Ezekiel 45:16
All the people of the land shall give this oblation for the prince in Israel.
Original Language Analysis
כֹּ֚ל
H3605
כֹּ֚ל
Strong's:
H3605
Word #:
1 of 9
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
הָעָ֣ם
All the people
H5971
הָעָ֣ם
All the people
Strong's:
H5971
Word #:
2 of 9
a people (as a congregated unit); specifically, a tribe (as those of israel); hence (collectively) troops or attendants; figuratively, a flock
יִהְי֖וּ
H1961
יִהְי֖וּ
Strong's:
H1961
Word #:
4 of 9
to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
הַתְּרוּמָ֣ה
shall give this oblation
H8641
הַתְּרוּמָ֣ה
shall give this oblation
Strong's:
H8641
Word #:
6 of 9
a present (as offered up), especially in sacrifice or as tribute
Historical Context
Israel's monarchy often treated subjects as resources to exploit (1 Kings 12:1-15). By making the prince dependent on the people's voluntary contribution, Ezekiel's vision restructures power—the ruler serves the people's worship rather than the people serving the ruler's ambition. This revolutionary model influenced later Jewish understanding of righteous governance.
Questions for Reflection
- How does the people provisioning the prince's offerings invert typical power structures?
- In what ways does Christ as our Prince and Mediator fulfill this vision of representative worship?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
All the people of the land shall give this oblation for the prince in Israel—The Hebrew kol-am ha'aretz (כָּל־עַם הָאָרֶץ, "all the people of the land") emphasizes universal participation in supporting the prince's liturgical function. Unlike ancient Near Eastern systems where kings taxed subjects for personal enrichment, here the people voluntarily contribute (יִהְיוּ, yihyu, "shall be/give") to enable their representative to offer on their behalf.
The prince (נָשִׂיא, nasi, literally "one lifted up") mediates between people and priesthood—he's not a priest himself but provides the sacrifices priests offer. This arrangement prevents both royal usurpation of priestly duties (Uzziah's error, 2 Chronicles 26:16-21) and priestly poverty. The people's gifts to the prince create a chain of worship: people → prince → priests → God. This foreshadows Christ as our ultimate mediator (1 Timothy 2:5) who both represents us before God and provides the sacrifice (Himself) that reconciles us.