GOD'S WORD® Translation (©1995)
The city will measure about 31,500 feet all the way around. From then on the city's name will be: The LORD Is There.

King James Bible
It was round about eighteen thousand measures: and the name of the city from that day shall be, The LORD is there.

Douay-Rheims Bible
Its circumference was eighteen thousand: and the name of the city from that day, The Lord is there.

Darby Bible Translation
Round about it was eighteen thousand cubits; and the name of the city from that day, Jehovah is there.

English Revised Version
It shall be eighteen thousand reeds round about: and the name of the city from that day shall be, The LORD is there.

Webster's Bible Translation
The circuit was eighteen thousand measures: and the name of the city from that day shall be, The LORD is there.

World English Bible
It shall be eighteen thousand [reeds] around: and the name of the city from that day shall be, Yahweh is there.

Young's Literal Translation
Round about is eighteen thousand, and the renown of the city is from the day Jehovah is there.'

Cross References

Revelation 3:12 'He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write on him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name.

Revelation 21:3 And I heard a loud voice from the throne, saying, "Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them,

Revelation 22:3 There will no longer be any curse; and the throne of God and of the Lamb will be in it, and His bond-servants will serve Him;

Isaiah 12:6 Cry aloud and shout for joy, O inhabitant of Zion, For great in your midst is the Holy One of Israel.

Isaiah 14:32 "How then will one answer the messengers of the nation? That the LORD has founded Zion, And the afflicted of His people will seek refuge in it."

Isaiah 24:23 Then the moon will be abashed and the sun ashamed, For the LORD of hosts will reign on Mount Zion and in Jerusalem, And His glory will be before His elders.

Jeremiah 3:17 "At that time they will call Jerusalem 'The Throne of the LORD,' and all the nations will be gathered to it, to Jerusalem, for the name of the LORD; nor will they walk anymore after the stubbornness of their evil heart.

Jeremiah 8:19 Behold, listen! The cry of the daughter of my people from a distant land: "Is the LORD not in Zion? Is her King not within her?" "Why have they provoked Me with their graven images, with foreign idols?"

Jeremiah 14:9 "Why are You like a man dismayed, Like a mighty man who cannot save? Yet You are in our midst, O LORD, And we are called by Your name; Do not forsake us!"

Jeremiah 23:6 "In His days Judah will be saved, And Israel will dwell securely; And this is His name by which He will be called, 'The LORD our righteousness.'

Jeremiah 33:16 In those days Judah will be saved and Jerusalem will dwell in safety; and this is the name by which she will be called: the LORD is our righteousness.'

Ezekiel 35:10 "Because you have said, 'These two nations and these two lands will be mine, and we will possess them,' although the LORD was there,

Ezekiel 48:34 "On the west side, 4,500 cubits, shall be three gates: the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one.

Joel 3:21 And I will avenge their blood which I have not avenged, For the LORD dwells in Zion.

Zechariah 2:10 "Sing for joy and be glad, O daughter of Zion; for behold I am coming and I will dwell in your midst," declares the LORD.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 31-35

We have here a further account of the city that should be built for the metropolis of this glorious land, and to be the receptacle of those who would come from all parts to worship in the sanctuary adjoining. It is nowhere called Jerusalem, nor is the land which we have had such a particular account of the dividing of any where called the land of Canaan; for the old names are forgotten, to intimate that the old things are done away, behold all things have become new. Now, concerning this city, observe here, 1. The measures of its out-lets, and the grounds belonging to it, for its several conveniences; each way its appurtenances extended 4500 measures 18,000 in all, v. 35. But what these measures were is uncertain. It is never said, in all this chapter, whether so many reeds (as our translation determines by inserting that word, v. 8, each reed containing six cubits and span, ch. 40:5, and why should the measurer appear with the measuring reed in his hand of that length if he did not measure with that, except where it is expressly said he measured by cubits?) or whether, as others think, it is so many cubits, because those are mentioned ch. 45:2 and ch. 47:3. Yet that makes me incline rather to think that where cubits are not mentioned must be intended so many lengths of the measuring reed. But those who understand it of so many cubits are not agreed whether it be meant of the common cubit, which was half a yard, or the geometrical cubit, which, for better expedition, is supposed to be mostly used in surveying lands, which, some say, contained six cubits, others about three cubits and a half, so making 1000 cubits the same with 1000 paces, that is, an English mile. But our being left at this uncertainty is an intimation that these things are to be understood spiritually, and that what is principally meant is that there is an exact and just proportion observed by Infinite Wisdom in modelling the gospel church, which though now we cannot discern we shall when we come to heaven. 2. The number of its gates. It had twelve gates in all, three on each side, which was very agreeable when it lay four square; and these twelve gates were inscribed to the twelve tribes. Because the city was to be served out of all the tribes of Israel (v. 19) it was fit that each tribe should have its gate; and, Levi being here taken in, to keep to the number twelve Ephraim and Manasseh are made one in Joseph, v. 32. On the north side were the gates of Reuben, Judah, and Levi (v. 31), on the east the gates of Joseph, Benjamin, and Dan (v. 32), on the south the gates of Simeon, Issachar, and Zebulun (v. 33), and on the west the gates of Gad, Asher, and Naphtali, v. 34. Conformable to this, in St. John's vision, the new Jerusalem (for so the holy city is called there, though not here) has twelve gates, three on a side, and on them are written the names of the twelve tribes of the children of Israel, Rev. 21:12, 13. Note, Into the church of Christ, both militant and triumphant, there is a free access by faith for all that come of every tribe, from every quarter. Christ has opened the kingdom of heaven for all believers. Whoever will may come and take of the water of life, of the tree of life, freely. 3. The name given to this city: From that day, when it shall be newly-erected according to this model, the name of it shall be, not, as before, Jerusalem-The vision of peace, but which is the original of that, and more than equivalent to it, Jehovah Shammah-The Lord is there, v. 35. This intimated, (1.) That the captives, after their return, should have manifest tokens of God's presence with them and his residence among them, both in his ordinances and his providences. They shall have no occasion to ask, as their fathers did, Is the Lord among us, or is he not? for they shall see and say that he is with them of a truth. And then, though their troubles were many and threatening, they were like the bush which burned but was not consumed, because the Lord was there. But when God departed from their temple, when he said, Migremus hinc-Let us go hence, their house was soon left unto them desolate. Being no longer his, it was not much longer theirs. (2.) That the gospel-church should likewise have the presence of God in it, though not in the Shechinah, as of old, yet in a token of it no less sure, that of his Spirit. Where the gospel is faithfully preached, gospel ordinances are duly administered, and God is worshipped in the name of Jesus Christ only, it may truly be said, The Lord is there; for faithful is he that has said, and he will be as good as his word, Lo, I am with you always even unto the end of the world. The Lord is there in his church, to rule and govern it, to protect and defend it, and graciously to accept and own his sincere worshippers, and to be nigh unto them in all that they call upon him for. This should engage us to keep close to the communion of saints, for the Lord is there; and then whither shall we go to better ourselves? Nay, it is true of every good Christian; he dwells in God, and God in him; whatever soul has in it a living principle of grace, it may be truly said, The Lord is There. (3.) That the glory and happiness of heaven should consist chiefly in this, that the Lord is there. St. John's representation of that blessed state does indeed far exceed this in many respects. That is all gold, and pearls, and precious stones; it is much larger than this, and much brighter, for it needs not the light of the sun. But, in making the presence of God the principal matter of its bliss, they both agree. There the happiness of the glorified saints is made to be that God himself shall be with them (Rev. 21:3), that he who sits on the throne shall dwell among them, Rev. 7:15. And here it is made to crown the bliss of this holy city that the Lord is there. Let us therefore give all diligence to make sure to ourselves a place in that city, that we may be for ever with the Lord.

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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Alphabetical: 18000 all And around be city cubits day distance from IS LORD name of on round shall that The THERE there' time will

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Princely Service.
NUMB. VII. We learned from Numbers vi, GOD'S requirements of those who desire to take the privileged position of separation to Himself. We found also in the conclusion of the same chapter the overflow of GOD'S love in the rich and comprehensive blessing which so appropriately follows, and forms the connecting link between Nazarite separation and the princely service set forth in Chap. vii,--one of the longest in the Bible, and one full of repetition. We now propose to consider more fully why this …
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Jehovah. The "I Am. "
WHEN Moses in the desert beheld the burning bush God answered his question by the revelation of His name as the "I Am." "And God said unto Moses, I am, that I am: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exod. iii:14). He who spake thus out of the bush to Moses was the same who in the fullness of time appeared upon the earth in the form of man. Our Lord Jesus Christ is no less person, than the I AM. If we turn to the fourth Gospel in which the Holy …
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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