Глава 41

1–4. Dimensions of the sanctuary and holy of holies. 5–11. Extensions to the church building. 12–15. The rear building of the courtyard and its relationship to the church building. 16–26. Interior decoration of the church. Ezek.41:1. Then he brought me into the church and measured the pillars six cubits wide on one side and six cubits wide on the other side, the width of the tabernacle. The prophet is now introduced into the very interior of the Hebrew church. hekal, a word meaning sanctuary and Holy of Holies, or one sanctuary: 1 Kings 6.2, 5, 17. At the entrance to the sanctuary, in the doors leading into it, there were again two massive columns (pl. 4: khmo giln), which were 1 cubit thicker than the previous ones, namely 6 cubits (in the direction hm and gl). – “The width of the tabernacle” is an incomprehensible remark; therefore, it is better according to the LXX, which have here a repetition of the previous expression: “the breadth of ailam,” to read instead of ogel, tabernacle, a word that is not used anywhere in Ezekiel (except for the names Ohol and Oholib), ail, pillar. Ezek.41:2. The doors are ten cubits wide, and the sides of the doors are five cubits on one side and five cubits on the other side; and he measured the length of the church forty cubits, and the breadth twenty cubits. Door (4 pl. hg, lm), called here petah sob. the opening, not the shaar, the monumental door, from the church porch to the sanctuary, was 10 cubits wide, i.e. the same width as the outer and inner gates (Ezek.40.11) and narrower than the entrance to the church vestibule by 4 cubits (Ezek.40.48 according to LXX); it occupied half of the entire front wall of the church, standing out for its size: through such a door the entire interior of the sanctuary could be visible, and, perhaps, not only from the inner courtyard, but due to the high position of the church building, and from the outer courtyard; the sides of the doors (4 squares nk, gl), that is, the part of the wall remaining unoccupied for the door, which served as a jamb for the door, were 5 cubits on each side (in the vestibule of the church there are 3 cubits: Ezek. 40.48). – The sanctuary (“church”) inside was 40 cubits long (4 pl. os or nr), and 20 cubits wide (on or rs), as in Solomon’s Temple and the Tabernacle of Moses. Slav. “their longitude” - “their” is an erroneous translation of the Greek. αυτου, his, church. Ezek.41:3. And he went inside and measured the pillars of the door to be two cubits, and the door to be six cubits, and the width of the door to be seven cubits. The prophet, although a priest, cannot enter the Holy of Holies, therefore the angel “went inside” without him, that is, into the sacred depths of the sanctuary (LXX have a strange thing here: “and entered into the inner court”) and began to measure the entrance to the Holy of Holies. This entrance, like the outer and inner gates, like the entrance to the vestibule of the church and the sanctuary, had two pillars of 2 cubits, obviously thick, that is, the same thickness as the pillars of Ezekiel 40.9; consequently, the wall (uú, tt') separating the sanctuary from the holy of holies was of this thickness. The door (petah see v. 2) was 6 cubits, that is, obviously, width (t'ú); further, correcting a completely incomprehensible remark of the Masoretic text: “the width of the door” (just indicated! The previous expression cannot be understood in any way about the height of the door, since the height was not discussed anywhere in the chapter, except for the dubious date of Ezek. 40.14) according to LXX to “the sides of the door,” i.e., the part of the wall not occupied by the door (rt' and ú's) was “seven lacteas about this country and seven times about it.” The entrances to the porch, the sanctuary to the Holy of Holies, as said, narrowed in an arithmetic progression: 14-10-6 and the sides of the wall expanded accordingly: 3-5-7. Ezek.41:4. And he measured out twenty cubits in length and twenty cubits in width for the church, and said to me: “This is the Holy of Holies.” The “Holy of Holies” (Heb. here rella) was, like in the tabernacle and Solomon’s Temple, 20 cubits square. The expression “in the width of the church”, LXX: “in front of the church” makes it clear that the Angel determined the size of the Holy of Holies by measuring only its front wall, without entering it either out of reverence or so that the prophet, who was no longer allowed to go there, could follow him with his eyes; therefore, the value of vy (on plan 4) was indicated by the Angel a priori. LXX strange: “the length of the doors is 40 cubits”; after the sanctuary LXX from Art. 3 give some measurements of the courtyard gate. Ezek.41:5. And he measured the wall of the church to be six cubits, and the width of the side rooms around the church to be four cubits. The thickness of the church wall, about the method of measuring which the angel said nothing (the angel had not yet left the church), was equal to 6 cubits. This thickness was in the spirit of ancient architecture, which loved massiveness. This thickness is indicated indirectly already in Art. 1, under the guise of the width of the entrance pillars. Such an impressive thickness - a symbol of the sharp isolation of God's most holy habitation from worldly filth - increased to the full and, for this case, huge number 10 (half the entire width of the building!) with a width of 4 liters. side rooms adjacent to the wall. "Side rooms", Heb. intact, as the same rooms were called in Solomon's temple 1 Kings 6:5, 10; Wed famous cellae of pagan temples; personal side, rib; therefore LXX πλευρα, slav. "countries", Vulg. latus; the rooms, indeed, were like the ribs of the church (see plan 4:1–33). This was thus the third kind of church rooms next to Ezek.40.7 and further, and Ezek.40.44 (see explanation there). In the Temple of Solomon, this extension was 5 cubits wide, or rather, this was the width of the rooms on the lower floor, the middle 6, and the upper 7, going into the thickness of the outer and inner walls (1 Kings 6.6). "Around" in Hebrew three times (corresponding to 3 walls): two times here in a row, and the third after the word “church”; at LXX once. Ezek.41:6. There were thirty-three side rooms, a room next to a room; they protrude into the wall that is around the church for rooms, so that they are in connection with it, but they do not touch the walls of the church itself. “Side rooms”, which must have been intended for storing the sacred. utensils and offerings, “there were thirty-three, room next to room,” lit.: “and side rooms, room next to room three and thirty times.” The expression can be understood not only in sense 33: the word “times” in Heb. It was too much for us then. Since the preposition ate “to”, “at”, “beside” in Ezekiel is often synonymous with the preposition al, above, the expression can mean: “there were rooms above the room 3 and this is 30 times” or, rearranging with LXX and other ancient translations 3 and 30; “there were 30 rooms and this was 3 times”, i.e. there were 30 rooms in each of the 3 floors; in Solomon's Temple the number of such rooms is not indicated (1 Kings 6.10); The Talmud counts them there 38: 15 on p. 15 to the south and 8 on the west. Targum in Ezek. The church has 33 rooms, 11 on each floor. In view of this tradition and the agreement of translations in the rendering of the number 33 (LXX: “thirty-three twos”), one cannot defend the understanding of 30 x 3. And it is easier to divide the length of the entire wall of the church between 33 rooms than between 30; namely, if we consider the rooms to be 4 cubits square (v. 5), and the intermediate walls between them are considered 2 cubits (in accordance with 2 l. Art. 3; see vol.), we get the following. calculation. South wall of the church: 6 l. its thickness is + 40 l. length along the sanctuary + 2 l. thickness of the wall between the sanctuary and the holy of holies + 20 l. length along the Holy St. + 6 cubits thickness of the back wall – 74; it may have 12 rooms and 13 intermediate walls: 12x4 + 13x2 = 74. Western wall: 6 + 20 + 6 = 32; it could have 5 rooms and 6 intermediate walls: 5x4 + 6x2 = 32. The next wall, northern 74 cubits and 12 rooms. We get 12 + 5 + 12 = 29 rooms. Two rooms in the corners of the western wall from the north. and south and 2 in the wall of the narthex (Smend). But the walls between the rooms could be thinner than 2 cubits. LXX in Vulg.: “thirty and three twos,” where the last word clearly corresponds. euro peanim (dvashi – in 2 walls – south and north?). Both 30 and 33 are symbolic numbers. Further it is indicated in what relation the rooms were to the wall of the church: “They protrude into the wall that is around the church for the rooms.” Lit.: “and they enter the wall, which is for (le) the church for the rooms around.” It speaks of another wall surrounding the church behind the rooms, the width of which is indicated in Art. 9; the wall of the church itself could not be designated so verbosely; Moreover, it is further said that the rooms do not touch the wall of the church itself. “So that they are in connection with it (lit.: so that they are strengthened), but the walls of the church itself do not touch.” Wed. 1 Kings 6.6; LXX (from the words “they push in...”): “and the distance (instead of baat, those entering 6 could read betsaot synonym migraot according to 1 Kings 6.6) in the wall of the church in the countries (side rooms) there was a cross (between the wall of the church and the side rooms there was free space around), hedgehog to the transparency of being entering (του ειναι τοις επιλαμβανομενος ᾿οραν - so that there was a gap and it was possible to walk between the rooms and the wall of the church), but in no way did (the rooms) touch the walls of the church.” Vulg. “et erant eminentia”, which suggests that the transverse walls of the room, in the form of buttresses extending from the wall of the church and serving as a division between the rooms, not only reached the outer wall of the side extensions, but also protruded to some extent from the line of this wall. Ezek.41:7. And it expanded more and more all around upward with side rooms, because the circumference of the church rose higher and higher around the church, and therefore the church had a greater width at the top, and from the lower floor they ascended to the upper through the middle. The verse will be understandable if we assume, by analogy with the Solomon Temple in the description of 1 Kings 6.6, that the main wall of the church (tapering upward) had three ledges on which beams for the extension were placed (so as not to hollow out and spoil the walls), due to which the rooms in each subsequent floor of the extension were wider than the previous floor (by the width of this ledge - in the Solomon Temple by 1 l. - 1 Kings 6.6). Perhaps the complete analogy with Solomon's Temple was the reason for the extreme brevity of the description here, which therefore contains many ambiguities. Lit. from euros “And it expanded (who? Apparently, the entire building of the church, but, as can be seen from what follows, only in the side rooms) and turned around (nasva - or rounded, changed) up and up (i.e., as it approached the top more and more) for (le - in relation to) the side rooms, because it rounded off (or changed - the same verb in the participial form musav; Russian presumably: “circle” church") the church (its extension?) is higher and higher (more and more upward) around the church." LXX: “the breadth of the upper countries (της ανοτερας των πλευρων – each upper side room) according to the appendix (κατα το προσθεμα – increases in accordance with the appendage) from wall to upper (i.e. room)". Vulg. according to Targ. and rabbi “and the space (platea), all around rising up like a screw (reg cochleam, a twisted staircase) and leading to the very top of the church in twists (reg gyrum).” “And therefore (al-ken, drsht, like yes, idcirco) the church, (i.e., again in the side rooms; not in LXX), had a greater width at the top.” Prof. A. Olesnitsky understands this place in such a way that the church building itself expanded upward, constituting in this respect the opposite of Solomonov. “Whereas historically Solomon’s temple narrowed at the top, depicting the fleshy forms of Old Testament worship that gravitated toward the earth, the future church, foreshadowed by Ezekiel, stands only as a narrow strip on the earth, expanding more and more upward and depicting the greater and greater openness of the religious spirit in the future to heavenly visions” (Old Testament Temple in Jerusalem St. Petersburg. 1689, 311). Prof. M. Muretov notes to this that the Ezekiel church, corresponding in all details to Solomon’s, could hardly deviate from it in this regard (Old Testament Church, M. 1890, 169). “And from the lower floor they ascended to the upper through the middle.” Lit.: “and so the lower (i.e., room) rose to the upper near (le) middle”; LXX: “and from the long (rooms) they ascend to the upper one, and from the middle ones to the third-story one” (τα τριωροφα, third-story). We are clearly talking about a staircase leading to different floors of 90 or 99 rooms, which was twisted in Solomon’s Temple, called lulim in 1 Kings 6.8. Traces of twisted staircases have been found in Mesopotamia and Phenicia, in Baaldek; in the latter they were called hil or hul, pl. part hilani (Olesnitsky A. Old Testament Temple in Jerusalem 249). The rooms could be connected to each other by a corridor in their thick wall, namely the outer one, in which two exits from the rooms (square 4: C, C) to the courtyard were arranged (Article 11). Ezek.41:8. And I saw the top of the house all around; the side rooms at the base had a whole reed there, six full cubits. As the prophet noted earlier (Ezek.40.49), the church in the proper sense, i.e. The building of the sanctuary and the Holy of Holies stood on a hill, so that a staircase of 10 steps led to it. The reader had a question in what relation to this elevation or embankment on which the church stood the side rooms were located - whether their foundation was lower or the same height as the foundation of the church. The Prophet now, having completed the description of the extension to the church, resolves this bewilderment. He now looks around the entire church building from top to bottom and sees around the house - govah, Russian. lane "top", glory “height”, a word very close (especially if you read it gava) to that used in John 19.13 gavvafa, platform (cf. Ezek.40.18). This govah is more precisely defined further as musedot for the side rooms, a word in which the Vulgate translation fundata allows us to see the meaning of the foundation, and not the circle, as in Russian: “in the entire circle”; LXX: διαστημα, distance. Consequently, the foundation of the side rooms was an elevation, and the measure that is further indicated by the prophet for this elevation should naturally not be a measure of its width, but a measure of its height; only such a measure could be indicated here without a precise definition. This measure was equal to the full unit of measure for all real measurements, namely the whole cane of the Angel, which contained 6 cubits - acilla, the prophet also adds some unknown term (maybe “cubits to the bend” from here in Russian “full”; or some architectural term - perhaps for such a kind as here - protruding from under the building of the foundation). Rus. lane this verse is imprecise and unclear; it should be corrected something like this: “and I saw a high platform around the house, which served as a foundation for the side rooms, measuring a whole reed, six full cubits.” This idea seems to have been seen in this article. and LXX. But they, reading it not roiti, but tera le (“it was visible to”), considered the first word “and saw” to be an architectural term and left without translation το θραελ Ezek.41:9. The width of the wall of the side rooms facing out is five cubits, and there is an open space near the side rooms of the church. Ezek.41:10. And the distance between the rooms is twenty cubits all around the church. The side rooms of the church adjoined the second, outer wall of the church (by on square 4), which was naturally the same thickness as its continuation - the wall of the vestibule (Ezek. 40.48), i.e. 5 cubits, a cubit thinner than the first wall. This thickness did not correspond, according to current architectural requirements, to the 4 cubits width of the side rooms that this wall enclosed; but 1) antiquity loved massive walls, and in Assyro-Babylonian buildings it was not uncommon to see small spaces enclosed in disproportionately thick walls; 2) this wall protected not so much the side rooms of the temple, but the temple itself, being the second for it, and considering the rooms themselves to be the third fence from the world and all its uncleanness. Such a fence was also a free open space for the church, which, of course, was not accessible to everyone, Heb. muna, LXX “other”, τα απλοιπα – between, Russian. “beside”, Heb. bet instead of ben, between, as can be seen from LXX) the side rooms (glorified “countries”) of the church, that is, more precisely between its second wall and the other “rooms” of the 10th century; this last The verse must be connected to the end of v. 9: “and the open space near (read: between) the side rooms of the church. And between the rooms (which ones, see below) the distance is 20 cubits wide.” It’s better in LXX: “and so on (see above) between the countries (rooms) of the church and between the barriers the latitude is twenty lacs.” Vulg.: (9b art.): “and there was an inner house within the walls of the church,” that is, it should be: the rooms of the church were like a whole house hidden within the walls of the church. Rooms 10 st. according to euro they are not called tselaot, as the side rooms in the church building itself, and leshahot, as the rooms near the outer wall of the church are called (Ezek. 40.17, see explanation), glory. "obstacles", Greek. εξεδρων, obviously, those rooms near the inner wall of the church, which will be described in such detail in Chapter XLII. and which the prophet names, here without explanation, assuming their presence in the inner courtyard is self-explanatory and known to the reader from Solomon’s temple and by analogy with the outer wall of the real church. This closest, sacred circle of the church (plan 3: FFF) was 20 cubits wide; but to this figure a little further (v. 11) another 5 cubits of some other open space, closer to the church building, is added, due to which it was 25 cubits wide, as one would expect from the size of the courtyard: 100 cubits for the width of the courtyard - 50 liters. the width of the church with two walls and rooms 50 25. This open space had a church “circle” (slav.: “circle around the church”, i.e. the indicated area was the circumference of the church), an expression that can only have a limited meaning here (“in total” should be crossed out in the Russian translation, as an unsuccessful explanation of the original) precisely with p. Yu. and z., since with v. in front of the church, already indicated by the prophet in Ezekiel 40.47, there was a hundred-centimeter sacred square, slightly smaller than the church itself, with an altar in the middle; as if in accordance with this meaning here of the word “around” it is in Hebrew. (as in article 5; see volume) repeated three times. Ezek.41:11. The doors of the side rooms lead to an open space, some doors to the north side, and other doors to the south side; and the width of this open space is five cubits all around. The real side rooms were connected to the courtyards of the church by doors, of which there were 2: one on the north side of the church, and the other on the south (plan 4: C, C). Thus, in this particular, the church contained more symmetry than Solomon, who had such a door only on the south side (1 Kings 6.8). All exits from all 90 or 99 side rooms were directed to these doors - an idea that LXX apparently wants to express with its beginning of the verse: “doors (plural) are barriers to the rest (to open space) doors (singular) are united to the north (united in one door on the north side) and the door is united to the south.” These doors led to the “open space”, Heb. muna, Slav.: “other”, which is described and measured in Art. 9 and 10; but they did not go directly to this space, but on the mekom of this muna (Russian, indifferent to the former: “this open space”), to some special place in it, for which a special measure is indicated, obviously not included in the general measure of muna art. 9 to 20 cubits, measure 5 cubits. This “place” could be nothing other than the one mentioned in v. 8. the foundation, namely the open part of the foundation, the panel of the building, protruding from under the outer, second wall of the church (its side rooms); Now in this way the width of this foundation is indicated when its height is already indicated (v. 8), namely the width of its outer part, since the size of the rest follows naturally from the previous data. LXX call this part of the church building: “the light of other things,” that is, the illuminated outer part of the church, adjacent to the open space, to the “other” art. 9; Vulg. according to Simaach: του τοπου της προσευχης – locus ad orationem, considering it a place specially designed for prayer in front of the church. This part of the courtyard could have been separated in some way, for example. lattice, from the rest of the courtyard in view of its special holiness due to its proximity to the church. “All around, according to Heb. Saving twice should be in accordance with the fact that the doors were only on the north and south sides of the church (see explanation in v. 5 and 10). Ezek.41:12. The building in front of the square on the west side is seventy cubits wide; The wall of this building is five cubits wide all around, and its length is ninety cubits. The very rear part of the church courtyard was occupied by a large building (binyan - perhaps a whole series of buildings, as the outer wall of the church courtyard is called in Ezek. 40.5; LXX το διοριζον, “division”, intermediate building? Plan 3: E), the purpose of which is not indicated, probably because it was ignoble, for example, it served for some garbage. It was “in front” of some kind of gizra, Russian. "square", slav. “against everything else”, a word from the root “to separate”, meaning, as LXX thought, a place around the church of 25 years. width; but Lev. 16.22, where the place where the scapegoat was driven away is consonant with Gezera, rather allows the word to be applied to that part of the square closest to the church, which was located behind the church itself and seemed to be infected with the ignoble purpose of this building (therefore the Vulgate beginning of the verse: aedificium quod erat separatum). Perhaps this place and building are meant by Ezek.43.21, indicating that the sin offering should be burned “in the appointed place of the house outside the sanctuary.” It was quite consistent with the character of the building that it was facing (the pediment, the entrance) to the west (“on the western side”, “like the sea”, lit. "from the sea": the Mediterranean Sea to the west of Jerusalem), in the land of darkness. In Solomon's Temple, apparently, in the same place there was the same building, called “farurim” (2 Kings 23.11) or parvar (1 Chronicles 26.18). The width (hl) of this building or place, that is, in the terminology of Ezekiel, its smaller dimension, therefore from east to west, was 70 cubits; its wall was 5 cubits long - narrower, as is natural, than the walls of the church and even the walls of the outer courtyard - and its length was 90 cubits. The numbers are not as round and symbolic as in other parts of the mysterious church, which corresponded to the dignity of the building. If the length of the building is increased by the thickness of its two walls (5 x 2), we get 100 cubits, which will correspond to the length of the “open space”, “other things” (pl. 3: FFZ) and the size of the inner courtyard in Ezekiel 40.47 (fef'é). As for the width of the building, if you add 5 l to it. the thickness of its eastern wall, assuming that the western wall served as the outer wall of the church courtyard, then it will precisely occupy the remaining part of the courtyard after everything has been calculated along its length from east to west. It is its extension according to Ezek.42.16 that is 500 years. from them we must subtract: 50 l Ezek.40 + 100 l. Ezek.40.19 + 50 l. Ezek.40.33 + 100 l. Ezek.40.47 + 100 l. length of the church +25 l. width of the foundation, 75 l will remain. Ezek.41:13. And he measured the length of the church to be one hundred cubits, and the square and the outbuilding, and the walls thereof also to be one hundred cubits long. After describing the larger rear building in the church courtyard, the relationship of its size to the size of the church is indicated. This relationship is remarkable in that the dimensions of both buildings, so unequal, if not directly opposite in dignity, are almost equal to each other and are reduced to the number 100, a number of the greatest completeness and symbolism. But for this equality some rearrangement of the constituent terms is required, precisely in the lowest of the compared quantities, which is again significant. The length of the church, which is first determined (measured by the Angel) in its entirety and is expressed in 100 cubits (5 liters of thickness in the wall of the vestibule, 12 liters of the length of the vestibule according to Eze. 40.49 in LXX, 6 liters of thickness of the main wall of the church, 40 liters of the length of the sanctuary, 2 liters of the wall between the sanctuary and the Holy Place, 20 liters of the length of the Holy Place, 6 l. thickness of the church, walls to the west, 4 l. width of the side rooms, 5 l. thickness of the outer wall of the church). This length is equal to the corresponding measurement (width according to Art. 12) of the rear building (Hebrew binya binyan Art. 12, in contrast to bayit, house, about the building of the church, Russian extension, LXX “separating” the “section” Art. 12), but taken not only with its walls, but also with that part of the gizra (Russian “square”, Slavic “other”), which was located between the church and the building. Ezek.41:14. And the width of the church along the front side and the area to the east was one hundred cubits. The width of the church (lit. “face of the church”, its pediment, slav. “against the church”, Russian “on the front side”), if we add to it as something close to it in holiness the closest “Square” - the eastern gizra (muna art. 10, 11) and therefore count it as 100 liters. (20 l. width of the interior of the church, 6 x 2 thickness of the internal walls, 4 x 2 width of the side rooms, 5 x 2 thickness of the outer wall, 25 x 2 “open space”, muna art. 10, 11), this width corresponded to another dimension of the rear building (length according to art. 12), precisely on the side of it that faces the gizra (Rus. “in front of the square on back side", lit. "in front of the gizra, which is behind him"), because the pediment of the building (which should have been measured) must have protruded into the outer wall so much that the boundaries of the building were not noticeable. But again, the width of the church corresponded to the length of the rear building, if the latter is supplemented by the size of some attics (Russian “side rooms”) which the rear building had, on both sides. What are these attics or attuks (ketib), mentioned here for the first time and then appearing next. verse, as belonging to the church building itself, and then in Chapter XLII. as belonging to the wall of the courtyard and its rooms, interpreters disagree on this. LXX translates “other”, απολοιπα, considering the word thus a term equivalent to muna “open space” Art. 9 and 11; but the latter could hardly be counted among the building when measuring its length; and in further cases of using attic, such a meaning for it is completely impossible; therefore LXX in Art. 16 it is already conveyed by “lights” - ' υποφαυδεις (lights), and in Ezekiel 42.3 “narthexes”, στοαι, v. 5 “intercolumn”, περιστυλον (galleries, porticos); so does the Vulg. in the last two places, but here it leaves without translation – elhecas; ancient Greek translations: εκθετβς (something like a balcony), Targum “corner”. Of these meanings, the most suitable here and in other places where this word is used is: gallery, canopy, balcony. Ezek.41:15. And in the length of the building in front of the square on the back side of it, with its side rooms on both sides, he measured one hundred cubits, with the interior of the church and the porches of the courtyard. The prophet proceeds to a description of the interior decoration of the church, and this description is preceded by the so-called nominative independent (cf. Ezek. 1.7, 9), unreasonably added to Russian. Bible to the previous one: “with the interior of the church and the porches of the courtyard.” Lit.: “and the inner church (hekal) and the porches of the courtyard,” i.e., as for the church and its porches, they were like this (the description follows). There was only one vestibule in the church; therefore it is better to read units with LXX. h., and put “and” before the inner one; then the hekal will mean the sanctuary, the “inner” - the Holy of Holies, and the “porch of the courtyard” will be added to them, that is, opening onto the courtyard. The decoration of these only parts of the church is described below. Slav.: “the church and the corners (maybe, because their decoration is mainly described below) and the outer elam” (instead of the gazer, courtyard LXX they read hatzon, outer, meaning, perhaps, a vestibule in the proper sense, in contrast to the sanctuary, which is a kind of vestibule for the Holy of Holies); further words of glory. i.e. “boards laid out” already begin the description of the finishing and correspond to the beginning. 16th century in euros and Russian Bible. Ezek.41:16. The door beams and lattice windows, and the side rooms all around, in all three tiers, against the thresholds are covered with wood and from the floor to the windows; the windows were closed. The interior decoration of the church could not, of course, be the same everywhere: the lower parts of the walls should not have been as richly decorated as the upper ones. First, apparently, the prophet describes the lower decoration: “and thresholds”, gasippim, plural. h. from saf, threshold; so and Vulg limtna; rus. trans.: “door bars” (according to LXX?). LXX read sedunim, πεφατνωμενα - “boards laid out”, sent out with boards, and relate to the previous one: the church, the davir and the vestibule were lined with boards individually, in squares. Further letters. from Hebrew: “and lattice windows and attic and (see explanation of article 15, Russian: “side rooms”) all around in all three,” i.e., the sanctuary, the sanctuary and the porch, named in the previous paragraph. Art. and which therefore could be here indicated so briefly; rus. lane "tiers". Thresholds, windows and attics were the most noticeable part of the interior decoration; they are not described (as described earlier), but directly indicated. LXX: “and lattice windows of illumination (' υοφαυσες – gaps, i.e. windows in the form of narrow gaps) around the triem”; glory in brackets “countries”, i.e. side rooms; but rather the “three” parts of the church indicated by the end of the 15th century are meant; “even a principle”, ' ωστε διακυπειν, i.e. the windows were of such a size and structure that one could look through them as if through a slit; “the church (i.e.: and the rest of it, except for the windows) and even near it (the vestibule and outbuildings?) is covered with wood around it.” Further, apparently, it is said that the floor (Slav. “platform”, lit. “and earth”, Vulg. terra; Russian translation: “from the floor”) to the windows, i.e., with part of the wall to the windows, was covered in the same way. To complete the description of this part of the wall, it is added that the windows were “closed”, mekusot, or hidden, that is, that they were closed or arranged in the wall so that they were not visible, and in this way they must have differed from the gate windows, called “latticed” in Ezekiel 40.16; this new definition of windows must correspond in 1 Kings 6.4 to definitely their shekufim (Russian translation: “deaf with slopes”), meaning, according to the explanation of the Khald. paraphrast that the window embrasures were wider on the inside than on the outside (according to A. Olesnitsky, op. cit. 250, on the contrary, otherwise they would have conducted rainwater into the church). If we take into account the enormous thickness of the church wall (6 cubits) and the height at which the windows were made (they were located above the roof of the three-story church extension - in the Solomon Temple at a height of 25 liters), then these windows were more likely “vents that had, for example, the purpose of removing accidental fumes from lighting lamps or incense smoke.” (Olesn. 250) than with light windows. Hence their name “hidden”. They did not interfere with the darkness in which, like the tabernacle of Moses, the sanctuary and the Holy of Holies were immersed (according to Ezekiel’s present place, the windows seem to be supposed to be in the Holy of Holies) of the church (Ezekiel’s, like Solomon’s). In Herod's church, the windows were covered with thick movable bars, which rose during the day: according to Tamid. III. 6 When in the morning at dawn, before the sacrifice, the doors of the church were opened, the windows were also opened at the same time; at the same time, according to Mishnah (VI, 1), the night lamps of the church were extinguished and only one lamp was left burning during the day (Olesn. 520). Of course, windows are provided without glass; not only glass, but also mica came into use later, and in present-day Jerusalem the windows are mostly not glazed. Prof. M. Muretov, for the complete absence of daylight in the church (which is indicated, by the way, by Solomon’s increase in the number of lamps in the church to 10), considers the windows of the Solomon and Ezekiel churches to be only decorative (op. cit. 233–239). LXX has a remark about windows: “the windows are opened threefold (αναπτυσσομεναι τρισσως - three-leaf) for viewing” (εις το διαχυπτειν, into which one could hardly look). Ezek.41:17. From the top of the doors, both inside and outside the church, and all around the wall, inside and outside, there were carved images, What were the walls of the church decorated with, besides wooden panels and windows? The analogy of the tabernacle and Solomon's temple allows us to anticipate the answer to this question of the prophet. Closer to the Hebrew: “To the height of the doors (al-meal – proper “to the top of the doors”, - Slavic “even to”, Russian “from the top of the doors”, i.e. down) on the walls of the church, on the walls of the church up to (inclusive) the inner house, i.e. davir, the Holy of Holies (Russian: “like inside the church”, but this cannot mean hell gabait gapnim ) and in the outer, i.e. the house, the sanctuary and the vestibule (Slav. “and to the outer” - but here the preposition is no longer hell, before, but le, in; Russian “so and outside”) equally (ee - u, and - and) in the inner, bapnim, and in the outer, bahatson, parts of the building all around were middot.” The last word means either framed spaces, large quadrangles on the walls, relief frames on the walls for the images indicated below (in Neh. 3.11, 19–21 this word is about plots of land) or these same colossal figures indicated below (Russian translation: “carved images”, in Numbers 13.32 this word is about giants; in Jer 22.14 about some parts or accessories of a grand house). Slav. and part of the Greek code. “measures” (madad, measure) must be seen as an indication of the symmetrical arrangement of the figures described below (Olesnits. 301. Muret. 245); must also be Vulg. ad mensuram. Vatik. and others do not have this word. Ezek.41:18. Cherubs and palm trees were made: a palm tree between two cherubs, and each cherub had two faces. The main decoration of the mysterious church was the same as in Solomon's temple (1 Kings 6.29) and the tabernacle: images of cherubim. Raising thought to the very throne of God, these images turned the church into the highest heaven. “Standing along the walls in silent rows interspersed with palm trees, they resembled a row of similar figures on the walls of Thebes and Korsabad” (De Vogue, Le church de lerusalem pp. 32). Alternating with palm trees, a tree so symbolic in Holy Scripture (see explanation of Eze. 40.16), the image of cherubim gave the impression of being placed in a garden, a garden, of course, sacred, heavenly, God's, i.e. paradise. In the first vision, cherubim with 4 faces appeared to the prophet; here on the wall, according to the laws of perspective, they cannot have all 4 faces. How the images of the cherubs were made, whether they were engraved or represented in bas-reliefs, Heb. the verb asui does not indicate; it only means “were made.” But LXX have: “statues,” that is, they are inclined to think about bas-reliefs. Ezek.41:19. On one side, a human face is facing the palm tree, and on the other side, a lion’s face is facing the palm tree; This is done all around the church. Cherubim have here only two of the most important of their 4 faces: human and lion. This also shows that the faces of the cherubs seen before, as now, imperfectly express their incomprehensible being: their appearance to people cannot always be the same. – This is how the entire church (literally “house”) was decorated all around, therefore, perhaps, the vestibule as well. LXX thinks this, connecting the verse with the previous one and releasing it in the 18th century. middot. The presence of images of cherubs in the vestibule could indicate the greater holiness of the present church in comparison with the previous one made by hand. But see Art. 26 Ezek.41:20. Cherubs and palm trees were made from the floor to the top of the doors, and also along the wall of the church. However, holy and deeply symbolic images did not occupy the entire height of the wall; otherwise they would be lost to view, and their most important parts, namely their terribly mysterious faces, at a height inaccessible to the eye. Reaching the top of the doors, these images could not help but be very high (although the height of the doors is not indicated anywhere, but because of their size they are often called shear, gates), and if at that time the elementary rule of modern architecture about the same height of doors and windows was already observed, then terribly high; palm trees could also be taller than natural size. The last remark of the verse is unclear: “also along the wall of the church” (lit.: “and the wall of the church”). The only possible meaning of it, apparently: this was the wall of the church, personal. sanctuary where the prophet stands. The Masoretes place puncta extraordiaria over the hecal, extraordinary signs: a bold dot over each of the 5 letters of a word, noting its dubiousness. LXX, must be reading instead of kir, wall, kedesh, they have: “the holy and the church” and relate these words to the next. verse. Ezek.41:21. The church had four-cornered doorposts, and the sanctuary had the same appearance as I saw. The interior decoration of the church, which was not at all complex, but majestically simple and strictly monotonous, also included mezuzat, “doorposts” (the meaning of the word is very probable, although not certain; LXX is translated differently in different places), which probably divided all the walls into those mentioned in Art. 17. middot, framed spaces with images of cherubs and palm trees in them. In the real church, more specifically in the sanctuary (hekal), where the prophet stood (LXX they add - and in the Holy of Holies: “the holy place and the church”) the mezuzat, the jambs were quadrangular, the shape was simpler and more regular than the pentagonal one, which was also the case with the ornaments of Solomon’s Temple (1 Kings 6.31). LXX attribute this form not to the jambs, but to the doors themselves: “the holy and the church” αναπτυσσομενος τετραγωνα, opens with a quadrangle, glory. “We are opening into four countries.” And this verse ends with an unclear expression: “and the sanctuary had the same appearance as I saw”; letters “and the face of the saint is a vision like a vision.” The expression, as if wishing to limit the description of the doorposts of the sanctuary just given, may apparently have the meaning that the facade (“face”) of the Holy of Holies (“holy” in a special and primary sense, the opposite, hekal, the church in general and, in particular, the sanctuary) barely appeared before the prophet’s gaze, had such unclear outlines as the objects of visions usually have and which did not allow the prophet to form an idea and describe with sufficient clarity of such a particular on this facade as the door jambs. LXX refer the expression to the next. verse: “before the face of the saints there is a vision like the image of the Drevyan Breviary.” Ezek.41:22. The altar was of wood, three cubits high and two cubits long; and the corners thereof, and the base thereof, and the sides thereof, are of wood. And he said to me: “This is the table that is before the Lord.” In describing the interior of the church, the prophet skillfully saved the main thing for the end. The main thing was the “altar”. Being in the sanctuary where the prophet stands, this altar could only be an altar of incense. This was, apparently, the only item of the sanctuary, which in the Mosaic tabernacle had three items, and in Solomon's temple - many. This singularity fully corresponded to the simplicity and severity that the mysterious church had in all its features and which symbolically spoke of something similar in the very idea of ​​​​Divinity and salvation. The material of the altar corresponded to the same simplicity: it was wooden, thereby contrasting with the Mosaic altar of incense, although wooden, it was so overlaid with gold that it was called gold (Heb. 9.4). The prophet Ezekiel does not speak at all about gold in his church. The altar, according to its idea, had a height greater than its length: 3 cubits versus 2. Its width is not indicated in Hebrew. i.e., perhaps, as a matter of course, equal to the length, but given LXX: 2 cubits. Corresponding to the altar in the proper sense, the altar of burnt offerings, this inner altar had horns, Heb. Miktzoot, rus per. "angles"; inserting the verb "had" into the Hebrew. t. LXX correctly removes from “horns” the definition “wooden”, which was mistakenly adopted by Russian. trans.: their material is not indicated by the prophet. Being a wooden altar in all its parts, the prophet notes, both in the walls, allowing one to expect another, more expensive material, and in the base (Hebrew orko, the length of it, everyone reads according to LXX one, its base), allowing one to expect more durable material, it was such, thereby expressing the idea of ​​simplicity, unity, equality with oneself (as in the Divinity). Every altar is God's table (Mal 1.7, 12). All the more so should the real altar, which was located in the church of God on earth, exceptional in its position and significance on earth, occupy an exclusive place in this church - “before the Lord” (lit. “before the face of Jehovah”), i.e. before the Holy One. St., before the main point of that special presence of God, which only the mystical church has, and finally, being the only meal of the church, since the latter did not have a meal for the showbread. If we add to this that the prophet does not say anything about the Ark of the Covenant in the mysterious church, if only because he could not at all see the insides of the Holy Place, where, it seems, the measuring angel does not dare to enter (cf. explanation of v. 4), then the real altar is the greatest shrine of the mysterious church, the only one in the church itself (“House”). All the more understandable, otherwise somewhat unexpected, is the remark: “this is the table that is before the Lord.” Ezek.41:23. There are two doors in the church and in the sanctuary, The description of the sanctuary consists of its doors, from which the prophet now (Ezek.42.1) must come out. The sanctuary had two doors: one led into it, the other into the Holy Place: “and two doors,” literally from Hebrew. says the prophet, “for the sanctuary and the holy,” which is Russian. lane hardly correctly conveys: “in the church” (in its vestibule? the prophet’s hekal in this chapter means the sanctuary) “and in the sanctuary” (“holy” in the prophet in this chapter is an abbreviated designation for the Holy One 42: 14 and 21) “two doors” (double doors?). A somewhat similar meaning, however, is reported by the Hebrews. expression and LXX, but at the cost of adding the first words next. verse with the omission of “and” before them: “there are two doors to the church and two doors to the saint” (St. St.). The Hebrew expression, especially in the LXX understanding, does not exclude the possibility and accepted by the newest understanding that here we are talking about two halves of doors, about double doors, which in the first understanding of the verse will be discussed only in Art. 24. Door – delet, the word from which the name of the 4th letter of the alphabet Dalet is taken; This is the first time that Ezekiel’s door is named this way here, perhaps because a special description of it is given here; earlier it was called petah, hole. Ezek.41:24. and these doors have two boards, both boards are movable, two at one door and two boards at the other; Lit. from euros “and two doors (the same thing as in article 23, but here clearly in the meaning of “halves, wings”, Russian “boards”, Greek θυρωματα as opposed to θυραι, Slavic “believes”) both doors have revolving doors (both can open, and not one is blind) there are two doors at the door one and two the doors are on the other. 4 times in the verse the number “2” and 7 times, and with the end of the 23rd century. 8 times the word “door”; there must be symbolism. LXX: “two doors (θυρωματα) rotating: (στροφωτοις – movable), two doors (θυρωματα doors, hereinafter θυρα, doors) single and two doors with a second door” (θυρα); that is, with or due to the mobility of the doors or the double-leaf doors, each door was two doors. The newest ones (Smend. Bert. Krechm.) see the idea of ​​​​double-leaf doors back in the 23rd article, and the present verse is understood about the double-leaf nature of each of the two halves of the doors, thanks to which the whole door is like a stake or screen made of 4 boards rotating on an axis. This is so that doors can be opened more easily (a wide door with its height would be difficult to open) or so that an open door will give a smaller opening and not allow extra eyes and light to penetrate into the sanctuary (Smend). Such a door would be more like a curtain. Confirmation of this understanding is found in LXX and in 1 Kings 6.34, but in the latter place it is possible to see the idea of ​​​​simple two-sidedness. Ezek.41:25. and on them, on the doors of the church, cherubim and palm trees were made, the same as those made on the walls; and in front of the porch there was a wooden platform outside. Being sacred already by their location, the doors of the church (here the hekal in the broad sense of the entire building is the sanctuary and the Holy of Holies) became even more sacred from the images of cherubs and palm trees on them, with which they were decorated along with the walls of the church. Thanks to this, the entire church was “surrounded” by a continuous and endlessly circular row of these most sacred and so significant images. The doors, with their 2 or 4 wings, provided a natural frame for these images. - “Before the porch” (lit. “before the face of the porch”, slav. “before the face of Elam”) there was a wooden av (Russian “platform”). What is meant by this word, used only in 1 Kings 7.6 in the same connection, opinions differ. More likely than the meaning of “platform” (a guess in Russian translation; in 1 Kings “porch”) is the meaning of “canopy”, necessary to protect the porch from wind and rain. That such canopies were common in churches is shown by the church cella of El-Amrita (Smend). LXX: σπουδαια ξυλα, “wood is needed” (supply of firewood?), and in παχος 1 Kings, “thickness.” Vulg. here grossiora ligna (platform), but in 1 Kings. epistytium. Target: lower threshold. Ezek.41:26. And lattice windows with palm trees on both sides were on the sides of the porch and in the side rooms of the church and on the wooden paneling. It remains for the Prophet to speak about the interior decoration of the vestibule. It, a place less sacred than the sanctuary and the Holy of Holies, was no longer decorated with images of cherubim, but only lattice windows (LXX here “hidden” - see the explanation of v. 16) windows, which here, due to the absence of cherubim and since they were lower, were more conspicuous and took the place of those sacred images. On its two sides, each window, like a cherub in the sanctuary, had palm trees (LXX “and measure,” reading dalet instead of rosh in timorim). Only the side walls (Russian “on the sides”, Heb. kitpot, not kirot, generally “walls”) of the vestibule (kk’, ií on the 4th plan) were decorated in this way, as well as the side rooms of the church (Hebrew “at home”; LXX: countries, πλευρα, church) and some ubbim, a word that defies explanation - Russian. lane “and on the wooden paneling”, maybe plural. h from av st. 25. LXX: εζυγωμενα, i.e. the rooms were connected to each other, which is great. adds “trees” (perhaps a doublet from reading av as ets) - the remark is not indifferent, but out of place, however, in Chapter XLIII. We're talking about these rooms. You might be interested in: