Ezekiel 45:11-14 sits inside this longer paragraph.
9“ ‘The Lord Yahweh says: “Let it suffice you, princes of Israel: remove violence and plunder, and execute justice and righteousness; dispossessing my people,” says the Lord Yahweh. 10“You shall have just balances, a just ephah, and a just bath. 11The ephah and the bath shall be of one measure, that the bath may contain one tenth of a homer, and the ephah one tenth of a homer. Its measure shall be the same as the homer. 12The shekel shall be twenty gerahs. Twenty shekels plus twenty-five shekels plus fifteen shekels shall be your mina.
13“ ‘ “This is the offering that you shall offer: the sixth part of an ephah from a homer of wheat; and you shall give the sixth part of an ephah from a homer of barley; 14and the set portion of oil, of the bath of oil, one tenth of a bath out of the cor, which is ten baths, even a homer; (for ten baths are a homer;) 15and one lamb of the flock, out of two hundred, from the well-watered pastures of Israel—for a meal offering, and for a burnt offering, and for peace offerings, to make atonement for them,” says the Lord Yahweh. 16“All the people of the land shall give to this offering for the prince in Israel. 17It shall be the prince’s part to give the burnt offerings, the meal offerings, and the drink offerings, in the feasts, and on the new moons, and on the Sabbaths, in all the appointed feasts of the house of Israel. He shall prepare the sin offering, the meal offering, the burnt offering, and the peace offerings, to make atonement for the house of Israel.”
Geneva Bible translators 1599 · Public Domain On v12 That is, three-score shekels make a weight called Mina,…
That is, three-score shekels make a weight called Mina, for he joineth these three parts to a Mina.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–14 Eze 45:11 The ephah and the bath shall be…
Eze 45:11 The ephah and the bath shall be of one measure, that the bath may contain the tenth part of an homer, and the ephah the tenth part of an homer: the measure thereof shall be after the homer.
Ver. 11. The ephah and the bath shall be of one measure.] Of the same capacity, only the ephah is the measure of dry things, and the bath of moist.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11–14 One shall contain as much as the other, the…
One shall contain as much as the other, the ephah shall contain as many gallons of dry, as the bath doth contain of liquid things.
An homer is commonly said to be thirty bushels, or near it. So that the ephah will be some three bushels, in dry things, and the bath sixty-four pints, or eight gallons, in liquid things.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v13 Having laid down the rules of the righteousness toward…
Having laid down the rules of the righteousness toward men, which is really a branch off true religion, he comes next to give some directions for their religion towards God, which is a branch of universal righteousness.
I. It is required that they offer an oblation to the Lord out of what they have (Eze 45:13): All the people of the land must give an oblation, Eze 45:16. As God's tenants, they must pay a quit-rent to their great landlord. They had offered an oblation out of their real estates (Eze 45:1), a holy portion of their land; now they are directed to offer an oblation out of their personal estates, their goods and chattels, as an acknowledgement of their receivings from him, their dependence on him, and their obligations to him. Note, Whatever our substance is we must honour God with it, by giving him his dues out of it. Not that God has need of or may be benefited by any thing that we can give him, Psa 50:9. No; it is but an oblation; we only offer it to him; the benefit of it returns back to ourselves, to his poor, who, as our neighbours, are ourselves, or to his ministers who serve continually for our good.
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II. The proportion of this oblation is here determined, which was not done by the law of Moses. No mention is made of the title, but only of this oblation. And the quantum of this is thus settled: - 1. Out of their corn they were to offer a sixtieth part; out of every homer of wheat and barley, which contained ten ephahs, they were to offer the sixth part of one ephah, which was a sixtieth part of the whole, Eze 45:13. 2. Out of their oil (and probably their wine too) they were to offer a hundredth part, for this oblation; out of every cor, or homer, which contained ten baths they were to offer the tenth part of one bath, Eze 45:14. This was given to the altar; for in eery meat-offering there was flour mingled with oil. 3. Out of their flocks they were to give one lamb out of 200; that was the smallest proportion of all, Eze 45:15. But it must be out of the fat pastures of Israel. They must not offer to God that which was taken up from the common, but the fattest and best they had, for burnt-offerings and peace-offerings: the former were offered for the giving of glory to God, the latter for the fetching in of mercy, grace, and peace, from God, and in our spiritual sacrifices these are our two great errands at the throne of grace; but, in order to the acceptance of both, these sacrifices were to make reconciliation for them. Christ is our sacrifice of atonement, by whom reconciliation is made, and to him we must have an eye in our sacrifices of acknowledgment.
III. This oblation must be given for the prince in Israel, Eze 45:16. Some read it to the prince, and understand it of Christ, who is indeed the prince in Israel, to whom we must offer our oblations, and into whose hands we must put them, to be presented to the Father. Or, They shall give it with the prince; every private person shall bring his oblation, to be offered with that of the prince; for it follows (Eze 45:17). It shall be the prince's part to provide all the offerings, to make reconciliation for the house of Israel. The people were to bring their oblations to him according to the foregoing rules, and he was to bring them to the sanctuary, and to make up what fell short out of his own. Note, It is the duty of rulers to take care of religion, and to see that the duties of it be regularly and carefully performed by those under their charge, and that nothing be wanting that is requisite thereto: the magistrate is the keeper of both tables; and it is a happy thing when those that are above others in power and dignity go before them in the service of God.
IV. Some particular solemnities are here appointed.
1. Here is one in the beginning of the year, which seems to be altogether new, and not instituted by the law of Moses; it is the annual solemnity of cleansing the sanctuary. (1.) On the first day of the first month (upon new-year's day) they were to offer a sacrifice for the cleansing of the sanctuary (Eze 45:18), that is, to make atonement for the iniquity of the holy things the year past, that they might bring none of the guilt of them into the services of the new year, and to implore grace for the preventing of that iniquity, and for the better performance of the service of the sanctuary the ensuing year. And, in token of this, the blood of this sin-offering was to be put upon the posts of the gate of the inner court (Eze 45:19), to signify that by it atonement was intended to be made for the sins of all the servants that attended that house, priests, Levites, and people, even the sins that were found in all their services. Note, Even sanctuaries on earth need cleansing, frequent cleansing; that above needs none. Those what worship God together should often join in renewing their repentance for their manifold defects, and applying the blood of Christ for the pardon of them, and in renewing their covenants to be more careful for the future; and it is very seasonable to begin the year with this work, as Hezekiah did when it had been long neglected, Ch2 29:17. They were here appointed to cleanse the sanctuary upon the first day of the month, because on the fourteenth day of the month they were to eat the passover, an ordinance which, of all Old Testament institutions, had most in it of Christ and gospel grace, and therefore it was very fit that they should begin to prepare for it a fortnight before by cleansing the sanctuary. (2.) This sacrifice was to be repeated on the seventh day of the first month, Eze 45:20. And then it was intended to make atonement for every one that errs, and for him that is simple. Note, He that sins errs and is simple; he mistakes, he goes out of the way, and shows himself to be foolish and unwise. But here it is spoken of those sins which are committed through ignorance, mistake, or inadvertency, whether by any of the priests, or of the Levites, or of the people. Sacrifices were appointed to atone for such sins as men were surprised into, or did before they were aware, which they would not have done if they had known and remembered aright, which they were overtaken in, and for which, afterwards, they condemn themselves. But for presumptuous sins, committed with a high hand, there was no sacrifice appointed, Num 15:30. By these repeated sacrifices you shall reconcile the house, that is, God will be reconciled to it, and continue the tokens of his presence in it, and will let it alone this year also.
2. The passover was to be religiously observed at the time appointed, Eze 45:21. Christ is our passover, that is sacrificed for us. We celebrate the memorial of that sacrifice and feast upon it, triumphing in our deliverance out of the Egyptian slavery of sin and our preservation from the sword of the destroying angel, the sword of divine justice, in the Lord's supper, which is our passover-feast, as the whole Christian life is, and must be, the feast of unleavened bread. It is here appointed that the prince shall prepare a sin-offering, to be offered for himself and the people, a bullock on the first day (Eze 45:22) and a kid of the goats every other day (Eze 45:23), to teach us, in all our attendance upon God for communion with him, to have an eye to the great sin-offering, by which transgression was finished and an everlasting righteousness brought in. On every day of the feast there was to be a burnt-offering, purely for the honour of God, of no less than seven bullocks and seven rams, with their meat-offering, which were wholly consumed upon the altar, and yet no waste, Eze 45:23, Eze 45:24.
3. The feast of tabernacles; that is spoken of next (Eze 45:25), and there is no mention of the feast of pentecost, which came between that of the passover and that of tabernacles. Orders are here given (above what were given by the law of Moses) for the same sacrifices to be offered during the seven days of the passover. See the deficiency of the legal sacrifices for sin; they were therefore often repeated, not only every year, but every feast, every day of the feast, because they could not make the comers thereunto perfect, Heb 10:1, Heb 10:3. See the necessity of our frequently repeating the same religious exercises. Though the sacrifice of atonement is offered once for all, yet the sacrifices of acknowledgement, that of a broken heart, that of a thankful heart, those spiritual sacrifices which are acceptable to God through Christ Jesus, must be every day offered. We should, as here, fall into a method of holy duties, and keep to it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv11–14 The ephah and the bath shall be of one…
The ephah and the bath shall be of one measure,.... The one held as much of dry things as the other of liquor; which, according to Bishop Cumberland, were seven wine gallons, four pints, and a little more:
that the bath may contain the tenth part of an homer, and the ephah the tenth part of an homer; this "homer" must be carefully distinguished from another measure, called "omer", written without an "h", which was but the tenth part of an "ephah", Exo 16:36,
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the measure thereof shall be after the homer: "as the homer was", so should the ephah and bath be, just the tenth part of it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11–14 Of one measure - One shall contain as much…
Of one measure - One shall contain as much as the other, the ephah shall contain as many gallons of dry, as the bath of liquid things. An homer - Thirty bushels. So the ephah will be three bushels in dry things, and the bath eight gallons in liquid things.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain On v13 Eze 45:13-16. This is the oblation, &c. — The…
Eze 45:13-16. This is the oblation, &c. — The Hebrew word here translated oblation, distinguished from the first-fruits, (see note on Eze 45:1,) signifies the portion belonging to the Levites out of the fruits of the earth, when they were gathered in: see Eze 44:30. For which reason St. Jerome, upon the place, supposes the following words to express the proportion the people ought to pay the Levites out of the increase of their ground; which by their rabbins was determined to amount to at least a sixtieth part: after which separation a tenth part was to be paid out of the remainder. The portions allotted to the priests and Levites were not intended only for their own maintenance; but likewise to make a constant provision for those sacrifices, both ordinary and extraordinary, which were appointed by the law: see Mal 3:10. And one lamb out of the flock, out of two hundred — This offering is enjoined, besides the setting apart the firstborn for the use of the priests and Levites, for making provision for the daily burnt-offering, Num 28:3, and for burnt-offerings and peace-offerings, or sacrifices of thanksgiving, that were to be made upon proper occasions. Out of the fat pastures of Israel — This implies that these lambs were to be the best and fattest of their kind, as all other tithes and things dedicated to God were to be. To make reconciliation for them — This effect is ascribed to burnt-offerings, as well as to those which were properly sacrificed for sin. All the people, &c., shall give this oblation for the prince — Or, with the prince; that is, the people shall join with the prince in making these oblations; whereas those that follow in the next verse are to be at the sole charge of the prince.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11–13 The ephah was in use for dry measure, the…
The ephah was in use for dry measure, the bath for liquid. The homer seems to have contained about 75 gallons (see Exo 29:40, note; Lev 19:36, note).
After the homer - i. e., according to the standard of the homer.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11–13 The ephi and the bate. These measures were of…
The ephi and the bate. These measures were of equal capacity; but the bate served for liquids, and the ephi for dry things, (Challoner) ver. 13, 14. (Worthington) --- Ezechiel specifies the measures, that the people might not use those of Babylon, after their return.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12–13 The standard weights were lost when the Chaldeans destroyed…
The standard weights were lost when the Chaldeans destroyed the temple. The threefold enumeration of shekels (twenty, twenty-five, fifteen) probably refers to coins of different value, representing respectively so many shekels, the three collectively making up a maneh. By weighing these together against the maneh, a test was afforded whether they severally had their proper weight: sixty shekels in all, containing one coin a fourth of the whole (fifteen shekels), another a third (twenty shekels), another a third and a twelfth (twenty-five shekels) [MENOCHIUS]. The Septuagint reads, "fifty shekels shall be your maneh."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12–13 12. The LXX. is to be preferred, “And the…
12. The LXX. is to be preferred, “And the shekel shall be for you twenty gerah, five shekels a V; and ten shekels a X; and fifty shekels the maneh.” This was according to the old Hebrew usage. In later times, according to Professor Peters, there were sixty shekels in the maneh (Journal of Biblical Literature, xii), but Kautzsch considers this to be the earlier usage, and thinks Ezekiel here changes from the old sexagesimal to the new decimal system. Coined money was certainly used elsewhere in this century (see Introduction to Daniel, III, 2, 3), and perhaps this marks the time of its introduction among the Hebrews. Dr. Davidson quotes from Bertheau the following table of values: —
Talent1Maneh601Shekel3,000501Beka6,00010021Gera60,0001,00020101
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Toy calculates the Hebrew silver shekel to have been worth about fifty-five cents, though its purchasing power was at least ten times as great, and quotes Dr. G.A. Reisner’s opinion, that the ratio of gold and silver among the old Babylonians was not 1:13½, or 1:16, but about 1:30. It has been proved from many examples of Babylonian weights, of Ezekiel’s day and earlier, digged up in recent years, that there were several systems in use — the light maneh, for example, only weighing about half as much as the heavy maneh — so there was great need of a corrected scale such as the above.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11–14 11. The homer is assumed as the standard both…
11. The homer is assumed as the standard both for liquid and dry measures. The ephah was a tenth of the homer, dry measure; and the bath a tenth of the homer, liquid measure, Isa_5:10.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11–14 (11) Shall be of one measure.—The Ephah is first…
(11) Shall be of one measure.—The Ephah is first mentioned in Exo_16:36, and appears to be a word of Egyptian origin; it was used for dry measure. The Bath is not met with before 1Ki_7:26, and was the largest of the liquid measures in use. The statement that these were of the same capacity, and each equal to the tenth part of the Homer, is important in the comparison of the Hebrew dry and liquid measures, but it is exceedingly difficult to determine their absolute value. If we calculate on the estimates of Josephus, the Homer was 86, 696 English gallons; if on those of the Rabbinists, 42, 286. Modern estimates differ nearly as much. The Homer, which was ten Ephahs, is to be carefully distinguished from the Omer, which was the tenth part of an Ephah. The two words are quite different in Hebrew.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–13 The ephah (a word of Egyptian origin) and the…
The ephah (a word of Egyptian origin) and the bath shall be of one measure. That is, each was to be the tenth part of an homer (see Lev_27:16; Num_11:32) or cot rko, korov, (Luk_16:7) which appears to have contained about seventy-five gallons, or thirty-two pecks. The homer (or, cheroot) is to be distinguished from the omer of Exo_16:36, which was the tenth part of an ephah.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v13 General Information:
General Information:
Yahweh continues giving Ezekiel his message to the princes of Israel.
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for every homer of wheat
It is implied that this is the amount of wheat that the people harvest. AT: "for every homer of wheat from the harvest" (See: Assumed Knowledge and Implicit Information)
The regulation offering of oil will be a tenth of a bath
"You must offer one tenth of a bath of oil"
the watered regions of Israel
"the parts of Israel that get a good amount of water"
will be used for
This can be translated in active form. AT: "you will use for" (See: Active or Passive)
translationWords
wheat
oil
ewe
goat
flocks
burnt offering
peace offering
atonement
Lord Yahweh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v13 45:13-17 The people were to provide for the regular…
45:13-17 The people were to provide for the regular daily offerings that will make atonement at the new Temple by means of a tax paid to the prince. The prince was to provide all of the offerings for special occasions, such as the religious festivals, the new moon celebrations, and the Sabbath days. Both the regular daily offerings and the special festival offerings functioned to purify the people of Israel, making them right with the Lord.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.