has secured for His followers an eternal inheritance, a spiritual "land" where justice reigns, worship is pure, and God's presence is fully manifested, far surpassing any earthly allocation (1 Peter 1:3-4). Thus, Ezekiel's vision of a perfectly ordered land under a righteous prince serves as a powerful prophetic shadow of the glorious, Christ-centered reality of God's eternal kingdom.