16 Thus saith the Lord GOD; If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons'; it shall be their possession by inheritance.
16 Thus saith H559 the Lord H136 GOD; H3069 If the prince H5387 give H5414 a gift H4979 unto any H376 of his sons, H1121 the inheritance H5159 thereof shall be his sons'; H1121 it shall be their possession H272 by inheritance. H5159
16 Thus saith the Lord Jehovah: If the prince give a gift unto any of his sons, it is his inheritance, it shall belong to his sons; it is their possession by inheritance.
16 `Thus said the Lord Jehovah: When the prince giveth a gift to any of his sons, his inheritance it `is', to his sons it `is'; their possession it `is' by inheritance.
16 Thus saith the Lord Jehovah: If the prince give a gift unto any of his sons, it shall be that one's inheritance, for his sons: it shall be their possession by inheritance.
16 Thus says the Lord Yahweh: If the prince give a gift to any of his sons, it is his inheritance, it shall belong to his sons; it is their possession by inheritance.
16 This is what the Lord has said: If the ruler gives a property to any of his sons, it is his heritage and will be the property of his sons; it is theirs for their heritage.
And their father gave them great gifts of silver, and of gold, and of precious things, with fenced cities in Judah: but the kingdom gave he to Jehoram; because he was the firstborn.
And Abraham gave all that he had unto Isaac. But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.
For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ezekiel 46
Commentary on Ezekiel 46 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 46
Eze 46:1-24. Continuation of the Ordinances for the Prince and for the People in Their Worship.
2. The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
9. The worshippers were on the great feasts to pass from one side to the other, through the temple courts, in order that, in such a throng as should attend the festivals, the ingress and egress should be the more unimpeded, those going out not being in the way of those coming in.
10. prince in the midst—not isolated as at other times, but joining the great throng of worshippers, at their head, after the example of David (Ps 42:4, "I had gone with the multitude … to the house of God, with the voice of joy and praise, with a multitude that kept holy day"); the highest in rank animating the devotions of the rest by his presence and example.
12-15. Not only is he to perform official acts of worship on holy days and feasts, but in "voluntary" offerings daily he is to show his individual zeal, surpassing all his people in liberality, and so setting them a princely example.
16-18. The prince's possession is to be inalienable, and any portion given to a servant is to revert to his sons at the year of jubilee, that he may have no temptation to spoil his people of their inheritance, as formerly (compare Ahab and Naboth, 1Ki 21:1-29). The mention of the year of jubilee implies that there is something literal meant, besides the spiritual sense. The jubilee year was restored after the captivity [Josephus, Antiquities, 14.10,6; 1 Maccabees 6:49]. Perhaps it will be restored under Messiah's coming reign. Compare Isa 61:2, 3, where "the acceptable year of the Lord" is closely connected with the comforting of the mourners in Zion, and "the day of vengeance" on Zion's foes. The mention of the prince's sons is another argument against Messiah being meant by "the prince."
19-24. Due regard is to be had for the sanctity of the officiating priests' food, by cooking courts being provided close to their chambers. One set of apartments for cooking was to be at the corners of the inner court, reserved for the flesh of the sin offerings, to be eaten only by the priests whose perquisite it was (Le 6:25; 7:7), before coming forth to mingle again with the people; another set at the corners of the outer court, for cooking the flesh of the peace offerings, of which the people partook along with the priests. All this implies that no longer are the common and unclean to be confounded with the sacred and divine, but that in even the least things, as eating and drinking, the glory of God is to be the aim (1Co 10:31).
22. courts joined—Fairbairn translates, "roofed" or "vaulted." But these cooking apartments seem to have been uncovered, to let the smoke and smell of the meat the more easily pass away. They were "joined" or "attached" to the walls of the courts at the corners of the latter [Menochius].
23. boiling places—boilers.
under the rows—At the foot of the rows, that is, in the lowest part of the walls, were the places for boiling made.