GOD'S WORD® Translation (©1995)
So he measured all four sides. There was a wall all around it. The wall was 875 feet long and 875 feet wide. It separated what was holy from what was unholy.

King James Bible
He measured it by the four sides: it had a wall round about, five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place.

Douay-Rheims Bible
By the four winds he measured the wall thereof on every side round about, five hundred cubits long and five hundred cubits broad, making a separation between the sanctuary and the place of the people.

Darby Bible Translation
He measured it on the four sides; it had a wall round about, five hundred long, and five hundred broad, to make a separation between that which was holy and that which was common.

English Revised Version
He measured it on the four sides: it had a wall round about, the length five hundred, and the breadth five hundred, to make a separation between that which was holy and that which was common.

Webster's Bible Translation
He measured it by the four sides: it had a wall around, five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place.

World English Bible
He measured it on the four sides: it had a wall around it, the length five hundred, and the breadth five hundred, to make a separation between that which was holy and that which was common.

Young's Literal Translation
At the four sides he hath measured it, a wall is to it all round about, the length five hundred, and the breadth five hundred, to separate between the holy and the profane place.

Cross References

Revelation 21:16 The city is laid out as a square, and its length is as great as the width; and he measured the city with the rod, fifteen hundred miles; its length and width and height are equal.

Isaiah 60:18 "Violence will not be heard again in your land, Nor devastation or destruction within your borders; But you will call your walls salvation, and your gates praise.

Ezekiel 22:26 "Her priests have done violence to My law and have profaned My holy things; they have made no distinction between the holy and the profane, and they have not taught the difference between the unclean and the clean; and they hide their eyes from My sabbaths, and I am profaned among them.

Ezekiel 40:5 And behold, there was a wall on the outside of the temple all around, and in the man's hand was a measuring rod of six cubits, each of which was a cubit and a handbreadth. So he measured the thickness of the wall, one rod; and the height, one rod.

Ezekiel 42:19 He turned to the west side and measured five hundred reeds with the measuring reed.

Ezekiel 44:23 "Moreover, they shall teach My people the difference between the holy and the profane, and cause them to discern between the unclean and the clean.

Ezekiel 45:2 "Out of this there shall be for the holy place a square round about five hundred by five hundred cubits, and fifty cubits for its open space round about.

Ezekiel 48:15 "The remainder, 5,000 cubits in width and 25,000 in length, shall be for common use for the city, for dwellings and for open spaces; and the city shall be in its midst.

Zechariah 2:5 'For I,' declares the LORD, 'will be a wall of fire around her, and I will be the glory in her midst.'"

Commentary

Matthew Henry's Whole Bible Commentary

Verses 15-20

We have attended the measuring of this mystical temple and are now to see how far the holy ground on which we tread extends; and that also is here measured, and found to take in a great compass. Observe, 1. What the dimensions of it were. It extended each way 500 reeds (v. 16-19), each reed above three yards and a half, so that it reached every way about an English measured mile, which, the ground lying square, was above four miles round. Thus large were the suburbs (as I may call them) of this mystical temple, signifying the great extent of the church in gospel-times, when all nations should be discipled and the kingdoms of the world made Christ's kingdoms. Room should be made in God's courts for the numerous forces of the Gentiles that shall flow into them, as was foretold, Isa. 49:18; 60:4. It is in part fulfilled already in the accession of the Gentiles to the church; and we trust it shall have a more full accomplishment when the fulness of the Gentiles shall come in and all Israel shall be saved. 2. Why the dimensions of it were made thus large. It was to make a separation, by putting a very large distance between the sanctuary and the profane place; and therefore there was a wall surrounding it, to keep off those that were unclean and to separate between the previous and the vile. Note, A difference is to be put between common and sacred things, between God's name and other names, between his day and other days, his book and other books, his institutions and other observances; and a distance is to be put between our worldly and religious actions, so as still to go about the worship of God with a solemn pause.

Calvin's Commentary

44. And ye shall know that I am the LORD, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.

44. Et cognoscetis quod ego Iehovah, cum fecero vobiscum propter nomen meum, non secundum vias vestras malas, et secundum opera vestra corrupta, domus Israel, dicit Dominator Iehovah.

Here at length God pronounces that his glory would be chiefly conspicuous in the pity which he bestowed upon those who were desperate and abandoned, gratuitously and solely with respect to his own name. Hence Paul so specially celebrates; the grace of God in the first chapter of the epistle to the Ephesians, as that mercy by which God deigns to call his own elect in a peculiar sense -- his glory; for his glory extends farther than his pity. (Ephesians 1:6, 12, 14.)

As thy name, so thy praise is extended through all lands, (Psalm 48:10)

for God deserves no less glory when he destroys the wicked than when he pities his own people. But Paul calls that gratuitous favor glory par excellence, by which God embraced his own elect when he adopted them. So also it is said in this passage, then you shall know that I am Jehovah, since I shall deal with you on behalf of my name, and not according to your sins. But when God wishes his glory to shine conspicuously in gratuitous pity, hence we gather that the enemies of his glory were too gross and open, who obscure his mercy, or extenuate it, or as far as they can, endeavor to reduce it to nothing. But we know the teaching of the papacy to be that God's gratuitous goodness either is buried or enfolded in dark obscurity, or utterly vanish away: for they have invented a system of general merits which they oppose to God's gratuitous favor. For they distinguish merits into preparations, good works acquiring God's favor, and satisfactions, by which they buy off the penalties to which they were subjected. Afterwards they add what they call the suffrages of the saints; for they fabricate for themselves numberless patrons, and various reasonings are concocted for the purpose of obscuring God's glory, or at least of allowing only a few sparks to be visible. Since therefore the whole papacy tends that way, we see that they professedly oppose God's glory, and those who defend such abominations are sworn enemies of God's glory.

For ourselves, then, let. us learn that we cannot otherwise worship God with acceptance unless we adopt whatever pleases him as pertaining to our salvation. For if we wish to come to a debtor and creditor account, or to consider that he is in the slightest degree indebted to us, we in this way diminish his glory, and as far as is in our power we despoil ourselves of that inestimable privilege which the Prophet now commends. Hence let us desire to acknowledge God in this way, since he treats us with amazing clemency and pity out of regard for his own name, and not according to our sins. And since that was said to his ancient people because they returned to the land of Canaan, how much more ought God's gratuitous goodness to be extolled by us, when his heavenly kingdom is at this day open to us, and when he openly calls us to himself in heaven, and to the hope of that happy immortality which has been obtained for us through Christ?

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Ezekiel 42 Commentaries: Barnes • Calvin • Clarke • Darby • Gill • Geneva • Guzik • JFB • Keil / Delitzsch • KJV Translators' • Henry's Concise • Matthew Henry • Scofield • TSK • Wesley

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Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully …
John Edgar McFadyen—Introduction to the Old Testament