Глава 42

Priest's rooms. 1–12. Their device. 13–14. Their purpose. 15–20. General dimensions of the church. Ezek.42:1. And he brought me out to the outer court along the northern road, and brought me to the rooms that are opposite the square and opposite the building on the north, Now the prophet was shown, protecting the holy house and its immediate surroundings from contact with everything worldly and unclean, rooms that constitute an intermediate step between the outer and inner courtyard and have the purpose of protecting the priests and their shrines from any contact with the people. The description of these rooms is full of ambiguities, even greater than the House; Thus, in the depiction of the mysterious church, difficulty and darkness are increasing. To view the real rooms, the prophet is led (by whom, it should be deliberately silent; see the explanation of Ezek. 40.17) from the sanctuary or its vestibule, where he was, to the outer courtyard, because the described rooms were facing the latter with their doors and pediment and because from it it was only possible to view the two buildings described below, which, from the inner courtyard, would cover each other. But according to LXX, the prophet is brought out into the inner courtyard (εσωτεραν, slav. however, “external”) - perhaps LXX means that part of the courtyard, which, being located between the square of the inner courtyard itself (pl. 3 – ft'eé) and the outer courtyard on the sides of the inner gate could not be considered either an outer or an inner courtyard. Perhaps one of two identical and adjacent, for some unknown reason, words “by the road”, derek, of which the first, moreover, with a member (lit. “and brought me to the outer court, that road, the road of the north”) and replaced in the LXX by the unexpected “to the east”, is incomprehensible to us or damaged by the closest definition of this laor. Since the real rooms were on both sides of the church and completely identical on each (vv. 11, 12), it was enough to examine one of these two groups. The northern group is selected, since the northern part of the church was more important than the southern (same in Orthodox churches). Therefore, the prophet goes along the “northern road,” that is, to the northern inner gate and through it, which is how he reaches the rooms. Rooms, euro surplus (singular must be in the collective sense), Greek. εξεδραι, slav. "obstacles", Vulg. gazophylacium, see explanation of Ezek.40.44 and Ezek.41.5. These rooms must have been more hidden in the gates and surplus near the church building. Their buildings (plan 3: G and G') were “opposite the square”, gizra, Eze.41.12 (see volume) “and opposite the building”, binyan. The last word in Ezek.40.5 refers to the outer wall of the church courtyard, and in Ezek.41.12, 15 the large rear building behind the church (pl. 3: E). Since the last indication is closer from here and since it was adjacent to the gizra, it is more natural to understand it here under binyan, as they do LXX, translating it with the same το διοριζον (glorified “limit”, in XLI “section”) as in Chapter XLI. and not “prestenia” as in Ch. XL. Heb. the expression: “to the rooms that are opposite the gizra and which are opposite the binyan to the north” allows, if not forces (Bert. Kretschm.) to accept two rows of such rooms (pl. 3: except for G, G' and H, H'; then binyan can also mean the outer wall, Eze. 40.5. The number of rooms in the Hebrew volume is not indicated here, but the LXX calls them 5, and the Alexandrian codes and 15; the last number (15 x 2) would correspond to the number of rooms in the outer courtyard. Ezek.42:2. to that place which at the northern door is one hundred cubits long and fifty cubits wide. As usual, only the length and width of the building's rooms are indicated. But since there is no mention of a whole building for the rooms, and they might not even constitute one building (which, apparently, is what the end of the previous article makes clear), hence the strangeness in the actual designation of the size of the rooms: “and to the face” (i.e. from the facade), Vulg. in facie, glory. “Against the face the length is one hundred lactays,” that is, they had rooms. This measure fully corresponded to the length of the church (Ezek.41.13a), along which the building of the rooms stretched (separated from it by the area of ​​the muna, Eze.41.10–11). But this correspondence could immediately inspire the reader with the idea that the pediment of the rooms was facing the church and the girza; the prophet warns this remark with a remark condensed to the point of vagueness: “the doors (petah, personal opening, exit) of the north,” that is, the doors of the rooms located along the named length of their building face the north, LXX; "against (κατα) the person (in Vat. and others instead one preposition επι, consistent with the further πηχεις) one hundred lactae longitude to the north." Rus. freely: “(led me) to that place (i.e. the place of the rooms, assuming that they did not form one building), which at the northern doors (its own?) is 100 cubits in length." The width of the building or the space occupied by the rooms, if they did not form one building, corresponded to the length of the gate (internal), along the side of which they stretched (Ezek. 40.36), namely 50 cubits. Если комнаты находились в 2 зданиях, то в эту меру (для круглоты числа и для соответствия с длиною ворот) включается и пространство, между 2 корпусами (ил. 3: I, Í). Ezek.42:3. Opposite the twenty cubits of the inner court and opposite the platform, which is in the outer court, there was a gallery against a gallery in three tiers. As if fearing the ambiguity that is truly inevitable in a verbal description of such a complex architectural whole, the prophet once again, in a different way, determines the position of the building or the place of the priestly rooms in the church system. It (the building or place) was located “opposite (neged) twenty,” which is not indicated, but according to the connection and context of the last word in Art. 2 “cubits”, obviously cubits, and obviously those 20 cubits that, according to Ezekiel 41.10, the muna, the main part of the “inner court”, had in width. On the other hand, this building or place was “opposite the platform,” that stone platform (Rift. plan 3: y), which stretched along the outer wall of the church area “in the outer court” (Ezek. 40.17–18) and which formed the best part of this court, corresponding to the muna (or “20 cubits”) of the inner court. Now that the position of the building or the location of the priestly rooms is completely determined, the prophet can begin to describe them and their arrangement. (The further thought of the verse is separated from that stated in the Hebrew text by large punctuation marks - atnakh). The main thing that attracted attention to these rooms was the symmetrical arrangement in them of those attics with which we met more than once in the mysterious church with Eze. 40.15 (see volume) and which, while remaining a mystery to interpreters, are revered, by the way, as “galleries” (Russian translation). These attics were in shelishim, a concept again unknown (from the root “three”), but with high probability understood about the three floors of the building, tiers (see explanation of Ezek. 41.16; cf. Gen. 6.16); bliss Jerome: symbol of the trinity in the Godhead. – In LXX, this verse “is painted (i.e., the rooms) like the gates (we believe, twenty, read as shearim, gates) of the inner courtyard and like the interpillars (περιστυλα see explanation of Ezek. 40.17) of the outer courtyard, arranged in order ( εστοιχισμεναι, located in rows, i.e. rooms), rectilinear (αντιπροσωποι) three porches", στοαι τρισσαι - and against them or at the facade there are triple porticoes. Ezek.42:4. And in front of the rooms the passage is ten cubits wide, and inside one cubit; their doors face north. Although the rooms, as we learn later (vv. 4, 8), were located in 2 separate buildings, the most important of them and the greater number of them were located in one building (G, G') stretching along the moon, so the prophet does not yet have in mind the other group (H, H') and is concerned only with the first. – “In front (of the shower, at the face, at the facade) of the rooms”, or rather the trace. between one body of rooms and another, “a passage (magalak, περιπατος, glorified “passage”, deambulatio; plan 3: I, Í) ten cubits wide,” that is, as large as the width of the gate (Ezek. 40.11), because everything needed for the sacrifice had to be delivered from the rear building. What marked this passage from the rest of the courtyard, especially in that part of it that did not abut the second building of rooms (marked with a dotted line on square 3), is not indicated (maybe the pavement. Smend), but instead makes an incomprehensible remark; “and inward one cubit” (lit.: into the inner, or into the inner path one cubit), which can be understood either as moving in places, for example. in the doorway of the building, went deeper into the building by an elbow, or so that in addition to this passage there was inside, near the building itself there was another passage (sidewalk, panel) of 1 l., or it is better to read this remark according to some LXX codes: “the length (orek, length, close in outline to derek, path) is one hundred (mea instead of ehat) lactei” (the length of the church). The doors of the rooms, the prophet continues his description, “facing north,” not towards the church, which was more likely to be expected, which is why this is said, although it follows by itself from the end of Art. (“to the north”) the doors of the second block of rooms are not mentioned due to the unimportance of these rooms, but their doors could not be facing the north, because then they would not lead to the “passage”, but were already facing it. Ezek.42:5. The upper rooms are narrower, because the galleries take away from them somewhat compared to the lower and middle rooms of this building. The architecture of the rooms, that is, their buildings, is the opposite of the architecture of the side rooms of the church: those expanded upward (Ezek. 41.7), these narrowed; “the upper rooms are narrower (ketsurot, Is 28.20, Vulg. himiliora), because the galleries (attics, obviously protruding from the outside; Vulg. quae ex illis eminebant) take away from them several (yokmu - eat) against (me comparative particle) the lower and middle rooms of this building” (binyan here is already a building of rooms, which, therefore, was just as little similar na bayit, house, like the outer wall of the church and the rear building, called by this word in Ezek.40.5, 41.12). LXX give the text of the verse, which strongly deviates from the Hebrew: “and the maids pass in the same way (the second floor of the rooms, corresponding to the lower ones, had - περιπατοι, a corridor around them), as (οτι, l. h.) from ( εξειχετο, protruded) the intercolumn from it, from the long intercolumn (the lower περιστυλον portico served as the basis for the upper one), and the distance (διαστημα - a simple passage without a colonnade?), the intercolumn and the distance and the narthexes ( στοαι δυο - so there were two porticos?). Ezek.42:6. They are in three tiers, and they do not have pillars like those in the courtyards; That’s why they are made narrower against the lower and middle rooms, starting from the floor. After detailing the building of the priestly rooms, the prophet gives a final general picture of the building's appearance. It was three-story ( meshulashot - of 3 parts, not shelishim as in v. 3; LXX: trebuba) and from the rooms in the courtyard (the outer one where there were 30 rooms according to Ezek.40.17 or the inner one with only 2 rooms according to Ezek.40.44) these rooms differed in the absence of pillars, about which, however, nothing was said when describing those rooms; Perhaps these “pillars” formed special porticos in those rooms, as in the temple of Herod and, probably, Solomon’s; in the present building these porticos must have been replaced by attics, perhaps by balcony-like projections. That is why (al-ken) the real building narrowed (netetsal from atsal, to separate, - it was arranged with ledges) from the lower floor to the middle one, generally from its base (megaarets) upwards (LXX: iznitshu, see explanation of Art. 5). This design of the building was convenient in that it obscured less from the outer courtyard the church, which at the same time stood on an artificial elevation (Ezek.41.8). Ezek.42:7. And the outer wall opposite these rooms from the outer court, which forms the front side of the rooms, is fifty cubits long; The description of the building of the priestly rooms would not have been completed if the prophet had not said in what relation this building was located to the outer courtyard, that is, if the prophet had not described the northern half of the space, the southern half of which was occupied by the now described (right, northern) building of the priestly rooms. On the side of the outer courtyard (Russian translation “from”, Heb. derek, “path”, “in the direction of the outer courtyard”) the facade of the rooms (ate - stumps galleshahot) served (leummat. Vulg. secundum; Russian “opposite”) “outer wall” (literally wall, which is outside), i.e. part of the wall of the inner courtyard, which the prophet, however, only assumes (postulated from existence of internal gates, but is not stated anywhere directly). This façade of the building (plan 3: H, N') was 50 cubits long. Why not 100 cubits, when the main body (G, G') of the priestly rooms was 100 cubits long (v. 2), explains the following. poem. LXX: “and the light outside, like (' ον τροπον) the barriers of the outer courtyard looking against the barriers even to the north, the longitude of 50 lacti,” i.e. the rooms are illuminated by windows on the same side as those facing them with a facade, i.e. the described northern rooms, the rooms of the outer courtyard (plan 3: z, z, z) and the length of this light side of the building is 50 cubits. Ezek.42:8. because the rooms in the outer courtyard are only fifty cubits long, but in front of the church one hundred cubits. The second “outer” (v. 7) body of the priestly rooms (H, H') was only 50 cubits long, and not 100 cubits, because besides it, in the outer courtyard, of course, along the first body of rooms (G, G') there were also rooms 50 cubits long (tp, t'p'), intended, perhaps, for less sacred needs and objects. These 50 cubits and 50 cubits of the length of the “outer” body fully correspond to the length of the 1st body of rooms and the length of the space in front of the church (muna), i.e. 100 cubits. LXX is clearer and more complete: “beyond the length of the barriers looking into the outer courtyard was fifty cubits, and these are the same as those (“barriers of the outer courtyard” in v. 7), yet (the length of these rooms and “light” v. 7) is one hundred cubits.” Ezek.42:9. And from below there is a passage to these rooms from the eastern side, when approaching them from the outer courtyard. Since the priestly rooms were located in the inner courtyard, which rose significantly above the outer one, the passage to them from this last courtyard, which was obviously the main passage in them (t, t'), was “from below,” that is, it required climbing the stairs and was turned, like the entire church, to the east. This passage was supposed to lead directly to the outer, smaller building of rooms (H, H') and be located at its eastern end (t, t'). LXX “from below” is not read. Ezek.42:10. The width of the courtyard wall to the east in front of the square and in front of the building were rooms. The symmetrical location of the church makes one expect that the southern part of the courtyard would have the same priestly rooms as the northern one. The prophet now speaks briefly about them (until now he had only surveyed the northern rooms). “At (the same) width,” this is how the prophet strangely begins to determine the location of these rooms, obviously meaning by width the measurement of the courtyard from s. in the south, as less important than in the east. on the west (the expression corresponds to ours; at the same geographical width) “the fence of the courtyard in the direction of the east (i.e., also facing the main entrance to the east, like the previous rooms), unless here it is necessary to read with LXX instead of qadim, the east is similar in outline for free, the south is in front of (elpney) gizra (Russian “square”, see the explanation of v. 1 and Ezek. 41.12) and in front of the building (benyan see explanation of v. 1) (also) there were rooms (leshahot see explanation of v. 1). LXX at the beginning of the verse they see a continuation of the speech of the previous verse about the entrance to the northern priestly rooms: “according to (κατα) the light of existence at the beginning of the passage” (του εν αρχη περιπατου), i.e., the entrance to the rooms from the outer courtyard (see the end of the previous one. verse) led into the opening, the passage of the first corridor of rooms (t); and then, in the LXX, a description of the southern rooms begins: “and to the south (maybe geder, the wall was read nagev, south) on the face of the south (i.e., and the facade to the south) and (too, - like the northern rooms) directly to the rest (gizra) and directly to the division (binyan, see the explanation of Art. 1) and (too) barriers.” Ezek.42:11. And the passage in front of them is the same as those of those rooms that face the north, the same length as those of those, and the same width, and all their exits, and their structure, and their doors are the same as those of those. The southern rooms were similar (lit. “like a vision of rooms”) to the northern ones in all parts of their plan: in the passage between them (here derek, path instead of magalak, move art. 4), in length, in width, in all (there were many of them) exits (motsaegen are not indicated in the first rooms, as they are self-evident and must be due to their insignificance, why they are not called doors) in structure ( mishpetegen - to institutions, purpose? glory to “rotations”, επιτροφας, application? LXX is added “and by their light”, art. verse in more detail. Ezek.42:12. The doors are the same as those in the rooms to the south, and to enter them there is a door next to the road that ran straight along the wall to the east. The doors to the priestly rooms, the prophet repeats, were the same in the southern rooms as in the northern ones (implied). - “To enter them (i.e. rooms; Hebrew bevoan at the very end of the verse) there is a door at the very road (lit. “at the beginning of the road”), which ran (in Hebrew expressed by repeating the word “road”) straight along the wall to the east”, lit. “at the face of the wall there is a gagina towards the east”; Gagina according to the Talmudic ganun, proper, gives the meaning “correctly”, “just”. As we saw in art. 9, the main passage to the priestly rooms (t and t') was precisely in the wall of the courtyard, in that part of its quadrangle that stretched from west to east; therefore, the road to this entrance from the main entrance to the church ran along this wall. Thus the second half of the verse says in different terms and more precisely in relation to the southern rooms the same thing as v. 9. in relation to the northern ones. LXX, omitting the first Heb. the word of the verse (“the same doors”), the further words “barriers even to the south” are considered an explanation of the pronoun “them” of the previous verse, and the second half of the verse follows. modified form “by doors from the beginning of the passage,” that is, the doors to the southern rooms are arranged in accordance with those doors to the north, the rooms that are located at the beginning of the corridor between them. “Aki to the light of the distance of the cane”, ως επι φως διαστηματοσ καλαμου; “light”, as seen in the 7th century. in LXX is a synonym for the facade of the outer body of rooms; and the last two words are gender. self: the door (actually the entrance petah) to the rooms was arranged so that (ως) to (επι) the facade of the building there was still a distance of 1 cane or 6 cubits, i.e. the length of the entrance porch was 6 cubits, an addition, as in the Masoretic text, but of a different kind, to the previous dates about the rooms (reported in the description of the northern group of them). “And enter the east with them,” i.e. through them (οι αυτων) the entrance to the rooms is the only entrance to the rooms on the eastern, main side of the church (on the western side, as we saw, the rooms could communicate with the rear building of the church through a passage between them). Blazh. Jerome: “at the beginning of that road, i.e. the eastern one, which is open to those who enter, is a door, and by which we could not enter, if it were not opened by those who said: “I am the door,” and who had the key of David, and this door is into the porch, separated by the virtues of the saints.” Ezek.42:13. And he said to me: “The rooms to the north and the rooms to the south, which are in front of the square, are sacred rooms in which the priests approaching the Lord eat the most sacred sacrifices; there they place the most holy sacrifices, and the grain offering, and the sin offering, and the trespass offering, for this is a holy place. The description of the priestly rooms (and with them the entire church) is over and now we need to talk about their purpose. Both northern and (in Hebrew there is no union) southern rooms, which are in front of the gizra (Russian "square" see the explanation of Eze. 41.12; LXX: "against the face of distances", διαστηματων, calling so, probably, the same gizra because it was an empty space between the church and the rooms; plural, so as there were two gizra), this most holy place of the courtyard, therefore “the essence of the rooms are sacred,” and their purpose must be sacred. This purpose is twofold: a) the priests in them, not all of them, however, but only “those who draw near to God” (see explanation of Eze. 40.46), i.e., “the sons of Zadok,” as LXX explanatoryly adds here, devour the “holy of holies,” as the LXX accurately conveys the Hebrew expression, the greatest shrines, Russian. "most sacred sacrifices"; b) this is the name given to the remnants of sacrifices repeatedly in the Pentateuch, for example, Lev. 2.3, 10 and in Ezekiel (Ezek.44.1); but Vulg.: “who draw near to God in the Holy of Holies,” that is, through close proximity to the Holy of Holies in the sanctuary. But since these shrines can only be eaten in baked or boiled form, and their baking and boiling is done in a less sacred place of the church (Ezek. 46.19), then in the real rooms they, these shrines, in addition to being eaten, are also placed (Heb. yanihu), i.e., they are saved for preparing them for consumption. The course of the description allows us to think (Krechm.) that they are eaten in the main building of the rooms, adjacent to the gizra and more sacred, and are stored in the less sacred, adjacent to the outer courtyard, in which the priests must be removed according to Art. 14 liturgical clothes before going out to the people. What are the “greatest shrines”, the “holy of holies”, which for their holiness can be eaten only in a special holiest place of the church, the prophet, after the exact and well-known indications on this subject of the Pentateuch, might not have said, but he still gives a brief listing of these shrines: this (ve, “p” before this listing, therefore, has an explanatory meaning, i.e.) “grain offering” , minha, slav. "sacrifice", Vulg. oblationem (Lev. 2.1 et al.), “sin offering,” hatta, “for sins” (Lev. 4.3) and “victim for a crime”, lice, “for ignorance” (Lev. 5:19, 7:1). The remains of these victims, eaten by the priests, were considered so sacred in the Law of Moses that only the male offspring of the priests, future priests, were allowed to eat them (Numbers 18.10). In the prophet Ezekiel, their holiness is exalted, or at least visually depicted, through the fact that the holiest place of the church is set aside for their consumption. Wed. Numbers 18.9. From such a holy purpose, the real rooms seem to receive even more holiness; hence the addition: “this (ki. “lower”) is a holy place.” “The greatest shrine must be eaten by sacred persons in a sacred place” (Bert.). Ezek.42:14. When the priests enter there, they must not leave this holy place into the outer court until they leave there their clothes in which they served, for they are sacred; they must put on other clothes and then go out to the people.” The second purpose of the sacred rooms is to serve as a dressing room for priests. In them they must take off the sacred clothes in which they served before going out into the courtyard to the people, so that, as Ezekiel 44.19 adds, “with their sacred clothes they do not touch the people” (and not become defiled by any random defilement among the people); in these same rooms, undoubtedly, although for some reason this is kept silent here, the priests put on their liturgical clothes, which, according to Ezekiel 44.17, was done at the “gate of the inner court.” In this way the priests carefully protect themselves from the attack of not only filth and sin, but also everything worldly, no matter how innocent and pure it may be. This is how the idea of ​​the Divine must be protected from the admixture of anything created into it, and this is how it is protected in Christianity, and partly in post-exilic Judaism. – “When the priests enter there” in Hebrew. short beboam, at their entrance. - “And then go out to the people” lit. “and then they come close to what the people have.” The priests, only having taken off their liturgical clothes, can come into contact with the people and with all the belongings of the latter - with the place where he stands, with the objects brought by him, etc. LXX: “Let them not enter there except the sacrifices, and let them not proceed from the holy one (directly, in addition to the priestly rooms into the outer courtyard), for let those who bring holy things be everlasting ( προσαγοντες can also mean “approaching”, i.e., approaching God, correspondingly Heb. karav, to approach), and let not (strangers) touch their vestments, they serve in them, since the essence is holy, but let them be clothed in vestments when they are touched by people.” Ezek.42:15. When he finished measuring the inner church, he led me out through the gate facing the east and began to measure it around. "When", Heb. ve, and, “he finished,” i.e. Angel: Heb. colla without a subject, why LXX: “and the measurement was completed”; "inner church", lit. “inner house,” that is, the building of the sanctuary and the Holy of Holies with all its annexes, which, therefore, include the priestly rooms, measured by the latter. Now that the entire church inside its walls has been measured, the outer circumference is measured. For this purpose, the prophet is led out (“brought out” without a subject, see explanation of Ezek.40.17) from the church by the eastern gate, through which the prophet was led into the church (Ezek.40.17). “And he began to measure it around,” lit. “around, around” – further 4 dimensions. The pronoun cannot raise doubts about its meaning, due to the difficulty of placing a noun here: to say a church (bait) or a courtyard (khetsar) would be inaccurate, as well as a wall (binyan) because the size of the whole is given. Ezek.42:16. He measured the eastern side with a measuring reed and measured with a measuring reed a total of five hundred reeds; Each side (ruach, personal spirit, direction of the wind; see explanation of Eze. 1.12) of the sacred square was equal, according to the Masoretic text, to 500 reeds, i.e. 6 x 500 3000 cubits, and according to the LXX (v. 17 et d.) 500 cubits. 500 cubits for both the width and the length of the church are given by all the previous dates combined. Width: 50 x 4 cubits the length of the 4 gates (Ezek.40.21, 25, 29, 36) † 100 x 2 the distance between the outer and inner gates (Ezek.40.23, 27) † 100 the width of the inner court (Ezek.40.47). Length: 50 x 2 lengths of the gate (Ezek.40.15, 33) † 100 between both gates (Ezek.40.19) † 100 of the inner court (Ezek.40.47) † 100 of the church (Ezek.41.13) † 100 of the space behind the church (Ezek.41.13). This casts doubt on the fidelity of the Masoretic reading. It could have arisen from the text that LXX had due to the fact that in this verse it did not have the name of measure at 500 (“and measure five hundred with a measuring reed”) or due to the similarity of Heb. meot, (five) sot with amot, cubits. However, the possibility of fidelity to the Masoretic reading cannot be ruled out. Then the 3000-cubit square will be a special sacred place, surrounded by a special wall of Art. 20 with the aim of even more sharply separating the shrine of the church from the attacks of all worldly things. Talmud (tract. Middoth) considers in Solomon's Temple, without a doubt, on the basis of the present text, 500 l. squared (Trosh.). Herod's church, according to I. Flavius, was one stage, i.e. 400 square meters. elbows (Smend. A. Olesnitsky considers the last date intentionally or unintentionally incorrect Old Chronicle 336). At the beginning of verse LXX they add to the masoretic text: “and a hundred behind the gates looking towards the east.” The last word of the Hebrew t. saviv, around (Russian “total”), indeed, as if not going here, since the measurement is made only in one direction, LXX, reading vesavav “and turn around” refers to the next. verse. Ezek.42:17. on the north side, with the same measuring stick, I measured only five hundred canes; Ezek.42:18. on the south side I also measured five hundred canes with a cane. Ezek.42:19. Turning to the western side, he measured five hundred canes with a cane. The same difference in the name of the measure for 500 (canes and cubits) between Heb. t. and LXX and, in addition, in Heb. after the northern side, the southern side is measured, and in LXX the western (called in LXX exactly according to the Hebrew “yes to the sea”); from the northern to the southern wall of the church it was possible to walk only along the western (or eastern, already measured); the western one could be placed back and as inferior (see explanation of Ezek. 1.4). Instead of saviv, krug (Russian “total”) in LXX again “and turn.” Ezek.42:20. He measured it on all four sides; around it there was a wall five hundred reeds long and five hundred reeds wide to separate the holy place from the unholy. If the square was 500 canes, as in Hebrew. i.e., then the “wall” surrounding it was special in comparison with that described in Ezekiel 40.5, and was 1250 cubits from the latter. Then the mysterious church would occupy such a huge area that it could “embrace not only the church mountain, but the entire ancient Jerusalem” (Olesnitsky, Old Chronicle 335). If, as according to LXX, the square was 500 cubits, then the wall called here was the wall of the outer court, the height and thickness of which are measured in Ezekiel 40.5. In both cases, it is characteristic that everything outside the church, according to the prophet, is unholy, e.g. hol; Vulg. vulgi locum, but according to LXX only “by the presence of those who exist in the order (διαταξει), of the church” (caused by the structure of the church). It must be sharply distinguished from the holy. Nothing created should be mixed with the Divinity. “The prophet’s entire interest is tied to the church, and without a church the world is a desert for him” (Bert.); or rather, not “without a church,” but without God. You might be interested in: