Ezekiel 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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(11) Shall be of one measure.—The Ephah is first mentioned in Exodus 16:36, and appears to be a word of Egyptian origin; it was used for dry measure. The Bath is not met with before 1Kings 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.

Matthew Henry's Concise Commentary

45:1-25 In the period here foretold, the worship and the ministers of God will be provided for; the princes will rule with justice, as holding their power under Christ; the people will live in peace, ease, and godliness. These things seem to be represented in language taken from the customs of the times in which the prophet wrote. 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 destroying 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 the unleavened bread of sincerity and truth.

Barnes' Notes on the Bible

The ephah was in use for dry measure, the bath for liquid. The homer seems to have contained about 75 gallons (see Exodus 29:40, note; Leviticus 19:36, note).

After the homer - i. e., according to the standard of the homer.

Jamieson-Fausset-Brown Bible Commentary

7. The prince's possession is to consist of two halves, one on the west, the other on the east, of the sacred territory. The prince, as head of the holy community, stands in closest connection with the sanctuary; his possession, therefore, on both sides must adjoin that which was peculiarly the Lord's [Fairbairn].

Matthew Poole's Commentary

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.

Gill's Exposition of the Entire Bible

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", Exodus 16:36,

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.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

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, Isaiah 5:10.

Pulpit Commentary

Verse 11. - 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 Leviticus 27:16; Numbers 11:32), or cot (כֹר, κόρος, 1 Kings 4:22; Luke 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 Exodus 16:36, which was the tenth part of an ephah. Ezekiel 45:11

Keil and Delitzsch Biblical Commentary on the Old Testament

General Exhortation to Observe Justice and Righteousness in their Dealings. - Ezekiel 45:9. Thus saith the Lord Jehovah, Let it suffice you, ye princes of Israel: desist from violence and oppression, and observe justice and righteousness, and cease to thrust my people out of their possession, is the saying of the Lord Jehovah. Ezekiel 45:10. Just scales, and a just ephah, and a just bath, shall ye have. Ezekiel 45:11. The ephah and the bath shall be of one measure, so that the bath holds the tenth part of the homer, and the ephah the tenth part of the homer: after the homer shall its standard be. Ezekiel 45:12. And the shekel shall have twenty gerahs; twenty shekels, five and twenty shekels, fifteen shekels, shall the mina be with you. - The exhortation in Ezekiel 45:9 is similar to that in Ezekiel 44:6, both in form and substance. As the Levites and priests are to renounce the idolatry to which they have been previously addicted, and to serve before the Lord in purity and holiness of life, so are the princes to abstain from the acts of oppression which they have formerly practised, and to do justice and righteousness; for example, to liberate the people of the Lord from the גּרשׁות. גּרוּשׁה is unjust expulsion from one's possession, of which Ahab's conduct toward Naboth furnished a glaring example (1 Kings 21). These acts of violence pressed heavily upon the people, and this burden is to be removed (הרים מעל). In Ezekiel 45:10-12 the command to practise justice and righteousness is expanded; and it is laid as a duty upon the whole nation to have just weights and measures. This forms the transition to the regulation, which follows from Ezekiel 45:13 onwards, of the taxes to be paid by the people to the prince to defray the expenses attendant upon the sacrificial worship. - For Ezekiel 45:10, see Leviticus 19:36 and Deuteronomy 25:13. Instead of the hin (Leviticus 19:36), the bath, which contained six hins, is mentioned here as the measure for liquids. The בּת is met with for the first time in Isaiah 5:10, and appears to have been introduced as a measure for liquids after the time of Moses, having the same capacity as the ephah for dry goods (see my Bibl. Archol. II pp. 139ff.). This similarity is expressly stated in Ezekiel 45:11. Both of them, the ephah as well as the bath, are to contain the tenth of a homer (לשׂאת, to carry, for להכיל, to contain, to hold; compare Genesis 36:7 with Amos 7:10), and to be regulated by the homer. Ezekiel 45:12 treats of the weights used for money. The first clause repeats the old legal provision (Exodus 30:13; Leviticus 27:25; Numbers 3:47), that the shekel, as the standard weight for money, which was afterwards stamped as a coin, is to contain twenty gerahs. The regulations which follow are very obscure: "twenty shekels, twenty-five shekels, fifteen shekels, shall the mina be to you." The mina, המּנה, occurs only here and in 1 Kings 10:17; Ezra 2:69; and Nehemiah 7:71-72, - that is to say, only in books written during the captivity of subsequent to it. If we compare 1 Kings 10:17, according to which three minas of gold were used for a shield, with 2 Chronicles 9:16, where three hundred (shekels) of gold are said to have been used for a similar shield, it is evident that a mina was equal to a hundred shekels. Now as the talent (כּכּר) contained three thousand (sacred or Mosaic) shekels (see the comm. on Exodus 38:25-26), the talent would only have contained thirty minas, which does not seem to answer to the Grecian system of weights. For the Attic talent contained sixty minas, and the mina a hundred drachms; so that the talent contained six thousand drachms, or three thousand didrachms. But as the Hebrew shekel was equal to a δίδραχμον, the Attic talent with three thousand didrachms corresponded to the Hebrew talent with three thousand shekels; and the mina, as the sixtieth part of the talent, with a hundred drachms or fifty didrachms, ought to correspond to the Hebrew mina with fifty shekels, as the Greek name μνᾶ is unquestionably derived from the Semitic מנה. The relation between the mina and the shekel, resulting from a comparison of 1 Kings 10:17 with 2 Chronicles 9:16, can hardly be made to square with this, by the assumption that the shekels referred to in 2 Chronicles 9:16 are not Mosaic shekels, but so-called civil shekels, the Mosaic half-shekel, the beka, בּקע, having acquired the name of shekel in the course of time, as the most widely-spread silver coin of the larger size. A hundred such shekels or bekas made only fifty Mosaic shekels, which amounted to one mina; while sixty minas also formed one talent (see my Bibl. Archol. II pp. 135, 136).

But the words of the second half of the verse before us cannot be brought into harmony with this proportion, take them how we will. If, for example, we add the three numbers together, 20 + 25 + 15 shekels shall the mina be to you, Ezekiel would fix the mina at sixty shekels. But no reason whatever can be found for such an alteration of the proportion between the mina and the talent on the one hand, or the shekel on the other, if the shekel and talent were to remain unchanged. And even apart from this, the division of the sixty into twenty, twenty-five, and fifteen still remains inexplicable, and can hardly be satisfactorily accounted for in the manner proposed by the Rabbins, namely, that there were pieces of money in circulation of the respective weights of twenty, twenty-five, and fifteen shekels, for the simple reason that no historical trace of the existence of any such pieces can be found, apart from the passage before us.

(Note: It is true that Const. l'Empereur has observed, in the Discursus ad Lectorem prefixed to the Paraphrasis Joseph. Jachiadae in Danielem, that "as God desired that justice should be preserved in all things, He noticed the various coins, and commanded that they should have their just weight. One coin, according to Jewish testimony, was of twenty shekels, a second of twenty-five, and a third of fifteen shekels; and as these together made one mina, according to the command of God, in order that it might be manifest that each had its proper quantity, He directed that they should be weighed against the mina, so that it might be known whether each had its own weight by means of the mina, to which they ought to be equal." But the Jewish witnesses (Judaei testes) are no other than the Rabbins of the Middle Ages, Sal. Jarchi (Raschi), Dav. Kimchi, and Abrabanel, who attest the existence of these pieces of money, not on the ground of historical tradition, but from an inference drawn from this verse. The much earlier Targumist knows nothing whatever of them, but paraphrases the words thus: "the third part of a mina has twenty shekels; a silver mina, five and twenty shekels; the fourth part of a mina, fifteen shekels; all sixty are a mina; and a great mina (i.e., probably one larger than the ordinary, or civil mina) shall be holy to you;" from which all that can be clearly learned is, that he found in the words of the prophet a mina of sixty shekels. A different explanation is given by the lxx, whose rendering, according to the Cod. Vatic. (Tischendorf), runs as follows: πέντε σίκλοι, πέντε καὶ σίκλοι, δέκα καὶ πεντήκοντα σίκλοι ἡ μνᾶ ἔσται ὑμῖν; and according to the Cod. Al.: οἱ πεντε σικλοι πεντε και ὁι δεκα σικλοι δεκα και πεντηκοντα κ.τ.λ. Boeckh (Metrol. Untersuch. pp. 54ff.) and Bertheau (Zur Gesch. der Isr. pp. 9ff.) regard the latter as the original text, and punctuate it thus: οἱ πέντε σίκλοι πέντε, καὶ οἱ δέκα σίκλοι δέκα, καὶ πεντήκοντα σίκλοι ἡ μνᾶ ἔσται ὑμῖν, - interpreting the whole verse as follows: "the weight once fixed shall remain unaltered, and unadulterated in its original value: namely, a shekel shall contain ten gerahs; five shekels, or a five-shekel piece, shall contain exactly five; and so also a ten-shekel piece, exactly ten shekels; and the mina shall contain fifty shekels." But however this explanation may appear to commend itself, and although for this reason it has been adopted by Hvernick and by the author of this commentary in his Bibl. Archol., after a repeated examination of the matter I cannot any longer regard it as well-founded, but am obliged to subscribe to the view held by Hitzig and Kliefoth, "that this rendering of the lxx carries on the face of it the probability of its resting upon nothing more than an attempt to bring the text into harmony with the ordinary value of the mina." For apart from the fact that nothing is known of the existence of five and ten shekel pieces, it is impossible to get any intelligible meaning from the words, that five shekels are to be worth five shekels, and ten shekels worth ten shekels, as it was self-evident that five shekels could not be worth either four shekels or six.)

And the other attempts that have been made to explain the difficult words are no satisfactory. The explanation given by Cocceius and J. D. Michaelis (Supplem. ad lex. p. 1521), that three different minas are mentioned, - a smaller one of fifteen Mosaic shekels, a medium size of twenty shekels, and a large one of twenty-five-is open to the objection justly pointed out by Bertheau, that in an exact definition of the true weight of anything we do not expect three magnitudes, and the purely arbitrary assumption of three different minas is an obvious subterfuge. The same thing applies to Hitzig's explanation, that the triple division, twenty, twenty-five, and fifteen shekels, has reference to the three kinds of metal used for coinage, viz., gold, silver, and copper, so that the gold mina was worth, or weighed, twenty shekels; the silver mina, twenty-five; and the copper mina, fifteen, - which has no tenable support in the statement of Josephus, that the shekel coined by Simon was worth four drachms; and is overthrown by the incongruity in the relation in which it places the gold to the silver, and both these metals to the copper. - There is evidently a corruption of very old standing in the words of the text, and we are not in possession of the requisite materials for removing it by emendation.