And these are the goings out of the city on the north side, four thousand and five hundred measures.

And these are the egresses of the city: On the north side four thousand and five hundred reeds by measure;

And these are the goings out of the city: on the north side thou shalt measure four thousand and five hundred.

And these are the goings out of the city. On the north side, four thousand and five hundred cubits by measure.

And these are the goings out of the city; on the north side four thousand and five hundred reeds by measure:

And these are the outgoings of the city on the north side, five hundred, and four thousand measures.

And these are the outskirts of the town: on the north side, four thousand five hundred by measure;

And these shall be the exits of the city: from the northern region, you shall measure four thousand and five hundred.

The goings out of the city - The gates described in Ezekiel 48:31. "Measures" (reeds) concern the sides. Divide the verses thus: Ezekiel 48:30. "And these are the goings out of the city. Ezekiel 48:31. On the north side 4500 measures: and the gates of the city after the names of the tribes of Israel: three gates northward etc."

These are the goings out - Each of the four sides of the city was four thousand five hundred cubits long. There were three gates on each side, as mentioned below; and the whole circumference of the city was eighteen thousand cubits. See the map, plan B. dddd.
The rector of New Haven College, in New England, supposes the preceding representations to refer to the happy state of the Church in what is called the Millennium. Leaving this period out of the question, the following observations are worthy of notice: -
"The Jews, for whom this vision was intended, would conceive their country to be divided to the twelve tribes, in lots of a regular and mathematical form; and not confused or intermixed, as in Joshua's time. Their city laid out larger than before; and exactly foursquare, with regular suburbs; the temple and appendages much more commodious for their sacrifices, and the habitations of the priests and Levites regularly formed round about the temple. So that this whole plan of the division of the country, laying out of the city, temple, and all the appendages, appears to be perfectly regular and uniform, as if it were drawn all at one time, and by one hand, who had power to effect it; and therefore conveyed to the Jews the most complete idea they were capable of conceiving of the most perfect church, commonwealth, city, temple, and conveniences, for Divine worship.
I. The Holy Land, as described chap. 47 and 48, according to the original grant, being about two hundred and fifty miles long, north and south, and about one hundred and fifty miles wide, is divided, by parallel lines east and west, to the twelve tribes, each of them having a portion twenty miles wide. Only between Judah and Benjamin there is a holy portion near ten miles wide; in the middle of which is the holy oblation, twenty-five thousand cubits; that is, about ten miles square for the priests, Levites, city, and temple, Ezekiel 45:1; Ezekiel 48:8; the two ends are for the prince, Ezekiel 45:7, etc.
II. The holy oblation, lying in the middle of the holy portion, is twenty-five thousand cubits square, which is near ten miles; of which ten thousand cubits, or four miles, are taken off from the north side for a habitation for the priests, and as much for the Levites on the south side, Ezekiel 45:4, Ezekiel 45:5, and Ezekiel 48:20; and five thousand cubits in the middle for the city portion, Ezekiel 45:6; in the middle of which is the city, four thousand five hundred cubits square, which is nearly two miles, Ezekiel 48:15, Ezekiel 48:16. Round about this is left two hundred and fifty cubits, near thirty rods, for suburbs, Ezekiel 48:17. The remaining ten thousand cubits on the east side, and the ten thousand cubits on the west side, are for the profit of those who serve the city, out of all the tribes, Ezekiel 48:18, Ezekiel 48:19. The sanctuary is in the midst of the city, Ezekiel 48:8.
III. The sanctuary or temple, and its appendages, were entirely surrounded with a wall six cubits high and six cubits thick, Ezekiel 40:5; and five hundred cubits long on each side, Ezekiel 42:15, etc., and Ezekiel 45:2. In the middle square stands the temple, which was surrounded by a wall one hundred cubits long on each side, Ezekiel 41:13, and six cubits thick, Ezekiel 41:5. The side-chambers on the outside four cubits, Ezekiel 41:5. The Holy of Holies, at the west end, was twenty cubits square on the inside, Ezekiel 41:4. The holy place or outer court at the east end, was forty cubits, Ezekiel 41:12. The length of the porch on the north side was twenty cubits; the breadth was eleven cubits, Ezekiel 40:49; and the width of the separate place on the south side twenty cubits. On each side of the temple, towards the four gates in the outer wall, stood two courts, eight in the whole, each one hundred cubits square, Ezekiel 40:19, Ezekiel 40:23, Ezekiel 40:27. In each of these were thirty-six little chambers or buildings, about six cubits square, viz., six at the entrance of the gate, Ezekiel 40:7, Ezekiel 40:17, Ezekiel 40:20, etc., and thirty on the pavement, Ezekiel 40:17, etc., which were for lodgings for the priests, for hanging up their garments, and their part of the sacrifices, Ezekiel 42:13."
Calmet has constructed a map to show the position of the tribes, and the quantum of space each was to possess. As this will give a better view of the subject than any written description can, I have inserted one constructed for this work, which, consulting the places said to be connected with the possessions of the different tribes, shows that the tribes did not all possess the same quantum of space, five of the southern tribes possessing only one half as much as those of the north.

And these are the goings out of the city,.... The gates of it, as Jarchi and Kimchi interpret it, by which they went out of it, and into it; and also the sides of it. The Lord here returns to the city again, to give an account of its circumference and name:
on the north side four thousand and five hundred measures; the north side of the city measured so many measures; that is, reeds, as Jarchi explains it.

Size, Gates, and Name of the City
To complete the whole picture of the future land of Israel, what has been stated in Ezekiel 48:15 and Ezekiel 48:16 concerning the size of the holy city is still further expanded here. - Ezekiel 48:30. And these are the outgoings of the city from the north side, four thousand and five hundred (rods) measurement. Ezekiel 48:31. And the gates of the city according to the names of the tribes of Israel: three gates toward the north; the gate of Reuben one, the gate of Judah one, the gate of Levi one. Ezekiel 48:32. And on the east side four thousand five hundred (rods): and three gates; namely, the gate of Joseph one, the gate of Benjamin one, the gate of Daniel one. Ezekiel 48:33. And to the south side, four thousand five hundred measurement: and three gates; the gate of Simeon one, the gate of Issachar one, the gate of Zebulon one. Ezekiel 48:34. To the west side, four thousand five hundred - their gates three; the gate of Gad one, the gate of Asher one, the gate of Naphtali one. Ezekiel 48:35. Round about, eighteen thousand (rods); and the name of the city: from henceforth Jehovah there. - The situation of the city of God within the terumah and its external dimensions have already been generally indicated in Ezekiel 48:15, Ezekiel 48:16. Here the measurement of the several sides is specified with a notice of their gates, and this is preceded by the heading, "the outlets of the city." תּוצאת, the outgoings (not extensions, for the word never has this meaning) as the furthest extremities in which a city or a tract of land terminates; not outlets or gates, which are expressly distinguished from them, but outgoing sides; hence the definition of the extent or length of the several sides is appended immediately afterwards. The enumeration commences, as above in the case of the land, with the north side. Each side has three gates, so that the whole city has twelve, which bear the names of the twelve tribes, like the gates of the heavenly Jerusalem in Revelation 21:12, because it will be the city of the true people of God. Levi is included here, and consequently Ephraim and Manasseh are united in the one tribe of Joseph. The three sons of Leah commence the series with the northern gates. They also stand first in the blessing of Moses in Deuteronomy 33:6-8 : the first-born in age, the first-born by virtue of the patriarchal blessing, and the one chosen by Jehovah for His own service in the place of the first-born. Then follow, for the eastern gates, the two sons of Rachel, according to their age (thus deviating from Deuteronomy 33:12 and Deuteronomy 33:13), and, along with them, the elder son of Rachel's maid; for the southern gates, the three other sons of Leah; and lastly, for the western gates, the three other sons of the maids. Being thus indicated by the names of its gates as the city of all Israel, the city itself receives a name, which exalts it into the city of God (Jehovah). But different explanations have been given of the words in Ezekiel 48:35 which refer to this name. The allusion in מיום and the meaning of שׁמּה are both disputed points. It is true that the latter literally means "thither;" but Ezekiel also uses it as synonymous with שׁם, "there," in Ezekiel 23:3 and Ezekiel 32:29-30, so that the assertion that שׁמּה never means "there" is incorrect. מיום, from day forward, equivalent to henceforward; but not henceforth and for ever, though this may be implied in the context. Whether מיום be taken in connection with the preceding words, "the name of the city will henceforward be," or with those which follow, the name of the city will be, "henceforward Jehovah there," makes no material difference so far as the thought is concerned, as the city can only bear the name from the time when Jehovah is שׁמּה, and can only bear it so long as Jehovah is שׁמּה. But so far as the question is concerned, whether שׁמּה signifies thither or there in this passage, Hvernick is of opinion, indeed, that the whole of Ezekiel's vision does not harmonize with the meaning "there," inasmuch as he separates temple and city, so that Jehovah does not properly dwell in Jerusalem, but, in the strictest an highest sense, in His sanctuary, and turns thence to Jerusalem with the fulness of His grace and love. But if Jehovah does not merely direct His love toward the city from afar off, but, as Hvernick still further says, turns it fully toward it, causes His good pleasure to rest upon it, then He also rules and is in the city with His love, so that it can bear the name "Jehovah thither (there)." In any case, the interpretation, "Jehovah will from henceforth proceed thither, to restore it, to make it a holy city" (Kliefoth), is untenable; for the name is not given to Jerusalem when lying waste, but to the city already restored and fully built, which Ezekiel sees in the spirit. He has therefore before this turned His favour once more to Jerusalem, which was laid waste; and the name יהוה שׁמּה, given to the new Jerusalem, can only affirm that henceforward it is to be a city of Jehovah, i.e., that from this time forth Jehovah will be and rule in her. The rendering "Jehovah thither" does not answer to this, but only the rendering, "Jehovah will be there." compare Isaiah 60:14, where Jerusalem is called the city of Jehovah, Zion of the Holy One in Israel, because the glory of Jehovah has risen over her as a brilliant light.