Tuesday, April 16, 2013

Questions About the "Prince" in Ezekiel 45-46

Here's some questions to ponder:

(1) Who is the "Prince" in Ezekiel 45-46?  It can't be Yeshua since the individual in question has children (46);

(2) Why does the Prince bring the offerings and not the people themselves?

These questions are for anyone interested.

And a related question:

(3) Why does Jeremiah 3:16 indicate that the Ark of the Covenant will NEVER return:

"And when you have multiplied and increased in the land, in those days, declares the LORD, they shall no more say, “The ark of the covenant of the LORD.” It shall not come to mind or be remembered or missed; it shall not be made again."


  1. 1) If we take the text literally, it seems King David will be the Prince, if not, potentially one of his sons or lineage. (Ezekiel 34:23-24, 37:25)

    2) David actually brought offerings during his time as King, interestingly, he even wore a linen ephod just like the priest... See 2 Samuel 6.

    Also, there is no mention of a High Priest in Ezekiel's Temple...

    3) My guess, it would no longer serve a purpose.

  2. 1)According to Rashi the prince is the Cohen Gadol
    2) If by bringing you mean providing for, I believe it has to do with the whole context of this prince: He will have land, and his sons will inherit it - the text seems to imply that the cohanim and their sons were exploiting the people, and robbing their lands. The Lord provides in order that this never happens again.
    3) Never really noticed it before. Gotta check rashi on that. It is interesting, though, that the ark DO appear in Revelation.

    I would like to make a question too: how do harmonize the fact that the prophets say the new temple will stand forever with the fact that John don't see any temple in the new Jerusalem?!


  3. Rashi on the ark matter:

    they will no longer say, “The ark of the Lord’s covenant”: For your entire assembly will be holy, and I will dwell therein as though it were an ark.

    nor shall they remember it: Heb. יפקדו, like יזכרוּ, remember or mention.

    nor shall it be done anymore: i.e., it shall not be done what was done with it already in Shiloh, that they brought it into the battle with the Philistines in the days of Eli.