Глава 47

1–12. A spring from under the church. 13–23. The boundaries of the future St. land. The actual basis for the prophetic idea of a life-giving church spring in the prophet Ezekiel, as earlier in Joel (Joel 3.18), and later in Zechariah (Zechariah 14.8), could serve as an actual spring in the church mount, which is mentioned in the letter of Aristaeus (“an inexhaustible accumulation of water, as if from a rich source of naturally flowing”) and Tacitus (“a constant source of water, mountains with depressions under earth." Hist. V, 12. Cf. Robinson, Palast. II, 159-163) and an indication of which should be found in Isaiah (Is. 8.6). The basis for this idea could also be the sacred sources that were known to the Jews in ancient times (although in smaller quantities than to the surrounding pagans, for example, the Phoenicians and Syrians): cf. Gen. 14.7 “source of Mishpat” (i.e., judgment), Gen. 16.14 “source of the Living One who sees me,” 1 Kings 1.9, 33; 2 Kings 5.10, etc. In the east, in general, the fertility of the country strongly depends on the abundance of water; Wed the meaning given in the description of paradise to its rivers. Meanwhile, Palestine always left much to be desired in terms of fertility, and Judea especially could not boast of it: not far to the south-east. the Judean desert began from Jerusalem, and beyond it lay the Dead Sea, into which the waters of the Kidron and the Church Mount flowed, and God lived on it. If He dwells on it in a more significant and permanent manner than hitherto, then this cannot but cause special prosperity for the country, the nearest image of its fertility, which could be produced by the stream flowing from the church mount, if it were accordingly increased and directed to the barren south and west of Judea. The dwelling of God in the church will be an inevitable consequence of the correctness of the liturgical cult in it (worship), to which, therefore, in the final instance, as its cause, the fertility of the country is traced. Thus, the church source, turning the future St. earth to paradise, is only a symbol of life and salvation emanating from correct worship of God (according to Blessed Jerome, “means the teaching of our Savior”) and serves as another expression of the idea contained in such places as Isaiah 30:25, 44.3; Jer 2.18; Ps 86:7, 35:10, 45:5; John 4.10, 7.38; Open 22.1. The prophet was first shown the flow and direction of the water from under the church (v. 1–2), then its growth into a stream (3–5), and finally its miraculous action (7–12). Ezek.47:1. Then he led me back to the doors of the church, and behold, from under the threshold of the church water flowed to the east, for the church stood facing east, and the water flowed from under the right side of the church, on the south side of the altar. From the outer court, where the prophet was with Ezek.46.21, he is led (“by the man” (Ezek.40.3) back (Ezek.44.4) to the doors, the proper entrance of the church, i.e., the building of the sanctuary and the Holy of Holies, to the doors, of course, to the vestibule of the church (therefore LXX: “to the vestibule”) and here he saw the flowing (esp. “coming out”) from under the threshold water from the church (perhaps coming out of the Holy of Holies) and heading to the east, since the church was facing east. The water flowed not from under the doors of the church, because in that case it would go to the altar, but “from under the right side of the church,” that is, from under wall z on plan 3, (LXX “from under the uncovered, i.e., porch, church"), due to which it passed “on the southern side of the altar.” “The Dead Sea, into which it poured out, lay precisely to the southeast of the church” (Smend). Ezek.47:2. And he brought me out by the north gate, and led me around by the outer gate to the outer gate, by the way facing the east; and behold, the water flows on the right hand. In order to trace the further direction of the church flow, the prophet needed to leave the church, but it was impossible to go out directly, since the eastern gate was closed (internal - for the most part: Eze.46.1 cf. Eze.40.1, and always external: Eze.44.2); therefore, the prophet is led out to the northern gates (both) and, having gone around the church from the outside (“he led me around on the outer path”), comes before its eastern outer gate; “to the outer gate, by the way facing the east” should be read with LXX and Pescito: “to the outer gate (LXX: “court”), facing (“by way” – Hebrew derek sometimes means only the direction and to) the east.” From these gates (meaning “entrance”; not expressed in Russian and Slavic translations) to the right, that is, under the wall adjacent to the gate on the right, the prophet again saw water, which was obviously a continuation of the stream he had seen earlier. – “Flows” – Heb. mippakim, translated from related roots (“drop”); Vulg. redundantes; LXX: κατεφερετο - fell, glory. "origin"; sro. from Assyrian pack, break through. Ezek.47:3. When that man went east, he held a cord in his hand, and measured out a thousand cubits, and led me on the water; the water was ankle-deep. "When That Man Went East". – “Husband”, Ezek.40.3. Lit. from Hebrew: “when the husband goes out to the east”; LXX, reading instead of “be”, “in” – “ke”, “as”, they have: “as the going out of a man is against”, connecting this with the end of Art. 2: “and behold, water came out from the land of the gum, like the going out of a man against”, i.e. the water must have flowed as smoothly as a person walks in the straight direction. - “Cord”, Heb. kav, y Ezekiel only here, “linen rope” (Ezek.40.3) - since large measurements were to be taken. Measuring the stream is intended to show that its depth increases in strict gradualness and with complete uniformity, which makes it completely different from natural streams and rivers and fully corresponds to both the new church and the new St. earth, proportionality in terms of the first and in the division of the second. At a distance of a thousand cubits from the church wall, the stream, barely breaking through from under the wall, already reached the ankles, Heb. "Ofsaim" – two parts of the Aramaicized Hebrew pasim. LXX, perhaps, saw a mysterious meaning in the expression: “and he came (that is, an angel, not a prophet; middle pledge vm. will cause. “And he led me”) by water, the water of leaving” instead of Hebrew. «вода лодыжек»; but αφεσεως may be a transcription of Heb. ofsai, representing a form that is truly not used anywhere. Иез.47:4 . And he measured out another thousand, and led me on the water; воды было по колено. And he measured out another thousand, and led me away; воды было по поясницу. «И повел меня» . LXX again (see art. 3) διηλθεν (i.e., an angel, not a prophet), according to Slav. «и преведе мя» . - “The water was knee-deep,” as was the glory. “And the waters came up to the knees” is a short paraphrase, as in Art. 3, heb. “water of the knees” (Greek, more precisely, without “heaven”); но «вода» в евр. not in stata consctr, as before and further, but in st. abs. mayim not mey, perhaps, because in the first form the expression would also mean that in Isaiah 36.12 “water of the feet” (urine). From “he led me” LXX they formed the predicate k water “and up came water.” Ezek.47:5. And I measured another thousand, and there was already a stream here that I could not go through, because the water was so high that I had to swim, but it was impossible to cross this stream. The water thus increased exponentially. - “I couldn’t go.” LXX “it is not possible, that is, an angel, to pass away,” as in v. 3 and 4. – “The water was so high.” LXX: “boiling water”, agitated like the sea, from the width and depth of the river. - “What had to be sailed”, lit. "swimming water" LXX: “like noise” (flowing). Rosenmüller compares a passage from the Zend-Avesta (trans. Keukter, t. III, p. 16) that Zoroaster in a dream passed through water that first reached his toes, then to his knees and waist, and finally to his neck, and saw in this dream an indication of the development of his teaching. Иез.47:6 . And he said to me: “Have you seen it, son of man?” and led me back to the bank of this stream. Иез.47:7 . And when I came back, behold, on the banks of the stream there were many trees on both sides. "Saw…?" , т. е. сверхъестественное возрастание воды в потоке. Instead of measuring the further depth of the stream, which is impossible, the prophet is shown its effect on the surrounding area, which is also its measure, replacing the previous insufficient unit of measure. But this action begins not from the 5th thousand cubits of its length, but much earlier, which is why the prophet and the angel return back to examine the banks of the stream. - Slav. «во обращении моем» – «когда я пришел назад» нач. Article 7. Ezek.47:8. And he said to me: This water flows to the eastern side of the earth, will descend into the plain and enter the sea; и воды его сделаются здоровыми. Due to the impossibility of following the many-mile course of the river in person, the prophet receives information about this from an angel. «В восточную сторону земли» . "Side", in Hebrew. gelilla, district, Joshua 22.20 et al. LXX was taken as a proper name: “to Galilee”; but this word became a proper name much later; here of course the eastern part of Judea, the Jericho region. "Plain", Heb. Arava, coll. steppe, that LXX was again taken for his own. name: “to Aravi”: the word, indeed, was a proper name, but it did not designate a well-known peninsula, but “the southern part of the lowland between the Gulf of Aqaba and the Dead Sea, with which the name El-Arab is now exclusively associated, as well as the present-day Mountain between the Dead Sea and Lake Gennesaret” (Buhl, Geographic d. alt. Palastina, 111 etc.): here of course the second Arava - the Judean plain west of the Dead Sea. In general, this sea is surrounded by a plain on all sides, which is why it was called the sea of ​​the plain (2 Kings 14.25: yam gaarava, Russian “sea of ​​the desert”, Slavic “Sea of ​​Arabia”). "At sea". Настолько ясно, какое, что не требовалось определения. После «войдет в море» – евр. an incomprehensible addition: “to the sea gammutsaim”, the second word apparently having yats as its root comes out, perhaps, only part Hof (passive parable) from this verb - a form impossible from the middle. глагола, – и притом член необъясним. LXX was considered a noun: “to the water of the exodus”, εκβολης should be to the outpouring, to the mouth of the river (maybe the Jordan). Vulg. exibunt, т. е. воды, войдя в море, выходили потом из него другой рекой. The word is close in style to “salty” (gamutsim) and the newest interpreters read it this way. “And its waters will become healthy.” Nowadays the water in the Dead Sea is very clear and transparent, but very salty, bitter and nauseating; взятая на губы, она производит ощущение как бы сильного раствора квасцов. In ancient times, apparently, its water was much worse. According to Tacitus (Hist. V, 6), “the water in this huge lake tastes worse than the sea, is harmful to the inhabitants by its very smell, is not disturbed by the wind, does not tolerate fish and ordinary birds.” By blessed Иерониму, «в нем не может жить ничто живое, – это самое горькое море, по-греч. называемое λιμνη ασφαλτου , т. е. озером смолы». The prophet looks at the waters of this sea as sick and expects their healing in the future; причем может быть, Мертвое море берется как наиболее больная часть природы. Ezek.47:9. And every living creature that moves where the two streams enter will live; and there will be very many fish, because this water will enter there, and the waters of the sea will become healthy, and where this stream enters, everything will be alive there. «Пресмыкающееся» , в общем смысле: «движущееся»; so LXX: εκηεοντων, “lying” - “teeming”. Быт 1.20 и др. – «Две струи» , букв. "flows" in twofold. h.; неожиданное двойств. число, так как доселе была речь об одном потоке. Explain (Maurer) the two. ч. тем, что оно поставлено в смысле единств. ч. для соответствия с ближайшие «маим» – duale tantmu (употребляемым в дв. ч. только), или для выражения могущества, силы реки (Генг. Кейль); или потому, что река разделялась во входе в море (? Клиф.) или вследствие впадения в него подле Кедрова (Геф.) или Иордана (Сurreу). The newest ones are read from LXX just units. ч. или сходное по начертание «поток их» (т. е. вод, – невозможное выражение), предполагая, что дв. h. arose from juxtaposition. from Zech 14.8. Ezek.47:10. И будут стоять подле него рыболовы от Ен-Гадди до Эглаима, будут закидывать сети. Рыба будет в своем виде и, как в большом море, рыбы будет весьма много. The abundance of fish in the sea is poetically depicted in the picture of a whole line of fishermen standing on the shores of the sea for several miles. Ен-Гадди, ' Ινγαδειν , слав. Ingadd, now En-Jidi, a city in the very middle of the western shore of the Dead Sea, from which its southern shore must have been uninhabited, is often mentioned in the Bible, starting with Joshua 15.62; the word means “the source of the kid” (i.e. it should be with sweet, warm water). Ег-лайм, точнее с евр. Енглаим, Εναγαλλειμ , слав. Inhalim, no longer mentioned in the Bible, according to Blessed. Jerome, “at the beginning of the sea, where the Jordan flows,” does not know whether this is an assumption, or whether E. existed then; Based on this evidence, they are identified with the present day. Ен-Фешка на с.-в. конце Мертвого моря; it is hardly possible to identify, as the Russian does. lane, with the Moabite city of Eglaim (Isaiah 15.8) to c. от Мертвого моря; The prophet apparently leaves the eastern side of the sea to the “sons of the east” (v. 18). The word means "source of two calves." Cornelius Alalide draws attention to the fact that the goat and the calf are animals for sacrifice for sins. “They will cast nets” - lit. “spreading out snares”, Eze. 25.5, 14, therefore LXX “dry to the depths” Vulg. siccatio sagenarum; but here hardly in that sense, but in the sense of throwing nets. “The fish will be in its own form,” lit. “It will be like her,” that is, of various kinds; LXX: “will it be of itself” (will it multiply by itself?); слово, вызывающее сомнение отсутствием подстрочного знака (маппика) и неестественностью выражения: в Пеш. No. “In the Big Sea” – Mediterranean. - Blazh. Jerome: “everything was grasped by the apostles; ничто не осталось неуловленным, так как знатные и незнатные, богатые и бедные, люди всякого рода извлекаются из моря этого века ко спасению». Ezek.47:11. Болота его и лужи его, которые не сделаются здоровыми, будут оставлены для соли. Where the effect of the blessed stream does not reach, there the water cannot manifest its life-giving power, but this will not cause much harm; such places will be repositories of much-needed salt (and now delivered to Jerusalem in large quantities from the Dead Sea area). Salt is an image of desolation or the little that the desert can provide that is useful: Deut. 29.23; Пс 107.34 ; Zeph 2.9, LXX: “and at the end of it”, εν τη διεκβολη αυτου, must be at the mouth (see v. 8), in the estuary of the river (αυτου ποταμος or ' υδωρ; as can be seen from the following ' υδωρ), and in circulation επιστροφη) of it - in the meandering bays, and in the elevation (' υπεραρσει, must be on the capes) of it; из евр. tsotav, "swamp" LXX must have made the first two words, and the third Heb. гевавев , рус. “puddles” – the root of “to rise”. Иез.47:12 . By the stream along its banks, on both sides, all kinds of trees will grow that provide food: their leaves will not wither, and their fruits will not be exhausted; Every month new ones will ripen, because the water for them flows from the sanctuary; Their fruits will be eaten, and their leaves will be used for healing. A tree on the river bank is the image of a righteous person accepted in the Bible Ps 1.3; Jer 17.8. According to St. Ambrose (interpretation of Rev. XXII), fruits mean good deeds, and healing leaves mean the word of preaching. The Palestinian sycamore fits this description by bearing fruit many times a year and could have been presented here to the mind of a prophet. Healing plants, of course, were known before the founding of medicine as a science; see Sir 38.1–8, according to which “healing is from the Most High”; Wed Open 22.2. Healing, LXX: εις ᾿υγιειαν, “for health,” but in Rev. εις θεραπειαν; Wed Gen 2.9: "Tree of Life"; Odys. Vll, 114: gardens of Alcinous. Ezek.47:13–23. The boundaries of the future St. are being determined. land and general grounds for dividing it are given. The boundaries (vv. 13–20) do not completely coincide; neither with Numbers 34.1–15 and other instructions from the Hexateuch, nor with the actual borders of the Jewish Kingdom of any period. The main difference from both is the complete exception of Transjordan. The basis for this is that the most sacred and ancient traditions, the history of the patriarchs, for example, were associated only with this-worldly Palestine, and also that only within the boundaries of the latter it was possible to symmetrically arrange the tribes around the church, which in this case is the most important: and for Moses, however, although the borders of the ideal Canaan reach the Euphrates, it is actually the holy land up to the Jordan (Numbers 34.12). As if in compensation for the eastern region, the borders of the future St. the lands move a little further than Moses to the north and much further to the south. - And the principle of division between the tribes of the earth (v. 21–23) differs from Moses, and precisely in two respects: 1) the plots of the tribes are determined by law, and not by lot; by lot the division occurs exactly within the boundaries of each tribe; 2) to the possession of St. Foreigners are also allowed to land on equal rights with Jews (the calling of the pagans). Ezek.47:13. Thus says the Lord God: This is the distribution according to which you are to divide the land as an inheritance to the twelve tribes of Israel: Joseph has two inheritances. “Here,” thank you. "this", Heb. not ze, this, but ge, maybe, in Assyrian aha, this, or a typo. – “Distribution”, Heb. unnatural without a penis. – “Inheritance” – a designation adopted from Moses for the possession of the Jews by Canaan (Numbers 32.18, 34.13; Isaiah 14.2), – inheritance from the fathers or from God himself; in the New Testament the same concept applies to the Kingdom of Heaven (Matthew 25.34, etc.). - “Joseph has two inheritances.” This is mentioned because otherwise it would not be 12, since Levi does not receive the plot. - “Udela”, Heb. havalim, this is what a rope measure is called in 2 Kings 8.2; here, obviously, metonymically; but Ezekiel’s inheritance is helek everywhere; strange and more h., not dv. LXX, considering Joseph as a common noun (“add”), have: “appendix of a snake” (the division should be the most precise). Ezek.47:14. And inherit it, both one and the other; since I lifted up My hand and swore to give it to your fathers, then this land will be your inheritance. "As one, so the other". Equal plots and obviously not only for individual families, but also for tribes: ex. Numbers 26.54, 33.54; Wed Joshua 17.14, 17. There must be a hidden thought about the numerical equality of the tribes in the future; Wed Rev 7.4–8. “Having lifted up My hand,” i.e. swore (see explanation Ezek.20.5); chapters Arr., perhaps, Gen. 15.1 is meant. “And (LXX more precisely: “will fall” - fell to the lot of Israel during the Divine distribution of the land among the nations) this land will be your inheritance.” The most legal right of ownership. Ezek.47:15. And this is the limit of the earth: at the northern end, starting from the great sea, through Hethlon, on the road to Zedad, Borders of St. the lands are defined in less detail than in Numbers 34 and not in the same order: there from the south. on the west, with. and v.; here with s. on the east, south from.; this is because there Israel enters from Egypt, here from captivity, from the north (Ezek.1.4). The northern border comes from the Mediterranean ("great" - v. 10) sea, as can be seen from what follows, at right angles to Lebanon at Hermon. “Hetlon” (only here and Ezek.48.1) is identified in the last. time or from now. Heitela 2 hours east. from Wed. sea ​​to Hermon (Xorrer, Zeitschr. der Deutsch. Morgenl. Gesellsch. VIII, 27). or from Adlun to s. from the mouth of Kosimye. “Tzedad”, also mentioned in Numbers 34.8, was previously (Robinson) identified with Tsudud c. from the road from Damascus to Emessa; but this is too eastern; therefore, they now suggest reading from the LXX and Samarit. heel Serad is identified with Khirbet - Serad near Hermon (Bert. Krech.). LXX instead of the words: “through (Heb. gaderek - road) Hetlon on the road (Heb. left, sob. to come) to Tzedad” they have: “from the great sea that descends and separates (περισχηζουσης gaderek le, perhaps read as yared - bin) entrance (Greek. r. i., Heb. before) Imaseldam" ("Emath" the first word of v. 16. † "Tsedad", read as Seldam); that is, from the downhill and border entrance of Imaseldam. The newest prefer this meaning, since the left, “at the entrance” is often associated with the city of Hamath and indicates the hollow between Lebanon and Anti-Lebanon (Hermon), through which they entered Coelesyria. Ezek.47:16. Hamath, Beroth, Sivraim, located between the Damascus and Hamath regions of Hatzar-Tikhon, which is on the border of Avran. "Hemath", Heb. Hamath, see explanation of Numbers 34.8, at the foot of Hermon, now Gama, is a fairly significant city. In LXX - see previous verse. The cities named below should form the line of the northern border further to the century. “Beroth” Beroth (lit. Berotai) 2 Samuel 8.8, in this place belonged to the kingdom of Suba and was taken by David; must be the present Bereitan in the west. Anti-Lebanon soles. LXX: "Maavfirs" (Hamat † Berot?). “Sivraim” - only here, but it is consonant and should be the same in location with Tsifron (slav. Zephron) Numbers 34.9, maybe Tzaferan between Gamat and Emesa or Tsifran to the north-east. from Damascus. LXX: "Euramilin." Sebraim † Eliam in the second word they see the name of the city, which fell out of the Masoretic text and - Elam (2 Samuel 10.16), where David won a great victory over the Syrians. “Located (Heb. asher, which,) between the Damascus and Hamath regions,” the definition may refer to the last city of Sebraim (in the LXX even to Eliam Elam) and to a number of all three (so, apparently, in the LXX: “among the borders of Damascus and the environment ...”), but not to the next. the city of Gatsar-Tikhon, as in Russian. lane "Gatsar-Tikhon", lit. “Gazer is average”, perhaps, in contrast to any other Gazer; but in Ezek.48.1 this city is called Hazar-Enon and as s.-v. the border should not differ from Hatzar-Enon Art. 17; therefore, in Tikhon they see simply a typo - Aenon - which is confirmed by the LXX with its reading: “courtyards (gatzer, perhaps nomadic camps, see explanation of Eze. 25.4) of Savnani”; about Gazar-Aenon in the words. Art. Avran Αβρανιτις (LXX) Greco-Roman. pis. – north Trans-Jordanian part of Palestine; the word means “basin country.” Ezek.47:17. And there will be a border from the sea to Hazar-enon, a border with Damascus, and further in the north the region of Hamath; and here is the northern edge. The description of the northern border consists of an indication of its total extent from the west. to v. and the foreign region bordering on this side is determined so that it is not classified as St. earth. “Hazzar-Aenon” Eze.47.17, and Numbers 34.9, according to the meaning of the word “court of springs” or “headwaters” (LXX: “from the court of Enan”) and the context, it is natural to look for the sources of the Jordan, therefore, approx. current Banyan or neighboring El-gadr. It is the easternmost edge of the northern border, while the sea (Mediterranean) is western. Everything north of this line is already pagan territory - namely the Damascus and Hamath region. Lit. “and there will be a border from the sea, to Hazzar-Aenon - the border of Damascus and the north to the north (Smend: “from Damascus the border describes an arc to the north”) and the border of Hamath and the edge (et - meat, the member of vin. et with this word they suggest reading zot - this, behold) northern.” LXX: “these borders are from the sea: from the court of Enan (and beyond the burial line from M. and E. -) the borders of Damascus, and even to the north (and an even more northern country), and the border of Hamath, and the border of Seversk” (and more northern countries). Ezek.47:18. Draw the line of the eastern edge between Avran and Damascus, between Gilead and the land of Israel, along the Jordan, from the northern edge to the eastern sea; this is the eastern edge. Lit.: “and the eastern edge from (the area) between (miben - from between) Havran and between Damascus (on the one hand) and between Gilead - and between the land of Israel (on the other hand) Jordan from the border (indicated northern; but there is no member) to the eastern sea (Dead, Joel. 2.20; Zech 14.8) separate (tamoda) and this is the eastern edge.” Thus, the eastern border, starting from the eastern edge of the northern border, ran along the Jordan to the Dead Sea, thereby excluding the entire Trans-Jordan region from the territory of St. lands of the future (see preliminary note). LXX: “The Jordan divides (forms the border, gevul) to (to) the sea to the east of the dates,” επι ην – θαλασσαν, την προς ανατολας Φοινικωνος, (to the sea, which east of the city of Finikon); bliss Jerome LXX read tamoda as tamarot (dates); if this reading is correct, then what was indicated here in the original text should be the same Tamara, which in Art. 19 is the starting point south. borders. Ezek.47:19. And the southern edge on the midday side from Tamara to the waters of contention at Cadiz, and along the course of the stream to the great sea; this is the midday region in the south. "Southern", Heb. Negev. – “From the noon side” Heb. Timna, wine n. direction from Teman, the name of an Idumean city, used in the sense of “south” only in the later biblical language. LXX is considered a proper name: “and even to the south and liv: (λιβα - doublet) from Feman.” – “Tamara”, Hebrew. Tamar, mentioned only as early as Ezek.48.28, but consonant with Tedmor (lit. Tamor) 1 Kings 9.18, must be identical with Ptolemy's Thamaro (V, 16, 8) and Eusebius' Θαμαρα, according to which (Onomasticon - under Hazazon) was 1 day from Hebron on the way to Elath (Deut. 2.8; 1 Kings 9.26) and was in the possession of the Romans. Robinson (Bibl. Research, t. III, pp. 178, 186 et seq.) points to the site of the present Kurnub, but it is too far to the north. The word means “palm tree,” which is why LXX renders Φοινικων (see v. 18), and Targum means Jericho, “city of palm trees” according to Deut. 34.3. “Until the waters of strife”, Heb. mei merivot, i.e. Meribah (Num. 27.14; Deut. 32.51) - only here it is plural. part LXX: “to the water of Marimof-Kadim.” The closest definition of this date is: “at Cadiz” (in Hebrew and Greek without the preposition Hebrew Kadesh, LXX: Kadim), i.e. Kadesh - Barnea, now. Ain - Cadiz to the south. from Bathsheba in the desert between Palestine and Egypt (there is a whole study about it. Trumbull H. S. Kadesh Barnea, New York 1884: cf. Guthe in Zeitschr. des Deutsch. Palastina - Vereins VIII, 182). “Stream” - should be “river of Egypt” 1 Kings 8.65 and many more. etc., now Wadi el-Aris, the last eastern river flowing into the Mediterranean Sea, flowing from Kadesh, at the mouth of which lay 'Ρινοκορουρα' and which, according to St. Epiphania was simply called Neel Heb. impudent, flow. Gengst. on the grounds that in other languages ​​this river is not called with just one word “stream” (without the definition “Egyptian”), having acquired the word meaning “inheritance”. LXX: "continuing" (implying there should be a boundary, ' ορος ). - “This (et zot, see v. 18) is the noon region in the south,” Heb. tamane Negeva - to the south, to the south: the border continues to curve towards the south (cf. in v. 17 about the north). LXX: “this country of the south and liwa.” Ezek.47:20. The western limit is the great sea, from the southern border to the place opposite Hamath; this is the western region. "Western", lit. "nautical". – “Great Sea” – Mediterranean, Art. 10 and 19. – “From the southern border” – Heb. “from the border” - i.e. just indicated (but the word without a member). - “To the place against Hamath”, lit. “before versus (how to) go to Hamath.” – “Against” – nohakh – Peshito takes Nachoch LXX as his own name: “This country (μερος) of the great sea (the part adjacent to the Mediterranean Sea) divides (' οριζει, borders even directly at the entrance of Imath, even before (' εως) its entrance (the sea border extends to the geographical latitude Hamath, to its sea harbor): this is the same as Imath to the sea" ("is this the Hamath-sea border"?). Ezek.47:21. And divide the land for yourselves into inheritances according to the tribes of Israel. “Divide... among the tribes” - it is not said: by lot, as in the following. verse, which talks about the endowment of individual families. In contrast to I. Joshua, plots for the tribes are assigned by God, and are not given by lot: Ezek.48.1 et al. see explanation of Eze.45.1 Ezek.47:22. And divide it by lot as an inheritance for yourselves and for the foreigners living among you, who have fathered children among you; and among the children of Israel they shall be considered equal to the natural inhabitants, and they and you shall have a share among the tribes of Israel. Among the Masoretes the verse begins: “and it shall come to pass,” not conveyed by the LXX. The newest people see in this word a tendentious lateness. increase to the priesthood text in order to replace the categorical nature of the commandment unpleasant to Jews in this verse with hypotheticalness. Foreigners (gerim). LXX: προσηλυτοι are equal in rights with the Jews, but only those who finally settled among Israel and have offspring. Jews have always had a very humane attitude towards foreigners: Lev. 19.34 commands to treat them as fellow countrymen and love them. Deuteronomy 23.3–9 allows them to be accepted into the community of the Lord (must be through circumcision) for a fee. with exceptions (Moabites and Ammonites) and with some restrictions (in the third generation). The prophets did a lot to further improve this attitude: Isaiah 56, Jeremiah, etc. In Ezekiel one cannot help but notice a special concern for strangers; Ezek.14.7, 22.7, 29, as well as a good opinion of the pagans: Ezek.3.6. Captivity could significantly contribute to the rapprochement and improvement of opinions about the pagans. And here the prophet is clearly presented with the pagans who came with Israel from captivity. It is possible that it is also meant to strengthen the small number of people: Ezek.36.37 et c., Eze.37.1 et c. “So religion outweighed nationality” (see) Anticipation Rom 10.12; Gal 3.28; Eph 3.6; Col 3.11. It is remarkable that circumcision is not made a condition of equality; the latter is given not in the 3rd generation, as in Moses, and not even in the 1st, but only when there are offspring. - “They will share”, in Hebrew. the same words as “divide by lot for the inheritance” in the beginning. Art., but the verb there is placed in the causative voice (gifil), and here in the middle voice (kal), which is why the meaning, in fact, turns out to be such that foreigners will become the heritage of Israel (cf. Zech 2.9); Here again they see a tendentious amendment. LXX: “eat in participation” (read akal instead of nahal). Ezek.47:23. In which tribe the foreigner lives, in that tribe give him his inheritance, says the Lord God. LXX: “and they will be in the tribe (φυλη - tribe) of strangers, in the strangers like them.” As if the thought (contrary to the Masoretic text) was that the strangers should form a special tribe in Israel. You might be interested in: