Глава 46

Ezek.46:1. Thus says the Lord God: the gate of the inner courtyard, facing the east, must be locked for six working days, and on the Sabbath day it must be opened and on the day of the new moon it must be opened. While the outer eastern gate must be closed constantly (Ezek.44.1) as a sign of the complete incomprehensibility of God apart from His revelation outside the future church and for those who do not have access to it, the inner eastern gate is opened on holidays, during which God is more known and felt than on ordinary days. Ezek.46:2. The prince will go through the outer porch of the gate and stand at the verge of this gate; and the priests will offer his burnt offering and his thanksgiving offering; and he will worship the Lord at the threshold of the gate and go out, but the gate remains unlocked until the evening. Whereas previously the kings had a magnificent room for themselves in the inner courtyard of the church (2 Kings 16.18) and a special gate of the inner courtyard, probably corresponding to the later southern ones, was provided exclusively to them (Ezek. 43.8), now the prince does not dare to enter the inner courtyard, and can only look into it through the open eastern gate, located just opposite the altar, and see how his sacrifices are made on the latter. He cannot even stand in the gate itself, but only in its vestibule, which represented a whole hall, and located in the inner gate on its outer side, facing the outer courtyard (see plan 3). LXX “external” was unfairly considered a definition of the gate; in this porch he can stand at the door itself, or rather the door frame, “mezazat” (“believes”, LXX “vestibule” - see the explanation of Ezek.45.19 and Ezek.41.21), coming out of the porch into the span of the gate, without daring to enter even into this span. From here there was a direct view of the altar en face; this position was nearer to the church and more honorable than the place of the people (v. 3); but on major holidays the prince became indifferent to the people (v. 10), standing out from it only on Saturdays and new moons, when, due to the small number of people in the church, it was easier to single out the prince from him. The burnt offering must be in the amount of st. 4, but a thanksgiving offering according to zeal. The gates open not only for the prince, but also for the people, so that he too could see the altar en face in them, why the gates were not closed after the prince left (as was done when they were opened especially for the prince - v. 12 end), “so that after the prince all the people of the earth would pray before the opening of these gates” (Blessed Jer.). According to Kimhi: “The king here is the Messiah, for after this prophecy there were no kings in Judah, but leaders, as can be seen from the books of the Maccabees.” Ezek.46:3. And the people of the earth will worship before the Lord when they enter the gates, on the Sabbaths and on the new moons. On most holidays, the people, apparently, could see the altar only through the side gate (v. 9). The revelation of God on these days was greater than on Saturday and the new moon, and surpassed the comprehension of the people. Ezek.46:4. The burnt offering that the prince brings to the Lord on the Sabbath day must be six lambs without blemish and a ram without blemish; The size of the Saturday sacrifice is established, which the prince brings on behalf of all the people, as his representative, since the people were not supposed to come to the church on these holidays. Why 6 lambs and 1 ram, see prev. note to XLV:18-XLVI. Ezek.46:5. an ephah of grain offering for a ram, and a grain offering for the lambs, as much as his hand can give, and a hin of oil for an ephah. The size of the grain offering for the lamb, in contrast to Numbers 28.20, is not established, it is left to the desire of the prince (“how much will his hand give”, perhaps a full handful? Lev. 5.12). Therefore, the drink offering is defined in relation to the grain offering, but not to the animal. Hebrew grain offering. minhau LXX here for some reason the transcription is μαναα, whereas usually “offering”, προσφορα. Ezek.46:6. On the day of the new moon they will bring from the herd of oxen a bullock without blemish, as well as six lambs and a ram without blemish. For the nature and size of the sacrifice, see prev. deputy to XLV:18-XLVI. – “Without blemish” – in Hebrew. pl. h., there must be an error under the influence of “without blemish”, where the plural is required. h. or “proofreading according to Numbers 28.11” (see). There is no mention of trumpets, this main rite of the new moon according to Moses (as well as the Passover lamb and tabernacles). Ezek.46:7. The grain offering he will bring is an ephah for a bull, and an ephah for a ram, and for lambs, as much as his hand will give, and a hin of oil for an ephah. “As much as his hand will give him,” in Heb. a little less expressed as in v. 5: therefore LXX there: “the gift of his hand,” here: “as his hand shall reach” (a handful); but there is no reason for the difference in meaning. Ezek.46:8. And when the prince arrives, he must enter through the porch of the gate and exit the same way. On the holidays described only: Saturday and new moons, the prince, regarding the entrance to the church, enjoys the advantage over the people given to him in Ezek.44.3; see explanation there. Ezek.46:9. And when the people of the earth come before the Lord on feast days, he who enters by the north gate to worship must go out by the south gate, and he who enters by the south gate must go out by the north gate; he should not exit by the same gate by which he entered, but should exit by the opposite one. The order prevented a stampede. But it was unlikely that it had only such a base purpose. Perhaps this refers to a well-known feature in the movement of the cherubim (Ezek. 1.9, 12), and that Israel in the new earth will be like the cherubim of the first vision (Gaupp, Die Eigehtümlichkeit des Ez. In Neue kirchliche Zeitschift, 5, 618). - “Holidays” - moadim should be only two annual ones - Passover and Tabernacles, when the whole people were supposed to appear “before the face of the Lord”; but in Ezek. 45.17 the term denotes all festivals. Ezek.46:10. And the prince must be among them; when they enter, he enters; and when they go out, he comes out too. On great holidays, the prince does not have an advantage over the people regarding the entrance to the church (probably because the people, represented in their entirety, are not lower than the prince), which was given to him regarding the entrance to the church in Ezekiel 44.3 and here in Art. 2 and 8 on Saturday and the new moon, that is, he must enter and leave the church by the same gates and also like the people, perhaps because the eastern gate was not opened then (see explanation of vv. 1 and 3). But Peshito: “the prince among them can go out through the same gate through which he came.” Ezek.46:11. And on the feasts and solemn days his grain offering shall be an ephah for a bull, and an ephah for a ram, and for lambs, as much as his hand can give, and a hin of oil for an ephah. "Holidays", Heb. haggim (Vulg. for some reason here: nundiuis - fairs), “solemn days”, Heb. moadim, see explanation of Ezek.45.12. But on haggim (Passover and Tabernacles) the lamb was not offered (except as a daily sacrifice). LXX: “mana” – see explanation of Art. 5. In general, the verse is a repetition of 5, 7, Ezek.45.24. There is no subject, but the prince is clearly implied. Ezek.46:12. And if the prince, out of his zeal, wants to bring a burnt offering or a sacrifice of thanksgiving to the Lord, then they must open the gates facing the east for him, and he will make his burnt offering and his sacrifice of thanksgiving in the same way as he did on the Sabbath day, and after this he will come out, and upon his exit the gates will be locked. “According to zeal” - not according to vow or obligation; Thus, in the Mosaic Law, only a peace offering could be offered. LXX: "confession". - “They must open”, Heb. “and he will open”, why LXX: “and he will open for himself”; but, of course, an impersonal proposal. - “When he leaves, the gates will be locked” so that the difference between weekdays and holidays is not lost. The prerogative for the prince is great. Ezek.46:13. Every day you shall offer to the Lord as a burnt offering a lamb of one year old without blemish; bring it every morning. "Bring" LXX, Pescito and Vulg. “let him do it,” that is, the prince, the main trustee of the cult (see preliminary note to Ezek. 45.9–17), who was obliged to represent the people in the daily, as a holiday sacrifice, although, of course, he could not always be personally present at it. - “Every morning”. The Mosaic law was required in the evening, but Ezekiel gives a new law; In general, only the beginning of each period of time is sanctified: half a year, month, week, day. LXX: “mana” see explanation of Art. 5. Ezek.46:14. And every morning thou shalt add to it the sixth part of an ephah of the grain offering, and the third part of a hin of oil, to dissolve the meal; This is the everlasting statute concerning the grain offering of the Lord, forever. Greater grain offering than Moses: Ex 29.38–42; Numbers 28.3–8, but there is no wine; see explanation of Ezek.45.23. Here the size of the grain offering for the lamb is established, when in v. 5, 7, 11 it is given to the will. – “Every morning” – Vulg. cata mane is a strange insertion of a Greek preposition. – “Dissolve” – Heb. απ. λεγ. must be Aramaic. - “Flour”, Heb. solet, LXX: “semidle”, Vulg. simila – coarse flour required for the sacrifice and Mosaic Law, in contrast to ordinary kemah flour. - “Eternal” is also a common expression in Moses about ritual institutions, sometimes replaced by a more precise one: “throughout their generations.” Ezek.46:15. They shall offer a burnt offering, a lamb, a grain offering, and oil every morning continually. Ezek.46:16. This is what the Lord God says: if a prince gives one of his sons a gift, then this should also go as an inheritance to his sons; this ownership of them must be hereditary. Ezek.46:17. If he gives a gift from his inheritance to one of his slaves, then it will belong to him only until the year of liberation, and then it will return to the prince. Only to his sons should his inheritance pass. Ezek.46:18. But the prince cannot take from the hereditary plot of the people, displacing them from their possession; He can only give out of his own possessions to his children, so that none of my people will be driven out of his possessions. Just as eternal and constant as the “decree” (Article 14) on sacrifices, already completed by the exposition, should be the property provision of the prince, this exclusively guardian of the victims. He should not fragment his inheritance, which embraces the Lord’s inheritance and, as it were, isolates the latter from everything worldly. He can divide it only within his own clan, and this permission already assumes that the bulk of the property passes to the first-born - the heir. If the prince gives an inheritance to a slave (all of their officials, even ministers, were often considered such by the ancient kings), then he can remain with the owner only until the year of emancipation, i.e. Sabbath (Exodus 21.2; Deut. 15.12; Jer. 34.14), therefore, no more than 7 years. On the other hand, the prince is not allowed to increase his inheritance at the expense of the people: in this case, the prophet could speak of sad memories of the past. The prescriptions adjacent to Ezek.46.16–18 and Ezek.45.8, the statement of which here are completely inexplicable in the minds of new interpreters, if we see in them only practical laws. Ezek.46:19. And he led me through the passage on the side of the gate to the sacred rooms for the priests, facing north, and there was one place on the edge to the west. To complete the regulation of the sacrificial cult, it remains to say where to cook and bake for the victims what is supposed to be cooked and baked. And in this respect, the sacrificial parts belonging to the priests are strictly separated from those of the people, although both are sacred. Kitchens for the latter are not in the inner courtyard, but in the outer courtyard. According to Ezekiel 44.4, the Prophet stood in front of the pediment of the church, namely the building of the sanctuary. From there he was led (“by the husband” Eze. 40.3) “by the passage that is on the side of the gate”, as can be seen from what follows, described in Eze. 42.4, 9 (according to plan 3: g-i) “to the sacred rooms for (Heb. “el”, to, LXX, Peshito and Targum read “asher le” which for) the priests”, described in Eze. 42.13–14 , (LXX: “into the barrier - see the explanation of Ezek.42.13, the holy priests”), precisely to those of the two rows of these rooms that were “facing the north,” that is, located on the north side of the church. Near these rooms there was a “place”, obviously uncovered, a free part of the courtyard (LXX: “place away” instead of everything else) “on the edge to the west”, lit. “in two corners to the sea (west)”, there should be L, L' according to plan No. 3, not just L because the symmetry would be broken, and not V, V' (Smend) because the place would not be holy enough (the back, back courtyard of the church). LXX probably gives an explanatory translation when they add to the “gate” - “those to the south”: the northern gate, with its inner side, looked south, and the prophet was supposed to approach this side from the pediment of the church. Ezek.46:20. And he said to me: “This is the place where the priests must boil the trespass offering and the sin offering, where they must bake the grain offering, without taking it out into the outer court, for the sanctification of the people.” As can be seen from the previous verse, near those rooms where the priests, according to Ezekiel 42.13, were supposed to eat parts of sacrificial animals that belonged exclusively to them, there was also a place for kitchens in which these parts were cooked. A list of victims is also given from whom such parts were given to the priests, already presented in Ezek.44.29; In the burnt offering, everything was burned, and laymen were also allowed to participate in the peace offering. The Prophet here intensifies his concern for the non-communication of the priest to the unholy to the point that he does not even allow the most sacred parts of the sacrifice to be carried into the outer court (like previously the sacred clothes - Ezek. 42.14, 44.19). The expression is especially strong: “for the sanctification of the people,” so as not to somehow sanctify the people by the most sacred part of the sacrifice brought to them. (Vulg. et sanctificelur populus): in Ezek.44.19 more precisely, but not so much; “so as not to touch the people with your sacred clothes”, cf. Lion. 8.31; LXX after “grain offering” (“mana” - see art. 3) † “very”, το παραπαν, completely, that is, to eat all the remains of these sacrifices. Ezek.46:21. And he brought me out into the outer court, and led me through the four corners of the court, and behold, in each corner of the court there was another courtyard. “In every corner of the courtyard there is another courtyard,” a space fenced off by a wall (v. 23), lit.: “a courtyard in the corner of the courtyard, a courtyard in the corner of the courtyard,” a dividing repetition as in Ezek.1.23; hence LXX: “and behold the courtyard in the corners of the courtyard (v. 22). There's a yard on the corner." Ezek.46:22. In all four corners of the court there were covered courts, forty cubits long and thirty wide, of the same measure in all four corners. "Covered", Heb. keturot – inexplicable. Tapg., and Pesh. derived from aram, the root to bind, to enclose, - closed (walled 23rd century) courtyards; in the Talmud: uncovered (an extra addition about the yard); LXX read ketanot - “small”, Vulg. disposita; most likely the first and not Russian at all. lane Consonant with "smoke"; “always smoking” (Schroeder). – “Angles”, resp. euro mehuktsaot – aram. for. prih Gough. from the root "angle": derived by an angle? placed in the corners? quadrangular? The Masoretes note puncta extraordinaria as suspicious; LXX, Pesh., Vulg. don't read. Beginning Art. in glory “On the corner of the yard”, see explanation of Art. 21. Ezek.46:23. And around all four of them there are walls, and around the walls there are fireplaces all around. "Walls", Heb. tour, personal row in 1 Kings 6:36, 7:4, 12 about rows of stones. LXX εξεδραι, obstacle. The main purpose of these walls is to create fireplaces in them. "U", Heb. takat, under, as in LXX and V.; the hearths were perhaps underground. Ezek.46:24. And he said to me: “Here are the cookhouses in which the church servants cook the people’s sacrifices.” “Church servants” – Levites: Ezek.44.11 etc. cf. 15. "Victims", Heb. yawns, more precisely slavs. “slayings” (Greek θυματα), but only peace offerings are meant, from which the people could eat. Wed. 1 Samuel 2.13 et c. You might be interested in: