Ezekiel 47:9
Parallel Verses
English Standard Version
And wherever the river goes, every living creature that swarms will live, and there will be very many fish. For this water goes there, that the waters of the sea may become fresh; so everything will live where the river goes.

King James Bible
And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh.

American Standard Version
And it shall come to pass, that every living creature which swarmeth, in every place whither the rivers come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, and the waters of the sea'shall be healed, and everything shall live whithersoever the river cometh.

Douay-Rheims Bible
And every living creature that creepeth whithersoever the torrent shall come, shall live: and there shall be fishes in abundance after these waters shall come thither, and they shall be healed, and all things shall live to which the torrent shall come.

English Revised Version
And it shall come to pass, that every living creature which swarmeth, in every place whither the rivers come, shall live; and there shall be a very great multitude of fish: for these waters are come thither, and the waters of the sea shall be healed, and every thing shall live whithersoever the river cometh.

Webster's Bible Translation
And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh.

Ezekiel 47:9 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Extent of the Holy Domain around the Temple

Ezekiel 42:15. And when he had finished the measurements of the inner house, he brought me out by the way of the gate, which is directed toward the east, and measured there round about. Ezekiel 42:16. He measured the eastern side with the measuring rod five hundred rods by the measuring rod round about; Ezekiel 42:17. He measured the northern side five hundred rods by the measuring rod round about; Ezekiel 42:18. The southern side he measured five hundred rods by the measuring rod; Ezekiel 42:19. He turned round to the western side, measured five hundred rods by the measuring rod. Ezekiel 42:20. To the four winds he measured it. It had a wall round about; the length was five hundred and the breadth five hundred, to divide between the holy and the common. - There has been a division of opinion from time immemorial concerning the area, the measuring of which is related in these verses, and the length and breadth of which are stated in Ezekiel 42:20 to have been five hundred; as the Seventy, and after them J. D. Michaelis, Bttcher, Maurer, Ewald, and Hitzig, understand by this the space occupied by the temple with its two courts. But as that space was five hundred cubits long and five hundred broad, according to the sum of the measurements given in Ezekiel 40-42:15, the lxx have omitted the word קנים in Ezekiel 42:16, Ezekiel 42:18, and Ezekiel 42:19, whilst they have changed it into πήχεις in Ezekiel 42:17, and have also attached this word to the numbers in Ezekiel 42:20. According to this, only the outer circumference of the temple area would be measured in our verses, and the wall which was five hundred cubits long and five hundred cubits broad (Ezekiel 42:20) would be the surrounding wall of the outer court mentioned in Ezekiel 40:5. Ezekiel 42:15 could certainly be made to harmonize with this view. For even if we understood by the "inner house" not merely the temple house, which the expression primarily indicates, but the whole of the inner building, i.e., all the buildings found in the inner and outer court, and by the east gate the eastern gate of the outer court; the expression 'מדדו סביב , "he measured it round about," merely affirms that he measured something round about outside this gate. The suffix in מדדו is indefinite, and cannot be taken as referring to any of the objects mentioned before, either to השּׁער or to הבּית הפּנימי. The inner house he had already measured; and the measurements which follow are not applicable to the gate. Nor can the suffix be taken as referring to הבּית, illam sc. aedem (Ros.); or at any rate, there is nothing in Ezekiel 42:20 to sustain such a reference. Nevertheless, we might think of a measuring of the outer sides of the whole building comprehended under the idea of the inner house, and regard the wall mentioned in Ezekiel 42:20 as that which had been measured round about on the outer side both in length and breadth. But it is difficult to reconcile this view even with Ezekiel 42:20; and with the measurements given in Ezekiel 42:16-19 it is perfectly irreconcilable. Even if we were disposed to expunge קנים as a gloss in Ezekiel 42:16, Ezekiel 42:17, Ezekiel 42:18, and Ezekiel 42:19, the words, "he measured the east side with the measuring rod, five hundred by the measuring rod," are equivalent to five hundred rods, according to the well-known Hebrew usage; just as indisputably as מאה, a hundred by the cubit, is equivalent to a hundred cubits (see the comm. on Ezekiel 40:21 at the close). The rejection of קנים as an imaginary gloss is therefore not only arbitrary, but also useless; as the appended words בּקנה המּדּה, even without קנים, affirm that the five hundred were not cubits, but rods.

(Note: The חמשׁ אמות for חמשׁ מאות in Ezekiel 42:16 is utterly useless as a proof that cubits and not rods are intended; as it is obviously a copyist's error, a fact which even the Masoretes admit. Rabbi ben-Asher's view of this writing is an interesting one. Prof. Dr. Delitzsch has sent me the following, taken from a fragment in his possession copied from a codex of the Royal Library at Copenhagen. R. ben-Asher reckons אמות among the מוקדם ומאוחר, i.e., words written ὑστερον προτερον, of which there are forty-seven in the whole of the Old Testament, the following being quoted by ben-Asher (l.c.) by way of example: גּלון, Joshua 20:8; Joshua 21:27; ויּקּלהוּ, 2 Samuel 20:14; בּעברות, 2 Samuel 15:28; והימשׁני, Judges 16:26; ותּראנה, 1 Samuel 14:27.)

The סביב in Ezekiel 42:16 and Ezekiel 42:17 is not to be understood as signifying that on the east and north sides he measured a square on each side of five hundred rods in length and breadth, but simply indicates that he measured on all sides, as is obvious from Ezekiel 42:20. For according to this, the space which was measured toward every quarter at five hundred rods had a boundary wall, which was five hundred rods long on every side. This gives an area of 250,000 square rods; whereas the temple,with the inner and outer courts, covered only a square of five hundred cubits in length and breadth, or 250,000 square cubits. It is evident from this that the measuring related in Ezekiel 42:15-20 does not refer to the space occupied by the temple and its courts, and therefore that the wall which the measured space had around it (Ezekiel 42:20) cannot be the wall of the outer court mentioned in Ezekiel 40:5, the sides of which were not more than five hundred cubits long. The meaning is rather, that around this wall, which enclosed the temple and its courts, a further space of five hundred rods in length and breadth was measured off "to separate between the holy and profane," i.e., a space which was intended to form a separating domain between the sanctuary and the common land. The purpose thus assigned for the space, which was measured off on all four sides of the "inner house," leaves no doubt remaining that it was not the length of the surrounding wall of the outer court that was measured, but a space outside this wall. The following clause חומה , "a wall was round about it," is irreconcilable with the idea that the suffix in מדדו (Ezekiel 40:20 and Ezekiel 40:15) refers to this wall, inasmuch as the לו can only refer to the object indicated by the suffix attached to מדדו. This object, i.e., the space which was five hundred rods long and the same broad round about, i.e., on every one of the four sides, had a wall enclosing it on the outside, and forming the partition between the holy and the common. הקּדשׁ is therefore הבּית הפּנימי, "the inner house;" but this is not the temple house with its side-building, but the sanctuary of the temple with its two courts and their buildings, which was measured in Ezekiel 40:5-42:12.

The arguments which have been adduced in opposition to this explanation of our verses, - the only one in harmony with the words of the text, - and in vindication of the alterations made in the text by the lxx, are without any force. According to Bttcher (p. 355), Hitzig, and others, קנים is likely to be a false gloss, (1) "because בּקנה המּדּה stands close to it; and while this is quite needless after קנים, it may also have occasioned the gloss." But this tells rather against the suspicion that קנים is a gloss, since, as we have already observed, according to the Hebrew mode of expression, the "five hundred" would be defined as rods by בּקנה המּדּה, even without קנים. Ezekiel, however, had added בּקנה המּדּה for the purpose of expressing in the clearest manner the fact that the reference here is not to cubits, but to a new measurement of an extraordinary kind, to which nothing corresponding could be shown in the earlier temple. And the Seventy, by retaining this clause, ἐν καλάμῳ τοῦ μέτρου, have pronounced sentence upon their own change of the rods into cubits; and it is no answer to this that the Talmud (Midd. c. ii. note 5) also gives only five hundred cubits to the הר הבּ, since this Talmudic description is treating of the historical temple and not of Ezekiel's prophetic picture of a temple, although the Rabbins have transferred various statements from the latter to the former. The second and third reasons are weaker still - viz. "because there is no other instance in which the measurement is expressed by rods in the plural; and, on the other hand, אמּה is frequently omitted as being the ordinary measurement, and therefore taken for granted." For the first assertion is proved to be erroneous, not only by our verses, but also by Ezekiel 45:1. and Ezekiel 48:16., whilst there is no force whatever in the second. The last argument employed is a more plausible one - namely, that "the five hundred rods are not in keeping with the sanctuary, because the edifice with the courts and gates would look but a little pile according to the previous measurements in the wide expanse of 20,000 (?) rods." But although the space measured off around the temple-building for the separation between the holy and the profane was five times as long and five times as broad, according to the Hebrew text, or twenty-five times as large as the whole extent of the temple and its courts,

(a) Area of the temple with the two courts, 500 cubits square.

(b) Surrounding space, five hundred rods equals 3000 cubits square.

(c) Circuit of fifty cubits in breadth around the surrounding space. - Ezekiel 45:2

the appearance of the temple with its courts is not diminished in consequence, because the surrounding space was not covered with buildings; on the contrary, the fact that it was separated from the common by so large a surrounding space, would rather add to the importance of the temple with its courts. This broad separation is peculiar to Ezekiel's temple, and serves, like many other arrangements in the new sanctuary and worship, to symbolize the inviolable holiness of that sanctuary. The earlier sanctuary had nothing answering to this; and Kliefoth is wrong in supposing that the outer court served the same purpose in the tabernacle and Solomon's temple, whereas in the temple of Ezekiel this had also become part of the sanctuary, and was itself holy. The tabernacle had no outer court at all, and in Solomon's temple the outer court did form a component part of the sanctuary. The people might enter it, no doubt, when they desired to draw near to the Lord with sacrifices and gifts; but this continued to be the case in Ezekiel's temple, though with certain restrictions (cf. Ezekiel 46:9 and Ezekiel 46:10). Only, in the case of Solomon's temple, the outer court bordered directly upon the common soil of the city and the land, so that the defilement of the land produced by the sin of the people could penetrate directly even into the holy space of the courts. In the sanctuary of the future, a safeguard was to be placed against this by the surrounding space which separated the holy from the common. It is true that the surface of Moriah supplied no room for this space of five hundred rods square; but the new temple was not to be built upon the real Moriah, but upon a very high mountain, which the Lord would exalt and make ready for the purpose when the temple was erected. Moreover, the circumstance that Moriah was much too small for the extent of the new temple and its surroundings, cannot furnish any argument against the correctness of our view of the verses in question, for the simple reason that in Ezekiel 45 and 48 there follow still further statements concerning the separation of the sanctuary from the rest of the land, which are in perfect harmony with this, and show most indisputably that the temple seen by Ezekiel was not to have its seat in the ancient Jerusalem.

Ezekiel 47:9 Parallel Commentaries

Treasury of Scripture Knowledge

every thing

John 3:16 For God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish...

John 11:26 And whoever lives and believes in me shall never die. Believe you this?

rivers [heb] two rivers

Psalm 78:16 He brought streams also out of the rock, and caused waters to run down like rivers.

shall live

John 5:25 Truly, truly, I say to you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God...

John 6:63 It is the spirit that vivifies; the flesh profits nothing: the words that I speak to you, they are spirit, and they are life.

John 11:25 Jesus said to her, I am the resurrection, and the life: he that believes in me, though he were dead, yet shall he live:

John 14:6,19 Jesus said to him, I am the way, the truth, and the life: no man comes to the Father, but by me...

Romans 8:2 For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.

1 Corinthians 15:45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

Ephesians 2:1-5 And you has he quickened, who were dead in trespasses and sins...

a very great

Isaiah 49:12 Behold, these shall come from far: and, see, these from the north and from the west; and these from the land of Sinim.

Isaiah 60:3-10 And the Gentiles shall come to your light, and kings to the brightness of your rising...

Zechariah 2:11 And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the middle of you...

Zechariah 8:21-23 And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts...

Acts 2:41,47 Then they that gladly received his word were baptized: and the same day there were added to them about three thousand souls...

Acts 4:4 However, many of them which heard the word believed; and the number of the men was about five thousand.

Acts 5:14 And believers were the more added to the Lord, multitudes both of men and women.)

Acts 6:7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly...

Acts 21:20 And when they heard it, they glorified the Lord, and said to him, You see, brother, how many thousands of Jews there are which believe...

for they

Exodus 15:26 And said, If you will diligently listen to the voice of the LORD your God, and will do that which is right in his sight...

Psalm 103:3 Who forgives all your iniquities; who heals all your diseases;

Isaiah 30:26 Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold...

Cross References
John 4:14
but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life."

John 7:37
On the last day of the feast, the great day, Jesus stood up and cried out, "If anyone thirsts, let him come to me and drink.

John 7:38
Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water.'"

Isaiah 12:3
With joy you will draw water from the wells of salvation.

Isaiah 55:1
"Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price.

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