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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Ezekiel 45:1 - 45:1
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The determination of the means of support for the priesthood is followed still further by an explanation of the manner in which Jehovah will be their inheritance and possession; in other words, assign to the priests and Levites that portion of the land which was requisite for their abode. This is to be done by His causing a definite tract of land to be set apart for Himself, for the sanctuary, and for His servants, and for the capital, when the country is distributed among the tribes of Israel (Eze 45:1-8). On both sides of this domain the prince is also to receive a possession in land, to guard against all exaction on the part of the princes in time to come. And everywhere unrighteousness is to cease, just weight and measure are to be observed (Eze 45:9-12), and the people are to pay certain heave-offerings to provide for the sacrifices binding upon the prince (Eze 45:13-17).
Eze 45:1-8
The Holy Heave from the Land. - Eze 45:1. And when ye divide the land by lot for an inheritance, ye shall lift a heave for Jehovah as a holy (portion) from the land; five and twenty thousand the length, and the breadth ten (? twenty) thousand. It shall be holy in all its circumference round about. Eze 45:2. Of this five hundred shall belong to the Holy by five hundred square round about, and fifty cubits open space thereto round about. Eze 45:3. And from this measured space thou shalt measure a length of five and twenty thousand, and a breadth of ten thousand, and in this shall be the sanctuary, a holy of holies. Eze 45:4. A holy (portion) of the land shall this be; to the priests, the servants of the sanctuary, shall it belong who draw near to serve Jehovah, and it shall be to them the place for houses and a sanctuary for the sanctuary. Eze 45:5. And five and twenty thousand in length and ten thousand in breadth shall belong to the Levites, the servants of the house, for a possession to them as gates to dwell in. Eze 45:6. And as a possession for the city, ye shall give five thousand in breadth and five and twenty thousand in length, parallel to the holy heave; it shall belong to the whole house of Israel. Eze 45:7. And to the prince (ye shall give) on both sides of the holy heave and of the possession of the city, along the holy heave and along the possession of the city, on the west side westwards and on the east side eastwards, and in length parallel to one of the tribe-portions, from the western border to the eastern border. Eze 45:8. It shall belong to him as land, as a possession in Israel; and my princes shall no more oppress my people, but shall leave the land to the house of Israel according to its tribes. - The domain to be first of all set apart from the land at the time of its distribution among the tribes is called תְּרוּמָה, heave, not in the general sense of the lifting or taking of a portion from the whole, but as a portion lifted or taken by a person from his property as an offering for God; for תְּרוּמָה comes from הֵרִים, which signifies in the case of the minchah the lifting of a portion which was burned upon the altar as אַזְכָּרָה for Jehovah (see the comm. on Lev 2:9). Consequently everything that was offered by the Israelites, either voluntarily or in consequence of a precept from the Lord for the erection and maintenance of the sanctuary and its servants, was called תְּרוּמָה (see Exo 25:2., Eze 30:15; Lev 7:14; Num 15:19, etc.). Only the principal instructions concerning the heave from the land are given here, and these are repeated in Eze 48:8-22, in the section concerning the division of the land, and to some extent expanded there. The introductory words, “when ye divide the land by lot for an inheritance,” point to this. (See the map on Plate IV.) הִפִּיל, sc. גֹּירָל (Pro 1:14), to cast the lot, to divide by lot, as in Jos 13:6. Then shall ye lift, set apart, a heave for Jehovah as a holy (portion) from the land. מִן is to be closely connected with קֹדֶשׁ, as shown by Eze 45:4. In the numbers mentioned the measure to be employed is not given. But it is obvious that cubits are not meant, as Böttcher, Hitzig, and others assume, but rods; partly from a comparison of Eze 45:2 with Eze 42:16, where the space of the sanctuary, which is given here as 500 by 500 square, is described as five hundred rods on every side; and partly also from the fact that the open space around the sanctuary is fixed at fifty cubits, and in this case אַמָּה is added, because rods are not to be understood there as in connection with the other numbers. The correctness of this view, which we meet with in Jerome and Raschi, cannot be overthrown by appealing to the excessive magnitude of a τέμενος of twenty-five thousand rods in length and ten thousand rods in breadth; for it will be seen in Ezekiel 48 that the measurements given answer to the circumstances in rods, but not in cubits. The אֹרֶךְ before and after the number is pleonastic: “as for the length, twenty-five thousand rods in length.” Length here is the measurement from east to west, and breadth from north to south, as we may clearly see from Eze 48:10. No regard, therefore, is paid to the natural length and breadth of the land; and the greater extent of the portions to be measured is designated as length, the smaller as breadth. The expression אֲשָׂרָה אֶלֶף is a remarkable one, as עֲשֶׂרֶת אֲלָפִים is constantly used, not only in Eze 45:3 and Eze 45:5, but also in Eze 48:9-10,Eze 48:13, Eze 48:18. The lxx have εἴκοσι χιλιάδας, twenty thousand breadth. This reading appears more correct than the Masoretic, as it is demanded by Eze 45:3 and Eze 45:5. For according to Eze 45:3, of the portion measured in Eze 45:1 twenty-five thousand rods in length and ten thousand in breadth were to be measured for the sanctuary and for the priests' land; and according to Eze 45:5, the Levites were also to receive twenty-five thousand rods in length and ten thousand in breadth for a possession. The first clause of Eze 45:3 is unintelligible if the breadth of the holy terumah is given in Eze 45:1 as only ten thousand rods, inasmuch as one cannot measure off from an area of twenty-five thousand rods in length and ten thousand rods in breadth another space of the same length and breadth. Moreover, Eze 45:1 requires the reading עֶשְׂרִים אֶלֶף, as the “holy terumah” is not only the portion set apart for the sanctuary and the priests' land, but also that which was set apart for the Levites.
According to Eze 48:14, this was also “holy to Jehovah;” whereas the portion measured off for the city was “common” (Eze 48:15). This is borne out by the fact that in the chapter before us the domain appointed for the city is distinguished from the land of the priests and Levites by the verb תִּתְּנוּ (Eze 45:6), whilst the description of the size of the Levites' land in Eze 45:5 is closely connected with that of the land of the priests; and further, that in Eze 45:7, in the description of the land of the prince, reference is made only to the holy terumah and the possession of the city, from which it also follows that the land of the Levites is included in the holy terumah. Consequently Eze 45:1 treats of the whole of the תְּרוּמַת קֹדֶשׁ, i.e., the land of the priests and Levites, which was twenty-five thousand rods long and twenty thousand rods broad. This is designated in the last clause of the verse as a holy (portion) in its entire circumference, and then divided into two domains in Eze 45:2 and Eze 45:3. - Eze 45:2. Of this (מִזֶּה, of the area measured in Eze 45:1) there shall come, or belong, to the holy, i.e., to the holy temple domain, five hundred rods square, namely, the domain measured in Eze 42:15-20 round about the temple, for a separation between holy and common; and round this domain there is to be a מִגְרָשׁ, i.e., an open space of fifty cubits on every side, that the dwellings to the priests may not be built too near to the holy square of the temple building. - Eze 45:3. הַמִּדָּה, this measure (i.e., this measured piece of land), also points back to Eze 45:1, and מִן cannot be taken in any other sense than in מִזֶּה (Eze 45:2). From the whole tract of land measured in Eze 45:1 a portion is to be measured off twenty-five thousand rods in length and ten thousand rods in breadth, in which the sanctuary, i.e., the temple with its courts, is to stand as a holy of holies. This domain, in the midst of which is the temple, is to belong to the priests, as the sanctified portion of the land, as the place or space for their houses, and is to be a sanctuary for the sanctuary, i.e., for the temple. Eze 45:5. A portion equally large is to be measured off to the Levites, as the temple servants, for their possession. The Keri יְהָיָה is formed after the וְהָיָה of Eze 45:4, and the Chetib יִהְיֶה is indisputably correct. There is great difficulty in the last words of this verse, עֶשְׂרִים לְשָׁכֹת, “for a possession to them twenty cells;” for which the lxx give αὐτοῖς εἰς κατάσχεσιν πόλεις τοῦ κατοικεῖν, and which they have therefore read, or for which they have substituted by conjecture, עָרִים לָשֶׁבֶת. We cannot, in fact, obtain from the עֶשְׂרִים לְשָׁכֹת of the Masoretic text any meaning that will harmonize with the context, even if we render the words, as Rosenmüller does, in opposition to the grammar, cum viginti cubiculis, and understand by לְשָׁכֹת capacious cell-buildings. For we neither expect to find in this connection a description of the number and character of the buildings in which the Levites lived, nor can any reason be imagined why the Levites, with a domain of twenty-five thousand rods in length and ten thousand rods in breadth assigned to them, should live together in twenty cell-buildings. Still less can we think of the “twenty cells” as having any connection with the thirty cells in the outer court near to the gate-buildings (Eze 40:17-18), as these temple cells, even though they were appointed for the Levites during their service in the temple, were not connected in any way with the holy terumah spoken of here. Hävernick's remark, that “the prophet has in his eye the priests' cells in the sanctuary, - and the dwellings of the Levites during their service, which were only on the outside of the sanctuary, were to correspond to these,” is not indicated in the slightest degree by the words, but is a mere conjecture. There is no other course open, therefore, than to acknowledge a corruption of the text, and either to alter לשׁכת `srym עשׂרים into לְעָרִים לָשֶׁבֶת, as Hitzig proposes (cf. Num 35:2-3; Jos 21:2), or to take עשׂרים as a mistake for שְׁעָרִים: “for a possession to them as gates to dwell in,” according to the frequent use of שְׁעָרִים, gates, for עָרִים, cities, e.g., in what was almost a standing phrase, “the Levites who is in thy gates” (= cities; Deu 12:18; Deu 14:27; Deu 16:11; cf. Exo 20:10; Deu 5:14, etc.). In that case the faulty reading would have arisen from the transposition of עש into שע, and the change of ב into כ.
Beside the holy terumah for sanctuary, priests, and Levites, they are also (Eze 45:6) to give a tract of twenty-five thousand rods in length and five thousand rods in breadth as the property of the city (i.e., of the capital). לְעֻמַּת: parallel to the holy heave, i.e., running by the longer side of it. This portion of land, which was set apart for the city, was to belong to all Israel, and not to any single tribe. The more precise directions concerning this, and concerning the situation of the whole terumah in the land, are not given till Eze 48:8-22. Here, in the present chapter, this heave is simply mentioned in connection with the privileges which the servants of the Lord and of His sanctuary were to enjoy. These included, in a certain sense, also the property assigned to the prince in Eze 45:7 as the head of the nation, on whom the provision of the sacrifices for the nation devolved, and who, apart from this, also needed for his subsistence a portion of the land, which should be peculiarly his own, in accordance with his rank. They were to give him as his property (the verb תִּתְּנוּ is to be supplied to לַנָּשִׂיא from Eze 45:6) the land on this side and that side of the holy terumah and of the city-possession, and that in front (אֶל־פְּנֵי) of these two tracts of land, that is to say, adjoining them, extending to their boundaries, 'מִפְּאַת יָם , “from” (i.e., according to our view, “upon”) the west side westward, and from (upon) the east side eastward; in other words, the land which remained on the eastern and western boundary of the holy terumah and of the city domain, both toward the west as far as the Mediterranean Sea, and toward the east as far as the Jordan, the two boundaries of the future Canaan. The further definition 'וְאֹרֶךְ לְעֻמֹּות וגו is not quite clear; but the meaning of the words is, that “the length of the portions of land to be given to the prince on the east and west side of the terumah shall be equal to the length of one of the tribe-portions,” and not that the portions of land belonging to the prince are to be just as long from north to south as the length of one of the twelve tribe-possessions. “Length” throughout this section is the extent from east to west. It is so in the case of all the tribe-territories (cf. Eze 48:8), and must be taken in this sense in connection with the portion of land belonging to the prince also. The meaning is therefore this: in length (from east to west) these portions shall be parallel to the inheritance of one of the twelve tribes from the western boundary to the eastern. Two things are stated here: first, that the prince's portion is to extend on the eastern and western sides of the terumah as far as the boundary of the land allotted to the tribes, i.e., on the east to the Jordan, and on the west to the Mediterranean (cf. Eze 48:8); and secondly, that on the east and west it is to run parallel (לְעֻמֹּות) to the length of the separate tribe-territories, i.e., not to reach farther toward either north or south than the terumah lying between, but to be bounded by the long sides of the tribe-territories which bound the terumah on the north and south. אֹרֶךְ is the accusative of direction; אַחַד, some one (cf. Jdg 16:7; Psa 82:7). - In Eze 45:8, לָאָרֶץ with the article is to be retained, contrary to Hitzig's conjecture לְאֶרֶץ: “to the land belonging to him as a possession shall it (the portion marked off in Eze 45:7) be to him.” אֶרֶץ, as in 1Ki 11:18, of property in land. In Eze 45:8, the motive for these instructions is given. The former kings of Israel had no land of their own, no domain; and this had driven them to acquire private property by violence and extortion. That this may not occur any more in the future, and all inducement to such oppression of the people may be taken from the princes, in the new kingdom of God the portion of land more precisely defined in Eze 45:7 is to be given to the prince as his own property. The plural, “my princes,” does not refer to several contemporaneous princes, nor can it be understood of the king and his sons, i.e., of the royal family, on account of Eze 46:16; but it is to be traced to the simple fact “that Ezekiel was also thinking of the past kings, and that the whole series of princes, who had ruled over Israel, and still would rule, was passing before his mind” (Kliefoth), without our being able to conclude from this that there would be a plurality of princes succeeding one another in time to come, in contradiction to Eze 37:25. - “And the land shall they (the princes) leave to the people of Israel” (נָתַן in the sense of concedere; and הָאָרֶץ, the land, with the exception of the portion set apart from it in Eze 45:1-7). - The warning against oppression and extortion, implied in the reason thus assigned, is expanded into a general exhortation in the following verses.
Eze 45:9-12
General Exhortation to Observe Justice and Righteousness in their Dealings. - Eze 45:9. Thus saith the Lord Jehovah, Let it suffice you, ye princes of Israel: desist from violence and oppression, and observe justice and righteousness, and cease to thrust my people out of their possession, is the saying of the Lord Jehovah. Eze 45:10. Just scales, and a just ephah, and a just bath, shall ye have. Eze 45:11. The ephah and the bath shall be of one measure, so that the bath holds the tenth part of the homer, and the ephah the tenth part of the homer: after the homer shall its standard be. Eze 45:12. And the shekel shall have twenty gerahs; twenty shekels, five and twenty shekels, fifteen shekels, shall the mina be with you. - The exhortation in Eze 45:9 is similar to that in Eze 44:6, both in form and substance. As the Levites and priests are to renounce the idolatry to which they have been previously addicted, and to serve before the Lord in purity and holiness of life, so are the princes to abstain from the acts of oppression which they have formerly practised, and to do justice and righteousness; for example, to liberate the people of the Lord from the גְּרֻשֹׁות. גְּרוּשָׁה is unjust expulsion from one's possession, of which Ahab's conduct toward Naboth furnished a glaring example (1 Kings 21). These acts of violence pressed heavily upon the people, and this burden is to be removed (הֵרִים מֵעַל). In Eze 45:10-12 the command to practise justice and righteousness is expanded; and it is laid as a duty upon the whole nation to have just weights and measures. This forms the transition to the regulation, which follows from Eze 45:13 onwards, of the taxes to be paid by the people to the prince to defray the expenses attendant upon the sacrificial worship. - For Eze 45:10, see Lev 19:36 and Deu 25:13. Instead of the hin (Lev 19:36), the bath, which contained six hins, is mentioned here as the measure for liquids. The בַּת is met with for the first time in Isa 5:10, and appears to have been introduced as a measure for liquids after the time of Moses, having the same capacity as the ephah for dry goods (see my Bibl. Archäol. II pp. 139ff.). This similarity is expressly stated in Eze 45:11. Both of them, the ephah as well as the bath, are to contain the tenth of a homer (לָשֵׂאת, to carry, for לְהָכִיל, to contain, to hold; compare Gen 36:7 with Amo 7:10), and to be regulated by the homer. Eze 45:12 treats of the weights used for money. The first clause repeats the old legal provision (Exo 30:13; Lev 27:25; Num 3:47), that the shekel, as the standard weight for money, which was afterwards stamped as a coin, is to contain twenty gerahs. The regulations which follow are very obscure: “twenty shekels, twenty-five shekels, fifteen shekels, shall the mina be to you.” The mina, הַמָּנֶה, occurs only here and in 1Ki 10:17; Ezr 2:69; and Neh 7:71-72, - that is to say, only in books written during the captivity of subsequent to it. If we compare 1Ki 10:17, according to which three minas of gold were used for a shield, with 2Ch 9:16, where three hundred (shekels) of gold are said to have been used for a similar shield, it is evident that a mina was equal to a hundred shekels. Now as the talent (כִּכָּר) contained three thousand (sacred or Mosaic) shekels (see the comm. on Exo 38:25-26), the talent would only have contained thirty minas, which does not seem to answer to the Grecian system of weights. For the Attic talent contained sixty minas, and the mina a hundred drachms; so that the talent contained six thousand drachms, or three thousand didrachms. But as the Hebrew shekel was equal to a δίδραχμον, the Attic talent with three thousand didrachms corresponded to the Hebrew talent with three thousand shekels; and the mina, as the sixtieth part of the talent, with a hundred drachms or fifty didrachms, ought to correspond to the Hebrew mina with fifty shekels, as the Greek name μνᾶ is unquestionably derived from the Semitic מָנֶה. The relation between the mina and the shekel, resulting from a comparison of 1Ki 10:17 with 2Ch 9:16, can hardly be made to square with this, by the assumption that the shekels referred to in 2Ch 9:16 are not Mosaic shekels, but so-called civil shekels, the Mosaic half-shekel, the beka, בֶּקַע, having acquired the name of shekel in the course of time, as the most widely-spread silver coin of the larger size. A hundred such shekels or bekas made only fifty Mosaic shekels, which amounted to one mina; while sixty minas also formed one talent (see my Bibl. Archäol. II pp. 135, 136).
But the words of the second half of the verse before us cannot be brought into harmony with this proportion, take them how we will. If, for example, we add the three numbers together, 20 + 25 + 15 shekels shall the mina be to you, Ezekiel would fix the mina at sixty shekels. But no reason whatever can be found for such an alteration of the proportion between the mina and the talent on the one hand, or the shekel on the other, if the shekel and talent were to remain unchanged. And even apart from this, the division of the sixty into twenty, twenty-five, and fifteen still remains inexplicable, and can hardly be satisfactorily accounted for in the manner proposed by the Rabbins, namely, that there were pieces of money in circulation of the respective weights of twenty, twenty-five, and fifteen shekels, for the simple reason that no historical trace of the existence of any such pieces can be found, apart from the passage before us.
(Note: It is true that Const. l'Empereur has observed, in the Discursus ad Lectorem prefixed to the Paraphrasis Joseph. Jachiadae in Danielem, that “as God desired that justice should be preserved in all things, He noticed the various coins, and commanded that they should have their just weight. One coin, according to Jewish testimony, was of twenty shekels, a second of twenty-five, and a third of fifteen shekels; and as these together made one mina, according to the command of God, in order that it might be manifest that each had its proper quantity, He directed that they should be weighed against the mina, so that it might be known whether each had its own weight by means of the mina, to which they ought to be equal.” But the Jewish witnesses (Judaei testes) are no other than the Rabbins of the Middle Ages, Sal. Jarchi (Raschi), Dav. Kimchi, and Abrabanel, who attest the existence of these pieces of money, not on the ground of historical tradition, but from an inference drawn from this verse. The much earlier Targumist knows nothing whatever of them, but paraphrases the words thus: “the third part of a mina has twenty shekels; a silver mina, five and twenty shekels; the fourth part of a mina, fifteen shekels; all sixty are a mina; and a great mina (i.e., probably one larger than the ordinary, or civil mina) shall be holy to you;” from which all that can be clearly learned is, that he found in the words of the prophet a mina of sixty shekels. A different explanation is given by the lxx, whose rendering, according to the Cod. Vatic. (Tischendorf), runs as follows: πέντε σίκλοι, πέντε καὶ σίκλοι, δέκα καὶ πεντήκοντα σίκλοι ἡ μνᾶ ἔσται ὑμῖν; and according to the Cod. Al.: οἱ πεντε σικλοι πεντε και ὁι δεκα σικλοι δεκα και πεντηκοντα κ.τ.λ. Boeckh (Metrol. Untersuch. pp. 54ff.) and Bertheau (Zur Gesch. der Isr. pp. 9ff.) regard the latter as the original text, and punctuate it thus: οἱ πέντε σίκλοι πέντε, καὶ οἱ δέκα σίκλοι δέκα, καὶ πεντήκοντα σίκλοι ἡ μνᾶ ἔσται ὑμῖν, - interpreting the whole verse as follows: “the weight once fixed shall remain unaltered, and unadulterated in its original value: namely, a shekel shall contain ten gerahs; five shekels, or a five-shekel piece, shall contain exactly five; and so also a ten-shekel piece, exactly ten shekels; and the mina shall contain fifty shekels.” But however this explanation may appear to commend itself, and although for this reason it has been adopted by Hävernick and by the author of this commentary in his Bibl. Archäol., after a repeated examination of the matter I cannot any longer regard it as well-founded, but am obliged to subscribe to the view held by Hitzig and Kliefoth, “that this rendering of the lxx carries on the face of it the probability of its resting upon nothing more than an attempt to bring the text into harmony with the ordinary value of the mina.” For apart from the fact that nothing is known of the existence of five and ten shekel pieces, it is impossible to get any intelligible meaning from the words, that five shekels are to be worth five shekels, and ten shekels worth ten shekels, as it was self-evident that five shekels could not be worth either four shekels or six.)
And the other attempts that have been made to explain the difficult words are no satisfactory. The explanation given by Cocceius and J. D. Michaelis (Supplem. ad lex. p. 1521), that three different minas are mentioned, - a smaller one of fifteen Mosaic shekels, a medium size of twenty shekels, and a large one of twenty-five-is open to the objection justly pointed out by Bertheau, that in an exact definition of the true weight of anything we do not expect three magnitudes, and the purely arbitrary assumption of three different minas is an obvious subterfuge. The same thing applies to Hitzig's explanation, that the triple division, twenty, twenty-five, and fifteen shekels, has reference to the three kinds of metal used for coinage, viz., gold, silver, and copper, so that the gold mina was worth, or weighed, twenty shekels; the silver mina, twenty-five; and the copper mina, fifteen, - which has no tenable support in the statement of Josephus, that the shekel coined by Simon was worth four drachms; and is overthrown by the incongruity in the relation in which it places the gold to the silver, and both these metals to the copper. - There is evidently a corruption of very old standing in the words of the text, and we are not in possession of the requisite materials for removing it by emendation.
Eze 45:13-17
The Heave-offerings of the People. - Eze 45:13. This is the heave-offering which ye shall heave: The sixth part of the ephah from the homer of wheat, and ye shall give the sixth part of the ephah from the homer of barley; Eze 45:14. And the proper measure of oil, from the bath of oil a tenth of the bath from the cor, which contains ten baths or a homer; for ten baths are a homer; Eze 45:15. And one head from the flock from two hundred from the watered land of Israel, for the meat-offering, and for the burnt-offering, and for the peace-offerings, to make atonement for them, is the saying of the Lord Jehovah. Eze 45:16. All the people of the land shall be held to this heave-offering for the prince in Israel. Eze 45:17. And upon the prince shall devolve the burnt-offerings, and the meat-offering, and the drink-offering at the feasts, the new moons, and the Sabbaths, at all the festivals of the house of Israel; he shall provide the sin-offering, and the meat-offering, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel. - The introductory precepts to employ just measures and weights are now followed by the regulations concerning the productions of nature to be paid by the Israelites to the prince for the sacrificial worship, the provision for which was to devolve on him. Fixed contributions are to be levied for this purpose, of wheat, barley, oil, and animals of the flock - namely, according to Eze 45:13-15, of corn the sixtieth part, of oil the hundredth part, and of the flock the two hundredth head. There is no express mention made of wine for the drink-offering, or of cattle, which were also requisite for the burnt-offering and peace-offering, in addition to animals from the flock. The enumeration therefore is not complete, but simply contains the rule according to which they were to act in levying what was required for the sacrifices. The word שִׁשִּׁיתֶם in Eze 45:13 must not be altered, as Hitzig proposes; for although this is the only passage in which שִׁשָּׁה occurs, it is analogous to חִמֵּשׁ in Gen 41:34, both in its formation and its meaning, “to raise the sixth part.” A sixth of an ephah is the sixtieth part of a homer. חֹק, that which is fixed or established, i.e., the proper quantity. הַבַּת הַשֶּׁמֶן is in apposition to הַשֶּׁמֶן (for the article, see the comm. on Eze 43:21), the fixed quantity of oil, namely of the bath of oil-i.e., the measure of that which is to be contributed from the oil, and that from the bath of oil-shall be the tenth part of the bath from the cor, i.e., the hundredth part of the year's crop, as the cor contained ten baths. The cor is not mentioned in the preceding words (Eze 45:11), nor does it occur in the Mosaic law. It is another name for the homer, which is met with for the first time in the writings of the captivity (1Ki 5:2, 25; 2Ch 2:9; 2Ch 27:5). For this reason its capacity is explained by the words which are appended to מִכֹּור: 'עֲשֶׂרֶת הַבַּתִּים וגו, from the cor (namely) of ten baths, one homer; and the latter definition is still further explained by the clause, “for ten baths are one homer.” - Eze 45:15. מִמַּשְׁקֶה, from the watered soil (cf. Gen 13:10), that is to say, not a lean beast, but a fat one, which has been fed upon good pasture. לְכַפֵּר עֲלֵיהֶם indicates the general purpose of the sacrifices (vid., Lev 1:4). - Eze 45:16. The article in הָעָם, as in הַבַּת ni sa ,הָעָם ni in Eze 45:14. הָיָה אֶל, to be, i.e., to belong, to anything - in other words, to be held to it, under obligation to do it; הָיָה עַל (Eze 45:17), on the other hand, to be upon a person, i.e., to devolve upon him. In בְּכָל־מֹועֲדֵי the feast and days of festival, which have been previously mentioned separately, are all grouped together. 'עָשָׂה אֵת הַחַטָּאת וגו' .rehtegot, to furnish the sin-offering, etc., i.e., to supply the materials for them.
So far as the fact is concerned, the Mosaic law makes no mention of any contributions to the sanctuary, with the exception of the first-born, the first-fruits and the tithes, which could be redeemed with money, however. Besides these, it was only on extraordinary occasions - e.g., the building of the tabernacle - that the people were called upon for freewill heave-offerings. But the Mosaic law contains no regulation as to the sources from which the priests were to meet the demands for the festal sacrifices. So far, the instructions in the verses before us are new. What had formerly been given for this object as a gift of spontaneous love, is to become in the future a regular and established duty, to guard against that arbitrary and fitful feeling from which the worship of God might suffer injury. - To these instructions there are appended, from Eze 45:18 onwards, the regulations concerning the sacrifices to be offered at the different festivals.