Ezekiel 48:33

And at the south side four thousand and five hundred measures: and three gates; one gate of Simeon, one gate of Issachar, one gate of Zebulun.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

48:1-35 Here is a description of the several portions of the land belonging to each tribe. In gospel times, behold all things are become new. Much is wrapped up in emblems and numbers. This method God has used to state mysterious truths in his word, not to be more clearly revealed till the proper time and season. But into the church of Christ, both in its state of warfare and triumph, there is free access by faith, from every side. Christ has opened the kingdom of heaven for all believers. Whoever will, may come, and take of the water of life, of the tree of life, freely. The Lord is there, in his church, to be nigh unto them in all they call upon him for. This is true of every real Christian; whatever soul has in it a living principle of grace, it may truly be said, The Lord is there. May we be found citizens of this holy city, and act agreeably to that character; and have the benefit of the Lord's presence with us, in life, in death, and for evermore.

Barnes' Notes on the Bible

The goings out of the city - The gates described in Ezekiel 48:31. "Measures" (reeds) concern the sides. Divide the verses thus: Ezekiel 48:30. "And these are the goings out of the city. Ezekiel 48:31. On the north side 4500 measures: and the gates of the city after the names of the tribes of Israel: three gates northward etc."

Jamieson-Fausset-Brown Bible Commentary

31. gates—(Re 21:12, &c.). The twelve gates bear the names of the twelve tribes to imply that all are regarded as having an interest in it.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

The south side of the city measured just the same as the north and east sides did:

and three gates; were on that side, as on the others:

one gate of Simeon, one gate of Issachar, one gate of Zebulun; at which these tribes entered, or those they represent.

Geneva Study Bible

And at the south side four thousand and five hundred measures: and three gates; one gate of Simeon, one gate of Issachar, one gate of Zebulun.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

33. Those on the south were Simeon, Issachar and Zebulun, tribes now all located in the south of the country. For “measures,” in measure or extent.

Ezekiel 48:33

Keil and Delitzsch Biblical Commentary on the Old Testament

Size, Gates, and Name of the City

To complete the whole picture of the future land of Israel, what has been stated in Ezekiel 48:15 and Ezekiel 48:16 concerning the size of the holy city is still further expanded here. - Ezekiel 48:30. And these are the outgoings of the city from the north side, four thousand and five hundred (rods) measurement. Ezekiel 48:31. And the gates of the city according to the names of the tribes of Israel: three gates toward the north; the gate of Reuben one, the gate of Judah one, the gate of Levi one. EZechariah 48:32. And on the east side four thousand five hundred (rods): and three gates; namely, the gate of Joseph one, the gate of Benjamin one, the gate of Dan one. EZechariah 48:33. And to the south side, four thousand five hundred measurement: and three gates; the gate of Simeon one, the gate of Issachar one, the gate of Zebulon one. Ezekiel 48:34. To the west side, four thousand five hundred - their gates three; the gate of Gad one, the gate of Asher one, the gate of Naphtali one. Ezekiel 48:35. Round about, eighteen thousand (rods); and the name of the city: from henceforth Jehovah there. - The situation of the city of God within the terumah and its external dimensions have already been generally indicated in Ezekiel 48:15, Ezekiel 48:16. Here the measurement of the several sides is specified with a notice of their gates, and this is preceded by the heading, "the outlets of the city." תּוצאת, the outgoings (not extensions, for the word never has this meaning) as the furthest extremities in which a city or a tract of land terminates; not outlets or gates, which are expressly distinguished from them, but outgoing sides; hence the definition of the extent or length of the several sides is appended immediately afterwards. The enumeration commences, as above in the case of the land, with the north side. Each side has three gates, so that the whole city has twelve, which bear the names of the twelve tribes, like the gates of the heavenly Jerusalem in Revelation 21:12, because it will be the city of the true people of God. Levi is included here, and consequently Ephraim and Manasseh are united in the one tribe of Joseph. The three sons of Leah commence the series with the northern gates. They also stand first in the blessing of Moses in Deuteronomy 33:6-8 : the first-born in age, the first-born by virtue of the patriarchal blessing, and the one chosen by Jehovah for His own service in the place of the first-born. Then follow, for the eastern gates, the two sons of Rachel, according to their age (thus deviating from Deuteronomy 33:12 and Deuteronomy 33:13), and, along with them, the elder son of Rachel's maid; for the southern gates, the three other sons of Leah; and lastly, for the western gates, the three other sons of the maids. Being thus indicated by the names of its gates as the city of all Israel, the city itself receives a name, which exalts it into the city of God (Jehovah). But different explanations have been given of the words in Ezekiel 48:35 which refer to this name. The allusion in מיום and the meaning of שׁמּה are both disputed points. It is true that the latter literally means "thither;" but Ezekiel also uses it as synonymous with שׁם, "there," in Ezekiel 23:3 and Ezekiel 32:29-30, so that the assertion that שׁמּה never means "there" is incorrect. מיום, from day forward, equivalent to henceforward; but not henceforth and for ever, though this may be implied in the context. Whether מיום be taken in connection with the preceding words, "the name of the city will henceforward be," or with those which follow, the name of the city will be, "henceforward Jehovah there," makes no material difference so far as the thought is concerned, as the city can only bear the name from the time when Jehovah is שׁמּה, and can only bear it so long as Jehovah is שׁמּה. But so far as the question is concerned, whether שׁמּה signifies thither or there in this passage, Hvernick is of opinion, indeed, that the whole of Ezekiel's vision does not harmonize with the meaning "there," inasmuch as he separates temple and city, so that Jehovah does not properly dwell in Jerusalem, but, in the strictest an highest sense, in His sanctuary, and turns thence to Jerusalem with the fulness of His grace and love. But if Jehovah does not merely direct His love toward the city from afar off, but, as Hvernick still further says, turns it fully toward it, causes His good pleasure to rest upon it, then He also rules and is in the city with His love, so that it can bear the name "Jehovah thither (there)." In any case, the interpretation, "Jehovah will from henceforth proceed thither, to restore it, to make it a holy city" (Kliefoth), is untenable; for the name is not given to Jerusalem when lying waste, but to the city already restored and fully built, which Ezekiel sees in the spirit. He has therefore before this turned His favour once more to Jerusalem, which was laid waste; and the name יהוה שׁמּה, given to the new Jerusalem, can only affirm that henceforward it is to be a city of Jehovah, i.e., that from this time forth Jehovah will be and rule in her. The rendering "Jehovah thither" does not answer to this, but only the rendering, "Jehovah will be there." compare Isaiah 60:14, where Jerusalem is called the city of Jehovah, Zion of the Holy One in Israel, because the glory of Jehovah has risen over her as a brilliant light.