Глава 48

The location of the tribes of Israel in the future Holy Land in relation to the church and city How the church is a source of fertility for the future equalized and expanded St. land, so it and the city closely connected with it serve as the center of its population and the starting point for the division of St. land between the knees. How perfect, St. the land of the future appears to be a regular square elongated from north to south, which extends along east-west parallels into 12 equal sections for the tribes (the latter, as ideal, appear to be identical in number; on the contrary, Numbers 26.53–56, 33.54). The place for the tribe is indicated closer or further from the sacred site, depending on the greater or lesser dignity of its origin: the natural sons of Leah and Rachel receive sites closer to the church than sons from the maidservants (Leah Zilpah and Rachel Bilhah); They immediately surround the church - in accordance with the historical reality of the tribes of Judah and Benjamin. To the north of the church are the three most important tribes of Leah (order: Reuben, Judah, Levi already in Deuteronomy 33.7 etc.). to the south – the rest; The top of the first is occupied by Rachel's eldest son, the top of the second by her youngest son; outskirts - slaves of the tribe; of them, next to the Liins, is the eldest tribe of her slave (Gadovo); next to Rachel's tribe is also the tribe of her slave, Naphtali - in accordance with historical reality, like the neighboring Asher. The biggest concession to historical reality is that the church does not occupy the very middle of St. land, but moved closer to the south (vv. 1-29). (See drawing, art. 2) By the same principle, the 12 gates of the future St. are distributed among the tribes. cities (vv. 30–35). The tribes located to the north receive gates on the north side of the city, and the southern ones - on the south. Rachel's tribe receives a gate on the most honorable eastern side, and the eldest of the tribes of her slaves (Danovo) also has a gate here; the younger one (Neffalimovo) is in the diametrically opposite corner of the city (for symmetry). The remaining two gates of the western wall are given to the tribes by Liina's slave. (See drawing, art. 16) All this points to different degrees of holiness in the future, the new Israel, which does not give the same approach to God and is rooted in the historical conditions of the origin and development of the people. Ezek.48:1. These are the names of the tribes. On the northern edge along the road from Hethlon leading to Hamath, Hazar-Enon, from the northern border of Damascus on the way to Hamath: all this from the east to the sea is one portion of Dan. The placement of the knees begins from the north, as indicated in the beginning. verse, esp. according to LXX: “these are the names of the tribes from the beginning to the north” (from the northern edge of the earth). Following this, the definition of the northern border of the earth is repeated from Ezek.47.15–17, but in a very abbreviated form, and in places to the point of confusion: of the 7 points named there, only three of the most important ones are given. - “On the road from Hethlon leading to Hamath, Hazar-Enon”, lit. "to the road (in the direction of) Hethlon, at the entrance to Hamath, Hazar-Enon." The starting point of the northern border is not indicated: “from the sea” as in Ezek.47.17 (therefore, the newest ones remake the first word into such an indication). For the location of the cities of Hethlon, Hamath, Hazar-Enon, see the explanation of Ezek.47.15–17. LXX “according to the land of the descent of the Yenan courtyard separating to the entrance of Imath” την εισοδον της ᾿Ημαθ αυλης του Αιλαμ ). “The descent of him who divides into the entrance” is the same as “he who descends and separates the entrance” Eze. 47.15, see the explanation there (here is a more precise expression). “Courts of Enan”, (this is more correct than the Greek Αιλαμ) “courts of Savani” Eze.47.16. The Enath entrance appears to lead to Hazar-Enon. “From the northern border of Damascus on the way to Hamath”, lit. "the border of Damascus northwards to Hamath." The description of the border goes back from Hazzar-Enon, its easternmost edge, in order, as in Ezek.47.17 (the same, but more extensive expression), to indicate those adjacent to the future St. land of pagan countries, which should not be included in it. LXX: “the border of Damascus to the north across the country (along) side by side with the court of Hamath” (maybe the nomadic camps of Hamath, like the “courts of Shebani” Eze.47.16). “All this from the east to the sea”, lit. “and there will be for him (i.e. Dan, as can be seen from what follows) the border (peat) east - the sea” (a very compressed expression, completed already by LXX: “and they will be (Greek εσται, them - plural) even to the east even to the sea"). Apparently, attention is drawn to the large extent of the knee portion; in ancient times, not a single tribe owned such a wide strip of Canaan (its entire width); As for the tribe of Dan, which we are talking about here, it had the smallest lot and took refuge near Judah, which prompted him to look for a place for himself in the freer, not yet conquered north of Canaan and found a city there named after him, which was then considered the extreme northern point of St. earth (2 Kings 3.10 etc.). “One portion for Dan”, lit. "Dan is one." LXX: “Given is one.” Ezek.48:2. Near the border of Dan, from the eastern part to the western part, it is one portion for Asher. “Beside”, Heb. al, personal “above”, LXX – “from”. - “From the eastern edge to the western”, - “edge” (peat), i.e., the future St. land stretching from the Jordan to the. to the Mediterranean Sea on the west; "Western" letters. "edge of the sea" The expression is not as brief as in Art. 1. about the same subject and is already quite clear. But LXX "to the east even to the sea", τα προς ανατολας, ' εως προς των προς θαλασσαν. - “This is Asher’s destiny”, lit. “Ashir is one,” LXX: “Ashir is one,” - as in 1 st. about Dana. Why is Asher's destiny here - see pref. comments. Ezek.48:3. Near the border of Asher, from the eastern part to the western part, it is one portion for Naphtali. Ezek.48:4. Near the border of Naphtali, from the eastern part to the western part, this is one portion of Manasseh. Ezek.48:5. Near the border of Manasseh, from the eastern part to the western part, it is one portion for Ephraim. Ezek.48:6. Near the border of Ephraim, from the eastern part to the western part, it is one portion of Reuben. Ezek.48:7. Near the border of Reuben, from the eastern edge to the western, this is one portion of Judah. For the reasons for such a residence of each tribe, see the previous article. note Expressions in Hebrew letters identical with Art. 2, only sometimes “eastern” - Kadima (Art. 3–5) in the accusative case of the direction, and sometimes Kadi (Art. 6, 7), as in Art. 1, 2, 8. in them n. And “western” (literally sea) is everywhere in wine. eg yama (2–8 st., only in 1st st. im. p. – aim). LXX, however, in almost every verse there is a variety of expressions, and glory. even more: art. 3, 6, 7 – απο των προς ανατολας ᾿εως των προς θαλασσαν – glor. “from those in the east even to the sea”; in Art. 6: “like the east”, 7: “like the east”; Art. 4: “from the land of the east even to the land of the sea”: v. 5: “from... those who are in the east, even to those who are towards the sea.” Ezek.48:8–22. The size of the “sacred area” is determined, Heb. teruma, LXX: απαρχη, firstfruits. Vulg. primitiae (see explanation Eze. 45.1) which includes: 1) the area of ​​the priests with the church (vv. 9–12), 2) the area of ​​the Levites (13–17), 3) the cities (15–20) and 4) the princes (21–22). The calculation of this plot, which is, in essence, the inheritance of the tribe of Levi, is indicated more precisely than the portions of the tribes: in addition to the length, equal, like the inheritance of the tribes, to the entire extent of the holy land, its width is also indicated: 25,000 of an unspecified measure: see the explanation of Ezek.45.1. This site is important because among it there is a “sanctuary”, gamikdash (LXX: το δγιον, holy), i.e. a church, which thus lies completely outside the city. The unit of measure is not specified, see explanation of Ezek.45.2. Ezek.48:8. And near the border of Judah, from the eastern edge to the western, there is a sacred area, twenty-five thousand reeds wide, and the same length as other areas, from the eastern edge to the western; there will be a sanctuary in the midst of it. “Width”, i.e. from north to south. – “Length” – from east to west. Ezek.48:9. The area that you will dedicate to the Lord will be twenty-five thousand long and ten thousand reeds wide. The most sacred part of this site, dedicated to the Lord himself, is its center, immediately adjacent to the church, 25,000 x 10,000, according to LXX 25,000 square meters, which the newest prefer; Wed Ezek.45.1, 3 see explanation there et seq. Art. Ezek.48:10. And this sacred precinct shall belong to the priests, to the north twenty-five thousand, and to the sea the breadth of ten thousand, and to the east the breadth of ten thousand, and to the south the length of twenty-five thousand reeds, and in the midst of it shall be the sanctuary of the Lord. “And this sacred site should belong to the priests.” LXX is more precise: “from these will be the firstfruits of the holy (terumat gakkodesh) zhertsm,” that is, of the entire teruma, the part that belongs to the priests will be especially sacred. In view of such holiness and importance of this part, it is measured with itself by separation on all its sides, giving sq. 25,000 x 10,000. So that this verse is not a repetition of art. 9, the numbers there must be read according to LXX. Ezek.48:11. Dedicate this to the priests of the sons of Zadok, who stood on My watch, who, during the apostasy of the children of Israel, did not depart from Me, as the other Levites did. “Dedicate this to the priests”, in Heb. “dedicated to priests”; therefore LXX: “by the sacrifice, sanctified”: so also the Targum, Peshito and the newest. See explanation of Ezek.44.15, 10. Ezek.48:12. They will have this part of the land from the sacred area, the most holy of holy places, near the border of the Levites. “This part of the land from the sacred site”, in Hebrew. terumiya from teruma, the first word is some kind of formation from teruma, perhaps with an abstract or enhanced meaning: special teruma; LXX: “lady’s firstfruits.” - “Holy of holy things”, Heb. kodesh kodashim, slav. The “Holy of Holies” is the holiest part of the earth, since the church was located here; serving as a special name for the holy of holies, this expression in both Moses and Ezekiel also has a general meaning - the greatest holiness (Ezek.41.4, 43.12, 45.3). The Levitical site is simply called “the holy place” (v. 14). "At the limit of the Levites". Since the calculation of the plots in Ezekiel goes from north to south, this expression should mean that the plot of the priests in the south borders on the Levitical; but then the church would not be located, as required by Article 8, in the middle of the entire terumah (sacred area): therefore, the Levitical area should be placed to the north, and not to the south of the priestly area; Consequently, the prophet here deviates from his order in the description (from north to south) and from the entire teruma speaks earlier about its center - the priestly area in view of its special holiness. Ezek.48:13. And the Levites will also receive at the priestly limit twenty-five thousand in length and ten thousand in breadth; the whole length is twenty-five thousand, and the width is ten thousand reeds. “At the priestly border” from the north, see explanation of v. 12. – Length – from in. to the west, width from the north. to the south – “The entire length...” is an incomprehensible repetition (obviously not in the sense of Art. 10), as well as the excessive definition of “the entire” with length; therefore, with LXX you need to understand count, all, independently: all (παν, gakkol), i.e., the priestly and Levitical section, and instead of “ten” read “twenty” (in width); So in almost all the code. LXX; glory corrected in Hebrew to "ten". Moreover, the 14th Art. clearly refers not to the Levitical area only, but to the entire sacred area (Lev. and Priest). As usual, the unit of measure is not named; see explanation of Ezek.45.2. Thus, the Levitical plot was equal to the priestly plot, but in fact larger than it, since it was not reduced by the enormous area of ​​​​the church (1 5 plots), corresponding to the larger number of Levites. Ezek.48:14. And of this part they can neither sell nor exchange; and the firstfruits of the earth cannot pass to others, because it is holy to the Lord. “What is dedicated to God, man has no right to; for something is sacred insofar as it is removed from contact with everything that is not sacred and is separated from it” (Bert.). God is the owner of the sacred site (Ezek.45.1, cf. Ezek.44.28), and, it is clear that his servants, who use only his works, cannot alienate it. Wed. Lion. 25.32–34. - “They can neither sell nor exchange”, in Hebrew. one verb (makar) and inappropriate verb forms: in the first. case in actual hall. 3 l. plural.. in the second in will cause. hall. Z l. units; meanwhile, in LXX both in strad, hall: “will not be sold, nor replaced,” and the second: καταμετρηθησεται (personal measure). “They cannot cross”; euro avar, to move, must have become a legal term then. – “The firstfruits of the earth”, which comes after “to pass over”, refers to all three verbs; by “the firstfruits” we mean the earth itself, and not its product; LXX προτογεννηματα, slav. inaccurate: “first life.” - “Shrine” is not “holy of shrines” as in the 12th century, because we are talking about the Levitical site, which was a lesser shrine than the priestly one. Ezek.48:15. And the remaining five thousand in width with twenty-five thousand in length are assigned to the city for general use, for settlement and for the suburbs; the city will be in the middle. Although only the inheritances of the priests and Levites are considered a sacred area, the entire rectangle, part of which these inheritances form, becomes more than ordinary from this alone. Moreover, the rest of this rectangle, namely its south and eastern from the western outskirts, belongs to the rulers who are closest, in holiness, or at least in their meaning, to the clergy and clergy - namely the capital of St. land and its prince. From this it is clear why, in the prophet’s view, the latter two possessions are one and the same with the first (sacred site). Nevertheless, both of them - the city site and the princely site - do not constitute anything sacred in the proper sense. – “The rest” in the rectangle between Judah’s and Benjamin’s inheritance. – “For general use”, Heb. gu hall. Vulg. profana erunt, - not sacred, see explanation of Ezek.42.20; LXX free: προτειχιμα, pregradie, Ak. βεβηλον, Sim. and Feod. λαικον. "Suburbs", heb. migrash, - or pasture, pasture; LXX – διαστημα, distance (so that there is a distance between the city and the church). Ezek.48:16. And these are its dimensions: the north side is four thousand five hundred and the south side is four thousand five hundred, the east side is four thousand five hundred and the west side is four thousand five hundred reeds. The city, like the church, was a regular square 10 times larger than the church (cf. explanation of v. 17 and Ezek. 42.20). If the unit of measure here, as the moderns think, is the cubit, then the city has a circumference of about 9 kilometers (8 1 2 ver.); according to I. Flavius, the Jerusalem of his time had a circumference of 33 stades and 6 kilometers. If the unit of measure, which is more likely, is a reed, then the circumference is about 50 kilometers (huge: Jer 31.38–39; Rev 21.16). - “Five hundred”, twice in Hebrew, therefore the second in Keri is omitted and dotted. in the text it is written without signs: “an excellent example of dittography” (Bert.). Ezek.48:17. And the outskirts of the city to the north are two hundred and fifty, and to the east are two hundred and fifty, and to the south are two hundred and fifty, and to the west are two hundred and fifty reeds. Suburbs, migrash διαστημα, distance - see explanation of Art. 15. With its suburbs, the city was a square with a round number of 5000 units of measure: Ezek.45.6. Ezek.48:18. And what remains of the length opposite the sacred plot, ten thousand to the east and ten thousand to the west, opposite the sacred plot, the products from this land should be for the food of those working in the city. “Working in the city” – lat. colere urbem (LXX “making the city”) - all its inhabitants, whom, therefore, the prophet represents primarily as farmers (1000 † 1000) x 5000 units. m of land would hardly be enough for a city of 5000 x 5000 units. m. for food, but this refers to the future fertility of St. land. - “Against the sacred site.” LXX, apparently, was read somehow differently: “and there will be the firstfruits of the holy thing.” Ezek.48:19. Workers from all tribes of Israel can work in the city. “Work in the city” - See explanation of Art. 18. Wed Ezek.45.6. Consequently, the population of the city should consist of different tribes and it will serve as their unification. Ezek.48:20. The entire separated area of ​​twenty-five thousand in length and twenty-five thousand in width, quadrangular, shall be allocated as a sacred inheritance, including the possessions of the city; Consequently, the city area also belongs to the sacred, to teruma (“the entire separated area” - kol-teruma, LXX: “the whole firstfruits”). “Quadrangular” - roars in the ancient language - a quarter (the city site was 1 4 sacred), and a square or square is merubat or ravua. – “With inclusion” – Heb. ate, to al, above, LXX: απο, "from". Ezek.48:21. and the rest to the prince. Both from the side of the sacred site, and from the side of the city’s possessions, against twenty-five thousand canes to the eastern border of the site, and to the west against twenty-five thousand at the western border, in proportion to these inheritances, the inheritance of the prince, so that the sacred site and the sanctuary will be in the middle of it. "Both from the side of the sacred site and from the side of the city's possessions". LXX is more precise: “from this and from that (mizze umizze, - on both sides) from the firstfruits of the holy and (implying “from even”) to the participation (destiny) of the city.” - “To the eastern border of the site, and to the west...”, LXX: “to the limit, to the sea and to the east.” - “At the western border”, literally “to the border to the sea”, i.e. the Mediterranean. - “In proportion to these inheritances, the inheritance of the prince.” LXX: “near (εχομενα) the parts of the elder,” i.e., the sacred area on the east and west is in contact with the princely area, actually two sections of it. – “Sanctuary” – literally “sanctuary of the house” Lev. 16.33; LXX: “sanctification of the church.” Compare Ezek.45.7. Ezek.48:22. And what remains of the possessions of the Levites and the possessions of the city in between also belongs to the prince; the space between the border of Judah and the border of Benjamin will belong to the prince. “And that which remains between the possessions of the Levites and the possessions of the city”, lit. “and from the possessions of the Levites and from the possessions of the city in the middle” (same as in LXX) may also refer to the previous one: the priestly area and the church lie among the possessions of the Levites and the city. - “Also belongs to the prince.” In LXX: “elders” – plural. h., since this refers to the successive series of princes. Ezek.48:23. The rest, from the tribes, from the eastern region to the western, is one portion for Benjamin. Ezek.48:24. Near the border of Benjamin, from the eastern edge to the western, there is one inheritance for Simeon. Ezek.48:25. Near the border of Simeon, from the eastern edge to the western, there is one inheritance for Issachar. Ezek.48:26. Near the border of Issachar, from the eastern edge to the western, there is one inheritance for Zebulun. Ezek.48:27. Near the border of Zebulun, from the eastern edge to the western, there is one portion of Gad. The possession of the rest (yeter, περισσον, excessive) 5 tribes. In euros and Greek The image of expression in all verses is the same, but glory. diversifies: 23 tbsp. “from those who are in the east even to those who are towards the sea” Greek; Art. 24: “to the east even to the country even to the sea”; 25 Art. “from the country to the east even to the country to the sea”; Art. 26: “from the east even to the sea”; Verse 27: “from the east even to the land of the sea.” See explanation of Art. 1. Basis of distribution – see prev. deputy Ezek.48:28. And near the border of Gad on the south side there is a southern border from Tamar to the waters of contention at Cadiz, along the stream to the great sea. Like the northern border (v. 1), the southern one is also described in Hebrew. verbatim according to Ezek.47.19; see explanation there. After "Gad" LXX: † "from the east". - “Southern limit”, Heb. teman, - Feman, see explanation there. – “From Tamara”, Greek. απο Θαιμαν, slav. “from the south” (in Chapter XLVII - “from Feman”) is a frequent use of this word, but not suitable here. – “To the waters of contention at Cadiz” – Greek. και ᾿υδατος βαρυμως Καδης, slav. "waters of Varimoth-Cadiz", inaccurate transcription of Heb. Merivat, in Chapter XLVII. Marimof is correct, but “Kadim” is inaccurate there. - “Flow”, Heb. nakhala also means inheritance, therefore LXX: “inheritance” (in XLVIÏ “continuing”). Ezek.48:29. This is the land which you will divide by lot among the tribes of Israel, and these are their portions, says the Lord GOD. “By lot”, see explanation of Ezek.45.1 and Ezek.47.22. How great were the inheritances of the tribes in the prophet's view? If the prophet, who is so precise in numerical data, does not indicate their size, it must be because they are easy to calculate according to the boundaries of the St. given to them. land and the size of the sacred site. The stretch of St. land from the north indicated by the prophet. border to the south will be 3 1 3 geogr. degrees, 50 geogr. miles (350 versts 371 kilometers). The width of the sacred area, if its unit of measure is the “reed” Eze.40.5, will be 10–11 geogr. miles. This leaves approx. 12 knees. 40 geogr. miles, – each knee 3 1 3 miles. Length of the section from the west. on the east, equal to the width of Canaan from the Jordan to the Mediterranean Sea, about 11 miles (Consequently, for the prince on the sides of the sacred site there remain narrow strips of land no more than 1 2 miles wide, with a length of 10 miles, the width of the sacred site). Ezek.48:30. And here are the exits of the city: on the north side there are measures four thousand five hundred; “Exits” - tots'ot - it is difficult to determine how this concept differs from the “gates” to which this section is devoted: it must be a greater generality: it includes walls, the length of which is repeated here (v. 16; cf. Prov. 4.23; see explanation of Eze. 42.11). This is like a general inscription of the department. Ezek.48:31. and the gates of the city are called after the names of the tribes of Israel; to the north there are three gates: one gate of Reuben, one gate of Judah, one gate of Levi. “And the gates of the city are called the tribes of the tribes of Israel,” which signifies the participation of all tribes in the population of the city: v. 19. A remark that would be more in place after 30a; the newest ones put it there. The three northern gates naturally belong to the three tribes living in the north closest to the city. Ezek.48:32. And on the east side there are measures four thousand five hundred, and three gates: one gate of Joseph, one gate of Benjamin, one gate of Dan; The basis for granting the eastern gate to these tribes - see prev. deputy, to the head. Ephraim and Manasseh are united into one tribe because Levi receives a special gate. Ezek.48:33. and on the south side there are measures four thousand five hundred, and three gates: one gate of Simeon, one gate of Issachar, one gate of Zebulun. Ezek.48:34. On the sea side the measures are four thousand five hundred, and there are three gates: one gate of Gad, one gate of Asher, one gate of Naphtali. See prev. deputy to the chapter, 2nd tirade. Ezek.48:35. There are eighteen thousand in total. And from that day on the name of the city will be: “The Lord is there.” “Eighteen thousand” - see explanation of Art. 16. – “From that day”, from the day the city was created; euro miyom can also mean “from now on”, “henceforth”. - “The Lord is there.” A more significant dwelling than before (cf. Joel 3.21), producing unprecedented prosperity for the city (Isa. 60.14, 22; Isa. 62.2) and not being stopped by the dishonor of the name of God. - “There”, Heb. shamma - more energetic and solemn than sham. A change of name is a change of the whole being. 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