Глава 45

1–8. Precincts of the priests, the Levites, the city and the prince. 9–17. Submit to the prince and its main purpose. In chapters XLV and XLVI, before moving on to the law of chapters XLVII and XLVIII. on the distribution of the new promised land between the tribes of the new Israel, it is indicated that from this land, both in itself and from its products, must go to the Lord - in the form of: a) sacred and princely plots of land; b) tribute to the prince for his sacrifices to the Lord and tribute from the people directly to the Lord: sacrifices of various kinds. In 1–8 tbsp. XLV Ch. the measure of the sacred area with the 3 areas surrounding it is indicated; the data from this section is presented in more detail and in more detail in Ezek.48.8–17. The sacred site with its adjacent areas, Levitical on the north and urban on the south, forms a square space of 25,000 x 25,000 cubits, occupying almost the very middle of the new promised land (slightly south of the middle). The most sacred part of this area, which is the domain of the priests, with the church in the middle, with a common length of 25,000 cubits with the other two areas, has a width of 10,000 cubits; the Levitical plot lying to the north of the priestly plot is the same width; the city area to the south is 5000 cubits wide. From the east and from the west, the princely plot adjoins the entire sacred plot (25 thousand meters wide) (see drawing on p. 538), hugging the sacred plot on both sides and extending in a rectangular quadrangle along with it across the entire width of the promised land (from the Jordan to the sea). This arrangement of the sacred site is intended to indicate: a) that the church should be the center of the earth (in favor of historical reality, however, a concession is made that the church does not lie in the very middle of the tribes, as we will see in Chapter XLVIII) and b) that it should be protected from all contact with everything unconsecrated (for this purpose, an unbuilt space is assigned between it and the city). Ezek.45:1. When you divide the land into inheritances by lot, then set aside a sacred plot for the Lord, twenty-five thousand reeds long and ten thousand wide; May this place be holy in its entirety, all around. Just as the first fruits of the earth should be dedicated to God (Ezek. 44.30), so also the earth itself. “By lot” the land is divided only between clans and families (Ezek.47.22), and the tribes are assigned plots by the prophet (Ezek.48 ch.); not so Joshua 13.1 et c. - From the earth there must be set aside for the Lord terum (Greek απαρχη, Glorious “firstfruits”, Russian “plot”) - a gift (Deut. 12.11; Exodus 25.2; cf. Proverbs 29.4), which will therefore be a shrine, kodesh (Glav. “holy”, Russian “sacred” ), land. This holy place of earth surrounding the church ("circle") should be 25,000 x 10,000 of an unspecified measure, perhaps cubits ("reeds" - Ezek. 40.5 would not correspond to the width of the entire promised land); it is possible that the absence of a unit of measurement wants to raise thought to heavenly, immeasurable quantities. From Art. 4 it is clear that this part of the land will constitute the priests' area, especially sacred as adjacent to the church. LXX in most manuscripts increases the width of the section to 20,000, thus including the Levitical section (v. 5). Ezek.45:2. From it to the sanctuary there will be a quadrangle of five hundred reeds in a circle, and around it an area of ​​fifty cubits. The holiest part of the Lord’s site is the place occupied by the church itself with its two courtyards (“sanctuary”, kidesh) and having (also according to Ezekiel 42:16–20) 500 units of a measure not indicated either there or here in squares. See drawing on Ezekiel 48. In view of the greatest holiness of this place, there should be a free, undeveloped “square” around it (famous for “distance” - migrash), a relatively narrow strip - 50 units. m. - encircling the church area and separating it from the priestly dwellings (even). Ezek.45:3. From this measure, measure out twenty-five thousand reeds in length and ten thousand in breadth, where the sanctuary, the Holy of Holies, will be located. The church, now called by the prophet by the more general name mikdash, slav., Russian: “sanctuary”, “sanctification” and characterized as the “Holy of Holies” (cf. Eze. 43.12) should be, in the volume just indicated for it (“from this measure”) the starting point, the center from which those (indicated already in 1st article) have to be counted 25 000 length and 10,000 units. m. width of the sacred area. The newest interpreters, following Cornelius, place this verse immediately after the 1st, after it the 2nd, and then the 4th, suggesting that the verses were rearranged later so that the speech about the sanctuary was earlier than about the priests (in v. 4). Ezek.45:4. This sacred part of the earth will belong to the priests, the ministers of the sanctuary, who begin to serve the Lord: it will be for them a place for houses and a shrine for the sanctuary. In order to ensure special holiness to the place surrounding the church ("sacred part", slav., more precisely, "holy - kodesh - from the earth"), it must be given to the priests, the "servants" of the "sanctuary" itself (not the church in general, like the Levites - cf. v. 5) and constantly "coming to God" - given over to their "houses" - "it will be for them a place for houses and a shrine for the sanctuary" euro mikdash – lemikdash lit. “a sanctuary (holy place?) for the sanctuary” is an unnatural expression, why already the LXX read the first word milkad - “separated”, “and there will be a place for them in the houses of the excommunicated (( αφωρισμενους ) for their sanctification", i.e. the houses of the priests, being in such a place, as isolated, will correspond to the holiness of the priests; the expression is also not entirely smooth; The newest ones suggest in the first mikdash damage to the migrash free area. A special place for the dwellings of the priests does not contradict the behavior of Eze. 1) belongs, in fact, to the Lord and the church and the settlement of priests on it is only a concrete expression of the idea that the Lord is their inheritance (Shred.). Ezek.45:5. Twenty-five thousand reeds of length and ten thousand of breadth will belong to the Levites, the servants of the church, as their possession for their habitation. According to the lesser holiness of the Levites, the “servants of the church” in general (not the sanctuary - cf. v. 4), their area, equal in size to the priestly one, 25,000 x 10,000, but not reduced by the area of ​​the church (since there were more Levites), was not in such close proximity to the church as the priestly one, but adjoined the priestly one from the north (as can already be seen from Ezek. 48). “As their possession to dwell in” – Heb. Yesrim leshahot sob. "twenty rooms"; in view of the unnaturalness of such a meaning (we could be talking about houses over such a huge space, as in Article 4, and not about rooms, and even in such a small number), they read, from LXX (cf. Num 35.2; Joshua 14.4; Joshua 21.2) - arim lashebet - “cities for habitation.” Ezek.45:6. And give to the city for possession five thousand in breadth and twenty-five thousand in length, opposite the sacred place set aside for the Lord; it shall belong to the whole house of Israel. If to the square of 25,000 units received so far. m. length × 10,000 width sacred. + 10,000 of the width of the Levitical site, add what belongs to the city, the future Jerusalem, of course, with its suburbs, 25,000 x 5,000, then you get a square of 25,000 x 25,000 units. m., embracing the church on all sides. The lower, southern square of this square is 25,000 x 5000, entering this sacred square and being in the same relation “against” - leumat, coll. "accordingly", to the sacred site terumat gakodesh; rus. “a sacred place set apart for the Lord,” but there is no “Lord” in the original. that is, in which Levitical section is located, it must have the same degree of holiness with the latter, therefore LXX conveys the last expression: “like the firstfruits (απαρχη) of the saints.” This city square, like the sacred and princely site included below, should not be considered the possession of any one tribe (as the tribe of Judah once considered Jerusalem their city), but of the entire house of Israel. More about all this in Ezek.48.15–19. Ezek.45:7. And give the prince a share on both sides, both near the sacred place set aside for the Lord, and near the city property, to the west on the western side and to the east on the eastern side, the length being equal to one of these inheritances from the western limit to the eastern. On both sides of a square of 25,000 square meters. units m., which included the Levitical, priestly and urban areas, extended to the entire 25,000 units. m. the width of this square was a princely (Nasi, see explanation of Eze. 44.3) plot and reached the Jordan in the east, and the Mediterranean Sea in the west, embracing the sacred square from the east and west and occupying, like each “of the inheritances” of the 12 tribes, the entire width of the Promised Land. Ezek.48.21. See drawing on p. 232. Slav.: “And to the elder from this: and from this”, Greek. εκ τουτου και απο τουτου – lit. translation of euro mizze umizze, which follows the Vulg. (hinc et inde) now everyone translates “on both sides.” The Slavic text continues: “For the firstfruits of the saints, for the possession of the city”, - “in”, Heb. le, “for”, “accordingly”, Russian. "beside"; “firstfruits of the saints” – sacred area (teruma) v. 1 and 4. “According to the face of the possession of the city” is the most accurate definition of this “in”. “Even to the sea, and from those who are to the sea, even to the east” - literally, but with a rearrangement and with an omission, translation of Hebrew. “from the sea (west) to the sea and from east to east,” that is, from the western, sea side (saint. plot) to the very west (the sea) and from the eastern side to the very east (the Promised Land). “The longitude is like one part (knee section) from (απο) the limit of the land (των) to the sea (from the sea border of the earth) and the longitude of the (επι) border of the east of the land” is a common translation of the Hebrew, and the word “land” is correctly taken in this verse from the beginning of the 9th Hebrew. verse. Ezek.45:8. This is his land, his possession in Israel, so that My princes do not push My people forward and that they give the land to the house of Israel according to their tribes. The prince is allotted such a relatively large plot of land (about 17 sq. m. if we consider the actual width of the promised land near Jerusalem), so that the future princes, whom the Lord significantly calls here His (LXX, however, “Israel’s”) and whom the prophet envisions as a whole hereditary succession (as opposed to one Messiah with an endless kingdom in other prophets), so that these princes are like their predecessors ( Eze.22.6) did not oppress the people, who were also the Lord’s, like them, and most importantly, so that they did not take away their inheritance from the tribes of Israel. The beginning of the verse: “this is his land” (laaretz - “for the land”) with LXX should be attributed to the previous one. Art. (see his explanation). This is how the prophet approaches the question of the rights and responsibilities of the prince in relation to the people (vv. 9–17), which boils down to the question of tax, because the tax to which the prince is entitled from the people, he is obliged to use for the cult, which even before the captivity was mainly paid from the royal funds; now, with the complete absence of military expenditures and the complete theocratization of society, this is the only purpose of state finances: the people pay taxes to the prince so that he, as a church patron, has the means to make the established sacrifices. Thus, the entire life of the people (mostly material) is directed towards religion. The prophet regulates taxes first from the negative side, eliminating the abuses hitherto made in this area (v. 9). These abuses were of two kinds: not as much as was needed was taken from what was allocated, and something completely not allotted was taken; the first necessitated a precise definition of measures in general (vv. 10–12) and measures for taxes (vv. 11–15). Then the tax is regulated from the positive side, according to its purpose, which is indicated entirely in the maintenance of the people's cult (Articles 16, 17). Ezek.45:9. Thus says the Lord God: It is enough for you, O princes of Israel! put aside insults and oppression and do justice and righteousness, stop driving My people out of their possession, says the Lord God. The essence of the new order in the new, promised land from the external, state side should consist in the complete elimination of all untruths and insults to the people on the part of the authorities. This untruth has so far been too sufficient for its measure to be fulfilled. The Prophet names two types of such untruth: “resentment and oppression” - hamas and shod - see Jer 6.7, 20.8; Avv 1.3; LXX: αδικιαν και ταλαιπωριαν, ​​the second is stronger than the first. The “princes” and former prophets often complained about these untruths: for example. Mic 3.1–3; 1 Kings 12.4, 11. Accordingly, two positive demands are presented to the princes, not only of the court, but also of the truth in it. In connection with the previous and, in essence, the prophet especially warns the princes against the greatest insult to the people - the taking away of land - under the pretext, for example, of their confiscation, as was allowed by Ahab in relation to Naboth; Wed also Isa 5.8; Mic 2.9. The last thought ("stop repressing...") is the most likely translation of the Hebrew. “eliminate gerushtehen”, where gerusha means to drive out from the root; LXX: "take away violence"; Vulg.: separate continuia vestra. Ezek.45:10. May you have a right balance and a right ephah and a right bath. It was easier to fight against incorrect measures in private practice, which were generally widespread among the ancient Jews and caused denunciations of the prophets (Lev. 19.35 and Et. Deut. 25.13 and Et. Am 8.5; Hos. 12.8; Micah 6.10; Proverbs 16.11), than with the abuses in this regard of the government itself when collecting duties in kind, which abuses, therefore, were and perhaps were not in small quantities. All types of measures are named: weights, granular and liquid bodies. “To you” - to the princes. LXX: “righteous weight and righteous measure and righteous khnyx be your measure” replace the special terms epha and bat with the general ones: “measure” and χοινιξ. With οινιξ the daily portion per person of nutritious foods and a certain grain measure is 2 ξεσται or 4 κοτυλαι. “To measures” is the first word of Hebrew 11. verse brought by LXX in 10th century. Ezek.45:11. The ephah and the bath should be of the same measure, so that the bath would contain a tenth of a homer and an epha a tenth of a homer; their measure must be determined by the homer. An ephah and a bath are measures of the same volume, but the first is for liquid bodies, and the second is for dry ones; both are 36.4 liters, about 3 buckets or 11 garnets. Bath is first mentioned in Isaiah, therefore it is a later measure; For Moses, the measure of liquid bodies is a hin (Lev. 19.36) 1 6 ephas. Homer - 364.4 liters. Larger measures were less likely to be abused, so they are used to standardize (5.10) smaller ones. Slav.: “to accept it”, “to contain it”, but then you need wine. pad. as in Greek: “tenth (read: tenth) part...” Ezek.45:12. There are twenty geras in a shekel; and twenty shekels, twenty-five shekels, and fifteen shekels shall be a mina to you. Just as natural duties were measured by efa and baht, monetary duties were measured by weight, since there were no coins in the proper sense. “Sikl” – (shekel) 3.83 gold. 14.55 grams. (4.10); A shekel of silver, therefore, was worth about our ruble (4 gold - 21 shares of pure silver); German interpreters consider it to be their 2 marks 50 pf., and in the ruble today there are 2 m. 16 pf. The division of the shekel into geras was already in the time of Moses, and Moses, at any mention of the shekel, insists that there should be 20 geras in it, calling shekels of such size sacred (Exodus 30.13; Lev. 27.25; next Num. 3.47); Consequently, the cutting of the shekel, which gave rise to the ordinary, civil shekel, began from that time. LXX and Vulg. translate “hera” through “will”; οβολος – Attic coin 1 6 drachmas, 4–5 kopecks. “Twenty shekels, twenty-five shekels, and fifteen shekels will make you a mina.” It is prohibited to lower the exchange rate of money. – Mina (mane) – the common name between the Semites and the Greeks (μνα) for monta, found in biblical literature only around the exilic period; 1 Kings 10.17; 1Ride 2.69; Nehemiah 7.71–72. Comparing 1 Kings 10.17, where 3 minas of gold are used on a shield with 2 Chronicles 9.16, where the same shield is said to be made of “300 (shekels) of gold” (the word “shekel”, however, is not in Hebrew; in the LXX “zlatnik.” χρυσων), they concluded that the mina was equal to 100 shekelam; but now it has become known that in Asia Minor the mine contained 60 shekels (Nowack, Arch. I, 207, etc.). It is remarkable that the sum of these numbers (20 † 25 † 15) is 60. It is impossible to think with the Targum and the rabbis that the prophet, for greater accuracy of calculation, here designated 60 through the sum of its terms: this would be a very strange expression. There is nothing to prove Gitzig’s assumption that mines of three denominations are indicated here: silver, gold and copper. Therefore, there is probably corruption in the Masoretic text. Meanwhile, the Codex of Alexandria gives a completely natural reading: “five shekels will be (i.e. that is, they should be considered five shekels, and ten shekels would be ten shekels, and 50 shekels would be one mina,” that is, they should not be considered less than their value; 5 and 10 shekels, as round numbers, could be taken as an example, or perhaps there were such coins; the mine by this time could have been reduced from 60 to 50 shekels. Vatik. the code is shorter but not so smooth; "Five shekels - five and shekels, ten and fifty shekels - mina." The mine was therefore approx. 50–60 rubles. Ezek.45:13. This is the tribute you must give to the prince: a sixth of an ephah of an homer of wheat, and a sixth of an ephah of an homer of barley; “Tribute” to the prince, like the sacred tax (Ezek.44.30; cf. Ezek.45.1), is designated by the word teruma, because it also ultimately goes to the church and cult, although this word “in Proverbs 29.4 has a secular meaning” (Smend). Of the grain, tribute is paid only from the most important ones and amounts to 1 60 of the harvest, since 1 ephah is 1 10 homers, and tribute is 1 6 ephas. - “The sixth part”, lit. “divide into 6 parts” (verb instead of number). Ezek.45:14. the decree regarding oil: from a bark of oil, a tenth of a baht; ten baht makes a homer, because there are ten baht in a homer; The tribute from oil is already significantly less, almost half, than the tribute from grain; only 1,100. And it is no longer designated by terumah (see Art. 13), but by hok - “ruling” (cf. Ezek. 16.27 “appointment”, Lev. 7.34 “area”). Cor (Aram. kor. Greek κορος) to Homer (Howack, Arch. 1, 203. Benzing. 183) and must have replaced this name around the time of the captivity (1 Kings 4.22, 5.11; 2 Chronicles 2.10, 27.5), becoming, perhaps, primarily a measure of liquid bodies; the long explanation of this measure here shows that it was new. But heb. The text here is incredibly dark and verbose - literally. “and the decree of oil: a baht of oil is a tenth of a baht from a core, ten baht is a homer, because ten baht is a homer”; in the words “bath of oil” they see the gloss of Deuteronomy 14.23; instead of “homer” they read from Pis. and Vulg. "core"; “ten baht kor”, since, naturally, one would expect an explanation of what a kor is, and not the homer explained in Art. 11; the last sentence of the verse is considered a dittography, suggesting that ki, "because" arose from kor; but this sentence perhaps wants to say that the core was equal to the homer. LXX: “a measure (κοτυλη – cup) is less than ten measures, for ten measures are an omer,” that is, in short: 1,100 homers. Ezek.45:15. one sheep from a flock of two hundred sheep from the fat pasture of Israel: all this is for a grain offering, and a burnt offering, and a thanksgiving offering, for their atonement, says the Lord GOD. The tribute from sheep is even less than from oil; exactly half the size of the last one: 1,200. The tribute is very moderate. But LXX on Deut. 14.23 is also corrected here to 1,100. - “One” and in Heb. and. r., because large herds consist mostly of individuals. r. – Sheep, Heb. This, as in Exodus 12.3, means all kinds of small livestock (and goats). But LXX: προβατον. Sheep are required as tribute “from the fat pasture of Israel”, mishkeg: abundantly watered, as the Jordan Valley is called in Gen. 13.10. This does not mean that the owners of non-fat pastures were free from tribute, but that all pastures on the new St. the earth will be fat. Confused by this word, LXX read a similar style; “participation (tribute, αφαιρεμα terumah) from all the fatherlands of Israel.” “All this” is a successful Russian addition. trans., since what is further indicated is the purpose of not just one tribute from the sheep, but the entire tribute to the prince: for the grain offering (LXX is not precise: “sacrifice”, probably, when talking about the purpose of the sheep), the sheep could not go. It is remarkable that among the victims the victims for sin itself (the comparative sinlessness of the future Israel) are not named. – “To cleanse them”, le upper, coll. “to cover”, a well-known sacrificial term, hence the name and covers of the ark. LXX is good: beg the hedgehog, του εξιλασκεσθαι. – “Them”, i.e. taxpayers, but LXX in accordance with Art. 13 "about you". – The tax had expenses for sacrifices as one of its goals; the main goal, but not the only one; for some victims it would be too great. She generally went towards the maintenance and expenses of the prince. Barley, by the way, was not used in the cult. Ezek.45:16. All the people of the land are obligated to make this offering to the prince in Israel. He insists on the universal obligatory nature of tribute, perhaps due to its absence in the Mosaic Law. – “Earths” is a pleonasm that is not present in the LXX (in Slavic it is). – “Offering”, teruma, see explanation of article 13; Wed Art. 1 and Ezek.44.30. Ezek.45:17. And the duties of the prince will be burnt offerings, and grain offerings, and drink offerings on feast days, and on new moons, and on Sabbaths, on all the solemnities of the house of Israel; he shall offer a sin offering, and a grain offering, and a burnt offering, and a thanksgiving offering, to make atonement for the house of Israel. For tribute, the prince will pay the people with sacrifices, which are his main duty (lit. from Hebrew: “and for the - al - prince there will be burnt offerings,” etc. glory, “and let the elders make burnt offerings,” etc.) towards the people so much so that others are not mentioned. Therefore blessed. Jerome rightly sees in the prince the image of Christ. First, the prince's holiday sacrifices are indicated, and then his sacrifices in general (in 17b, but hardly daily; cf. Ezek.46.13–14). Among the first listed, in addition to burnt offerings and bread offerings (LXX, the last one in general: “sacrifices”), is also a “drink offering” (Heb. nesec, a term attached to the law. M. only for a libation of wine; but since in Ezekiel it is completely excluded from the cult (see explanation of Eze. 44.21; cf. Eze. 23.42), then of course the drink offering of oil (Eze. 46.5, 7, 15; cf. Mic. 6:7). The holidays on which the prince must offer the three named types of sacrifices are also said to be three types: holidays in the proper sense, the greatest annual ones (khag, for example. Easter, Tabernacles), less solemn and more frequent holidays - new months and finally weekly holidays - Saturdays; all of them are combined into the term “celebrations”, moadim from the root “to gather” - celebrations. meetings (Gen. 1.14; Lev. 23.2). LXX: "holidays". As ordinary non-holiday sacrifices, in addition to those belonging to the first class, they are indicated; burnt offerings and grain offerings, more sorrowful sacrifices: sin offering (challah) and less solemn ones: peace offerings. All these sacrifices of the prince have the goal not so much of him, not even of himself at all, but of the people - the cleansing (kapar - see v. 15) of the house of Israel. The prince is thus an intercessor and intercessor for his people before God. Table of holidays and their victims. Since the main purpose of the tax to the prince is to cover his expenses for sacrifices, especially holidays, the prophet moves from speaking about it to the table of sacrifices and holidays. In regard to feasts, the year is divided into two halves, each of which opens with the day of atonement, and in the middle of the first month has a great feast, in the 1st month Passover, in the 7th not named, but corresponding to Tabernacles. So the year has two days of purification and two high holidays (Ezek.45.16-25). Further holidays are: Saturday (Ezek.46.1–5) and new moons (6–7). For all these holidays, sacrifices are indicated, and then additionally (8–12) some instructions are given about the behavior of the prince and the people during these sacrifices. But every day is also honored by sacrifices (13–15). After a slight digression from the main subject of the speech - remarks on the property rights of the prince (16-18), the prophet, in order to finish his speech on sacrifices, indicates the location of the sacred bakeries and sacrificial kitchens in the church, which is why the present section on holidays and sacrifices, as well as the previous one on sacred sites and taxes, is included in the speech on the church. This ritual code of Ezekiel draws attention to its difference from the corresponding sections of the Mosaic legislation. Ezekiel not only appoints other sacrifices for the feasts, but also gives a different table of the latter. So Ezekiel does not indicate the holiday of Pentecost, the new year, and instead appoints two days of purification, but less solemn. The present brief overview of Ezekiel's church year shows in itself the reason for these changes. Just as in the plan of the church the vision of the prophet imparts strict symmetry to Solomon’s temple, so too does the real table of feasts with the Mosaic one. In addition, the construction of Ezekiel's church year is determined by the number 7. The Feast of Pentecost and the New Year are eliminated precisely so that both halves of the year are fully consistent with each other. For the same purpose, two days of cleansing are introduced. This latter at the same time diminishes the significance of this day - in accordance with the great purity of the new Israel. Therefore, negative criticism unfairly concludes from the less complexity of the Ezekiel church year to its originality in relation to the Mosaic year, considering the Mosaic feasts, especially in the form in which they appear in Lev. 17–26 (the so-called “Priestly Code”) by a significant development of Ezekiel’s legislation; Negative criticism considers the church year of Deuteronomy to be an intermediate step between these phases of the development of the church year, which differs less from Ezekiel than the book of Leviticus (so there, Ezekiel assigns 7 rather than 8 days for Passover and Tabernacles: Deut. 16.4, 8; Lev. 23.5 et c.; Num. 28.16 et c.; Exod. 12.18). Even more different from the Mosaic Law are Ezekiel's instructions regarding sacrifices. There is no longer a coincidence in any particulars. But again it cannot be said that Ezekiel’s laws regarding festival sacrifices are simpler and that Mosaic laws represent their development. The first only represent a more strictly organized system, in which the number of victims is strictly consistent with the importance of the holiday. The following table will clearly show the relationship of Ezekiel's sacrificial laws to Mosaic laws. Sun means burnt offering, Gr means sin offering. M - peaceful, a - lamb, o - aries, t - calf, k - goat, v - ox. The smallest sacrificial unit in Ezekiel, as well as in Moses, is the lamb. For an everyday sacrifice, Ezekiel takes one such unit, and Moses takes two: the first makes it possible to further elevate the holiday above everyday life and, therefore, to sanctify the holiday more. We see this already in the laws of Ezekiel and Moses on the Sabbath sacrifice. Whereas Moses simply doubles the Sabbath sacrifice, Ezekiel has 6 lambs sacrificed on the Sabbath for the past 6 days of the week, and on the Sabbath the next largest sacrificial unit is a ram. On the new moon, the next highest holiday, the next largest sacrificial unit is added to the Sabbath sacrifice - the calf (cf. Ps 50.21; 1 Sam 1.24; Micah 6.6-7). The next largest sacrificial animal after the ram is the goat itself, but in Ezekiel, as in Moses, it is only a sacrifice for sin, and in Ezekiel it only replaces the calf for this sacrifice on less solemn occasions. In Moses it is difficult to find any gradualness and connection between the sacrifice of the Sabbath and the new moon. The new moons of the 1st and 7th months, which serve as days of purification for Ezekiel, are marked by joining the burnt offering - a sacrifice for sin, which he always serves as an ox, and not a goat, as in Moses - the animal is both the largest and most worthy of a goat. This sets the real two new moons apart from the others, while for some reason in Moses they have fewer victims than ordinary new moons. The distinctive advantage of the new moon before the Sabbath - the sacrificial ox on the holidays that follow the new moon in importance - Passover and Pentecost - is doubled in Ezekiel, while in Moses Passover has a sacrifice the same as the new moon, and Tabernacles is the largest of all holidays, many times greater than the Passover. The feast of the dedication of the church stands alone for both legislators, but in Ezekiel it almost approaches the New Year type, losing something of its solemnity (there are no 6 lambs). Thus, the Ezekiel ritual approximately relates to Moses as his church relates to Solomon’s: both prophets rebuild according to the strict laws of symmetry, which Moses could not have had enough of, perhaps because his legislation had to be consistent with the customs that had developed before him. Complete symmetry in the cult makes it possible for Ezekiel to build a church from the sacred times of correct architecture, in which the believer, starting from everyday life, ascends to ever greater holiness: Saturday, new moon and holidays, during the latter entering the Holy of Holies of the church year. Ezek.45:18. Thus says the Lord God: In the first month, on the first day of the month, take from the herd of oxen a bull without blemish, and cleanse the sanctuary. The brevity of the expression without the words “month” and “day” is remarkable, surpassing ours (only the word “day” is omitted); however, the concept of day is expressed by the word “new moon”, la hodesh (LXX and Russian “month”). – We are talking about the new half-year, which in Ezekiel takes the place of the so generally accepted new year. - “Take” - in blank. sense (not a prophet), therefore LXX: “let you soar.” – “Taurus”, Heb. par must be less young than egel (cf. Lev. 9.2–3). – “Without blemish”, which was required of sacrificial animals by the Mosaic legislation. - “And cleanse the sanctuary,” not the people, as with Moses on the day of atonement. Ezekiel does not have this day at all in view of the purity of the new Israel; it is replaced by a light rite of purification in the new half-year, the cleansing of the church, to which, as the greatest holiness, something unclean could be equated and from a relatively pure people; see explanation of Art. 20. Ezek.45:19. The priest shall take some blood from this sin offering and sprinkle it on the ropes of the church and on the four corners of the platform of the altar and on the ropes of the gate of the inner court. "Priest" . Ezekiel does not know the High Priest - one of the differences between him and Moses. - “Blood”. She is the main thing in the sacrifice. - “This sacrifice for sin.” Only here, and as if in passing, is it explained that Taurus st. 1 is a sin offering. - “Berei”, Heb. mezazate; the meaning of “jamb” is the most probable (see explanation of Ezek.41.21); LXX: “pragues”, in Ezek.46.2: “vestibule”, and in Ezek.41.21 even differently (see there). LXX. Pesh. Vulg. and the newest ones - multiplying in vain. number: it is everywhere in Ezekiel in one. number, because the object was one whole; rus. in vain a new word for comparison. c Ezek.41.21, where “jambs”. Only the doorposts of the church are sprinkled (the most important part of the doors: Exodus 12.7), since only from outside the church can defilement be cut off. "Church", Heb. byte, houses - buildings of the Sanctuary and the Holy of Holies. - “And at the four corners of the platform at the altar.” – “Platforms”, Heb. azar see explanation of Ezek.43.14. Like the church, the altar is consecrated only at the extremities of its base, where it comes into contact with a less sacred place than it and where uncleanness is possible. The LXX azar should be read differently, because: “and on the four corners of the sanctuary (that is, its building, except for the doorposts, and on its corners), and on the altar.” - “And on the verge of the gate of the inner courtyard.” – In terms of holiness, the place next to the altar is the courtyard; he, too, is purified in his finitude; the outer one is no longer cleared, LXX is also “Prague”. Ezek.45:20. Do the same on the seventh day of the month for those who sin intentionally and out of simplicity, and thus cleanse the church. "Seventh day of the month". In euros letters "on the seventh day of the new moon." If the 7th day of the month was meant, it would be said, as in Art. 18. “new moon” with the preposition “le” and not “be”. Therefore, the Masoretic text gives the right to understand the seventh month (in Art. 18 the word month is also omitted), and the authority of the LXX finally confirms this understanding: “in the seventh month.” For this meaning, the Masoretic expression is, however, not entirely clear, but some damage is possible in it, out of the desire to see here the holiday of the new year, and not the unheard-of one of the new half-year; m.t. the whole structure of the Ezekiel calendar requires the last kind of holiday. “For those who sin intentionally and simply.” “Intentionally” incorrect translation of the Hebrew. shoge, sinning by mistake, delusion (Lev. 4.2, 13). So does LXX: “from someone ignorant and from a baby” (with the mind?). In the renewed Israel there will be only such minor sins. – “Church”, byte, house. Ezek.45:21. In the first month, on the fourteenth day of the month, you are to have Passover, a seven-day festival, when you are to eat unleavened bread. "On the fourteenth day". The first day of Passover, according to the Law of Moses, was, in fact, the 15th of Nissan, but since the church day for the Jews (like ours) was counted from the evening of the previous day, then Passover began already on the 14th of Nissan and the evening of this day, thanks to the eating of the Passover lamb on it, was the most solemn moment of the holiday. Therefore, this date of the month is indicated here as the beginning of the holiday. But this in no way violates the complete correspondence in time between Easter, the holiday of the spring half-year, and Tabernacles, the festival of the autumn half-year: the first day of both holidays falls on the 15th of their months; the celebration of Tabernacles and Passover also began on the evening of the 14th of Tisri, but since this evening did not stand out in any way from the other days of the holiday, Ezekiel in the 25th Art. The beginning of the autumn holiday is placed on the 15th day of the seventh month. Therefore, it is completely unnecessary to correct with the latest. talk. here 14 by 15 for symmetry with st. "Seven-day holiday". According to EUR letters "Feast of Weeks". If there were no addition of “days,” then by this definition of the holiday, Easter would be identified or combined into one 50-day holiday with Pentecost, because it was the latter that was called the “Feast of Weeks” (Chag Shibuot); but the addition of “days” does not exclude such a meaning, because a week, a week is sometimes pleonastically called a “week of days” (Dan 10.2–3; cf. Gen. 29.14: “month of days”); only then the first word “week” would not stand in the casus constructus (case of conjunction), as it does here. Therefore, all ancient translations here take shibuot not to mean “week”, “week”, but “seven” (“seven”), i.e. they see here the idea that Easter should be celebrated for 7 days; This is supported by both the analogy of the Mosaic Law and the correspondence with the autumn holiday of Art. 25. The newest suggest that here shib'at, seven, was corrected by scribes in shib'ot, week, in order to introduce into the text an indication of the Pentecost missing from Ezekiel. - “Unleavened bread”, “which can be baked from the bread that was already being reaped.” (Bertol.) But this is the second most important rite of Easter; the first - the lamb is not mentioned, but it should be because it is indicated by the very name of Passover. Ezek.45:22. On this day the prince, for himself and for all the people of the earth, will offer a calf as a sacrifice for sin. “On this day”, on the evening of the 14th day of the 1st month. - “The prince is for himself and for all the people of the earth.” On the significance of the prince in the cult of Ezekiel, see the previous article. deputy to Ezek.45.9–17 and explanation of Ezek.45.17. – “The people of the earth” – see explanation of Ezek.7.27; but here in the sense of all subjects. - “The calf as a sin offering.” The usual sacrifice for sin in Ezekiel, like in Moses, is a goat, a calf - as a more solemn sacrifice for sin, appointed only for the first evening of the holiday. Ezek.45:23. And during these seven days of the festival, he must offer as a burnt offering to the Lord every day seven bulls and seven rams without blemish, and as a sin offering every day a goat from the herd of goats. The sacrifice is very great both in comparison with the Mosaic Law and in comparison with the sacrifices of other days in Ezekiel; see prev. note and a table. Ezek.45:24. The grain offering he shall bring is an ephah for a bull, an ephah for a ram, and an hin of oil for an ephah. Grain offering, Heb. mincha, this bloodless Old Testament sacrifice, which prepared for the bloodless Christian sacrifice, was also required by Moses for each burnt offering; at Passover it was significantly less than that of Ezekiel: 3 10 ephah for a bull, 2 10 for a ram and 1 10 for a lamb (Numbers 28.20). Ephah and gin, see vol. Ezek.45.10. With the significant size of the Passover burnt offering in Ezekiel, the grain offering reached an enormous size: about 8 1 2 chk. x 14 flour in 1 2 buckets x 14 oil. But the future fertility of the land required such a great sacrifice. Ezek.45:25. In the seventh month, on the fifteenth day of the month, on the feast, for seven days he must offer the same thing: the same sin offering, the same burnt offering, and the same amount of grain offering and the same amount of oil. “On a holiday”, corresponding to Tabernacles, but for some reason not named by name (newest: because it was the oldest and therefore was considered a holiday, εξοχην). It is quite equal to Easter and occupies the same position in the second half of the year as it did in the first. You might be interested in: