Ezekiel 48 is the final chapter of the book, mapping the allotment of the restored land among the twelve tribes of Israel. Seven tribes receive territory north of the sacred district (Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, Judah), and five tribes receive territory south of it (Benjamin, Simeon, Issachar, Zebulun, Gad). At the center lies the sacred contribution (terumah) — the holy district containing the sanctuary, the priests' portion, the Levites' portion, the city with its open land, and the prince's territory on either side. The chapter concludes with the city's twelve gates, three on each side, named for the twelve tribes — and then the final sentence of the entire book: 'And the name of the city from that day on shall be: The LORD Is There.'
What Makes This Chapter Remarkable
Everything in the book of Ezekiel has moved toward this final sentence. The glory departed from the defiled Temple in chapters 10-11. The nations were judged. The dry bones came back to life. The glory returned to the purified Temple in chapter 43. Water flowed from the Temple and healed the Dead Sea. The land was allotted. The city was built. And now the last word: YHWH Shammah — 'The LORD Is There.' The entire forty-eight-chapter arc resolves into a three-word declaration of divine presence. The city is not named for a king, a battle, or a geographical feature. It is named for the fact that God is in it. This is the theological conclusion not only of Ezekiel but of the entire prophetic tradition of exile and return: the ultimate promise is not land, or prosperity, or military victory, but the presence of God among his people. We gave YHWH Shammah full expanded_rendering and key_terms treatment as the capstone of the entire book. The tribal arrangement is also theologically significant: the tribes are arranged in a new, symmetrical pattern unlike any historical settlement, with the sanctuary at the geometric and spiritual center. Judah (the royal tribe) is immediately north of the sacred district, and Benjamin (associated with Jerusalem historically) is immediately south — the two tribes of the surviving southern kingdom flank the holy center.
Translation Friction
The measurements in this chapter are extensive and must be precise and consistent. The Hebrew uses several different measurement terms — cubits, reeds, and a larger unit that appears to be the 'long cubit' of 40:5. The tribal order differs from all other biblical tribal lists, and no historical or geographical rationale fully explains the arrangement. The Hebrew terumah ('contribution, heave offering') is used for the sacred district itself — the land set apart for God is described as a sacrificial offering. The final phrase YHWH Shammah could be rendered 'The LORD is there' or 'The LORD is present' — we chose 'The LORD Is There' to preserve the naming convention (it is the city's name) while conveying the meaning.
Connections
The tribal allotments connect to the original land distribution in Joshua 13-21 and the boundary descriptions in Numbers 34. The twelve gates named for the tribes connect to Revelation 21:12-13, where the New Jerusalem has twelve gates inscribed with the names of the twelve tribes. The sacred district recalls the Levitical cities of Numbers 35. The final name YHWH Shammah connects backward to Exodus 33:14-15 (Moses: 'If your presence does not go with us, do not send us up from here'), forward to Revelation 21:3 ('the dwelling of God is with humanity... he will dwell with them'), and stands as the answer to the anguished departure of the glory in Ezekiel 10-11. The name also echoes Jerusalem itself — Yerushalayim — binding the visionary city to the historical one.
These are the names of the tribes: At the northern extreme, along the road to Hethlon, toward Lebo-hamath, as far as Hazar-enan (the border of Damascus to the north, beside Hamath), from the east side to the west side — Dan, one portion.
KJV Now these are the names of the tribes. From the north end to the coast of the way of Hethlon, as one goeth to Hamath, Hazarenan, the border of Damascus northward, to the coast of Hamath; for these are his sides east and west; a portion for Dan.
Notes & Key Terms
Translator Notes
The allotment begins at the far north and moves southward. Dan receives the northernmost strip of land, extending from the eastern to the western boundary. The formula 'from the east side to the west side' (pe'at qadim hayyam) means each tribe's portion is a full east-to-west band across the entire width of the land — a radically simplified geometry compared to the irregular tribal boundaries of Joshua. The word echad ('one') after each tribe name means 'one portion' — each tribe receives exactly one equal strip.
Beside the border of Dan, from the east side to the west side — Asher, one portion.
KJV And by the border of Dan, from the east side unto the west side, a portion for Asher.
Notes & Key Terms
Translator Notes
Asher receives the strip immediately south of Dan. The formula is identical for each tribe — a full east-to-west band. In the historical settlement (Joshua 19:24-31), Asher occupied coastal territory in the northwest. Ezekiel's redistribution rearranges the tribes without regard to historical precedent.
Beside the border of Asher, from the east side to the west side — Naphtali, one portion.
KJV And by the border of Asher, from the east side even unto the west side, a portion for Naphtali.
Notes & Key Terms
Translator Notes
Naphtali is third from the north. Historically Naphtali occupied the eastern Galilee region (Joshua 19:32-39). In Ezekiel's scheme, all three northern tribes — Dan, Asher, Naphtali — are positioned in the far north, similar to their historical association with the northern territories.
Beside the border of Naphtali, from the east side to the west side — Manasseh, one portion.
KJV And by the border of Naphtali, from the east side unto the west side, a portion for Manasseh.
Notes & Key Terms
Translator Notes
Manasseh is the first of Joseph's two sons to appear. In Ezekiel's arrangement, Manasseh and Ephraim are separated — Manasseh fourth from the north, Ephraim fifth. Historically, Manasseh had territory on both sides of the Jordan (Joshua 17); here the tribe receives a single east-to-west strip west of the Jordan.
Beside the border of Manasseh, from the east side to the west side — Ephraim, one portion.
KJV And by the border of Manasseh, from the east side unto the west side, a portion for Ephraim.
Notes & Key Terms
Translator Notes
Ephraim, the other son of Joseph, receives the strip south of Manasseh. Together, Manasseh and Ephraim represent Joseph's double portion (47:13). Ephraim was historically the dominant northern tribe; here it is positioned fifth from the north, still in the northern half but no longer pre-eminent.
Beside the border of Ephraim, from the east side to the west side — Reuben, one portion.
KJV And by the border of Ephraim, from the east side even unto the west side, a portion for Reuben.
Notes & Key Terms
Translator Notes
Reuben historically occupied Transjordan territory east of the Dead Sea (Joshua 13:15-23). Ezekiel relocates Reuben to the sixth position from the north, west of the Jordan. The reunification of all tribes within the western boundary reflects the vision of a restored, unified Israel.
Beside the border of Reuben, from the east side to the west side — Judah, one portion.
KJV And by the border of Reuben, from the east side unto the west side, a portion for Judah.
Notes & Key Terms
Translator Notes
Judah is the seventh and last tribe north of the sacred district, occupying the position immediately adjacent to the holy center. This placement is theologically significant: Judah, the royal tribe from which David's line descends, flanks the sanctuary from the north. The proximity of Judah to the sacred district mirrors the historical relationship between the Davidic monarchy and the Jerusalem Temple.
Beside the border of Judah, from the east side to the west side, shall be the sacred contribution that you set apart — twenty-five thousand cubits in width and the same length as one of the tribal portions from the east side to the west side. The sanctuary shall be at its center.
KJV And by the border of Judah, from the east side unto the west side, shall be the offering which ye shall offer of five and twenty thousand reeds in breadth, and in length as one of the other parts, from the east side unto the west side: and the sanctuary shall be in the midst of it.
From the root r-u-m ('to lift up, to raise'). In sacrificial contexts, the terumah is the portion lifted from the whole and given to God. Here the term applies to an entire land district — the nation lifts up its geographic center as an offering to God.
Translator Notes
The word terumah ('contribution, heave offering') is a sacrificial term applied to land — the sacred district is 'lifted up' as an offering from the nation to God. The dimensions (25,000 cubits wide, equal to one tribal portion in length) create a massive sacred precinct at the geographic center of the land. The phrase vehayyah hammiqdash betokhah ('the sanctuary shall be in its midst') places God's dwelling at the exact center of the nation — the theological and physical heart of the restored Israel.
The sacred contribution that you set apart for the LORD shall be twenty-five thousand cubits in length and ten thousand cubits in width.
KJV The oblation that ye shall offer unto the LORD shall be of five and twenty thousand in length, and of ten thousand in breadth.
Notes & Key Terms
Translator Notes
This describes the priestly portion within the larger sacred district. The 25,000 by 10,000 cubit area is the zone allocated to the Zadokite priests, with the sanctuary at its center. The dimensions create a rectangular precinct approximately 13 by 5 kilometers (8 by 3 miles).
To the priests shall belong the holy contribution: twenty-five thousand cubits on the north side, ten thousand in width on the west, ten thousand in width on the east, and twenty-five thousand in length on the south. The sanctuary of the LORD shall be at its center.
KJV And for them, even for the priests, shall be the holy oblation; toward the north five and twenty thousand in length, and toward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south five and twenty thousand in length: and the sanctuary of the LORD shall be in the midst thereof.
Notes & Key Terms
Translator Notes
The priestly district's dimensions are given from all four directions to establish its precise boundaries. The sanctuary of the LORD (miqdash YHWH) sits at the center of the priests' portion, which itself sits at the center of the sacred district, which itself sits at the center of the nation — concentric zones of holiness radiating outward from God's presence.
It shall belong to the consecrated priests of the sons of Zadok, who kept my charge and did not go astray when the children of Israel went astray, as the Levites did.
KJV It shall be for the priests that are sanctified of the sons of Zadok; which have kept my charge, which went not astray when the children of Israel went astray, as the Levites went astray.
Notes & Key Terms
Translator Notes
The Zadokite privilege is restated: only the descendants of Zadok who remained faithful during Israel's apostasy serve in the inner sanctuary. The word hamequddash ('the consecrated, the sanctified') marks them as set apart for the highest priestly function. The distinction between the faithful Zadokites and the Levites who 'went astray' (ta'u) reflects the priestly hierarchy established in 44:10-16. This is a reward for faithfulness — those who did not follow the people into idolatry are given proximity to God's presence.
This shall be their portion from the sacred contribution of the land, a most holy area, bordering the territory of the Levites.
KJV And this oblation of the land that is offered shall be unto them a thing most holy by the border of the Levites.
Notes & Key Terms
Translator Notes
The priests' district is designated qodesh qodashim ('most holy, holy of holies') — the same designation used for the innermost chamber of the Temple. The land itself partakes of the holiness of the sanctuary it contains. The phrase el gevul haLeviyyim ('beside the border of the Levites') places the priests' portion adjacent to the Levites' strip, maintaining the priestly-Levitical connection while preserving their hierarchical distinction.
Alongside the territory of the priests, the Levites shall have a portion twenty-five thousand cubits in length and ten thousand cubits in width — the total length twenty-five thousand and the width ten thousand.
KJV And over against the border of the priests the Levites shall have five and twenty thousand in length, and ten thousand in breadth: all the length shall be five and twenty thousand, and the breadth ten thousand.
Notes & Key Terms
Translator Notes
The Levites' portion mirrors the priests' in dimensions — 25,000 by 10,000 cubits — but is positioned adjacent to it (likely to the south). The equal size reflects equal dignity of service even though the Levites' access to the sanctuary is restricted (44:10-14). The repetition of the full dimensions emphasizes precision.
They shall not sell any of it, nor exchange it, nor transfer the best of the land, for it is holy to the LORD.
KJV And they shall not sell of it, neither exchange, nor alienate the firstfruits of the land: for it is holy unto the LORD.
Notes & Key Terms
Translator Notes
Three prohibitions protect the sacred land: no selling (lo yimkeru), no exchanging (lo yamer), no transferring (lo ya'avir). The Hebrew re'shit ha'aretz ('the firstfruits/best of the land') designates this district as the choicest portion of the territory — the 'firstfruits' offered to God from the nation's land. The phrase ki qodesh laYHWH ('for it is holy to the LORD') provides the theological rationale: holy land cannot enter commercial transactions.
The remaining five thousand cubits in width, alongside the twenty-five thousand, shall be common land for the city — for dwellings and open space. The city shall be at its center.
KJV And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane place for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof,
Notes & Key Terms
Translator Notes
The word chol ('common, profane') distinguishes this area from the holy districts of the priests and Levites. It is not 'profane' in a negative sense but simply 'non-sacred' — ordinary land for ordinary habitation. The migrash ('open space, pastureland, commons') surrounding the city provides green space and agricultural land for the urban population.
These are its dimensions: the north side, four thousand five hundred cubits; the south side, four thousand five hundred; the east side, four thousand five hundred; and the west side, four thousand five hundred.
KJV And these shall be the measures thereof; the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred.
Notes & Key Terms
Translator Notes
The city is a perfect square — 4,500 cubits (approximately 2.3 kilometers or 1.4 miles) on each side. The symmetry reflects divine order; no side is longer or shorter than another. The fourfold repetition of identical measurements emphasizes the perfection of the city's form. This geometry reappears in Revelation 21:16, where the New Jerusalem is a perfect cube.
The open land of the city shall be: to the north, two hundred fifty cubits; to the south, two hundred fifty; to the east, two hundred fifty; and to the west, two hundred fifty.
KJV And the suburbs of the city shall be toward the north two hundred and fifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty.
Notes & Key Terms
Translator Notes
The migrash (open land, green belt) extends 250 cubits (approximately 130 meters or 425 feet) on all four sides of the city — a buffer zone of pasture and gardens between the city walls and the surrounding agricultural land.
The remaining land alongside the holy contribution — ten thousand cubits to the east and ten thousand to the west — shall lie alongside the holy contribution, and its produce shall provide food for the workers of the city.
KJV And the residue in length over against the oblation of the holy portion shall be ten thousand eastward, and ten thousand westward: and it shall be over against the oblation of the holy portion; and the increase thereof shall be for food unto them that serve the city.
Notes & Key Terms
Translator Notes
The agricultural strips flanking the city's common land produce food for the city's workforce. The tevuatah ('its produce, its yield') is specifically designated for the workers (le'ovdei ha'ir) — those who serve the city regardless of tribal affiliation, as the next verse clarifies.
Those who work in the city shall come from all the tribes of Israel.
KJV And they that serve the city shall serve it out of all the tribes of Israel.
Notes & Key Terms
Translator Notes
The city is a multi-tribal institution — its workforce is drawn from every tribe, making it a shared national project rather than the property of any single tribe. This reflects the city's position at the center of all twelve tribal territories and its function as the seat of the nation's common life.
The entire sacred contribution shall be twenty-five thousand by twenty-five thousand cubits — a square. You shall set apart the holy contribution together with the property of the city.
KJV All the oblation shall be five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city.
Notes & Key Terms
Translator Notes
The total sacred district, including the priestly portion, the Levitical portion, and the city's common land, forms a perfect square of 25,000 by 25,000 cubits (approximately 13 by 13 kilometers). The word revi'it ('foursquare, a fourth part') indicates the square shape. This geometric perfection at the heart of the land reflects the divine ordering of sacred space.
What remains on both sides of the holy contribution and the city property shall belong to the prince — from the twenty-five thousand cubits of the contribution eastward to the eastern boundary, and westward to the western boundary, corresponding in length to the tribal portions. This shall be the prince's territory, with the holy contribution and the sanctuary of the Temple at its center.
KJV And the residue shall be for the prince, on the one side and on the other of the holy oblation, and of the possession of the city, over against the five and twenty thousand of the oblation toward the east border, and westward over against the five and twenty thousand toward the west border, over against the portions for the prince: and it shall be the holy oblation; and the sanctuary of the house shall be in the midst thereof.
Notes & Key Terms
Translator Notes
The prince's land flanks the sacred district on the east and west — extending from the edges of the 25,000-cubit square to the national boundaries in both directions. This gives the prince substantial territory while keeping the sacred center between his two portions. The prince does not own the holy district; he surrounds it. The arrangement prevents the prince from controlling access to the Temple — his territory wraps around the sacred center without containing it.
Apart from the Levites' property and the city's property, which lie within the prince's territory — between the border of Judah and the border of Benjamin — the rest shall belong to the prince.
KJV Moreover from the possession of the Levites, and from the possession of the city, being in the midst of that which is the prince's, between the border of Judah and the border of Benjamin, shall be for the prince.
Notes & Key Terms
Translator Notes
This verse clarifies the spatial relationship: the sacred district and city lie between Judah (to the north) and Benjamin (to the south), embedded within the prince's flanking territory. The prince's land thus extends east and west of the central sacred zone, between the two tribes historically associated with Jerusalem and the Davidic monarchy.
As for the remaining tribes: from the east side to the west side — Benjamin, one portion.
KJV As for the rest of the tribes, from the east side unto the west side, Benjamin shall have a portion.
Notes & Key Terms
Translator Notes
The allotment resumes south of the sacred district. Benjamin is the first tribe south of the holy center, mirroring Judah's position immediately north. Historically, Benjamin's territory included Jerusalem (Joshua 18:28), and Ezekiel preserves this association by placing Benjamin adjacent to the city.
Beside the border of Benjamin, from the east side to the west side — Simeon, one portion.
KJV And by the border of Benjamin, from the east side unto the west side, Simeon shall have a portion.
Notes & Key Terms
Translator Notes
Simeon historically had territory within Judah's allotment in the far south (Joshua 19:1-9). Ezekiel places Simeon second south of the sacred district, maintaining a southern association but in a completely new configuration.
Beside the border of Simeon, from the east side to the west side — Issachar, one portion.
KJV And by the border of Simeon, from the east side unto the west side, Issachar a portion.
Notes & Key Terms
Translator Notes
Issachar historically occupied territory in the Jezreel Valley area (Joshua 19:17-23). The relocation to the south side of the sacred district in Ezekiel's scheme has no obvious geographical logic — the arrangement is theological rather than topographical.
Beside the border of Zebulun, from the east side to the west side — Gad, one portion.
KJV And by the border of Zebulun, from the east side unto the west side, Gad a portion.
Notes & Key Terms
Translator Notes
Gad receives the southernmost tribal allotment. Historically, Gad occupied Transjordan territory (Joshua 13:24-28). Like Reuben, Gad is relocated west of the Jordan in Ezekiel's vision. The placement of Gad at the extreme south mirrors Dan's placement at the extreme north — the two outermost tribes bracket the entire restored nation.
Along the border of Gad, on the south side toward the south, the boundary shall run from Tamar to the waters of Meribath-kadesh, then to the Brook of Egypt, and on to the Great Sea.
KJV And by the border of Gad, at the south side southward, the border shall be even from Tamar unto the waters of strife in Kadesh, and to the river toward the great sea.
Notes & Key Terms
Translator Notes
The southern boundary of Gad's territory is also the southern boundary of the entire nation — repeating the boundary described in 47:19. Tamar, Meribath-kadesh (Kadesh-barnea), and the Brook of Egypt (Wadi el-Arish) are the three marker points. The Great Sea (Mediterranean) serves as both the western terminus of the southern boundary and the entire western border.
This is the land that you shall allot as an inheritance to the tribes of Israel, and these are their portions, declares the Lord GOD.
KJV This is the land which ye shall divide by lot unto the tribes of Israel for inheritance, and these are their portions, saith the Lord GOD.
Notes & Key Terms
Translator Notes
The formula ne'um Adonai YHWH ('declares the Lord GOD') seals the land distribution with divine authority. The word machlequotam ('their portions, their divisions') summarizes the entire allotment scheme — twelve tribal strips arranged symmetrically around the sacred center.
These are the exits of the city: On the north side, measuring four thousand five hundred cubits,
KJV And these are the goings out of the city on the north side, four thousand and five hundred measures.
Notes & Key Terms
Translator Notes
The section shifts from land allotment to the city's gates. The Hebrew totze'ot ('exits, goings out') refers to the gates — the points of exit and entry. The north side measures 4,500 cubits, matching the city dimensions given in verse 16. Each side will have three gates, for a total of twelve.
The gates of the city shall be named after the tribes of Israel — three gates on the north: the gate of Reuben, the gate of Judah, and the gate of Levi.
KJV And the gates of the city shall be after the names of the tribes of Israel: three gates northward; one gate of Reuben, one gate of Judah, one gate of Levi.
Notes & Key Terms
Translator Notes
Levi, which has no territorial allotment, is included among the gate names — this is the only place in Ezekiel's vision where Levi appears alongside the other tribes as an equal. The twelve gates ensure that every tribe has a named entrance to the city, symbolizing that all Israel belongs there. This image reappears in Revelation 21:12-13, where the New Jerusalem has twelve gates with the names of the twelve tribes inscribed on them. Judah's gate on the north side corresponds to Judah's territorial position immediately north of the sacred district.
On the east side, four thousand five hundred cubits, with three gates: the gate of Joseph, the gate of Benjamin, and the gate of Dan.
KJV And at the east side four thousand and five hundred: and three gates; and one gate of Joseph, one gate of Benjamin, and one gate of Dan.
Notes & Key Terms
Translator Notes
On the east side, Joseph has a single gate rather than the separate gates for Ephraim and Manasseh — this keeps the total at twelve (with Levi included). Benjamin's gate on the east side corresponds to its territorial position immediately south of the sacred district, near the eastern boundary. Dan appears here despite its far-northern territorial position, ensuring every tribe has presence at the city.
On the south side, four thousand five hundred cubits, with three gates: the gate of Simeon, the gate of Issachar, and the gate of Zebulun.
KJV And at the south side four thousand and five hundred measures: and three gates; one gate of Simeon, one gate of Issachar, and one gate of Zebulun.
Notes & Key Terms
Translator Notes
The south gates correspond to the three tribes positioned south of Benjamin in the territorial allotment (vv. 24-26). The symmetry is maintained: three gates per side, four sides, twelve gates total.
On the west side, four thousand five hundred cubits, with three gates: the gate of Gad, the gate of Asher, and the gate of Naphtali.
KJV At the west side four thousand and five hundred, with their three gates; one gate of Gad, one gate of Asher, and one gate of Naphtali.
Notes & Key Terms
Translator Notes
The west gates include Gad (the southernmost territory), Asher, and Naphtali (both northern territories). The gate assignments do not strictly follow the territorial positions — the gates distribute tribal names around the city to ensure every tribe is represented, regardless of their land's compass direction. All twelve sons of Jacob are accounted for across the four walls: Levi and Joseph replace Ephraim and Manasseh in the gate naming, bringing the list back to the original twelve sons rather than the territorial configuration.
The circumference of the city shall be eighteen thousand cubits. And the name of the city from that day on shall be: The LORD Is There.
KJV It was round about eighteen thousand measures: and the name of the city from that day shall be, The LORD is there.
Notes & Key Terms
2 terms
Key Terms
יְהוָה שָׁמָּהYHWH Shammah
"The LORD Is There"—The LORD is there, The LORD is present, The LORD is in that place
The city's name is a theological declaration. In Hebrew, place names carry meaning — they are not arbitrary labels but statements about the character or destiny of a place. To name a city 'The LORD Is There' is to declare that the defining reality of this place is God's presence. It is the answer to the exile: God departed, but God has returned, and God remains.
שֵׁםshem
"name"—name, reputation, character, identity, memorial
In Hebrew thought, a name is not merely a label but a declaration of essence. To name the city is to define its fundamental reality. The city is not named for its builder, its location, or its beauty — it is named for the one who dwells in it.
Translator Notes
The total circumference of 18,000 cubits (4,500 x 4) is approximately 9.3 kilometers (5.8 miles). The final sentence veshem ha'ir miyyom YHWH shammah is the theological climax of the entire book. The word shammah ('there') is a locative — it declares that YHWH is at a specific place. The phrase miyyom ('from that day') establishes permanence: from the day of naming onward, the city's identity is God's presence. The name YHWH Shammah echoes the name of Jerusalem itself (Yerushalayim) and connects to the entire prophetic tradition of God dwelling among his people (Exodus 25:8, 29:45-46; Zechariah 2:10-11; Revelation 21:3). The book that opened with the heavens torn open to reveal God's glory on the throne-chariot closes with God settled in a city that bears his name. The arc is complete.