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Faithlife Study Bible Chapter 45
45:7–46:18 The special status that Ezekiel describes for the nasi (“prince” or “ruler”; see 44:3 and note) includes the grant of two large tracts of land on either side of the sacred district. As a civil leader of the community, the prince has specific responsibilities, which are described here. Yahweh’s primary concern is social justice—fair trade and an end to economic oppression (compare Isa 5:8; see note on Isa 1:17). The prophets’ accusations against Israel focused on social injustice, idolatry, and empty ritualism in their worship of Yahweh. Civil and religious leaders were held responsible for leading Israel astray (see Ezek 22:26–28).
Old Testament 40:1-48:35: Restored Temple and Land
45:1. concept of sacred district. The sacred district was land reserved for use by the God of the temple area. Ezekiel portrays the land as a gift that was returned to the divine benefactor. As early as the early fourth millennium B.C., the city of Uruk in southern Mesopotamia had sacred districts in the center of its town. In ancient Mesopotamia either the sacred districts were separated by retaining walls for the structure, or a large citadel wall surrounded the entire sacred precinct. Access to sacred precincts was limited, and strict standards were maintained regarding who could enter and on what occasions. This is a continuation of the sacred compass idea that was established in Israel when the tabernacle was set up in the wilderness period (see comments on Lev 10:10 and Num 18:1–7).
45:2–6. dimensions of sacred district. The larger consecrated area was about eight miles long and six and a half miles wide, an area of over 50 square miles. This could be compared to the approximately 620 square miles of the entire district of Yehud under Persian rule. One half of this area was reserved for the priests and sanctuary, which was in the center of this area. One other area, eight miles by more than three miles, was reserved for the city, which was most likely Jerusalem, although the name is not given. If this design were superimposed on the land of Israel, it would encompass a large central segment of the tribal allotment of Judah. The territorial scheme shows the relative importance of the officials of the state, depending upon their placement near the center where there was the closest access to God.
45:7. prince. See comment on 44:3.
45:10. accurate scales. In an economy that did not have standardized weights and measures, traders were often tempted to cheat by falsifying the balances and measurements, often by using improper weights and false bottoms and other ways to alter the sizes of vessels.
45:10–12. measures. The two-armed balance scales were used to weigh out goods in Israel. The ephah was a dry standard used in measuring grain and equaled about half a bushel. The bath was a liquid measure of about six gallons. It was used for the measure of oil, wine and water. Both an ephah and a bath are one-tenth of a homer.
45:17. prince’s contributions. Here the prince is seen in a royal role. Typically in the ancient Near East the king was the one who provided the sacrifices for the festival rituals. This can be observed in biblical texts as well as in the nations surrounding Israel. At the large public festivals the general population often played the role of audience, while the leaders of the people (court and temple) took center stage. The pageantry could be grandiose, and the largesse of the king was made evident.
45:18–20. inaugural festival. The ritual described here has all the earmarks of a purification ceremony to dedicate the new sanctuary. These were typically seven-day affairs that ensured that the holy place and holy objects were ready for use. It marked the beginning of the operation of the sanctuary.
45:21–25. new Passover. In Ezekiel’s formulation, Passover takes on a different look than the traditional observance established in Exodus 11–12. Originally it had been established as a family-oriented festival in which the head of the household served a priestly role and the home was the location of the festivities. The related Feast of Unleavened Bread had gradually merged with Passover, as is indicated here as well. In the Passover celebrations carried out by Hezekiah (2 Chron 30) and Josiah (2 Chron 35), there was a more national and centralized aspect to the observance, but that is even more the case here in Ezekiel.