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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В XLV и XLVI главах, прежде чем перейти к закону XLVII и XLVIII гл. о распределении между коленами нового Израиля новой обетованной земли, указывается, что из этой земли, как самой по себе, так и из продуктов ее, должно отойти Господу - в форме: а) священного и княжеского участков земли; б) дани князю для его жертв Господу и дани от народа непосредственно Господу: жертв различного рода.

В 1-8: ст. XLV гл. указывается мера священного участка с окружающими его 3: участками; данные этого отдела раздольнее и подробнее представлены в XLVIII:8-17. Священный участок с прилегающими к нему участками, с севера левитскими и с юга городским, образует квадратное пространство в 25: 000: х 25: 000: локтей, занимающее почти самую середину новой обетованной земли (немного к югу от середины). Самая священная часть этого участка, имеющая быть владением священников, с храмом посередине, при общей с другими двумя участками длине в 25: 000: локтей имеет ширину в 10: 000: локтей; лежащий к северу от священнического участка левитский участок такой же ширины; городской участок к югу 5000: локтей ширины. С востока и с запада ко всему священному участку (в 25: т. л. ширины) примыкает княжеский участок (см. чертеж на с. 538), обнимая с двух сторон священный и простираясь прямоугольным четырехугольником вместе с ним на всю ширину обетованной земли (от Иордана до моря). Такое расположение священного участка имеет в виду указать: а) на то, что храм должен быть центром земли (в пользу исторической действительности сделана однако уступка в том, что храм лежит не в самой середине колен, как увидим в XLVIII гл.) и б) что он должен быть огражден от всякого соприкосновения со всем не освященным (с этою целью между ним и городом назначается незастроенное пространство).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter is further represented to the prophet, in vision, I. The division of the holy land, so much for the temple, and the priests that attended the service of it (ver. 1-4), so much for the Levites (ver. 5), so much for the city (ver. 6), so much for the prince, and the residue to the people, ver. 7, 8. II. The ordinances of justice that were given both to prince and people, ver. 9-12. III. The oblations they were to offer, and the prince's part in those oblations, ver. 13-17. Particularly in the beginning of the year (ver. 18-20) and in the passover, and the feast of tabernacles, ver. 21-25. And all this seems to point at the new church-state that should be set up under the gospel, which, both for extent and for purity, should far exceed that of the Old Testament.
Adam Clarke: Commentary on the Bible - 1831
The several portions of land appointed for the sanctuary, Eze 45:1-5, the city, 6, and the prince, Eze 45:7, Eze 45:8. Regulations concerning the weights and measures, Eze 45:9-12; with ordinances respecting the provisions for the ordinary and extraordinary sacrifices, Eze 45:13-25.
Albert Barnes: Notes on the Bible - 1834
45:0: This chapter describes the portion of territory reserved for the priests, in the middle of which is to be the temple with its courts and precincts, for the Levites, for the city, and for the prince.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 45:1, The portion of land for the sanctuary; Eze 45:6, for the city; Eze 45:7, and for the prince; Eze 45:9, Ordinances for the prince.
John Gill
INTRODUCTION TO EZEKIEL 45
This chapter treats of the division of the land in future time, and the persons and uses for which it is to be made; one part being for the sanctuary, and the priests that serve in it, and for their houses for them to dwell in, Ezek 45:1, another for the Levites and their chambers, Ezek 45:5, and another for the city, for the Israelites in common, Ezek 45:6, and the last for the prince; and of the situation and extent of it, Ezek 45:7 and of the righteous administration of civil government in the time of the spiritual reign of Christ, in abstinence from violence and exactions, and doing justice, for which orders and directions are given, Ezek 45:9, then of the oblations of the people of the land, Ezek 45:13, and next of those that are to be prepared by the prince, Ezek 45:17, and the times of the offering of them, at the beginning of the year, on the feasts of the passover and tabernacles, Ezek 45:18, the rules for which are so different from the Mosaic law, as show the abrogation of that; and that all this is to be understood in a spiritual and evangelic sense.
45:145:1: Եւ ՚ի վիճակել ձեզ զերկիրն ՚ի ժառանգութիւն, զատուսջի՛ք պտուղ Տեառն սուրբ ՚ի յերկրէն. քսան եւ հինգ հազար յերկայնութիւն, եւ տասն հազար ՚ի լայնութիւն, նուիրեալ եղիցի յամենայն սահմանս նորա շուրջանակի[13039]։ [13039] Բազումք. Տեառն սուրբ յերկրէն։
1 «Եւ երբ ձեր մէջ հողի, իբրեւ ժառանգութեան, համար վիճակ գցէք ու բաժանէք, այդ հողից Տիրոջ համար առանձնացնելու էք սուրբ նուէրը՝ քսանհինգ հազար ձողաչափ երկարութեամբ ու տասը հազար ձողաչափ լայնութեամբ, այնպէս որ բոլոր սահմաններում չորս կողմերից էլ նուիրագործուած լինի:
45 Ու երբ երկիրը վիճակով իբր ժառանգութիւն բաժնէք, երկրէն քսանըհինգ հազար եղէգ երկայնութեամբ ու տասը հազար լայնութեամբ սուրբ ընծայ մատուցանեցէք Տէրոջը. ասիկա իր շուրջի բոլոր սահմաններուն մէջ սուրբ ըլլայ։
Եւ ի վիճակել ձեզ զերկիրն ի ժառանգութիւն` զատուսջիք պտուղ Տեառն սուրբ յերկրէն քսան եւ հինգ հազար յերկայնութիւն եւ տասն հազար ի լայնութիւն` նուիրեալ եղիցի յամենայն սահմանս նորա շուրջանակի:

45:1: Եւ ՚ի վիճակել ձեզ զերկիրն ՚ի ժառանգութիւն, զատուսջի՛ք պտուղ Տեառն սուրբ ՚ի յերկրէն. քսան եւ հինգ հազար յերկայնութիւն, եւ տասն հազար ՚ի լայնութիւն, նուիրեալ եղիցի յամենայն սահմանս նորա շուրջանակի[13039]։
[13039] Բազումք. Տեառն սուրբ յերկրէն։
1 «Եւ երբ ձեր մէջ հողի, իբրեւ ժառանգութեան, համար վիճակ գցէք ու բաժանէք, այդ հողից Տիրոջ համար առանձնացնելու էք սուրբ նուէրը՝ քսանհինգ հազար ձողաչափ երկարութեամբ ու տասը հազար ձողաչափ լայնութեամբ, այնպէս որ բոլոր սահմաններում չորս կողմերից էլ նուիրագործուած լինի:
45 Ու երբ երկիրը վիճակով իբր ժառանգութիւն բաժնէք, երկրէն քսանըհինգ հազար եղէգ երկայնութեամբ ու տասը հազար լայնութեամբ սուրբ ընծայ մատուցանեցէք Տէրոջը. ասիկա իր շուրջի բոլոր սահմաններուն մէջ սուրբ ըլլայ։
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45:145:1 Когда будете по жребию делить землю на уделы, тогда отделите священный участок Господу в двадцать пять тысяч {тростей} длины и десять тысяч ширины; да будет свято это место во всем объеме своем, кругом.
45:1 καὶ και and; even ἐν εν in τῷ ο the καταμετρεῖσθαι καταμετρεω you τὴν ο the γῆν γη earth; land ἐν εν in κληρονομίᾳ κληρονομια inheritance ἀφοριεῖτε αφοριζω separate ἀπαρχὴν απαρχη firstfruit τῷ ο the κυρίῳ κυριος lord; master ἅγιον αγιος holy ἀπὸ απο from; away τῆς ο the γῆς γη earth; land πέντε πεντε five καὶ και and; even εἴκοσι εικοσι twenty χιλιάδας χιλιας thousand μῆκος μηκος length καὶ και and; even εὖρος ευρος twenty χιλιάδας χιλιας thousand ἅγιον αγιος holy ἔσται ειμι be ἐν εν in πᾶσι πας all; every τοῖς ο the ὁρίοις οριον frontier αὐτοῦ αυτος he; him κυκλόθεν κυκλοθεν circling; from all around
45:1 וּ û וְ and בְ vᵊ בְּ in הַפִּֽילְכֶ֨ם happˈîlᵊḵˌem נפל fall אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth בְּ bᵊ בְּ in נַחֲלָ֗ה naḥᵃlˈā נַחֲלָה heritage תָּרִימוּ֩ tārîmˌû רום be high תְרוּמָ֨ה ṯᵊrûmˌā תְּרוּמָה contribution לַ la לְ to יהוָ֥ה׀ [yhwˌāh] יְהוָה YHWH קֹדֶשׁ֮ qōḏeš קֹדֶשׁ holiness מִן־ min- מִן from הָ hā הַ the אָרֶץ֒ ʔārˌeṣ אֶרֶץ earth אֹ֗רֶךְ ʔˈōreḵ אֹרֶךְ length חֲמִשָּׁ֨ה ḥᵃmiššˌā חָמֵשׁ five וְ wᵊ וְ and עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty אֶ֨לֶף֙ ʔˈelef אֶלֶף thousand אֹ֔רֶךְ ʔˈōreḵ אֹרֶךְ length וְ wᵊ וְ and רֹ֖חַב rˌōḥav רֹחַב breadth עֲשָׂ֣רָה ʕᵃśˈārā עֲשָׂרָה ten אָ֑לֶף ʔˈālef אֶלֶף thousand קֹדֶשׁ־ qōḏeš- קֹדֶשׁ holiness ה֥וּא hˌû הוּא he בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole גְּבוּלָ֖הּ gᵊvûlˌāh גְּבוּל boundary סָבִֽיב׃ sāvˈîv סָבִיב surrounding
45:1. cumque coeperitis terram dividere sortito separate primitias Domino sanctificatum de terra longitudine viginti quinque milia et latitudine decem milia sanctificatum erit in omni termino eius per circuitumAnd when you shall begin to divide the land by lot, separate ye firstfruits to the Lord, a portion of the land to be holy, in length twenty-five thousand and in breadth ten thousand: it shall be holy in all the borders thereof round about.
1. Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the LORD, an holy portion of the land: the length shall be the length of five and twenty thousand , and the breadth shall be ten thousand: it shall be holy in all the border thereof round about.
45:1. “And when you will begin to divide the land by lot, separate as first-fruits for the Lord a sanctified portion of the land, in length twenty-five thousand and in width ten thousand. It will be holy within all its borders all around.
45:1. Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the LORD, an holy portion of the land: the length [shall be] the length of five and twenty thousand [reeds], and the breadth [shall be] ten thousand. This [shall be] holy in all the borders thereof round about.
Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the LORD, an holy portion of the land: the length [shall be] the length of five and twenty thousand [reeds], and the breadth [shall be] ten thousand. This [shall be] holy in all the borders thereof round about:

45:1 Когда будете по жребию делить землю на уделы, тогда отделите священный участок Господу в двадцать пять тысяч {тростей} длины и десять тысяч ширины; да будет свято это место во всем объеме своем, кругом.
45:1
καὶ και and; even
ἐν εν in
τῷ ο the
καταμετρεῖσθαι καταμετρεω you
τὴν ο the
γῆν γη earth; land
ἐν εν in
κληρονομίᾳ κληρονομια inheritance
ἀφοριεῖτε αφοριζω separate
ἀπαρχὴν απαρχη firstfruit
τῷ ο the
κυρίῳ κυριος lord; master
ἅγιον αγιος holy
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
πέντε πεντε five
καὶ και and; even
εἴκοσι εικοσι twenty
χιλιάδας χιλιας thousand
μῆκος μηκος length
καὶ και and; even
εὖρος ευρος twenty
χιλιάδας χιλιας thousand
ἅγιον αγιος holy
ἔσται ειμι be
ἐν εν in
πᾶσι πας all; every
τοῖς ο the
ὁρίοις οριον frontier
αὐτοῦ αυτος he; him
κυκλόθεν κυκλοθεν circling; from all around
45:1
וּ û וְ and
בְ vᵊ בְּ in
הַפִּֽילְכֶ֨ם happˈîlᵊḵˌem נפל fall
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
בְּ bᵊ בְּ in
נַחֲלָ֗ה naḥᵃlˈā נַחֲלָה heritage
תָּרִימוּ֩ tārîmˌû רום be high
תְרוּמָ֨ה ṯᵊrûmˌā תְּרוּמָה contribution
לַ la לְ to
יהוָ֥ה׀ [yhwˌāh] יְהוָה YHWH
קֹדֶשׁ֮ qōḏeš קֹדֶשׁ holiness
מִן־ min- מִן from
הָ הַ the
אָרֶץ֒ ʔārˌeṣ אֶרֶץ earth
אֹ֗רֶךְ ʔˈōreḵ אֹרֶךְ length
חֲמִשָּׁ֨ה ḥᵃmiššˌā חָמֵשׁ five
וְ wᵊ וְ and
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
אֶ֨לֶף֙ ʔˈelef אֶלֶף thousand
אֹ֔רֶךְ ʔˈōreḵ אֹרֶךְ length
וְ wᵊ וְ and
רֹ֖חַב rˌōḥav רֹחַב breadth
עֲשָׂ֣רָה ʕᵃśˈārā עֲשָׂרָה ten
אָ֑לֶף ʔˈālef אֶלֶף thousand
קֹדֶשׁ־ qōḏeš- קֹדֶשׁ holiness
ה֥וּא hˌû הוּא he
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
גְּבוּלָ֖הּ gᵊvûlˌāh גְּבוּל boundary
סָבִֽיב׃ sāvˈîv סָבִיב surrounding
45:1. cumque coeperitis terram dividere sortito separate primitias Domino sanctificatum de terra longitudine viginti quinque milia et latitudine decem milia sanctificatum erit in omni termino eius per circuitum
And when you shall begin to divide the land by lot, separate ye firstfruits to the Lord, a portion of the land to be holy, in length twenty-five thousand and in breadth ten thousand: it shall be holy in all the borders thereof round about.
45:1. “And when you will begin to divide the land by lot, separate as first-fruits for the Lord a sanctified portion of the land, in length twenty-five thousand and in width ten thousand. It will be holy within all its borders all around.
45:1. Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the LORD, an holy portion of the land: the length [shall be] the length of five and twenty thousand [reeds], and the breadth [shall be] ten thousand. This [shall be] holy in all the borders thereof round about.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Как от плодов земли должно быть посвящаемы начатки Богу (XLIV:30), так и от самой земли. “По жребию” делится земля только между родами и семействами (XLVII:22), а коленам назначаются пророком участки (XLVIII гл.); не так Нав XIII и д. - Из земли должно быть отделено Господу терума (греч. aparch, слав. “начаток”, рус. “участок”) - дар (Втор XII:11; Исх XXV:2; ср. Притч XXIX:4), который будет поэтому святынею, кодеш (слав. “свято”, рус. “священный”), земли. Это святое место земли, окружающее храм (“кругом”), должно представлять из себя 25: 000: х 10: 000: не указанной меры, может быть, локтей (“тростей” - XL:5: не соответствовало бы ширине всей обетованной земли); возможно, что отсутствие единицы измерения хочет возвести мысль к небесным, неизмеримым величинам. Из ст. 4: видно, что эта часть земли составит участок священников, особенно священный как прилегающий к храму. LXX в большинстве рукописей увеличивают ширину участка до 20: 000, включая в него таким образом и левитский участок (ст. 5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the LORD, a holy portion of the land: the length shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand. This shall be holy in all the borders thereof round about. 2 Of this there shall be for the sanctuary five hundred in length, with five hundred in breadth, square round about; and fifty cubits round about for the suburbs thereof. 3 And of this measure shalt thou measure the length of five and twenty thousand, and the breadth of ten thousand: and in it shall be the sanctuary and the most holy place. 4 The holy portion of the land shall be for the priests the ministers of the sanctuary, which shall come near to minister unto the LORD: and it shall be a place for their houses, and an holy place for the sanctuary. 5 And the five and twenty thousand of length, and the ten thousand of breadth, shall also the Levites, the ministers of the house, have for themselves, for a possession for twenty chambers. 6 And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against the oblation of the holy portion: it shall be for the whole house of Israel. 7 And a portion shall be for the prince on the one side and on the other side of the oblation of the holy portion, and of the possession of the city, before the oblation of the holy portion, and before the possession of the city, from the west side westward, and from the east side eastward: and the length shall be over against one of the portions, from the west border unto the east border. 8 In the land shall be his possession in Israel: and my princes shall no more oppress my people; and the rest of the land shall they give to the house of Israel according to their tribes.
Directions are here given for the dividing of the land after their return to it; and, God having warranted them to do it, would be an act of faith, and not of folly, thus to divide it before they had it. And it would be welcome news to the captives to hear that they should not only return to their own land, but that, whereas they were now but few in number, they should increase and multiply, so as to replenish it. But this never had its accomplishment in the Jewish state after the return out of captivity, but was to be fulfilled in the model of the Christian church, which was perfectly new (as this division of the land was quite different from that in Joshua's time) and much enlarged by the accession of the Gentiles to it; and it will be perfected in the heavenly kingdom, of which the land of Canaan had always been a type. Now, 1. Here is the portion of land assigned to the sanctuary, in the midst of which the temple was to be built, with all its courts and purlieus; the rest round about it was for the priests. This is called (v. 1) an oblation to the Lord; for what is given in works of piety, for the maintenance and support of the worship of God and the advancement of religion, God accepts as given to him, if it be done with a single eye. It is a holy portion of the land, which is to be set out first, as the first-fruits that sanctify the lump. The appropriating of lands for the support of religion and the ministry is an act of piety that bids as fair for perpetuity, and the benefit of posterity, as any. This holy portion of the land was to be measured, and the borders of it fixed, that the sanctuary itself might not have more than its share and in time engross the whole land. So far the lands of the church shall extend and no further; as in our own kingdom donations to the church were of old limited by the statute of mortmain. The lands here allotted to the sanctuary were 25,000 reeds (so our translation makes it, though some make them only cubits) in length, and 10,000 in breadth-about eighty miles one way and thirty miles another way (say some); twenty-five miles one way and ten miles the other way, so others. The priests and Levites that were to come near to minister were to have their dwellings in this portion of the land that was round about the sanctuary, that they might be near their work; whereas by the distribution of land in Joshua's time the cities of the priests and Levites were dispersed all the nation over. This intimates that gospel ministers should reside upon their charge; where their service lies there must they live. 2. Next to the lands of the sanctuary the city-lands are assigned, in which the holy city was to be built, and with the issues and profits of which the citizens were to be maintained (v. 6): It shall be for the whole house of Israel, not appropriated, as before, to one tribe or two, but some of all the tribes shall dwell in the city, as we find they did, Neh. xi. 1, 2. The portion for the city was fully as long, but only half as broad, as that for the sanctuary; for the city was enriched by trade and therefore had the less need of lands. 3. The next allotment after the church-lands and the city-lands is of the crown-lands, v. 7, 8. Here is no admeasurement of these, but they are said to lie on the one side and on the other side of the church-lands and city-lands, to intimate that the prince with his wealth and power was to be a protection to both. Some make the prince's share equal to the church's and city's share both together; others make it to be a thirteenth part of the rest of the land, the other twelve parts being for the twelve tribes. The prince that attends continually to the administration of public affairs must have wherewithal to support his dignity, and have abundance, that he may not be in temptation to oppress the people, which yet with many does not prevent that; but the grace of God shall prevent it, for it is promised here, My princes shall no more oppress my people; for God will make the officers peace and the exactors righteousness. Notwithstanding this, we find that after the return of the Jews to their own land the princes were complained of for their exactions. But Nehemiah was one that did not do as the former governors, and yet kept a handsome court, Neh. v. 15, 18. But so much is said of the prince in this mystical holy state, to intimate that in the gospel-church magistrates should be as nursing fathers to it and Christian princes its patrons and protectors; and the holy religion they profess, as far as they are subject to the power of it, will restrain them from oppressing God's people, because they are more his people than theirs. 4. The rest of the lands were to be distributed to the people according to their tribes, who had reason to think themselves well settled, when they had both the testimony of Israel and the throne of judgment so near them.
Adam Clarke: Commentary on the Bible - 1831
45:1: When ye shall divide by lot - That is, when on your repossessing your land, every family settles according to the allotment which they formerly had; for it is certain that the land was not divided afresh by lot after the Babylonish captivity. The allotment mentioned and described here was merely for the service of the temple, the use of the priests, and the prince or governor of the people. A division of the whole land is not intended.
Albert Barnes: Notes on the Bible - 1834
45:1: By lot - Not by casting lots, but by "allotment," the several portions being assigned by rule Jos 13:6.
Oblation - The oblation (properly "heaveoffering") was regarded as the Lord's portion Lev 27:30. This "oblation" is given here as part of the provision made for the priests, and was probably in lieu of tithes Lev 27:30; Num 18:21, just as the prince had his definite portion of land instead of being supported by the contributions of the people. The priests and Levites had, in addition, the sacrifices (Eze 44:28, note). This provision for them, out of proportion in any actual arrangement, is no doubt intended to symbolize the Rev_erence and honor due to God, and expressed by liberality to His services and His ministers. The Septuagint read "the breadth twenty thousand;" and those who adopt this, read Eze 45:3 "and from this" whole measure is to be deducted the priests' special portion 25, 000 from east to west, and 10, 000 from north to south. Others, retaining the reading of the text, suppose the term oblation here to denote the portion assigned to the priests alone (as in Eze 48:9), and "of this measure" Eze 45:3 to mean not "deducted from this measure," but "computed by this measure." The King James Version rightly supplies "reeds," since the precincts Eze 42:20 were 500 "reeds" square. 25, 000 reeds =about 42 12 statute miles, 36 12 geographic miles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:1: shall divide by lot: Heb. cause the land to fall by lot, Eze 47:21, Eze 48:29; Num 34:13; Jos 13:6, Jos 14:2; Psa 16:5, Psa 16:6
ye shall offer: Eze 45:2-7, Eze 48:8-23; Lev 25:23; Pro 3:9
an holy portion: Heb. holiness, Zac 14:20, Zac 14:21
the length: That our translators rightly added the word reeds, is evident from the length and breadth of the sanctuary being exactly the same as before (compare Eze 45:2 with Eze 42:16-19). Estimating the reed at 3+ yards, this holy oblation would constitute a square of nearly fifty miles on every side. From the north side a portion of nearly twenty miles in width, and nearly fifty in length, was appointed for the priests; and in the midst of this portion, the area of the sanctuary, about a mile square, to be enclosed by a wall (Eze 45:1, Eze 45:2). Next to this, on the south, was the Levites' portion, of the same dimensions as that of the priests' (Eze 45:5); and south of this was the portion for the city, of the same length as those of the priests and Levites, but only half the width (Eze 45:6). These three formed the square of 25, 000 reeds, or nearly fifty miles; and that set apart for the prince, the breadth of which is not mentioned, extended in length from north to south, along the east and west sides of the square. As Canaan would not admit of so large a portion for the sanctuary, etc., this was no doubt intended to intimate the large extent of the church in the glorious times predicted.
Carl Friedrich Keil and Franz Delitzsch
45:1
The determination of the means of support for the priesthood is followed still further by an explanation of the manner in which Jehovah will be their inheritance and possession; in other words, assign to the priests and Levites that portion of the land which was requisite for their abode. This is to be done by His causing a definite tract of land to be set apart for Himself, for the sanctuary, and for His servants, and for the capital, when the country is distributed among the tribes of Israel (Ezek 45:1-8). On both sides of this domain the prince is also to receive a possession in land, to guard against all exaction on the part of the princes in time to come. And everywhere unrighteousness is to cease, just weight and measure are to be observed (Ezek 45:9-12), and the people are to pay certain heave-offerings to provide for the sacrifices binding upon the prince (Ezek 45:13-17).
Ezek 45:1-8
The Holy Heave from the Land. - Ezek 45:1. And when ye divide the land by lot for an inheritance, ye shall lift a heave for Jehovah as a holy (portion) from the land; five and twenty thousand the length, and the breadth ten (? twenty) thousand. It shall be holy in all its circumference round about. Ezek 45:2. Of this five hundred shall belong to the Holy by five hundred square round about, and fifty cubits open space thereto round about. Ezek 45:3. And from this measured space thou shalt measure a length of five and twenty thousand, and a breadth of ten thousand, and in this shall be the sanctuary, a holy of holies. Ezek 45:4. A holy (portion) of the land shall this be; to the priests, the servants of the sanctuary, shall it belong who draw near to serve Jehovah, and it shall be to them the place for houses and a sanctuary for the sanctuary. Ezek 45:5. And five and twenty thousand in length and ten thousand in breadth shall belong to the Levites, the servants of the house, for a possession to them as gates to dwell in. Ezek 45:6. And as a possession for the city, ye shall give five thousand in breadth and five and twenty thousand in length, parallel to the holy heave; it shall belong to the whole house of Israel. Ezek 45:7. And to the prince (ye shall give) on both sides of the holy heave and of the possession of the city, along the holy heave and along the possession of the city, on the west side westwards and on the east side eastwards, and in length parallel to one of the tribe-portions, from the western border to the eastern border. Ezek 45:8. It shall belong to him as land, as a possession in Israel; and my princes shall no more oppress my people, but shall leave the land to the house of Israel according to its tribes. - The domain to be first of all set apart from the land at the time of its distribution among the tribes is called תּרוּמה, heave, not in the general sense of the lifting or taking of a portion from the whole, but as a portion lifted or taken by a person from his property as an offering for God; for תּרוּמה comes from הרים, which signifies in the case of the minchah the lifting of a portion which was burned upon the altar as אזכּרה for Jehovah (see the comm. on Lev 2:9). Consequently everything that was offered by the Israelites, either voluntarily or in consequence of a precept from the Lord for the erection and maintenance of the sanctuary and its servants, was called תּרוּמה (see Ex 25:2., Ezek 30:15; Lev 7:14; Num 15:19, etc.). Only the principal instructions concerning the heave from the land are given here, and these are repeated in Ezek 48:8-22, in the section concerning the division of the land, and to some extent expanded there. The introductory words, "when ye divide the land by lot for an inheritance," point to this. (See the map on Plate IV.) הפּיל, sc. גּירל (Prov 1:14), to cast the lot, to divide by lot, as in Josh 13:6. Then shall ye lift, set apart, a heave for Jehovah as a holy (portion) from the land. מן is to be closely connected with קדשׁ, as shown by Ezek 45:4. In the numbers mentioned the measure to be employed is not given. But it is obvious that cubits are not meant, as Bttcher, Hitzig, and others assume, but rods; partly from a comparison of Ezek 45:2 with Ezek 42:16, where the space of the sanctuary, which is given here as 500 by 500 square, is described as five hundred rods on every side; and partly also from the fact that the open space around the sanctuary is fixed at fifty cubits, and in this case אמּה is added, because rods are not to be understood there as in connection with the other numbers. The correctness of this view, which we meet with in Jerome and Raschi, cannot be overthrown by appealing to the excessive magnitude of a τέμενος of twenty-five thousand rods in length and ten thousand rods in breadth; for it will be seen in Ezekiel 48 that the measurements given answer to the circumstances in rods, but not in cubits. The ארך before and after the number is pleonastic: "as for the length, twenty-five thousand rods in length." Length here is the measurement from east to west, and breadth from north to south, as we may clearly see from Ezek 48:10. No regard, therefore, is paid to the natural length and breadth of the land; and the greater extent of the portions to be measured is designated as length, the smaller as breadth. The expression אשׂרה אלף is a remarkable one, as עשׂרת אלפים is constantly used, not only in Ezek 45:3 and Ezek 45:5, but also in Ezek 48:9-10,Ezek 48:13, Ezek 48:18. The lxx have εἴκοσι χιλιάδας, twenty thousand breadth. This reading appears more correct than the Masoretic, as it is demanded by Ezek 45:3 and Ezek 45:5. For according to Ezek 45:3, of the portion measured in Ezek 45:1 twenty-five thousand rods in length and ten thousand in breadth were to be measured for the sanctuary and for the priests' land; and according to Ezek 45:5, the Levites were also to receive twenty-five thousand rods in length and ten thousand in breadth for a possession. The first clause of Ezek 45:3 is unintelligible if the breadth of the holy terumah is given in Ezek 45:1 as only ten thousand rods, inasmuch as one cannot measure off from an area of twenty-five thousand rods in length and ten thousand rods in breadth another space of the same length and breadth. Moreover, Ezek 45:1 requires the reading עשׂרים אלף, as the "holy terumah" is not only the portion set apart for the sanctuary and the priests' land, but also that which was set apart for the Levites.
According to Ezek 48:14, this was also "holy to Jehovah;" whereas the portion measured off for the city was "common" (Ezek 48:15). This is borne out by the fact that in the chapter before us the domain appointed for the city is distinguished from the land of the priests and Levites by the verb תּתּנוּ (Ezek 45:6), whilst the description of the size of the Levites' land in Ezek 45:5 is closely connected with that of the land of the priests; and further, that in Ezek 45:7, in the description of the land of the prince, reference is made only to the holy terumah and the possession of the city, from which it also follows that the land of the Levites is included in the holy terumah. Consequently Ezek 45:1 treats of the whole of the תּרוּמת קדשׁ, i.e., the land of the priests and Levites, which was twenty-five thousand rods long and twenty thousand rods broad. This is designated in the last clause of the verse as a holy (portion) in its entire circumference, and then divided into two domains in Ezek 45:2 and Ezek 45:3. - Ezek 45:2. Of this (מזּה, of the area measured in Ezek 45:1) there shall come, or belong, to the holy, i.e., to the holy temple domain, five hundred rods square, namely, the domain measured in Ezek 42:15-20 round about the temple, for a separation between holy and common; and round this domain there is to be a מגרשׁ, i.e., an open space of fifty cubits on every side, that the dwellings to the priests may not be built too near to the holy square of the temple building. - Ezek 45:3. המּדּה, this measure (i.e., this measured piece of land), also points back to Ezek 45:1, and מן cannot be taken in any other sense than in מזּה (Ezek 45:2). From the whole tract of land measured in Ezek 45:1 a portion is to be measured off twenty-five thousand rods in length and ten thousand rods in breadth, in which the sanctuary, i.e., the temple with its courts, is to stand as a holy of holies. This domain, in the midst of which is the temple, is to belong to the priests, as the sanctified portion of the land, as the place or space for their houses, and is to be a sanctuary for the sanctuary, i.e., for the temple. Ezek 45:5. A portion equally large is to be measured off to the Levites, as the temple servants, for their possession. The Keri יהיה is formed after the והיה of Ezek 45:4, and the Chetib יהיה is indisputably correct. There is great difficulty in the last words of this verse, עשׂרים לשׁכת, "for a possession to them twenty cells;" for which the lxx give αὐτοῖς εἰς κατάσχεσιν πόλεις τοῦ κατοικεῖν, and which they have therefore read, or for which they have substituted by conjecture, ערים לשׁבת. We cannot, in fact, obtain from the עשׂרים לשׁכת of the Masoretic text any meaning that will harmonize with the context, even if we render the words, as Rosenmller does, in opposition to the grammar, cum viginti cubiculis, and understand by לשׁכת capacious cell-buildings. For we neither expect to find in this connection a description of the number and character of the buildings in which the Levites lived, nor can any reason be imagined why the Levites, with a domain of twenty-five thousand rods in length and ten thousand rods in breadth assigned to them, should live together in twenty cell-buildings. Still less can we think of the "twenty cells" as having any connection with the thirty cells in the outer court near to the gate-buildings (Ezek 40:17-18), as these temple cells, even though they were appointed for the Levites during their service in the temple, were not connected in any way with the holy terumah spoken of here. Hvernick's remark, that "the prophet has in his eye the priests' cells in the sanctuary, - and the dwellings of the Levites during their service, which were only on the outside of the sanctuary, were to correspond to these," is not indicated in the slightest degree by the words, but is a mere conjecture. There is no other course open, therefore, than to acknowledge a corruption of the text, and either to alter לשׁכת `srym עשׂרים into לערים לשׁבת, as Hitzig proposes (cf. Num 35:2-3; Josh 21:2), or to take עשׂרים as a mistake for שׁערים: "for a possession to them as gates to dwell in," according to the frequent use of שׁערים, gates, for ערים, cities, e.g., in what was almost a standing phrase, "the Levites who is in thy gates" (= cities; Deut 12:18; Deut 14:27; Deut 16:11; cf. Ex 20:10; Deut 5:14, etc.). In that case the faulty reading would have arisen from the transposition of עש into שע, and the change of ב into כ.
Beside the holy terumah for sanctuary, priests, and Levites, they are also (Ezek 45:6) to give a tract of twenty-five thousand rods in length and five thousand rods in breadth as the property of the city (i.e., of the capital). לעמּת: parallel to the holy heave, i.e., running by the longer side of it. This portion of land, which was set apart for the city, was to belong to all Israel, and not to any single tribe. The more precise directions concerning this, and concerning the situation of the whole terumah in the land, are not given till Ezek 48:8-22. Here, in the present chapter, this heave is simply mentioned in connection with the privileges which the servants of the Lord and of His sanctuary were to enjoy. These included, in a certain sense, also the property assigned to the prince in Ezek 45:7 as the head of the nation, on whom the provision of the sacrifices for the nation devolved, and who, apart from this, also needed for his subsistence a portion of the land, which should be peculiarly his own, in accordance with his rank. They were to give him as his property (the verb תּתּנוּ is to be supplied to לנּשׂיא from Ezek 45:6) the land on this side and that side of the holy terumah and of the city-possession, and that in front (אל־פּני) of these two tracts of land, that is to say, adjoining them, extending to their boundaries, 'מפּאת ים , "from" (i.e., according to our view, "upon") the west side westward, and from (upon) the east side eastward; in other words, the land which remained on the eastern and western boundary of the holy terumah and of the city domain, both toward the west as far as the Mediterranean Sea, and toward the east as far as the Jordan, the two boundaries of the future Canaan. The further definition 'וארך לעמּות וגו is not quite clear; but the meaning of the words is, that "the length of the portions of land to be given to the prince on the east and west side of the terumah shall be equal to the length of one of the tribe-portions," and not that the portions of land belonging to the prince are to be just as long from north to south as the length of one of the twelve tribe-possessions. "Length" throughout this section is the extent from east to west. It is so in the case of all the tribe-territories (cf. Ezek 48:8), and must be taken in this sense in connection with the portion of land belonging to the prince also. The meaning is therefore this: in length (from east to west) these portions shall be parallel to the inheritance of one of the twelve tribes from the western boundary to the eastern. Two things are stated here: first, that the prince's portion is to extend on the eastern and western sides of the terumah as far as the boundary of the land allotted to the tribes, i.e., on the east to the Jordan, and on the west to the Mediterranean (cf. Ezek 48:8); and secondly, that on the east and west it is to run parallel (לעמּות) to the length of the separate tribe-territories, i.e., not to reach farther toward either north or south than the terumah lying between, but to be bounded by the long sides of the tribe-territories which bound the terumah on the north and south. ארך is the accusative of direction; אחד, some one (cf. Judg 16:7; Ps 82:7). - In Ezek 45:8, לארץ with the article is to be retained, contrary to Hitzig's conjecture לארץ: "to the land belonging to him as a possession shall it (the portion marked off in Ezek 45:7) be to him." ארץ, as in 3Kings 11:18, of property in land. In Ezek 45:8, the motive for these instructions is given. The former kings of Israel had no land of their own, no domain; and this had driven them to acquire private property by violence and extortion. That this may not occur any more in the future, and all inducement to such oppression of the people may be taken from the princes, in the new kingdom of God the portion of land more precisely defined in Ezek 45:7 is to be given to the prince as his own property. The plural, "my princes," does not refer to several contemporaneous princes, nor can it be understood of the king and his sons, i.e., of the royal family, on account of Ezek 46:16; but it is to be traced to the simple fact "that Ezekiel was also thinking of the past kings, and that the whole series of princes, who had ruled over Israel, and still would rule, was passing before his mind" (Kliefoth), without our being able to conclude from this that there would be a plurality of princes succeeding one another in time to come, in contradiction to Ezek 37:25. - "And the land shall they (the princes) leave to the people of Israel" (נתן in the sense of concedere; and הארץ, the land, with the exception of the portion set apart from it in Ezek 45:1-7). - The warning against oppression and extortion, implied in the reason thus assigned, is expanded into a general exhortation in the following verses.
Ezek 45:9-12
General Exhortation to Observe Justice and Righteousness in their Dealings. - Ezek 45:9. Thus saith the Lord Jehovah, Let it suffice you, ye princes of Israel: desist from violence and oppression, and observe justice and righteousness, and cease to thrust my people out of their possession, is the saying of the Lord Jehovah. Ezek 45:10. Just scales, and a just ephah, and a just bath, shall ye have. Ezek 45:11. The ephah and the bath shall be of one measure, so that the bath holds the tenth part of the homer, and the ephah the tenth part of the homer: after the homer shall its standard be. Ezek 45:12. And the shekel shall have twenty gerahs; twenty shekels, five and twenty shekels, fifteen shekels, shall the mina be with you. - The exhortation in Ezek 45:9 is similar to that in Ezek 44:6, both in form and substance. As the Levites and priests are to renounce the idolatry to which they have been previously addicted, and to serve before the Lord in purity and holiness of life, so are the princes to abstain from the acts of oppression which they have formerly practised, and to do justice and righteousness; for example, to liberate the people of the Lord from the גּרשׁות. גּרוּשׁה is unjust expulsion from one's possession, of which Ahab's conduct toward Naboth furnished a glaring example (1 Kings 21). These acts of violence pressed heavily upon the people, and this burden is to be removed (הרים מעל). In Ezek 45:10-12 the command to practise justice and righteousness is expanded; and it is laid as a duty upon the whole nation to have just weights and measures. This forms the transition to the regulation, which follows from Ezek 45:13 onwards, of the taxes to be paid by the people to the prince to defray the expenses attendant upon the sacrificial worship. - For Ezek 45:10, see Lev 19:36 and Deut 25:13. Instead of the hin (Lev 19:36), the bath, which contained six hins, is mentioned here as the measure for liquids. The בּת is met with for the first time in Is 5:10, and appears to have been introduced as a measure for liquids after the time of Moses, having the same capacity as the ephah for dry goods (see my Bibl. Archol. II pp. 139ff.). This similarity is expressly stated in Ezek 45:11. Both of them, the ephah as well as the bath, are to contain the tenth of a homer (לשׂאת, to carry, for להכיל, to contain, to hold; compare Gen 36:7 with Amos 7:10), and to be regulated by the homer. Ezek 45:12 treats of the weights used for money. The first clause repeats the old legal provision (Ex 30:13; Lev 27:25; Num 3:47), that the shekel, as the standard weight for money, which was afterwards stamped as a coin, is to contain twenty gerahs. The regulations which follow are very obscure: "twenty shekels, twenty-five shekels, fifteen shekels, shall the mina be to you." The mina, המּנה, occurs only here and in 3Kings 10:17; Ezra 2:69; and Neh 7:71-72, - that is to say, only in books written during the captivity of subsequent to it. If we compare 3Kings 10:17, according to which three minas of gold were used for a shield, with 2Chron 9:16, where three hundred (shekels) of gold are said to have been used for a similar shield, it is evident that a mina was equal to a hundred shekels. Now as the talent (כּכּר) contained three thousand (sacred or Mosaic) shekels (see the comm. on Ex 38:25-26), the talent would only have contained thirty minas, which does not seem to answer to the Grecian system of weights. For the Attic talent contained sixty minas, and the mina a hundred drachms; so that the talent contained six thousand drachms, or three thousand didrachms. But as the Hebrew shekel was equal to a δίδραχμον, the Attic talent with three thousand didrachms corresponded to the Hebrew talent with three thousand shekels; and the mina, as the sixtieth part of the talent, with a hundred drachms or fifty didrachms, ought to correspond to the Hebrew mina with fifty shekels, as the Greek name μνᾶ is unquestionably derived from the Semitic מנה. The relation between the mina and the shekel, resulting from a comparison of 3Kings 10:17 with 2Chron 9:16, can hardly be made to square with this, by the assumption that the shekels referred to in 2Chron 9:16 are not Mosaic shekels, but so-called civil shekels, the Mosaic half-shekel, the beka, בּקע, having acquired the name of shekel in the course of time, as the most widely-spread silver coin of the larger size. A hundred such shekels or bekas made only fifty Mosaic shekels, which amounted to one mina; while sixty minas also formed one talent (see my Bibl. Archol. II pp. 135, 136).
But the words of the second half of the verse before us cannot be brought into harmony with this proportion, take them how we will. If, for example, we add the three numbers together, 20 + 25 + 15 shekels shall the mina be to you, Ezekiel would fix the mina at sixty shekels. But no reason whatever can be found for such an alteration of the proportion between the mina and the talent on the one hand, or the shekel on the other, if the shekel and talent were to remain unchanged. And even apart from this, the division of the sixty into twenty, twenty-five, and fifteen still remains inexplicable, and can hardly be satisfactorily accounted for in the manner proposed by the Rabbins, namely, that there were pieces of money in circulation of the respective weights of twenty, twenty-five, and fifteen shekels, for the simple reason that no historical trace of the existence of any such pieces can be found, apart from the passage before us.
(Note: It is true that Const. l'Empereur has observed, in the Discursus ad Lectorem prefixed to the Paraphrasis Joseph. Jachiadae in Danielem, that "as God desired that justice should be preserved in all things, He noticed the various coins, and commanded that they should have their just weight. One coin, according to Jewish testimony, was of twenty shekels, a second of twenty-five, and a third of fifteen shekels; and as these together made one mina, according to the command of God, in order that it might be manifest that each had its proper quantity, He directed that they should be weighed against the mina, so that it might be known whether each had its own weight by means of the mina, to which they ought to be equal." But the Jewish witnesses (Judaei testes) are no other than the Rabbins of the Middle Ages, Sal. Jarchi (Raschi), Dav. Kimchi, and Abrabanel, who attest the existence of these pieces of money, not on the ground of historical tradition, but from an inference drawn from this verse. The much earlier Targumist knows nothing whatever of them, but paraphrases the words thus: "the third part of a mina has twenty shekels; a silver mina, five and twenty shekels; the fourth part of a mina, fifteen shekels; all sixty are a mina; and a great mina (i.e., probably one larger than the ordinary, or civil mina) shall be holy to you;" from which all that can be clearly learned is, that he found in the words of the prophet a mina of sixty shekels. A different explanation is given by the lxx, whose rendering, according to the Cod. Vatic. (Tischendorf), runs as follows: πέντε σίκλοι, πέντε καὶ σίκλοι, δέκα καὶ πεντήκοντα σίκλοι ἡ μνᾶ ἔσται ὑμῖν; and according to the Cod. Al.: οἱ πεντε σικλοι πεντε και ὁι δεκα σικλοι δεκα και πεντηκοντα κ.τ.λ. Boeckh (Metrol. Untersuch. pp. 54ff.) and Bertheau (Zur Gesch. der Isr. pp. 9ff.) regard the latter as the original text, and punctuate it thus: οἱ πέντε σίκλοι πέντε, καὶ οἱ δέκα σίκλοι δέκα, καὶ πεντήκοντα σίκλοι ἡ μνᾶ ἔσται ὑμῖν, - interpreting the whole verse as follows: "the weight once fixed shall remain unaltered, and unadulterated in its original value: namely, a shekel shall contain ten gerahs; five shekels, or a five-shekel piece, shall contain exactly five; and so also a ten-shekel piece, exactly ten shekels; and the mina shall contain fifty shekels." But however this explanation may appear to commend itself, and although for this reason it has been adopted by Hvernick and by the author of this commentary in his Bibl. Archol., after a repeated examination of the matter I cannot any longer regard it as well-founded, but am obliged to subscribe to the view held by Hitzig and Kliefoth, "that this rendering of the lxx carries on the face of it the probability of its resting upon nothing more than an attempt to bring the text into harmony with the ordinary value of the mina." For apart from the fact that nothing is known of the existence of five and ten shekel pieces, it is impossible to get any intelligible meaning from the words, that five shekels are to be worth five shekels, and ten shekels worth ten shekels, as it was self-evident that five shekels could not be worth either four shekels or six.)
And the other attempts that have been made to explain the difficult words are no satisfactory. The explanation given by Cocceius and J. D. Michaelis (Supplem. ad lex. p. 1521), that three different minas are mentioned, - a smaller one of fifteen Mosaic shekels, a medium size of twenty shekels, and a large one of twenty-five-is open to the objection justly pointed out by Bertheau, that in an exact definition of the true weight of anything we do not expect three magnitudes, and the purely arbitrary assumption of three different minas is an obvious subterfuge. The same thing applies to Hitzig's explanation, that the triple division, twenty, twenty-five, and fifteen shekels, has reference to the three kinds of metal used for coinage, viz., gold, silver, and copper, so that the gold mina was worth, or weighed, twenty shekels; the silver mina, twenty-five; and the copper mina, fifteen, - which has no tenable support in the statement of Josephus, that the shekel coined by Simon was worth four drachms; and is overthrown by the incongruity in the relation in which it places the gold to the silver, and both these metals to the copper. - There is evidently a corruption of very old standing in the words of the text, and we are not in possession of the requisite materials for removing it by emendation.
Ezek 45:13-17
The Heave-offerings of the People. - Ezek 45:13. This is the heave-offering which ye shall heave: The sixth part of the ephah from the homer of wheat, and ye shall give the sixth part of the ephah from the homer of barley; Ezek 45:14. And the proper measure of oil, from the bath of oil a tenth of the bath from the cor, which contains ten baths or a homer; for ten baths are a homer; Ezek 45:15. And one head from the flock from two hundred from the watered land of Israel, for the meat-offering, and for the burnt-offering, and for the peace-offerings, to make atonement for them, is the saying of the Lord Jehovah. Ezek 45:16. All the people of the land shall be held to this heave-offering for the prince in Israel. Ezek 45:17. And upon the prince shall devolve the burnt-offerings, and the meat-offering, and the drink-offering at the feasts, the new moons, and the Sabbaths, at all the festivals of the house of Israel; he shall provide the sin-offering, and the meat-offering, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel. - The introductory precepts to employ just measures and weights are now followed by the regulations concerning the productions of nature to be paid by the Israelites to the prince for the sacrificial worship, the provision for which was to devolve on him. Fixed contributions are to be levied for this purpose, of wheat, barley, oil, and animals of the flock - namely, according to Ezek 45:13-15, of corn the sixtieth part, of oil the hundredth part, and of the flock the two hundredth head. There is no express mention made of wine for the drink-offering, or of cattle, which were also requisite for the burnt-offering and peace-offering, in addition to animals from the flock. The enumeration therefore is not complete, but simply contains the rule according to which they were to act in levying what was required for the sacrifices. The word שׁשּׁיתם in Ezek 45:13 must not be altered, as Hitzig proposes; for although this is the only passage in which שׁשּׁה occurs, it is analogous to חמּשׁ in Gen 41:34, both in its formation and its meaning, "to raise the sixth part." A sixth of an ephah is the sixtieth part of a homer. חק, that which is fixed or established, i.e., the proper quantity. הבּת השּׁמן is in apposition to השּׁמן (for the article, see the comm. on Ezek 43:21), the fixed quantity of oil, namely of the bath of oil-i.e., the measure of that which is to be contributed from the oil, and that from the bath of oil-shall be the tenth part of the bath from the cor, i.e., the hundredth part of the year's crop, as the cor contained ten baths. The cor is not mentioned in the preceding words (Ezek 45:11), nor does it occur in the Mosaic law. It is another name for the homer, which is met with for the first time in the writings of the captivity (3Kings 5:2, 25; 2Chron 2:9; 2Chron 27:5). For this reason its capacity is explained by the words which are appended to מכּור: 'עשׂרת הבּתּים וגו, from the cor (namely) of ten baths, one homer; and the latter definition is still further explained by the clause, "for ten baths are one homer." - Ezek 45:15. ממּשׁקה, from the watered soil (cf. Gen 13:10), that is to say, not a lean beast, but a fat one, which has been fed upon good pasture. לכפּר עליהם indicates the general purpose of the sacrifices (vid., Lev 1:4). - Ezek 45:16. The article in העם, as in הבּת ni sa ,העם ni in Ezek 45:14. היה אל, to be, i.e., to belong, to anything - in other words, to be held to it, under obligation to do it; היה על (Ezek 45:17), on the other hand, to be upon a person, i.e., to devolve upon him. In בּכל־מועדי the feast and days of festival, which have been previously mentioned separately, are all grouped together. 'עשׂה את החטּאת וגו' .rehtegot, to furnish the sin-offering, etc., i.e., to supply the materials for them.
So far as the fact is concerned, the Mosaic law makes no mention of any contributions to the sanctuary, with the exception of the first-born, the first-fruits and the tithes, which could be redeemed with money, however. Besides these, it was only on extraordinary occasions - e.g., the building of the tabernacle - that the people were called upon for freewill heave-offerings. But the Mosaic law contains no regulation as to the sources from which the priests were to meet the demands for the festal sacrifices. So far, the instructions in the verses before us are new. What had formerly been given for this object as a gift of spontaneous love, is to become in the future a regular and established duty, to guard against that arbitrary and fitful feeling from which the worship of God might suffer injury. - To these instructions there are appended, from Ezek 45:18 onwards, the regulations concerning the sacrifices to be offered at the different festivals.
Geneva 1599
45:1 Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation to the LORD, an (a) holy portion of the land: the length [shall be] the length of five and twenty thousand [reeds], and the breadth [shall be] ten thousand. This [shall be] holy in all its borders on every side.
(a) Of all the land of Israel the Lord only requires this portion for the temple and for the priests for the city and for the prince.
John Gill
45:1 Moreover, when ye shall divide by lot the land, for inheritance,.... This is not to be understood literally of the division of the land of Israel; which agrees not with the division of it begun by Moses, and finished by Joshua, upon his conquest of it, and the introduction of the people of Israel into it; nor was such a division as this made when the Jews returned from Babylon; nor is there any reason to expect the like when they shall be converted in the latter day; nor is it meant typically of the heavenly inheritance, which saints obtain in Christ by lot, Eph 1:11, of which the earthly Canaan was a type; though some in this way interpret it: but since the whole vision respects the church of Christ on earth, it must be meant mystically and spiritually of the kingdom of Christ, and the settlement and establishment of it throughout the whole world, according to the allotment and determination of God; and they are a distinct and special people that are admitted into this state; it is by the distinguishing grace of God that they are taken into the Gospel church, and have a part and share in all the privileges and immunities of it.
Ye shall offer an oblation unto the Lord, an holy portion of the land; which should be lifted up as the heave offering was, and dedicated to the Lord: this designs such persons who are separated from the world, and sanctified by the Spirit of God, who shall be brought by the ministers of the word to the Lord, as trophies of his efficacious and victorious grace, ascribing the whole glory of their conversion to him; and these shall present themselves, souls and bodies, a holy, living, and acceptable sacrifice to him; see Is 66:20.
The length shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand; the kind of measure is not expressed in the original, so that it is a question whether reeds or cubits are meant; some think the latter, and the rather, because mention is made of them, Ezek 45:2, and it is added,
and of this measure shall thou measure the length of five and twenty thousand; which, if understood of cubits, will greatly reduce the length and breadth of this holy portion of the land; wherefore it is best to take the largest measure, since that seems better to answer the design of the Holy Ghost in this passage; and the rather, since this measure is more proper to measure land with, and is that which the measurer is said to have in his hand, Ezek 40:5, and besides, the measure of the sanctuary, said to be five hundred square, Ezek 45:2 was measured with the measuring reed, and not the cubit, Ezek 42:16, and which therefore must be supplied here; and a measuring reed being six cubits, by a cubit and a hand's breath, Ezek 40:5, makes this portion of land to be more than six times larger than if it was supposed to be measured by the cubit; and twenty five thousand of this measure, according to Cornelius Lapide, made five hundred miles, which was three times as large as the land of Canaan; that being, as Jerom (u) says, a hundred and sixty miles long, and forty six broad; and is a proof, that the land of Canaan literally taken is not here meant; but the whole is designed to set forth the amplitude and large extent of the church of Christ in the world, in the times the vision refers to.
This shall be holy in all the borders thereof round about; that is, this portion of land measured out, and distinguished from the rest: holiness of heart and life shall appear in all the subjects of Christ's kingdom, and members of his church, which becomes his house for ever.
(u) Ad Dardanum, tom. 3. fol. 21. I. K.
Robert Jamieson, A. R. Fausset and David Brown
45:1 ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
offer an oblation--from a Hebrew root to "heave" or "raise"; when anything was offered to God, the offerer raised the hand. The special territorial division for the tribes is given in the forty-seventh and forty-eighth chapters. Only Jehovah's portion is here subdivided into its three parts: (1) that for the sanctuary (Ezek 45:2-3); (2) that for the priests (Ezek 45:4); (3) that for the Levites (Ezek 45:5). Compare Ezek 48:8-13.
five and twenty thousand reeds, &c.--So English Version rightly fills the ellipsis (compare Note, see on Ezek 42:16). Hence "cubits" are mentioned in Ezek 45:2, not here, implying that there alone cubits are meant. Taking each reed at twelve feet, the area of the whole would be a square of sixty miles on each side. The whole forming a square betokens the settled stability of the community and the harmony of all classes. "An holy portion of the land" (Ezek 45:1) comprised the whole length, and only two-fifths of the breadth. The outer territory in its distribution harmonizes with the inner and more sacred arrangements of the sanctuary. No room is to be given for oppression (see Ezek 45:8), all having ample provision made for their wants and comforts. All will mutually co-operate without constraint or contention.
45:245:2: Եւ եղիցի յայնմանէ ՚ի սրբութիւն. հինգ հարեւր առ հինգ հարեւր չորեքկուսի շուրջանակի. եւ յիսուն կանգուն բացատացն շուրջանակի[13040]։ [13040] Ոմանք. Յայնմանէ սրբութիւն... չորեքկուսի շուրջանակաւ, եւ յիսուն կանգուն բացատան. կամ՝ բացատանցն. կամ՝ բացատ տանցն շուր՛՛։
2 Դրանից սրբարանինն է լինելու հինգ հարիւրական ձողաչափ՝ չորս կողմերից, բաց տարածութիւնների շուրջն էլ՝ յիսունական կանգուն:
2 Ասկէ քառակուսի չափուած՝ հինգ հարիւրով հինգ հարիւր սրբարանին համար պիտի ըլլայ։ Անիկա շուրջը յիսուն կանգուն արուարձան ունենալու է։
Եւ եղիցի յայնմանէ ի սրբութիւն` հինգ հարեւր առ հինգ հարեւր չորեքկուսի շուրջանակի. եւ յիսուն կանգուն [965]բացատացն շուրջանակի:

45:2: Եւ եղիցի յայնմանէ ՚ի սրբութիւն. հինգ հարեւր առ հինգ հարեւր չորեքկուսի շուրջանակի. եւ յիսուն կանգուն բացատացն շուրջանակի[13040]։
[13040] Ոմանք. Յայնմանէ սրբութիւն... չորեքկուսի շուրջանակաւ, եւ յիսուն կանգուն բացատան. կամ՝ բացատանցն. կամ՝ բացատ տանցն շուր՛՛։
2 Դրանից սրբարանինն է լինելու հինգ հարիւրական ձողաչափ՝ չորս կողմերից, բաց տարածութիւնների շուրջն էլ՝ յիսունական կանգուն:
2 Ասկէ քառակուսի չափուած՝ հինգ հարիւրով հինգ հարիւր սրբարանին համար պիտի ըլլայ։ Անիկա շուրջը յիսուն կանգուն արուարձան ունենալու է։
zohrab-1805▾ eastern-1994▾ western am▾
45:245:2 От него к святилищу отойдет четырехугольник по пятисот {тростей} кругом, и кругом него площадь в пятьдесят локтей.
45:2 καὶ και and; even ἔσται ειμι be ἐκ εκ from; out of τούτου ουτος this; he εἰς εις into; for ἁγίασμα αγιασμα five hundred ἐπὶ επι in; on πεντακοσίους πεντακοσιοι five hundred τετράγωνον τετραγωνος four-cornered κυκλόθεν κυκλοθεν circling; from all around καὶ και and; even πήχεις πηχυς forearm; foot and a half πεντήκοντα πεντηκοντα fifty διάστημα διαστημα interval αὐτῷ αυτος he; him κυκλόθεν κυκλοθεν circling; from all around
45:2 יִהְיֶ֤ה yihyˈeh היה be מִ mi מִן from זֶּה֙ zzˌeh זֶה this אֶל־ ʔel- אֶל to הַ ha הַ the קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five מֵאֹ֛ות mēʔˈôṯ מֵאָה hundred בַּ ba בְּ in חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred מְרֻבָּ֣ע mᵊrubbˈāʕ רבע be square סָבִ֑יב sāvˈîv סָבִיב surrounding וַ wa וְ and חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five אַמָּ֔ה ʔammˈā אַמָּה cubit מִגְרָ֥שׁ miḡrˌāš מִגְרָשׁ pasture לֹ֖ו lˌô לְ to סָבִֽיב׃ sāvˈîv סָבִיב surrounding
45:2. et erit ex omni parte sanctificatum quingentos per quingentos quadrifariam per circuitum et quinquaginta cubitis in suburbana eius per gyrumAnd there shall be for the sanctuary on every side five hundred by five hundred, foursquare round about: and fifty cubits for the suburbs thereof round about.
2. Of this there shall be for the holy place five hundred by five hundred , square round about; and fifty cubits for the suburbs thereof round about.
45:2. And there shall be, out of the entire region, a sanctified portion of five hundred by five hundred, foursquare all around, with fifty cubits for its suburbs on all sides.
45:2. Of this there shall be for the sanctuary five hundred [in length], with five hundred [in breadth], square round about; and fifty cubits round about for the suburbs thereof.
Of this there shall be for the sanctuary five hundred [in length], with five hundred [in breadth], square round about; and fifty cubits round about for the suburbs thereof:

45:2 От него к святилищу отойдет четырехугольник по пятисот {тростей} кругом, и кругом него площадь в пятьдесят локтей.
45:2
καὶ και and; even
ἔσται ειμι be
ἐκ εκ from; out of
τούτου ουτος this; he
εἰς εις into; for
ἁγίασμα αγιασμα five hundred
ἐπὶ επι in; on
πεντακοσίους πεντακοσιοι five hundred
τετράγωνον τετραγωνος four-cornered
κυκλόθεν κυκλοθεν circling; from all around
καὶ και and; even
πήχεις πηχυς forearm; foot and a half
πεντήκοντα πεντηκοντα fifty
διάστημα διαστημα interval
αὐτῷ αυτος he; him
κυκλόθεν κυκλοθεν circling; from all around
45:2
יִהְיֶ֤ה yihyˈeh היה be
מִ mi מִן from
זֶּה֙ zzˌeh זֶה this
אֶל־ ʔel- אֶל to
הַ ha הַ the
קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five
מֵאֹ֛ות mēʔˈôṯ מֵאָה hundred
בַּ ba בְּ in
חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
מְרֻבָּ֣ע mᵊrubbˈāʕ רבע be square
סָבִ֑יב sāvˈîv סָבִיב surrounding
וַ wa וְ and
חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five
אַמָּ֔ה ʔammˈā אַמָּה cubit
מִגְרָ֥שׁ miḡrˌāš מִגְרָשׁ pasture
לֹ֖ו lˌô לְ to
סָבִֽיב׃ sāvˈîv סָבִיב surrounding
45:2. et erit ex omni parte sanctificatum quingentos per quingentos quadrifariam per circuitum et quinquaginta cubitis in suburbana eius per gyrum
And there shall be for the sanctuary on every side five hundred by five hundred, foursquare round about: and fifty cubits for the suburbs thereof round about.
45:2. And there shall be, out of the entire region, a sanctified portion of five hundred by five hundred, foursquare all around, with fifty cubits for its suburbs on all sides.
45:2. Of this there shall be for the sanctuary five hundred [in length], with five hundred [in breadth], square round about; and fifty cubits round about for the suburbs thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Святейшей частью Господня участка является место, занимаемое самим храмом с его двумя дворами (“святилище”, кидеш.) и имеющее (еще по XLII, 16-20) 500: единиц не указанной ни там, ни здесь меры в квадратах. См. чертеж к XLVIII гл. В виду величайшей святости этого места кругом него должна быть свободная, незастроенная “площадь” (слав. “расстояние” - миграш), сравнительно узкою лентою - в 50: ед. м. - опоясывающая храмовую площадь и отделяющая ее от священнических жилищ (даже).
Adam Clarke: Commentary on the Bible - 1831
45:2: Of this there shall be for the sanctuary - See the plan, A.
Albert Barnes: Notes on the Bible - 1834
45:2: The "sanctuary" here probably means the whole temple precincts.
Suburbs - literally, as margin. To mark out more distinctly the sacred precincts, a vacant space of fifty cubits was left on all sides.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:2: five hundred in length: Eze 42:16-20
suburbs: or, void places
John Gill
45:2 Of this there shall be for the sanctuary,.... Or temple, the house before described in the preceding chapters:
five hundred in length, and five hundred in breadth, square round about: that is, five hundred reeds square, as is manifest from Ezek 42:16, and this denotes the largeness, perfection, and stability of the church of Christ, which the sanctuary was a type of:
and fifty cubits round about for the suburbs thereof; which were a void place of fifty cubits round about the sanctuary, measuring from the wall to that; this was done in reverence to the holy place, and to show that we should not rush hastily into the house of God, and church of Christ, but first pass through the suburbs or open place. Cubits being here mentioned, show that reeds are to be understood where the kind of measure is not expressed.
John Wesley
45:2 Of this - Whole portion of twenty five thousand cubits long, or twelve miles and half, and ten thousand broad, or five miles and a little more. For the sanctuary - For a platform for the sanctuary, both house and court.
45:345:3: Եւ յայսմ չափոյ չափեսցի քսան եւ հինգ հազար յերկայնութիւն, եւ տասն հազա՛ր ՚ի լայնութիւն. եւ ՚ի նմա՛ եղիցի սրբութիւն սրբութեանցն[13041] [13041] Ոմանք. Չափեսցեն. կամ՝ չափեսցես քսան եւ հինգ հա՛՛։
3 Այս տարածքից չափուելու է քսանհինգ հազար ձողաչափ երկարութեամբ, տասը հազար ձողաչափ լայնութեամբ մի բաժին. այնտեղ է լինելու սրբութիւն սրբոցը:
3 Այս չափով*՝ երկայնութիւնը քսանըհինգ հազար ու լայնութիւնը տասը հազար չափէ, որուն մէջ պիտի ըլլայ սրբարանը, այսինքն՝ ամենասուրբ տեղը։
Եւ յայսմ չափոյ չափեսցի քսան եւ հինգ հազար յերկայնութիւն եւ տասն հազար ի լայնութիւն, եւ ի նմա եղիցի սրբութիւն սրբութեանցն:

45:3: Եւ յայսմ չափոյ չափեսցի քսան եւ հինգ հազար յերկայնութիւն, եւ տասն հազա՛ր ՚ի լայնութիւն. եւ ՚ի նմա՛ եղիցի սրբութիւն սրբութեանցն[13041]
[13041] Ոմանք. Չափեսցեն. կամ՝ չափեսցես քսան եւ հինգ հա՛՛։
3 Այս տարածքից չափուելու է քսանհինգ հազար ձողաչափ երկարութեամբ, տասը հազար ձողաչափ լայնութեամբ մի բաժին. այնտեղ է լինելու սրբութիւն սրբոցը:
3 Այս չափով*՝ երկայնութիւնը քսանըհինգ հազար ու լայնութիւնը տասը հազար չափէ, որուն մէջ պիտի ըլլայ սրբարանը, այսինքն՝ ամենասուրբ տեղը։
zohrab-1805▾ eastern-1994▾ western am▾
45:345:3 Из этой меры отмерь двадцать пять тысяч {тростей} в длину и десять тысяч в ширину, где будет находиться святилище, Святое Святых.
45:3 καὶ και and; even ἐκ εκ from; out of ταύτης ουτος this; he τῆς ο the διαμετρήσεως διαμετρησις length πέντε πεντε five καὶ και and; even εἴκοσι εικοσι twenty χιλιάδας χιλιας thousand καὶ και and; even εὖρος ευρος ten χιλιάδας χιλιας thousand καὶ και and; even ἐν εν in αὐτῇ αυτος he; him ἔσται ειμι be τὸ ο the ἁγίασμα αγιασμα holy τῶν ο the ἁγίων αγιος holy
45:3 וּ û וְ and מִן־ min- מִן from הַ ha הַ the מִּדָּ֤ה mmiddˈā מִדָּה measured stretch הַ ha הַ the זֹּאת֙ zzōṯ זֹאת this תָּמֹ֔וד tāmˈôḏ מדד measure אֹ֗רֶךְ ʔˈōreḵ אֹרֶךְ length חֲמִשָּׁ֤החמשׁ *ḥᵃmiššˈā חָמֵשׁ five וְ wᵊ וְ and עֶשְׂרִים֙ ʕeśrîm עֶשְׂרִים twenty אֶ֔לֶף ʔˈelef אֶלֶף thousand וְ wᵊ וְ and רֹ֖חַב rˌōḥav רֹחַב breadth עֲשֶׂ֣רֶת ʕᵃśˈereṯ עֲשָׂרָה ten אֲלָפִ֑ים ʔᵃlāfˈîm אֶלֶף thousand וּ û וְ and בֹֽו־ vˈô- בְּ in יִהְיֶ֥ה yihyˌeh היה be הַ ha הַ the מִּקְדָּ֖שׁ mmiqdˌāš מִקְדָּשׁ sanctuary קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness קָדָשִֽׁים׃ qoḏāšˈîm קֹדֶשׁ holiness
45:3. et a mensura ista mensurabis longitudinem viginti quinque milium et latitudinem decem milium et in ipso erit templum sanctumque sanctorumAnd with this measure thou shalt measure the length of five and twenty thousand, and the breadth of ten thousand, and in it shall be the temple and the holy of holies.
3. And of this measure shalt thou measure, a length of five and twenty thousand, and a breadth of ten thousand: and in it shall be the sanctuary, which is most holy.
45:3. And with this measure, you shall measure a length of twenty-five thousand, and a width of ten thousand, and within it shall be the temple and the Holy of Holies.
45:3. And of this measure shalt thou measure the length of five and twenty thousand, and the breadth of ten thousand: and in it shall be the sanctuary [and] the most holy [place].
And of this measure shalt thou measure the length of five and twenty thousand, and the breadth of ten thousand: and in it shall be the sanctuary [and] the most holy:

45:3 Из этой меры отмерь двадцать пять тысяч {тростей} в длину и десять тысяч в ширину, где будет находиться святилище, Святое Святых.
45:3
καὶ και and; even
ἐκ εκ from; out of
ταύτης ουτος this; he
τῆς ο the
διαμετρήσεως διαμετρησις length
πέντε πεντε five
καὶ και and; even
εἴκοσι εικοσι twenty
χιλιάδας χιλιας thousand
καὶ και and; even
εὖρος ευρος ten
χιλιάδας χιλιας thousand
καὶ και and; even
ἐν εν in
αὐτῇ αυτος he; him
ἔσται ειμι be
τὸ ο the
ἁγίασμα αγιασμα holy
τῶν ο the
ἁγίων αγιος holy
45:3
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
מִּדָּ֤ה mmiddˈā מִדָּה measured stretch
הַ ha הַ the
זֹּאת֙ zzōṯ זֹאת this
תָּמֹ֔וד tāmˈôḏ מדד measure
אֹ֗רֶךְ ʔˈōreḵ אֹרֶךְ length
חֲמִשָּׁ֤החמשׁ
*ḥᵃmiššˈā חָמֵשׁ five
וְ wᵊ וְ and
עֶשְׂרִים֙ ʕeśrîm עֶשְׂרִים twenty
אֶ֔לֶף ʔˈelef אֶלֶף thousand
וְ wᵊ וְ and
רֹ֖חַב rˌōḥav רֹחַב breadth
עֲשֶׂ֣רֶת ʕᵃśˈereṯ עֲשָׂרָה ten
אֲלָפִ֑ים ʔᵃlāfˈîm אֶלֶף thousand
וּ û וְ and
בֹֽו־ vˈô- בְּ in
יִהְיֶ֥ה yihyˌeh היה be
הַ ha הַ the
מִּקְדָּ֖שׁ mmiqdˌāš מִקְדָּשׁ sanctuary
קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness
קָדָשִֽׁים׃ qoḏāšˈîm קֹדֶשׁ holiness
45:3. et a mensura ista mensurabis longitudinem viginti quinque milium et latitudinem decem milium et in ipso erit templum sanctumque sanctorum
And with this measure thou shalt measure the length of five and twenty thousand, and the breadth of ten thousand, and in it shall be the temple and the holy of holies.
45:3. And with this measure, you shall measure a length of twenty-five thousand, and a width of ten thousand, and within it shall be the temple and the Holy of Holies.
45:3. And of this measure shalt thou measure the length of five and twenty thousand, and the breadth of ten thousand: and in it shall be the sanctuary [and] the most holy [place].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Храм, называемый теперь пророком более общие именем микдаш, слав. рус. “святилище” “освящение” и характеризуемый как “Святое Cвятых” (ср. ХLIII:12) должен быть в только что указанном для него объеме (“из этой меры”) исходным пунктом, центром, от которого имеют отсчитываться те (указанные уже в 1: ст.) 25: 000: длины и 10: 000: ед. м. ширины священного участка. Новейшие толкователи вслед за Корнилем ставят этот стих непосредственно после 1-го, за ним 2, а затем уже 4-й, предполагая, что стихи переставлены позднее, чтобы речь о святилище была ранее, чем о священниках (в ст. 4).
Adam Clarke: Commentary on the Bible - 1831
45:3: And of this measure - See the plan, A, B, C, D, E.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:3: and in it: Eze 48:10
John Gill
45:3 And of this measure shalt thou measure the length of five and twenty thousand, and the breadth of ten thousand,.... Not that the sense is, that of and according to the cubit measure last mentioned, this length and this breadth should be measured; but "after this measure", as Starckius renders it, and as the particle is rendered, Dan 11:23 and which Sanctius mentions; and Jerom seems to have understood it in this light: and the sense is, that after he had finished the measure of five hundred reeds square, and fifty cubits round, he should proceed to measure the rest of the twenty five thousand in length, and ten thousand in breadth:
and in it shall be the sanctuary, and the most holy place; that is, in the midst portion of land, consisting of the above measures, be the holy place, and the holy of holies; this is, but a further explanation of the two preceding verses.
John Wesley
45:3 And in it - In the center of this.
45:445:4: նուիրեալ յերկրէն. եւ եղիցի քահանայիցն որ պաշտիցեն ՚ի սրբութեանն, եւ այնոցիկ որ մերձենան պաշտել զՏէր։ Եւ եղիցի նոցա տեղի մի զատեալ ՚ի տուն սրբութեան իւրեանց[13042], [13042] Բազումք. Յերկրէն եղիցի քահանայիցն որ պաշտեն... զատեալ ՚ի տուն սրբութեանցն։
4 Նուիրուած հողից բաժին է լինելու նաեւ այն քահանաներին, որոնք սրբատեղիում պաշտամունք են մատուցում, նաեւ նրանց, ովքեր մօտենում են ինձ պաշտամունք մատուցելու: Նրանց համար, նրանց սուրբ տան համար տեղ է առանձնացուած լինելու՝
4 Ասիկա Տէրոջը ծառայութեան համար մօտեցող սրբարանի պաշտօնեաներուն, քահանաներուն համար՝ սուրբ պիտի ըլլայ, որպէս զի անոնց՝ տուներու համար տեղ մը սրբարանին համար սուրբ տեղ մը ըլլայ։
նուիրեալ յերկրէն եղիցի քահանայիցն որ պաշտիցեն ի սրբութեանն, այնոցիկ որ մերձենան պաշտել զՏէր. եւ եղիցի նոցա տեղի [966]մի զատեալ ի տուն սրբութեան իւրեանց:

45:4: նուիրեալ յերկրէն. եւ եղիցի քահանայիցն որ պաշտիցեն ՚ի սրբութեանն, եւ այնոցիկ որ մերձենան պաշտել զՏէր։ Եւ եղիցի նոցա տեղի մի զատեալ ՚ի տուն սրբութեան իւրեանց[13042],
[13042] Բազումք. Յերկրէն եղիցի քահանայիցն որ պաշտեն... զատեալ ՚ի տուն սրբութեանցն։
4 Նուիրուած հողից բաժին է լինելու նաեւ այն քահանաներին, որոնք սրբատեղիում պաշտամունք են մատուցում, նաեւ նրանց, ովքեր մօտենում են ինձ պաշտամունք մատուցելու: Նրանց համար, նրանց սուրբ տան համար տեղ է առանձնացուած լինելու՝
4 Ասիկա Տէրոջը ծառայութեան համար մօտեցող սրբարանի պաշտօնեաներուն, քահանաներուն համար՝ սուրբ պիտի ըլլայ, որպէս զի անոնց՝ տուներու համար տեղ մը սրբարանին համար սուրբ տեղ մը ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
45:445:4 Эта священная часть земли принадлежать будет священникам, служителям святилища, приступающим к служению Господу: это будет для них местом для домов и святынею для святилища.
45:4 ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ἔσται ειμι be τοῖς ο the ἱερεῦσιν ιερευς priest τοῖς ο the λειτουργοῦσιν λειτουργεω employed; minister ἐν εν in τῷ ο the ἁγίῳ αγιος holy καὶ και and; even ἔσται ειμι be τοῖς ο the ἐγγίζουσι εγγιζω get close; near λειτουργεῖν λειτουργεω employed; minister τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἔσται ειμι be αὐτοῖς αυτος he; him τόπος τοπος place; locality εἰς εις into; for οἴκους οικος home; household ἀφωρισμένους αφοριζω separate τῷ ο the ἁγιασμῷ αγιασμος hallowing αὐτῶν αυτος he; him
45:4 קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness מִן־ min- מִן from הָ hā הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth ה֗וּא hˈû הוּא he לַ la לְ to † הַ the כֹּ֨הֲנִ֜ים kkˌōhᵃnˈîm כֹּהֵן priest מְשָׁרְתֵ֤י mᵊšārᵊṯˈê שׁרת serve הַ ha הַ the מִּקְדָּשׁ֙ mmiqdˌāš מִקְדָּשׁ sanctuary יִֽהְיֶ֔ה yˈihyˈeh היה be הַ ha הַ the קְּרֵבִ֖ים qqᵊrēvˌîm קָרֵב approaching לְ lᵊ לְ to שָׁרֵ֣ת šārˈēṯ שׁרת serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be לָהֶ֤ם lāhˈem לְ to מָקֹום֙ māqôm מָקֹום place לְ lᵊ לְ to בָ֣תִּ֔ים vˈāttˈîm בַּיִת house וּ û וְ and מִקְדָּ֖שׁ miqdˌāš מִקְדָּשׁ sanctuary לַ la לְ to † הַ the מִּקְדָּֽשׁ׃ mmiqdˈāš מִקְדָּשׁ sanctuary
45:4. sanctificatum de terra erit sacerdotibus ministris sanctuarii qui accedunt ad ministerium Domini et erit eis locus in domos et in sanctuarium sanctitatisThe holy portion of the land shall be for the priests the ministers of the sanctuary, who come near to the ministry of the Lord: and it shall be a place for their houses, and for the holy place of the sanctuary.
4. It is an holy portion of the land; it shall be for the priests, the ministers of the sanctuary, which come near to minister unto the LORD; and it shall be a place for their houses, and an holy place for the sanctuary.
45:4. The sanctified portion of the land shall be for the priests, the ministers of the sanctuary, who approach for the ministry of the Lord. And it shall be a place for their houses, and for the holy place of the sanctuary.
45:4. The holy [portion] of the land shall be for the priests the ministers of the sanctuary, which shall come near to minister unto the LORD: and it shall be a place for their houses, and an holy place for the sanctuary.
The holy [portion] of the land shall be for the priests the ministers of the sanctuary, which shall come near to minister unto the LORD: and it shall be a place for their houses, and an holy place for the sanctuary:

45:4 Эта священная часть земли принадлежать будет священникам, служителям святилища, приступающим к служению Господу: это будет для них местом для домов и святынею для святилища.
45:4
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
ἔσται ειμι be
τοῖς ο the
ἱερεῦσιν ιερευς priest
τοῖς ο the
λειτουργοῦσιν λειτουργεω employed; minister
ἐν εν in
τῷ ο the
ἁγίῳ αγιος holy
καὶ και and; even
ἔσται ειμι be
τοῖς ο the
ἐγγίζουσι εγγιζω get close; near
λειτουργεῖν λειτουργεω employed; minister
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ἔσται ειμι be
αὐτοῖς αυτος he; him
τόπος τοπος place; locality
εἰς εις into; for
οἴκους οικος home; household
ἀφωρισμένους αφοριζω separate
τῷ ο the
ἁγιασμῷ αγιασμος hallowing
αὐτῶν αυτος he; him
45:4
קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness
מִן־ min- מִן from
הָ הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
ה֗וּא hˈû הוּא he
לַ la לְ to
הַ the
כֹּ֨הֲנִ֜ים kkˌōhᵃnˈîm כֹּהֵן priest
מְשָׁרְתֵ֤י mᵊšārᵊṯˈê שׁרת serve
הַ ha הַ the
מִּקְדָּשׁ֙ mmiqdˌāš מִקְדָּשׁ sanctuary
יִֽהְיֶ֔ה yˈihyˈeh היה be
הַ ha הַ the
קְּרֵבִ֖ים qqᵊrēvˌîm קָרֵב approaching
לְ lᵊ לְ to
שָׁרֵ֣ת šārˈēṯ שׁרת serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הָיָ֨ה hāyˌā היה be
לָהֶ֤ם lāhˈem לְ to
מָקֹום֙ māqôm מָקֹום place
לְ lᵊ לְ to
בָ֣תִּ֔ים vˈāttˈîm בַּיִת house
וּ û וְ and
מִקְדָּ֖שׁ miqdˌāš מִקְדָּשׁ sanctuary
לַ la לְ to
הַ the
מִּקְדָּֽשׁ׃ mmiqdˈāš מִקְדָּשׁ sanctuary
45:4. sanctificatum de terra erit sacerdotibus ministris sanctuarii qui accedunt ad ministerium Domini et erit eis locus in domos et in sanctuarium sanctitatis
The holy portion of the land shall be for the priests the ministers of the sanctuary, who come near to the ministry of the Lord: and it shall be a place for their houses, and for the holy place of the sanctuary.
45:4. The sanctified portion of the land shall be for the priests, the ministers of the sanctuary, who approach for the ministry of the Lord. And it shall be a place for their houses, and for the holy place of the sanctuary.
45:4. The holy [portion] of the land shall be for the priests the ministers of the sanctuary, which shall come near to minister unto the LORD: and it shall be a place for their houses, and an holy place for the sanctuary.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Чтобы обеспечить особую святость месту, окружающему храм (“священная часть”, слав., точнее “свято - кодеш - от земли”), оно должно быть отдано священникам, “служителям” самого “святилища” (не храма вообще, как левиты - ср. ст. 5) и постоянного “приступающим к Богу”, - отдано под “дома” их, - “будет для них местом для домов и “святынею для святилища”, евр. микдаш - лемикдаш букв. “святилищем (святым местом?) для святилища” - неестественное выражение, почему уже LXX читали первое слово милкад - “отделенное”, “и будет им место на домы отлученны ((afwrismenouV) освящению их”, т. е. дома священников, находясь на таком месте, как изолированные, будут соответствовать святости священников; выражение тоже не совсем гладкое; новейшие предполагают в первом микдаш повреждение миграш свободная площадь. Особое место для жилищ священников не противоречит поведению ХLIV:28: “владения не давайте им в Израиле - я их владение”, потому что настоящий участок (терума ст. 1) принадлежит, собственно, Господу и храму и поселение на нем священников только конкретное выражение идеи, что Господь - удел их (Шред.).
Adam Clarke: Commentary on the Bible - 1831
45:4: The holy portion - See the plan, A.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:4: holy portion: Eze 45:1, Eze 44:28, Eze 48:11
which: Eze 40:45, Eze 43:19, Eze 44:13, Eze 44:14; Num 16:5
John Gill
45:4 The holy portion of the land shall be for the priests, the ministers of the sanctuary,.... That is, the rest of it, which is not for the sanctuary, shall be for the use of the priests that minister in holy things in the sanctuary; either the ministers of the Gospel, who shall have a sufficient maintenance from the churches of Christ, as the priests had under the law: or it may be meant of all the saints, who are priests unto God, and serve and worship him in his sanctuary; who shall all be satisfied with the goodness and fatness of his house, the word and ordinances, and the blessings of grace conveyed by them:
which shall come near to minister unto the Lord; these sons of Zadok, these faithful ones, in the worst of times; see Ezek 44:15,
and it shall be a place for their houses; in this large spot shall be many congregated churches, houses of the living God, where his priests and people dwell, and will be serving and praising him:
and an holy place for the sanctuary; which may denote the church of God in general, as houses may do particular churches.
45:545:5: քսան եւ հինգ հազար յերկայնութիւն, եւ տասն հազար ՚ի լայնութիւն։ Եւ Ղեւտացւոցն որ պաշտեն ՚ի տաճարին, եղիցի ՚ի կալուածս քաղաքի ՚ի բնակութիւն[13043]. [13043] Ոսկան. ՚Ի լայնութիւն եղիցի Ղեւտացւոցն... եղիցի կալուածս քա՛՛։
5 երկարութիւնը քսանհինգ հազար ձողաչափ, լայնութիւնը՝ տասը հազար: Ղեւտացիների համար էլ, որոնք ծառայութիւն են անում տաճարում, քաղաքում բնակութեան համար կալուածք է լինելու:
5 Տանը ծառայութիւն ընող Ղեւտացիները քսանըհինգ հազար երկայնութեամբ ու տասը հազար լայնութեամբ կալուած պէտք է ունենան, նաեւ՝ քսան սենեակ
քսան`` եւ հինգ հազար յերկայնութիւն եւ տասն հազար ի լայնութիւն եւ Ղեւտացւոցն որ պաշտեն ի տաճարին` եղիցի [967]ի կալուածս քաղաքի ի բնակութիւն:

45:5: քսան եւ հինգ հազար յերկայնութիւն, եւ տասն հազար ՚ի լայնութիւն։ Եւ Ղեւտացւոցն որ պաշտեն ՚ի տաճարին, եղիցի ՚ի կալուածս քաղաքի ՚ի բնակութիւն[13043].
[13043] Ոսկան. ՚Ի լայնութիւն եղիցի Ղեւտացւոցն... եղիցի կալուածս քա՛՛։
5 երկարութիւնը քսանհինգ հազար ձողաչափ, լայնութիւնը՝ տասը հազար: Ղեւտացիների համար էլ, որոնք ծառայութիւն են անում տաճարում, քաղաքում բնակութեան համար կալուածք է լինելու:
5 Տանը ծառայութիւն ընող Ղեւտացիները քսանըհինգ հազար երկայնութեամբ ու տասը հազար լայնութեամբ կալուած պէտք է ունենան, նաեւ՝ քսան սենեակ
zohrab-1805▾ eastern-1994▾ western am▾
45:545:5 Двадцать пять тысяч {тростей} длины и десять тысяч ширины будут принадлежать левитам, служителям храма, как их владение для обитания их.
45:5 εἴκοσι εικοσι twenty καὶ και and; even πέντε πεντε five χιλιάδες χιλιας thousand μῆκος μηκος length καὶ και and; even εὖρος ευρος ten χιλιάδες χιλιας thousand ἔσται ειμι be τοῖς ο the Λευίταις λευιτης Leuΐtēs; Leitis τοῖς ο the λειτουργοῦσιν λειτουργεω employed; minister τῷ ο the οἴκῳ οικος home; household αὐτοῖς αυτος he; him εἰς εις into; for κατάσχεσιν κατασχεσις holding πόλεις πολις city τοῦ ο the κατοικεῖν κατοικεω settle
45:5 וַ wa וְ and חֲמִשָּׁ֨ה ḥᵃmiššˌā חָמֵשׁ five וְ wᵊ וְ and עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty אֶ֨לֶף֙ ʔˈelef אֶלֶף thousand אֹ֔רֶךְ ʔˈōreḵ אֹרֶךְ length וַ wa וְ and עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand רֹ֑חַב rˈōḥav רֹחַב breadth וְֽי *wᵊˈ וְ and הָיָ֡ההיה *hāyˈā היה be לַ la לְ to † הַ the לְוִיִּם֩ lᵊwiyyˌim לֵוִי Levite מְשָׁרְתֵ֨י mᵊšārᵊṯˌê שׁרת serve הַ ha הַ the בַּ֧יִת bbˈayiṯ בַּיִת house לָהֶ֛ם lāhˈem לְ to לַ la לְ to אֲחֻזָּ֖ה ʔᵃḥuzzˌā אֲחֻזָּה land property עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty לְשָׁכֹֽת׃ lᵊšāḵˈōṯ לִשְׁכָּה hall
45:5. viginti quinque autem milia longitudinis et decem milia latitudinis erunt Levitis qui ministrant domui ipsi possidebunt viginti gazofilaciaAnd five and twenty thousand of length, and ten thousand of breadth shall be for the Levites, that minister in the house: they shall possess twenty store chambers.
5. And five and twenty thousand in length, and ten thousand in breadth, shall be unto the Levites, the ministers of the house, for a possession unto themselves, twenty chambers.
45:5. Now twenty-five thousand in length, and ten thousand in width shall be for the Levites, who minister in the house. They shall possess twenty storerooms.
45:5. And the five and twenty thousand of length, and the ten thousand of breadth, shall also the Levites, the ministers of the house, have for themselves, for a possession for twenty chambers.
And the five and twenty thousand of length, and the ten thousand of breadth, shall also the Levites, the ministers of the house, have for themselves, for a possession for twenty chambers:

45:5 Двадцать пять тысяч {тростей} длины и десять тысяч ширины будут принадлежать левитам, служителям храма, как их владение для обитания их.
45:5
εἴκοσι εικοσι twenty
καὶ και and; even
πέντε πεντε five
χιλιάδες χιλιας thousand
μῆκος μηκος length
καὶ και and; even
εὖρος ευρος ten
χιλιάδες χιλιας thousand
ἔσται ειμι be
τοῖς ο the
Λευίταις λευιτης Leuΐtēs; Leitis
τοῖς ο the
λειτουργοῦσιν λειτουργεω employed; minister
τῷ ο the
οἴκῳ οικος home; household
αὐτοῖς αυτος he; him
εἰς εις into; for
κατάσχεσιν κατασχεσις holding
πόλεις πολις city
τοῦ ο the
κατοικεῖν κατοικεω settle
45:5
וַ wa וְ and
חֲמִשָּׁ֨ה ḥᵃmiššˌā חָמֵשׁ five
וְ wᵊ וְ and
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
אֶ֨לֶף֙ ʔˈelef אֶלֶף thousand
אֹ֔רֶךְ ʔˈōreḵ אֹרֶךְ length
וַ wa וְ and
עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten
אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand
רֹ֑חַב rˈōḥav רֹחַב breadth
וְֽי
*wᵊˈ וְ and
הָיָ֡ההיה
*hāyˈā היה be
לַ la לְ to
הַ the
לְוִיִּם֩ lᵊwiyyˌim לֵוִי Levite
מְשָׁרְתֵ֨י mᵊšārᵊṯˌê שׁרת serve
הַ ha הַ the
בַּ֧יִת bbˈayiṯ בַּיִת house
לָהֶ֛ם lāhˈem לְ to
לַ la לְ to
אֲחֻזָּ֖ה ʔᵃḥuzzˌā אֲחֻזָּה land property
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
לְשָׁכֹֽת׃ lᵊšāḵˈōṯ לִשְׁכָּה hall
45:5. viginti quinque autem milia longitudinis et decem milia latitudinis erunt Levitis qui ministrant domui ipsi possidebunt viginti gazofilacia
And five and twenty thousand of length, and ten thousand of breadth shall be for the Levites, that minister in the house: they shall possess twenty store chambers.
45:5. Now twenty-five thousand in length, and ten thousand in width shall be for the Levites, who minister in the house. They shall possess twenty storerooms.
45:5. And the five and twenty thousand of length, and the ten thousand of breadth, shall also the Levites, the ministers of the house, have for themselves, for a possession for twenty chambers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Соответственно меньшей святости левитов, “служителей храма” вообще (не святилища - ср. ст. 4) их участок, по величине равный священническому, в 25: 000: х 10: 000, но не уменьшаемый площадью храма (так как левитов было больше), не находился в такой непосредственной близости к храму, как священнический, а примыкал к священническому с севера (как видно уже из XLVIII гл.). “Как их владение для обитания” - евр. есрим лешахот соб. “двадцать комнат”; в виду неестественности такого смысла (речь могла быть о домах на столь громадном пространстве, как в ст. 4, а не о комнатах, да еще в таком малом количестве), читают, с LXX (ср. Чис XXXV:2; Нав XIV:4; XXI:2) арим лашебет - “грады ко обитанию”.
Adam Clarke: Commentary on the Bible - 1831
45:5: And the five and twenty thousand - See the plan, B.
Albert Barnes: Notes on the Bible - 1834
45:5: For a possession for twenty chambers - literally, "For a possession twenty chambers," possibly twenty out of the thirty chambers in the outer court Eze 40:17, and assigned for their use during residence in the sanctuary. The Septuagint reads "for cities to dwell in" (compare Num 35:2) which some adopt here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:5: the five: Eze 48:10, Eze 48:13, Eze 48:20
the ministers: Co1 9:13, Co1 9:14
for a possession: Eze 40:17; Ch1 9:26-33; Neh 10:38, Neh 10:39
John Gill
45:5 And the five and twenty thousand, of length, and ten thousand of breadth,.... This seems to be another portion of the land, distinct from the former, though of the same measure; see Ezek 48:13,
shall also the Levites, the ministers of the house, have for themselves; separate from the priests, to whom they ministered, and were as numerous; or more numerous, than they; this is still designed to set forth the largeness of the church, and the great numbers of its members, who will all be accommodated and supplied with good things:
for a possession for twenty chambers; which some understand of twenty rows of chambers; by which may be meant particular congregated churches, as we have seen all along in this vision, erected for the better use and convenience of the saints in all places and parts of the world, where they are called.
45:645:6: ըստ բնակութեան քաղաքի տացես, հինգ հազար ՚ի լայնութիւն, եւ քսան եւ հինգ հազար յերկայնութիւն ըստ երախտեաց սրբութեանցն. յամենայն տանէն Իսրայէլի եղիցի[13044]։ [13044] Ոմանք. ՚Ի լայնութիւն, եւ հինգ հազար յերկայնութիւն։ Բազումք. Ըստ երախայրեաց սրբութեանցն։ Ոսկան. Ամենայնի տանն Իսրայէլի եղիցի։
6 Բնակութեան համար քաղաքին տալու ես հինգ հազար ձողաչափ լայնութեամբ եւ քսանհինգ հազար ձողաչափ երկարութեամբ տարածութիւն՝ ըստ Իսրայէլի ամբողջ տնից սրբարանին տրուած երախայրիքների»:
6 Եւ հինգ հազար լայնութեամբ ու քսանըհինգ հազար երկայնութեամբ՝ քաղաքին կալուածը պիտի տաք սրբարանին ընծային հետ. ասիկա բոլոր Իսրայէլի տանը պիտի պատկանի։
Ըստ բնակութեան`` քաղաքի տացես` հինգ հազար ի լայնութիւն, եւ քսան եւ հինգ հազար յերկայնութիւն [968]ըստ երախայրեաց սրբութեանցն` յամենայն տանէն Իսրայելի եղիցի:

45:6: ըստ բնակութեան քաղաքի տացես, հինգ հազար ՚ի լայնութիւն, եւ քսան եւ հինգ հազար յերկայնութիւն ըստ երախտեաց սրբութեանցն. յամենայն տանէն Իսրայէլի եղիցի[13044]։
[13044] Ոմանք. ՚Ի լայնութիւն, եւ հինգ հազար յերկայնութիւն։ Բազումք. Ըստ երախայրեաց սրբութեանցն։ Ոսկան. Ամենայնի տանն Իսրայէլի եղիցի։
6 Բնակութեան համար քաղաքին տալու ես հինգ հազար ձողաչափ լայնութեամբ եւ քսանհինգ հազար ձողաչափ երկարութեամբ տարածութիւն՝ ըստ Իսրայէլի ամբողջ տնից սրբարանին տրուած երախայրիքների»:
6 Եւ հինգ հազար լայնութեամբ ու քսանըհինգ հազար երկայնութեամբ՝ քաղաքին կալուածը պիտի տաք սրբարանին ընծային հետ. ասիկա բոլոր Իսրայէլի տանը պիտի պատկանի։
zohrab-1805▾ eastern-1994▾ western am▾
45:645:6 И во владение городу дайте пять тысяч ширины и двадцать пять тысяч длины, против священного места, отделенного Господу; это принадлежать должно всему дому Израилеву.
45:6 καὶ και and; even τὴν ο the κατάσχεσιν κατασχεσις holding τῆς ο the πόλεως πολις city δώσεις διδωμι give; deposit πέντε πεντε five χιλιάδας χιλιας thousand εὖρος ευρος and; even μῆκος μηκος length πέντε πεντε five καὶ και and; even εἴκοσι εικοσι twenty χιλιάδας χιλιας thousand ὃν ος who; what τρόπον τροπος manner; by means ἡ ο the ἀπαρχὴ απαρχη firstfruit τῶν ο the ἁγίων αγιος holy παντὶ πας all; every οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel ἔσονται ειμι be
45:6 וַ wa וְ and אֲחֻזַּ֨ת ʔᵃḥuzzˌaṯ אֲחֻזָּה land property הָ hā הַ the עִ֜יר ʕˈîr עִיר town תִּתְּנ֗וּ tittᵊnˈû נתן give חֲמֵ֤שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand רֹ֔חַב rˈōḥav רֹחַב breadth וְ wᵊ וְ and אֹ֗רֶךְ ʔˈōreḵ אֹרֶךְ length חֲמִשָּׁ֤ה ḥᵃmiššˈā חָמֵשׁ five וְ wᵊ וְ and עֶשְׂרִים֙ ʕeśrîm עֶשְׂרִים twenty אֶ֔לֶף ʔˈelef אֶלֶף thousand לְ lᵊ לְ to עֻמַּ֖ת ʕummˌaṯ עֻמָּה side תְּרוּמַ֣ת tᵊrûmˈaṯ תְּרוּמָה contribution הַ ha הַ the קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel יִהְיֶֽה׃ yihyˈeh היה be
45:6. et possessionem civitatis dabitis quinque milia latitudinis et longitudinis viginti quinque milia secundum separationem sanctuarii omni domui IsrahelAnd you shall appoint the possession of the city five thousand broad, and five and twenty thousand long, according to the separation of the sanctuary, for the whole house of Israel.
6. And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, side by side with the oblation of the holy portion: it shall be for the whole house of Israel.
45:6. And you shall appoint a possession in the city of five thousand in width, and twenty-five thousand in length, in accord with the separation of the sanctuary, for the entire house of Israel.
45:6. And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against the oblation of the holy [portion]: it shall be for the whole house of Israel.
And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against the oblation of the holy [portion]: it shall be for the whole house of Israel:

45:6 И во владение городу дайте пять тысяч ширины и двадцать пять тысяч длины, против священного места, отделенного Господу; это принадлежать должно всему дому Израилеву.
45:6
καὶ και and; even
τὴν ο the
κατάσχεσιν κατασχεσις holding
τῆς ο the
πόλεως πολις city
δώσεις διδωμι give; deposit
πέντε πεντε five
χιλιάδας χιλιας thousand
εὖρος ευρος and; even
μῆκος μηκος length
πέντε πεντε five
καὶ και and; even
εἴκοσι εικοσι twenty
χιλιάδας χιλιας thousand
ὃν ος who; what
τρόπον τροπος manner; by means
ο the
ἀπαρχὴ απαρχη firstfruit
τῶν ο the
ἁγίων αγιος holy
παντὶ πας all; every
οἴκῳ οικος home; household
Ισραηλ ισραηλ.1 Israel
ἔσονται ειμι be
45:6
וַ wa וְ and
אֲחֻזַּ֨ת ʔᵃḥuzzˌaṯ אֲחֻזָּה land property
הָ הַ the
עִ֜יר ʕˈîr עִיר town
תִּתְּנ֗וּ tittᵊnˈû נתן give
חֲמֵ֤שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five
אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand
רֹ֔חַב rˈōḥav רֹחַב breadth
וְ wᵊ וְ and
אֹ֗רֶךְ ʔˈōreḵ אֹרֶךְ length
חֲמִשָּׁ֤ה ḥᵃmiššˈā חָמֵשׁ five
וְ wᵊ וְ and
עֶשְׂרִים֙ ʕeśrîm עֶשְׂרִים twenty
אֶ֔לֶף ʔˈelef אֶלֶף thousand
לְ lᵊ לְ to
עֻמַּ֖ת ʕummˌaṯ עֻמָּה side
תְּרוּמַ֣ת tᵊrûmˈaṯ תְּרוּמָה contribution
הַ ha הַ the
קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
יִהְיֶֽה׃ yihyˈeh היה be
45:6. et possessionem civitatis dabitis quinque milia latitudinis et longitudinis viginti quinque milia secundum separationem sanctuarii omni domui Israhel
And you shall appoint the possession of the city five thousand broad, and five and twenty thousand long, according to the separation of the sanctuary, for the whole house of Israel.
45:6. And you shall appoint a possession in the city of five thousand in width, and twenty-five thousand in length, in accord with the separation of the sanctuary, for the entire house of Israel.
45:6. And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against the oblation of the holy [portion]: it shall be for the whole house of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Если к полученному до сих пор квадратку в 25: 000: ед. м. длины х 10: 000: ширины свящ. + 10: 000: ширины левитского участка прибавить принадлежащее городу, будущему Иерусалиму, конечно, с его пригородами, 25: 000: х 5000, то получится квадрат в 25: 000: х 25: 000: ед. м., обнимающий со всех сторон храм. Нижний, южный квадрат этого квадрата в 25: 000: х 5000, входя в этот священный квадрат и находясь в таком же отношении “против” - леумат соб. “соответственно”, к священному участку терумат гакодеш; рус. “священного места отделенного Господу”, но “Господу” нет в подлин. т. е., в каком к нему находится левитский участок, должен иметь с последним одинаковую степень святости, посему LXX последнее выражение передают: “якоже начаток (aparch) святых”. Эта городская площадь, как и священный и вписываемый далее княжеский участок, не должна считаться владением какого-либо одного колена (как некогда колено Иудино считало Иерусалим своим городом), а всего дома Израилева. Подробнее обо всем этом в XLVIII:15-19.
Adam Clarke: Commentary on the Bible - 1831
45:6: Ye shall appoint - See the plan, FF.
Albert Barnes: Notes on the Bible - 1834
45:6: This portion is to belong to the whole people, not to be subject to the encroachments made by the later kings of Judah Jer 22:13. The Levites' portion 10, 000 reeds, the priests' portion 10, 000 reeds, and the city portion 5, 000 reeds. make in all 25, 000 reeds from north to south. The measure of each of these portions from east to west has been defined to be 25, 000 reeds (Eze 45:1 note), and thus we have a square of 25, 000 in all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:6: the city: Eze 48:15-18, Eze 48:30-35
John Gill
45:6 And ye shall appoint the possession of the city, Which is something distinct from the house or temple, which was as the frame of a city, being so large, and consisting of so many parts, Ezek 40:2 and seems also different from the city in Ezek 48:30, the measures of the one and of the other not agreeing. Starckius thinks that this city prefigures the academies that should be among Christians, in which the priests or ministers of the word should teach those that came out of all parts unto them; but I am rather of opinion that the civil state of the people of God is here meant, as it will be in the spiritual reign of Christ; when all civil power and authority will not as yet be put down, only it will come into the hands of the saints, and be administered by Christian kings and princes.
Five thousand broad, and five and twenty thousand long, over against the oblation of the holy portion; five thousand reeds in breadth are allowed less for the civil than the church state; and though they are contiguous, and there is a connection between them, yet are separate from each other; the material temple was in the city of Jerusalem; but the holy portion, in which the sanctuary shall be, is without the city, and the city over against that; hence John seems, to have borrowed his idea and language, "I saw no temple therein", Rev_ 21:22, though speaking of another city: the church and the world shall be no more mixed together; Christ's kingdom is not of this world, nor to be fixed on a civil establishment:
Tit shall be for the whole house of Israel; they shall all be under one and the same form of government; I do not say they shall be all under one temporal king or prince; but all Christian kings and princes shall exercise the same kind of rule and government; so that, as their church state will be uniform, their civil state or polity will be alike.
John Wesley
45:6 The possession - Land to be a possession to the citizens of Jerusalem, and to be the content of the city. Broad - About two miles and half broad, and twelve miles and half long. Long - This must run along parallel in length with the holy portion, though but half its breadth. For the whole house - As the capital city, to which the tribe's resort, it must be large enough to entertain them.
45:745:7: Եւ առաջնորդին յայնմանէ եւ անտի յերախայրիս սրբոցն ՚ի նիստ քաղաքին յանդիման երախայրեաց սրբութեանցն, ընդդէմ բնակութեան քաղաքին ընդ կողմ ծովու. եւ ՚ի ծովէն ընդ արեւելս. եւ երկայնութիւն ըստ միոյ վիճակաց ՚ի սահմանացն որ ընդ ծովակողմն, եւ լայնութիւն ըստ սահմանաց երկրին որ ընդ արեւելս[13045]. [13045] Ոսկան. Եւ անտի յերեխայրից սրբոցն։ Բազումք. Եւ երկայնութիւն ըստ սահմանաց երկ՛՛։
7 Առաջնորդին էլ է տրուելու հող քաղաքի նստավայրում, սրբարանի դիմաց, քաղաքի բնակավայրերի դէմ-յանդիման, ծովի կողմը, ծովից էլ՝ դէպի արեւելք. երկարութիւնը՝ ըստ մէկ բաժնի սահմանների դէպի ծովակողմը, լայնութիւնը՝ ըստ հողի մէկ բաժնի սահմանների դէպի արեւելք:
7 Իշխանին կալուածը՝ սուրբ ընծային ու քաղաքին կալուածին մէկ կողմէն ու միւս կողմէն, սուրբ ընծային եւ քաղաքին կալուածին դէմ դէպի արեւմուտք ու դէպի արեւելք պէտք է ըլլայ։ Երկայնութիւնը արեւմտեան սահմանէն մինչեւ արեւելեան սահմանը միւս բաժիններէն մէկուն հետ հաւասար պէտք է ըլլայ։
Եւ առաջնորդին յայնմանէ եւ անտի յերախայրիս սրբոցն ի նիստ քաղաքին յանդիման երախայրեաց սրբութեանցն, ընդդէմ բնակութեան քաղաքին ընդ կողմ ծովու. եւ ի ծովէն ընդ արեւելս. եւ երկայնութիւն ըստ միոյ վիճակաց ի սահմանացն որ ընդ ծովակողմն, եւ լայնութիւն ըստ սահմանաց երկրին որ ընդ արեւելս:

45:7: Եւ առաջնորդին յայնմանէ եւ անտի յերախայրիս սրբոցն ՚ի նիստ քաղաքին յանդիման երախայրեաց սրբութեանցն, ընդդէմ բնակութեան քաղաքին ընդ կողմ ծովու. եւ ՚ի ծովէն ընդ արեւելս. եւ երկայնութիւն ըստ միոյ վիճակաց ՚ի սահմանացն որ ընդ ծովակողմն, եւ լայնութիւն ըստ սահմանաց երկրին որ ընդ արեւելս[13045].
[13045] Ոսկան. Եւ անտի յերեխայրից սրբոցն։ Բազումք. Եւ երկայնութիւն ըստ սահմանաց երկ՛՛։
7 Առաջնորդին էլ է տրուելու հող քաղաքի նստավայրում, սրբարանի դիմաց, քաղաքի բնակավայրերի դէմ-յանդիման, ծովի կողմը, ծովից էլ՝ դէպի արեւելք. երկարութիւնը՝ ըստ մէկ բաժնի սահմանների դէպի ծովակողմը, լայնութիւնը՝ ըստ հողի մէկ բաժնի սահմանների դէպի արեւելք:
7 Իշխանին կալուածը՝ սուրբ ընծային ու քաղաքին կալուածին մէկ կողմէն ու միւս կողմէն, սուրբ ընծային եւ քաղաքին կալուածին դէմ դէպի արեւմուտք ու դէպի արեւելք պէտք է ըլլայ։ Երկայնութիւնը արեւմտեան սահմանէն մինչեւ արեւելեան սահմանը միւս բաժիններէն մէկուն հետ հաւասար պէտք է ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
45:745:7 И князю {дайте} долю по ту и другую сторону, как подле священного места, отделенного {Господу}, так и подле городского владения, к западу с западной стороны и к востоку с восточной стороны, длиною наравне с одним из оных уделов от западного предела до восточного.
45:7 καὶ και and; even τῷ ο the ἡγουμένῳ ηγεομαι lead; consider ἐκ εκ from; out of τούτου ουτος this; he καὶ και and; even ἀπὸ απο from; away τούτου ουτος this; he εἰς εις into; for τὰς ο the ἀπαρχὰς απαρχη firstfruit τῶν ο the ἁγίων αγιος holy εἰς εις into; for κατάσχεσιν κατασχεσις holding τῆς ο the πόλεως πολις city κατὰ κατα down; by πρόσωπον προσωπον face; ahead of τῶν ο the ἀπαρχῶν απαρχη firstfruit τῶν ο the ἁγίων αγιος holy καὶ και and; even κατὰ κατα down; by πρόσωπον προσωπον face; ahead of τῆς ο the κατασχέσεως κατασχεσις holding τῆς ο the πόλεως πολις city τὰ ο the πρὸς προς to; toward θάλασσαν θαλασσα sea καὶ και and; even ἀπὸ απο from; away τῶν ο the πρὸς προς to; toward θάλασσαν θαλασσα sea πρὸς προς to; toward ἀνατολάς ανατολη springing up; east καὶ και and; even τὸ ο the μῆκος μηκος length ὡς ως.1 as; how μία εις.1 one; unit τῶν ο the μερίδων μερις portion ἀπὸ απο from; away τῶν ο the ὁρίων οριον frontier τῶν ο the πρὸς προς to; toward θάλασσαν θαλασσα sea καὶ και and; even τὸ ο the μῆκος μηκος length ἐπὶ επι in; on τὰ ο the ὅρια οριον frontier τὰ ο the πρὸς προς to; toward ἀνατολὰς ανατολη springing up; east τῆς ο the γῆς γη earth; land
45:7 וְ wᵊ וְ and לַ la לְ to † הַ the נָּשִׂ֡יא nnāśˈî נָשִׂיא chief מִ mi מִן from זֶּ֣ה zzˈeh זֶה this וּ û וְ and מִ mi מִן from זֶּה֩ zzˌeh זֶה this לִ li לְ to תְרוּמַ֨ת ṯᵊrûmˌaṯ תְּרוּמָה contribution הַ ha הַ the קֹּ֜דֶשׁ qqˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and לַ la לְ to אֲחֻזַּ֣ת ʔᵃḥuzzˈaṯ אֲחֻזָּה land property הָ hā הַ the עִ֗יר ʕˈîr עִיר town אֶל־ ʔel- אֶל to פְּנֵ֤י pᵊnˈê פָּנֶה face תְרֽוּמַת־ ṯᵊrˈûmaṯ- תְּרוּמָה contribution הַ ha הַ the קֹּ֨דֶשׁ֙ qqˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and אֶל־ ʔel- אֶל to פְּנֵי֙ pᵊnˌê פָּנֶה face אֲחֻזַּ֣ת ʔᵃḥuzzˈaṯ אֲחֻזָּה land property הָ hā הַ the עִ֔יר ʕˈîr עִיר town מִ mi מִן from פְּאַת־ ppᵊʔaṯ- פֵּאָה corner יָ֣ם yˈom יָם sea יָ֔מָּה yˈommā יָם sea וּ û וְ and מִ mi מִן from פְּאַת־ ppᵊʔaṯ- פֵּאָה corner קֵ֖דְמָה qˌēḏᵊmā קֶדֶם front קָדִ֑ימָה qāḏˈîmā קָדִים east וְ wᵊ וְ and אֹ֗רֶךְ ʔˈōreḵ אֹרֶךְ length לְ lᵊ לְ to עֻמֹּות֙ ʕummôṯ עֻמָּה side אַחַ֣ד ʔaḥˈaḏ אֶחָד one הַ ha הַ the חֲלָקִ֔ים ḥᵃlāqˈîm חֵלֶק share מִ mi מִן from גְּב֥וּל ggᵊvˌûl גְּבוּל boundary יָ֖ם yˌom יָם sea אֶל־ ʔel- אֶל to גְּב֥וּל gᵊvˌûl גְּבוּל boundary קָדִֽימָה׃ qāḏˈîmā קָדִים east
45:7. principi quoque hinc et inde in separationem sanctuarii et in possessionem civitatis contra faciem separationis sanctuarii et contra faciem possessionis urbis a latere maris usque ad mare et a latere orientis usque ad orientem longitudinem autem iuxta unamquamque partium a termino occidentali usque ad terminum orientalemFor the prince also on the one side and on the other side, according to the separation of the sanctuary, and according to the possession of the city, over against the separation of the sanctuary, and over against the possession of the city: from the side of the sea even to the sea, and from the side of the east even to the east. And the length according to every part from the west border to the east border.
7. And for the prince on the one side and on the other side of the holy oblation and of the possession of the city, in front of the holy oblation and in front of the possession of the city, on the west side westward, and on the east side eastward: and in length answerable unto one of the portions, from the west border unto the east border.
45:7. Appoint the same for the prince, on one side and on the other, in the separation of the sanctuary, and in the possession of the city, opposite the face of the separation of the sanctuary, and opposite the face of the possession of the city, from the side of the sea even to the sea, and from the side of the east even to the east. And the length shall be just as in each part, from the western border even to the eastern border.
45:7. And [a portion shall be] for the prince on the one side and on the other side of the oblation of the holy [portion], and of the possession of the city, before the oblation of the holy [portion], and before the possession of the city, from the west side westward, and from the east side eastward: and the length [shall be] over against one of the portions, from the west border unto the east border.
And a [portion shall be] for the prince on the one side and on the other side of the oblation of the holy [portion], and of the possession of the city, before the oblation of the holy [portion], and before the possession of the city, from the west side westward, and from the east side eastward: and the length [shall be] over against one of the portions, from the west border unto the east border:

45:7 И князю {дайте} долю по ту и другую сторону, как подле священного места, отделенного {Господу}, так и подле городского владения, к западу с западной стороны и к востоку с восточной стороны, длиною наравне с одним из оных уделов от западного предела до восточного.
45:7
καὶ και and; even
τῷ ο the
ἡγουμένῳ ηγεομαι lead; consider
ἐκ εκ from; out of
τούτου ουτος this; he
καὶ και and; even
ἀπὸ απο from; away
τούτου ουτος this; he
εἰς εις into; for
τὰς ο the
ἀπαρχὰς απαρχη firstfruit
τῶν ο the
ἁγίων αγιος holy
εἰς εις into; for
κατάσχεσιν κατασχεσις holding
τῆς ο the
πόλεως πολις city
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
τῶν ο the
ἀπαρχῶν απαρχη firstfruit
τῶν ο the
ἁγίων αγιος holy
καὶ και and; even
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
τῆς ο the
κατασχέσεως κατασχεσις holding
τῆς ο the
πόλεως πολις city
τὰ ο the
πρὸς προς to; toward
θάλασσαν θαλασσα sea
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
πρὸς προς to; toward
θάλασσαν θαλασσα sea
πρὸς προς to; toward
ἀνατολάς ανατολη springing up; east
καὶ και and; even
τὸ ο the
μῆκος μηκος length
ὡς ως.1 as; how
μία εις.1 one; unit
τῶν ο the
μερίδων μερις portion
ἀπὸ απο from; away
τῶν ο the
ὁρίων οριον frontier
τῶν ο the
πρὸς προς to; toward
θάλασσαν θαλασσα sea
καὶ και and; even
τὸ ο the
μῆκος μηκος length
ἐπὶ επι in; on
τὰ ο the
ὅρια οριον frontier
τὰ ο the
πρὸς προς to; toward
ἀνατολὰς ανατολη springing up; east
τῆς ο the
γῆς γη earth; land
45:7
וְ wᵊ וְ and
לַ la לְ to
הַ the
נָּשִׂ֡יא nnāśˈî נָשִׂיא chief
מִ mi מִן from
זֶּ֣ה zzˈeh זֶה this
וּ û וְ and
מִ mi מִן from
זֶּה֩ zzˌeh זֶה this
לִ li לְ to
תְרוּמַ֨ת ṯᵊrûmˌaṯ תְּרוּמָה contribution
הַ ha הַ the
קֹּ֜דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
וְ wᵊ וְ and
לַ la לְ to
אֲחֻזַּ֣ת ʔᵃḥuzzˈaṯ אֲחֻזָּה land property
הָ הַ the
עִ֗יר ʕˈîr עִיר town
אֶל־ ʔel- אֶל to
פְּנֵ֤י pᵊnˈê פָּנֶה face
תְרֽוּמַת־ ṯᵊrˈûmaṯ- תְּרוּמָה contribution
הַ ha הַ the
קֹּ֨דֶשׁ֙ qqˈōḏeš קֹדֶשׁ holiness
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
פְּנֵי֙ pᵊnˌê פָּנֶה face
אֲחֻזַּ֣ת ʔᵃḥuzzˈaṯ אֲחֻזָּה land property
הָ הַ the
עִ֔יר ʕˈîr עִיר town
מִ mi מִן from
פְּאַת־ ppᵊʔaṯ- פֵּאָה corner
יָ֣ם yˈom יָם sea
יָ֔מָּה yˈommā יָם sea
וּ û וְ and
מִ mi מִן from
פְּאַת־ ppᵊʔaṯ- פֵּאָה corner
קֵ֖דְמָה qˌēḏᵊmā קֶדֶם front
קָדִ֑ימָה qāḏˈîmā קָדִים east
וְ wᵊ וְ and
אֹ֗רֶךְ ʔˈōreḵ אֹרֶךְ length
לְ lᵊ לְ to
עֻמֹּות֙ ʕummôṯ עֻמָּה side
אַחַ֣ד ʔaḥˈaḏ אֶחָד one
הַ ha הַ the
חֲלָקִ֔ים ḥᵃlāqˈîm חֵלֶק share
מִ mi מִן from
גְּב֥וּל ggᵊvˌûl גְּבוּל boundary
יָ֖ם yˌom יָם sea
אֶל־ ʔel- אֶל to
גְּב֥וּל gᵊvˌûl גְּבוּל boundary
קָדִֽימָה׃ qāḏˈîmā קָדִים east
45:7. principi quoque hinc et inde in separationem sanctuarii et in possessionem civitatis contra faciem separationis sanctuarii et contra faciem possessionis urbis a latere maris usque ad mare et a latere orientis usque ad orientem longitudinem autem iuxta unamquamque partium a termino occidentali usque ad terminum orientalem
For the prince also on the one side and on the other side, according to the separation of the sanctuary, and according to the possession of the city, over against the separation of the sanctuary, and over against the possession of the city: from the side of the sea even to the sea, and from the side of the east even to the east. And the length according to every part from the west border to the east border.
45:7. Appoint the same for the prince, on one side and on the other, in the separation of the sanctuary, and in the possession of the city, opposite the face of the separation of the sanctuary, and opposite the face of the possession of the city, from the side of the sea even to the sea, and from the side of the east even to the east. And the length shall be just as in each part, from the western border even to the eastern border.
45:7. And [a portion shall be] for the prince on the one side and on the other side of the oblation of the holy [portion], and of the possession of the city, before the oblation of the holy [portion], and before the possession of the city, from the west side westward, and from the east side eastward: and the length [shall be] over against one of the portions, from the west border unto the east border.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. По обе стороны квадрата в 25: 000: кв. ед. м., заключавшего в себе левитский, священнический и городской участки, простирался во всю 25: 000: ед. м. ширину этого квадрата княжеский (наси, см. объяснение XLIV:3) участок и достигал на востоке Иордана, а на западе Средиземного моря, обнимая с востока и запада священный квадрат и занимая, как и каждый “из уделов” 12: колен, всю ширину Обетованной земли. XLVIII:21. См. чертеж на с. 232. Слав.: “И старейшине от того: и от всего”, греч. ek toutou kai apo toutou - букв. перевод евр. миззе умиззе, которое вслед за Вульг. (hinc et inde) теперь все переводят “по ту и другую сторону”. Славянский текст далее: “В начатки святых, во одержание града”, - “в” евр. “ле”, “для”, “соответственно”, рус. “подле”; “начатки святых” - священный участок (терума) ст. I и 4. “По лицу одержания града” точнейшее определение этого “в”. “Яже к морю, и от сущих к морю яже на восток” - букв. но с перестановкою и с пропуском перевод евр. “со стороны моря (запада) к морю и со стороны востока к востоку”, т. е. с западной, морской стороны (свящ. участка) до самого запада (моря) и с восточной стороны до самого востока (Обетованной земли). >«Долгота же яко едина часть> (коленный участок) >от> (apo) >предел иже> (twn) >к морю> (от морской границы земли) >и долгота ко> (epi) >пределом иже на восток земли»> - распространенный перевод евр., причем слово “земли” правильно взято в этот стих из начала 9-го евр. стиха.
Adam Clarke: Commentary on the Bible - 1831
45:7: A portion shall be for the prince - נשיא nasi, he who had the authority of chief magistrate; for there was neither king nor prince among the Jews after the Babylonish captivity. For these allotments and divisions, see the plan, EE, FF, GG.
Albert Barnes: Notes on the Bible - 1834
45:7
And the length shall be over against - Or, "and" in length "over against."
The definition of the prince's territory was to pRev_ent the oppressions foretold (Sa1 8:14 ff), described Kg2 23:35, and reproved jer 22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:7: Eze 34:24, Eze 37:24, Eze 46:16-18, Eze 48:21; Psa 2:8, Psa 2:9; Isa 9:5, Isa 9:6; Luk 1:32, Luk 1:33
John Gill
45:7 And a portion shall be for the prince,.... Meaning not the civil magistrate; though he ought to be supported in his dignity and authority, and in such manner that he may be under no temptation to oppress his subjects; and who ought to be, and at this time will be, the protector of the Lord's people, both in their civil and church state; but the Prince Messiah, of whom see Ezek 44:3, to whom God will divide a portion with the great; Jacob shall be his portion, the Heathen his inheritance, and the uttermost parts of the earth his possession, Is 53:12,
on the one side and on the other side of the oblation of the holy portion, and of the possession of the city; on each side, both of the holy portion, in which are the sanctuary, the houses of the priests, and the chambers of the Levites, and also of the city for the house of Israel; so that his portion will lie, or he be placed, on each side both of the church state and civil state of the Lord's people, and so be the protector of both; he will be a wall of fire round about them, a covert and a hiding place for them; he will be near them, and they to him; he will be on every side of them, and preserve them from persecuting enemies, and false teachers; they shall enjoy his word, his ordinances, and Gospel ministers, and be kept in the utmost peace and prosperity of all kinds; he will protect and defend them, both in their civil and religious liberties, and none shall make them afraid.
Before the oblation of the holy portion, and before the possession of the city; or rather, "over against" them (w), as it is rendered, Ezek 41:15 so, as the possession of the city was over against the holy portion, the portion of the prince was to be over against them both:
from the west side westward, and from the east side eastward; which explains on which sides of them it lay:
and the length shall be over against one of the portions; that is, against everyone of the portions:
from the west border unto the east border; now as there is no measure given to the portion of the prince, but the whole space eastward and westward is left for it, it shows the large extent of Christ's kingdom; that his dominion shall be from sea to sea, and from the river to the ends of the earth; his Gospel shall be preached everywhere; the Spirit shall be poured down upon all flesh to make it successful; multitudes shall be everywhere converted, and churches set up in all places; the kingdoms of the world will become Christ's, even all the Pagan, Papal, and Mahometan nations; Christ will be King over all the earth, and his name shall be one; there will be but one religion everywhere, Ps 72:8. Some of the Jewish writers interpret this of the King Messiah, to whom they suppose is here allotted the thirteenth part of the land: so Kimchi says,
"to Israel belong twelve parts or portions, and to the prince the thirteenth part; the portion of the prince is as the portion of one of the tribes in length and in breadth, excepting that within the inheritance of the prince should be an oblation,''
as in Ezek 45:13, and Maimonides (x) says,
"the King Messiah takes out of all lands, subdued by the Israelites, one part out of thirteen; and this thing is a statute for him and his sons for ever;''
which seems plainly to refer to this passage in Ezekiel; though there are some who understand him of any anointed king of Israel, as being his right: but the learned Selden (y) is of opinion that he is speaking of the King Messiah, and has respect to this distribution; and rightly observes, from the same author (z), that all that was subdued by him was his own, and he could dispose of it at his pleasure to his servants and soldiers.
(w) "contra faciem", V. L. (x) Hilchot Melachim, c. 4. sect, 8. (y) De Jure Naturae & Gentium, l. 6. c. 16. (z) Maimon Hilchot Melachim, c. 4. sect. 10.
John Wesley
45:7 The prince - The king. Our side - One half of the prince's portion lay on the west side of those three already set out. The other side - The other half lay on the east - side thereof, so the portion of the city, Levites and priests, lay in the middle. The holy portion - Of priests, and Levites, and sanctuary. Before - It lay parallel as broad as these three were broad, and so run on both sides in its breadth from north to south, and had its length as the other, from east to west. Over against - What is called now over - against, or by the side, is called before three times together. So now you have an exact square of twenty - five thousand cubits laid out for God, the Levites and city, which appears thus in the breadth.
10000 For the priests.
10000 For the Levites.
5000 For the city.
Robert Jamieson, A. R. Fausset and David Brown
45:7 The prince's possession is to consist of two halves, one on the west, the other on the east, of the sacred territory. The prince, as head of the holy community, stands in closest connection with the sanctuary; his possession, therefore, on both sides must adjoin that which was peculiarly the Lord's [FAIRBAIRN].
45:845:8: եւ եղիցի նմա ՚ի կալուածս ՚ի մէջ Իսրայէլի։ Եւ ո՛չ եւս բուռն լիցին իշխանք որդւոցն Իսրայէլի ժողովրդեան իմում. եւ զերկիրն վիճակեալ ժառանգեսցեն տունն Իսրայէլի ըստ ազգս իւրեանց։ ԼԸ
8 Եւ դա նրա համար լինելու է իր կալուածքն Իսրայէլում: Եւ իշխանները չեն բռնանալու այլեւս իսրայէլացիների՝ իմ ժողովրդի վրայ. բաժանուած հողն էլ Իսրայէլի տունն է ժառանգելու սերնդից սերունդ»:
8 Իսրայէլի երկրէն ասիկա անոր կալուած թող ըլլայ։ Իմ իշխաններս անգամ մըն ալ իմ ժողովուրդս պէտք չէ հարստահարեն։ Մնացած երկիրը Իսրայէլի տանը պիտի տրուի իրենց ցեղերուն համեմատ։
Եւ`` եղիցի նմա ի կալուածս ի մէջ Իսրայելի. եւ ոչ եւս բուռն լիցին իշխանք [969]որդւոցն Իսրայելի`` ժողովրդեան իմում, եւ զերկիրն [970]վիճակեալ ժառանգեսցեն տունն`` Իսրայելի ըստ ազգս իւրեանց:

45:8: եւ եղիցի նմա ՚ի կալուածս ՚ի մէջ Իսրայէլի։ Եւ ո՛չ եւս բուռն լիցին իշխանք որդւոցն Իսրայէլի ժողովրդեան իմում. եւ զերկիրն վիճակեալ ժառանգեսցեն տունն Իսրայէլի ըստ ազգս իւրեանց։ ԼԸ
8 Եւ դա նրա համար լինելու է իր կալուածքն Իսրայէլում: Եւ իշխանները չեն բռնանալու այլեւս իսրայէլացիների՝ իմ ժողովրդի վրայ. բաժանուած հողն էլ Իսրայէլի տունն է ժառանգելու սերնդից սերունդ»:
8 Իսրայէլի երկրէն ասիկա անոր կալուած թող ըլլայ։ Իմ իշխաններս անգամ մըն ալ իմ ժողովուրդս պէտք չէ հարստահարեն։ Մնացած երկիրը Իսրայէլի տանը պիտի տրուի իրենց ցեղերուն համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
45:845:8 Это его земля, его владение в Израиле, чтобы князья Мои вперед не теснили народа Моего и чтобы предоставили землю дому Израилеву по коленам его.
45:8 καὶ και and; even ἔσται ειμι be αὐτῷ αυτος he; him εἰς εις into; for κατάσχεσιν κατασχεσις holding ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even οὐ ου not καταδυναστεύσουσιν καταδυναστευω tyrannize οὐκέτι ουκετι no longer οἱ ο the ἀφηγούμενοι αφηγεομαι the Ισραηλ ισραηλ.1 Israel τὸν ο the λαόν λαος populace; population μου μου of me; mine καὶ και and; even τὴν ο the γῆν γη earth; land κατακληρονομήσουσιν κατακληρονομεω possess; give possession οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel κατὰ κατα down; by φυλὰς φυλη tribe αὐτῶν αυτος he; him
45:8 לָ lā לְ to † הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth יִֽהְיֶה־ yˈihyeh- היה be לֹּ֥ו llˌô לְ to לַֽ lˈa לְ to אֲחֻזָּ֖ה ʔᵃḥuzzˌā אֲחֻזָּה land property בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לֹא־ lō- לֹא not יֹונ֨וּ yônˌû ינה oppress עֹ֤וד ʕˈôḏ עֹוד duration נְשִׂיאַי֙ nᵊśîʔˌay נָשִׂיא chief אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֔י ʕammˈî עַם people וְ wᵊ וְ and הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth יִתְּנ֥וּ yittᵊnˌû נתן give לְ lᵊ לְ to בֵֽית־ vˈêṯ- בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to שִׁבְטֵיהֶֽם׃ ס šivṭêhˈem . s שֵׁבֶט rod
45:8. de terra erit ei possessio in Israhel et non depopulabuntur ultra principes populum meum sed terram dabunt domui Israhel secundum tribus eorumHe shall have a portion of the land in Israel: and the princes shall no more rob my people: but they shall give the land to the house of Israel according to their tribes:
8. In the land it shall be to him for a possession in Israel: and my princes shall no more oppress my people; but they shall give the land to the house of Israel according to their tribes.
45:8. A portion of the land in Israel shall be for him. And the princes shall no longer plunder my people. Instead, they shall give the land to the house of Israel according to their tribes.
45:8. In the land shall be his possession in Israel: and my princes shall no more oppress my people; and [the rest of] the land shall they give to the house of Israel according to their tribes.
In the land shall be his possession in Israel: and my princes shall no more oppress my people; and [the rest of] the land shall they give to the house of Israel according to their tribes:

45:8 Это его земля, его владение в Израиле, чтобы князья Мои вперед не теснили народа Моего и чтобы предоставили землю дому Израилеву по коленам его.
45:8
καὶ και and; even
ἔσται ειμι be
αὐτῷ αυτος he; him
εἰς εις into; for
κατάσχεσιν κατασχεσις holding
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οὐ ου not
καταδυναστεύσουσιν καταδυναστευω tyrannize
οὐκέτι ουκετι no longer
οἱ ο the
ἀφηγούμενοι αφηγεομαι the
Ισραηλ ισραηλ.1 Israel
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
καὶ και and; even
τὴν ο the
γῆν γη earth; land
κατακληρονομήσουσιν κατακληρονομεω possess; give possession
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
κατὰ κατα down; by
φυλὰς φυλη tribe
αὐτῶν αυτος he; him
45:8
לָ לְ to
הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
יִֽהְיֶה־ yˈihyeh- היה be
לֹּ֥ו llˌô לְ to
לַֽ lˈa לְ to
אֲחֻזָּ֖ה ʔᵃḥuzzˌā אֲחֻזָּה land property
בְּ bᵊ בְּ in
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יֹונ֨וּ yônˌû ינה oppress
עֹ֤וד ʕˈôḏ עֹוד duration
נְשִׂיאַי֙ nᵊśîʔˌay נָשִׂיא chief
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֔י ʕammˈî עַם people
וְ wᵊ וְ and
הָ הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
יִתְּנ֥וּ yittᵊnˌû נתן give
לְ lᵊ לְ to
בֵֽית־ vˈêṯ- בַּיִת house
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
שִׁבְטֵיהֶֽם׃ ס šivṭêhˈem . s שֵׁבֶט rod
45:8. de terra erit ei possessio in Israhel et non depopulabuntur ultra principes populum meum sed terram dabunt domui Israhel secundum tribus eorum
He shall have a portion of the land in Israel: and the princes shall no more rob my people: but they shall give the land to the house of Israel according to their tribes:
45:8. A portion of the land in Israel shall be for him. And the princes shall no longer plunder my people. Instead, they shall give the land to the house of Israel according to their tribes.
45:8. In the land shall be his possession in Israel: and my princes shall no more oppress my people; and [the rest of] the land shall they give to the house of Israel according to their tribes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Князю и отводится такой сравнительно большой участок земли (около 17: кв. м. если считать действительную ширину обетованной земли у Иерусалима), чтобы будущие князья, которых Господь знаменательно называет здесь Своими (LXX впрочем “Израилевыми”) и которых пророк мыслит целый наследственно-преемственный ряд (в противоположность одному Мессии с нескончаемым царством у других пророков), чтобы эти князья подобно своим предшественникам (Иез XXII:6) не угнетали народа, тоже Господнего, как и они, а главное, чтобы не отнимали у колен Израилевых их уделов. Начало стиха: “это его земля” (лаарец - “для земли”) с LXX-ю нужно отнести к предыд. ст. (см. его объясн.).

Так пророк подходит к вопросу о правах и обязанностях князя по отношению к народу (ст. 9-17), который сводится к вопросу о подати, потому что подать, на которую имеет право князь с народа, он обязан употреблять на культ, который и до плена главным образом оплачивался из царских средств; теперь же, при полном отсутствии военных расходов и при совершенной теократизации общества, это - единственное назначение государственных финансов: народ платит подать князю чтобы он, как церковный патрон, имел средства приносить установленные жертвы. Так вся жизнь народа (ближайшим образом - материальная) направлена к религии. Подать пророк регулирует сначала с отрицательной стороны, устраняя делавшиеся доселе злоупотребления в этой области (ст. 9). Эти злоупотребления были двоякого рода: бралось из положенного не столько, сколько нужно, и бралось совершенно не положенное; первое вызывало необходимость в точном определении мер вообще (ст. 10-12) и меры для подати (ст. 11-15). Затем подать регулируется с положительной стороны, по ее назначению, которое указывается всецело в поддержании народного культа (ст. 16, 17).
Adam Clarke: Commentary on the Bible - 1831
45:8: My princes shall no more oppress my people - By exorbitant taxes to maintain profligate courts, or subsidize other powers to help to keep up a system of tyranny in the earth. The former princes even robbed the temple of God to give subsidies to other states.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:8: and my princes: In the predicted period, not only shall the ministers and worshippers of God be liberally provided for, but the princes will be both able and willing to defray the expenses of government, without oppressing their subjects, and will rule over them with equity and clemency, as the vicegerents of God; while the people will submit to them conscientiously, and live in peace, prosperity, and holiness. These things seem to be represented in language taken from the customs of the times in which the prophet wrote. Tithes are not mentioned in part of the vision, which shows that the ritual Mosaic law will not be in force. Eze 19:3, Eze 19:7, Eze 22:27, Eze 46:18; Pro 28:16; Isa 11:3-5, Isa 32:1, Isa 32:2, Isa 60:17, Isa 60:18; Jer 22:17, Jer 23:5; Mic 3:1-4; Zep 3:13; Jam 2:6, Jam 5:1-6; Rev 19:11-16
according: Jos 11:23
John Gill
45:8 In the land shall be his possession in Israel,.... Or, "as for the land, it shall be his for a possession in Israel" (a); the people of the land shall be a people for possession, as in 1Pet 2:9 or a peculiar people of his throughout all Israel; all the spiritual Israel, whether Jew or Gentile, shall be Christ's possession and inheritance:
and my princes shall no more oppress my people; neither ecclesiastical princes, as the Scribes and Pharisees formerly, nor civil magistrates; not the one with false doctrines, carnal rites and ceremonies; nor the other with heavy taxes, and rigorous exactions:
and the rest of the land shall they give to the house of Israel according to their tribes; the spiritual and mystical Israel, Jews and Gentiles, who shall now inherit the earth, and possess all temporal good things, as well as spiritual ones.
(a) "de terra vel quod attinet ad terram, sive terrae (illud), erit in possessionem in Israel", Starckius.
45:945:9: Ա՛յսպէս ասէ Տէր Տէր. Շա՛տ լիցի ձեզ իշխանքդ Իսրայէլի. արդ ՚ի բա՛ց արարէք զապիրատութիւն եւ զչուառութիւն. իրաւունս եւ արդարութի՛ւն արարէք. ՚ի բա՛ց մերժեցէք զբռնութիւն ՚ի ժողովրդենէ իմմէ՝ ասէ Տէր Աստուած[13046]։ [13046] Յօրինակին. Շատ լիցի ձեզ իշխանդ Իսրայէլի։ Ոսկան. Զապիրատութիւն եւ զթշնամութիւն. զիրաւունս եւ զար՛՛։ Բազումք. ՚Ի բա՛ց մերժեցէք զբռնաւորութիւն։
9 Այսպէս է ասում Տէր Աստուած. «Բաւական է ձեզ, ո՛վ իշխաններդ Իսրայէլի: Արդ, հեռո՛ւ վանեցէք անիրաւութիւնն ու զրկանքը, օրէնքով ու արդարութեա՛մբ վարուեցէք, հեռո՛ւ տարէք բռնութիւնն իմ ժողովրդից», - ասում է Տէր Աստուած: -
9 Տէր Եհովան այսպէս կ’ըսէ. «Ա՛լ հերիք է ձեզի, ո՛վ Իսրայէլի իշխաններ։ Զրկանքն ու յափշտակութիւնը վերցուցէ՛ք եւ իրաւունք ու արդարութիւն ըրէ՛ք։ Իմ ժողովուրդէս ձեր բռնի պահանջները վերցուցէ՛ք։
Այսպէս ասէ Տէր Տէր. Շատ լիցի ձեզ, իշխանքդ Իսրայելի. արդ ի բաց արարէք զապիրատութիւն եւ զչուառութիւն, իրաւունս եւ արդարութիւն արարէք, ի բաց մերժեցէք զբռնաւորութիւն ի ժողովրդենէ իմմէ, ասէ Տէր Աստուած:

45:9: Ա՛յսպէս ասէ Տէր Տէր. Շա՛տ լիցի ձեզ իշխանքդ Իսրայէլի. արդ ՚ի բա՛ց արարէք զապիրատութիւն եւ զչուառութիւն. իրաւունս եւ արդարութի՛ւն արարէք. ՚ի բա՛ց մերժեցէք զբռնութիւն ՚ի ժողովրդենէ իմմէ՝ ասէ Տէր Աստուած[13046]։
[13046] Յօրինակին. Շատ լիցի ձեզ իշխանդ Իսրայէլի։ Ոսկան. Զապիրատութիւն եւ զթշնամութիւն. զիրաւունս եւ զար՛՛։ Բազումք. ՚Ի բա՛ց մերժեցէք զբռնաւորութիւն։
9 Այսպէս է ասում Տէր Աստուած. «Բաւական է ձեզ, ո՛վ իշխաններդ Իսրայէլի: Արդ, հեռո՛ւ վանեցէք անիրաւութիւնն ու զրկանքը, օրէնքով ու արդարութեա՛մբ վարուեցէք, հեռո՛ւ տարէք բռնութիւնն իմ ժողովրդից», - ասում է Տէր Աստուած: -
9 Տէր Եհովան այսպէս կ’ըսէ. «Ա՛լ հերիք է ձեզի, ո՛վ Իսրայէլի իշխաններ։ Զրկանքն ու յափշտակութիւնը վերցուցէ՛ք եւ իրաւունք ու արդարութիւն ըրէ՛ք։ Իմ ժողովուրդէս ձեր բռնի պահանջները վերցուցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
45:945:9 Так говорит Господь Бог: довольно вам, князья Израилевы! отложите обиды и угнетения и творите суд и правду, перестаньте вытеснять народ Мой из владения его, говорит Господь Бог.
45:9 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master θεός θεος God ἱκανούσθω ικανοω make adequate; sufficient ὑμῖν υμιν you οἱ ο the ἀφηγούμενοι αφηγεομαι the Ισραηλ ισραηλ.1 Israel ἀδικίαν αδικια injury; injustice καὶ και and; even ταλαιπωρίαν ταλαιπωρια wretchedness ἀφέλεσθε αφαιρεω take away καὶ και and; even κρίμα κριμα judgment καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing ποιήσατε ποιεω do; make ἐξάρατε εξαιρω lift out / up; remove καταδυναστείαν καταδυναστεια from; away τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master θεός θεος God
45:9 כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH רַב־ rav- רַב much לָכֶם֙ lāḵˌem לְ to נְשִׂיאֵ֣י nᵊśîʔˈê נָשִׂיא chief יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel חָמָ֤ס ḥāmˈās חָמָס violence וָ wā וְ and שֹׁד֙ šˌōḏ שֹׁד violence הָסִ֔ירוּ hāsˈîrû סור turn aside וּ û וְ and מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice עֲשׂ֑וּ ʕᵃśˈû עשׂה make הָרִ֤ימוּ hārˈîmû רום be high גְרֻשֹֽׁתֵיכֶם֙ ḡᵊrušˈōṯêḵem גְּרֻשָׁה expropriation מֵ mē מִן from עַ֣ל ʕˈal עַל upon עַמִּ֔י ʕammˈî עַם people נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
45:9. haec dicit Dominus Deus sufficiat vobis principes Israhel iniquitatem et rapinas intermittite et iudicium et iustitiam facite separate confinia vestra a populo meo ait Dominus DeusThus saith the Lord God: Let it suffice you, O princes of Israel: cease from iniquity and robberies, and execute judgment and justice, separate your confines from my people, saith the Lord God.
9. Thus saith the Lord GOD: Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice; take away your exactions from my people, saith the Lord GOD.
45:9. Thus says the Lord God: Let this be sufficient for you, O princes of Israel! Cease from iniquity and robberies, and execute judgment and justice. Separate your confines from my people, says the Lord God.
45:9. Thus saith the Lord GOD; Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, saith the Lord GOD.
Thus saith the Lord GOD; Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, saith the Lord GOD:

45:9 Так говорит Господь Бог: довольно вам, князья Израилевы! отложите обиды и угнетения и творите суд и правду, перестаньте вытеснять народ Мой из владения его, говорит Господь Бог.
45:9
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
θεός θεος God
ἱκανούσθω ικανοω make adequate; sufficient
ὑμῖν υμιν you
οἱ ο the
ἀφηγούμενοι αφηγεομαι the
Ισραηλ ισραηλ.1 Israel
ἀδικίαν αδικια injury; injustice
καὶ και and; even
ταλαιπωρίαν ταλαιπωρια wretchedness
ἀφέλεσθε αφαιρεω take away
καὶ και and; even
κρίμα κριμα judgment
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
ποιήσατε ποιεω do; make
ἐξάρατε εξαιρω lift out / up; remove
καταδυναστείαν καταδυναστεια from; away
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
λέγει λεγω tell; declare
κύριος κυριος lord; master
θεός θεος God
45:9
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH
רַב־ rav- רַב much
לָכֶם֙ lāḵˌem לְ to
נְשִׂיאֵ֣י nᵊśîʔˈê נָשִׂיא chief
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
חָמָ֤ס ḥāmˈās חָמָס violence
וָ וְ and
שֹׁד֙ šˌōḏ שֹׁד violence
הָסִ֔ירוּ hāsˈîrû סור turn aside
וּ û וְ and
מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice
עֲשׂ֑וּ ʕᵃśˈû עשׂה make
הָרִ֤ימוּ hārˈîmû רום be high
גְרֻשֹֽׁתֵיכֶם֙ ḡᵊrušˈōṯêḵem גְּרֻשָׁה expropriation
מֵ מִן from
עַ֣ל ʕˈal עַל upon
עַמִּ֔י ʕammˈî עַם people
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
45:9. haec dicit Dominus Deus sufficiat vobis principes Israhel iniquitatem et rapinas intermittite et iudicium et iustitiam facite separate confinia vestra a populo meo ait Dominus Deus
Thus saith the Lord God: Let it suffice you, O princes of Israel: cease from iniquity and robberies, and execute judgment and justice, separate your confines from my people, saith the Lord God.
45:9. Thus says the Lord God: Let this be sufficient for you, O princes of Israel! Cease from iniquity and robberies, and execute judgment and justice. Separate your confines from my people, says the Lord God.
45:9. Thus saith the Lord GOD; Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, saith the Lord GOD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Сущность нового порядка на новой, обетованной земле с внешней, государственной стороны должна состоять в полном устранении всякой неправды и обиды народу со стороны власти. Этой неправды до сих пор было слишком достаточно, чтобы мера ее исполнилась. Пророк называет два вида такой неправды: “обиды и угнетения” - хамас и шод - см. Иер VI:7; XX:8; Авв I:3; LXX: adikian kai talaipwrian, второе сильнее первого. На эти неправды “князей” и прежние пророки жаловались часто: напр. Мих III:1-3; 3: Цар ХII:4, 11. Соответственно этому предъявляются к князьям и два положительных требования не только cуда, но и правды на нем. По связи с предыдущим и, по существу дела, пророк особенно предупреждает князей от самой большой обиды народу - отнятии земельных участков. - под предлогом напр., конфискаций их, как то было допущено Ахавом по отношению к Навуфею; ср. также Ис V:8; Мих II:9. Последняя мысль (“перестыньте вытеснять…”) - наиболее вероятный перевод евр. “устраните геруштехен”, где геруша - ap. leg. от корня выгонять; LXX: “изымите насилие”; Вульг.: separate continia vestra.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Thus saith the Lord GOD; Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, saith the Lord GOD. 10 Ye shall have just balances, and a just ephah, and a just bath. 11 The ephah and the bath shall be of one measure, that the bath may contain the tenth part of a homer, and the ephah the tenth part of a homer: the measure thereof shall be after the homer. 12 And the shekel shall be twenty gerahs: twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh.
We have here some general rules of justice laid down both for prince and people, the rules of distributive and commutative justice; for godliness without honesty is but a form of godliness, will neither please God nor avail to the benefit of any people. Be it therefore enacted, by the authority of the church's King and God, 1. That princes do not oppress their subjects, but duly and faithfully administer justice among them (v. 9): "Let it suffice you, O princes of Israel! that you have been oppressive to the people and have enriched yourselves by spoil and violence, that you have so long fleeced the flock instead of feeding them, and henceforward do so no more." Note, Even princes and great men that have long done amiss must at length think it time, high time, to reform and amend; for no prescription will justify a wrong. Instead of saying that they have been long accustomed to oppress, and therefore may persist in it, for the custom will bear them out, they should say that they have been long accustomed to it and therefore, as here, Let the time pass suffice, and let them now remove violence and spoil; let them drop wrongful demands, cancel wrongful usages, and turn out those from employments under them that do violence. Let them take away their exactions, ease their subjects of those taxes which they find lie heavily upon them, and let them execute judgment and justice according to the law, as the duty of their place requires. Note, All princes, but especially the princes of Israel, are concerned to do justice; for of their people God says, They are my people, and they in a special manner rule for God. 2. That one neighbour do not cheat another in commerce (v. 10): You shall have just balances, in which to weigh both money and goods, a just ephah for dry measure of corn and flour, a just bath for the measure of liquids, wine, and oil; and the ephah and bath shall be one measure, the tenth part of a chomer, or cor, v. 11. So that the ephah and bath contained (as the learned Dr. Cumberland has computed) seven wine gallons and four pints, and something more. An omer was but the tenth part of an ephah (Exod. xvi. 36) and the one hundredth part of a chomer, or homer, and contained about six pints. The shekel is here settled (v. 13); it is twenty jerahs, just half a Roman ounce, in our money 2s. 4 1/4d. and almost the eighth part of a farthing, as the aforesaid learned man exactly computes it. By the shekels the maneh, or pound, was reckoned, which, when it was set for a mere weight (says bishop Cumberland), without respect to coinage, contained just 100 shekels, as appears by comparing 1 Kings x. 17, where it is said three manehs, or pounds, of gold, went to one shield, with the parallel place, 2 Chron. ix. 16, where it is said 300 shekels of gold went to one shield. But when the maneh is set for a sum of money or coin it contains but sixty shekels, as appears here, where twenty shekels, twenty-five shekels, and fifteen shekels, which in all make sixty, shall be the maneh. But it is thus reckoned because they had one piece of money that weighed twenty shekels, another twenty-five, another fifteen, all of which made up one pound, as a learned writer here observes. Note, It concerns God's Israel to be very honest and just in all their dealings, very punctual and exact in rendering to all their due, and very cautious to do wrong to none, because otherwise they spoil the acceptableness of their profession with God and the reputation of it before men.
Adam Clarke: Commentary on the Bible - 1831
45:9: Take away your exactions from my people - This is the voice of God to all the rulers of the earth.
Take away your exactions; do not oppress the people; they are mine. Abolish all oppressive taxes.
Albert Barnes: Notes on the Bible - 1834
45:9: The princes are exhorted to execute judgment, and abstain from "exaction" (literally "ejection") such as that of Naboth by Ahab Kg1 21:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:9: Let it: Eze 44:6; Pe1 4:3
remove: Neh 5:10; Psa 82:2-5; Isa 1:17; Jer 22:3; Zac 8:16; Luk 3:14
execute: Eze 43:14-16
take away: Neh 5:1-13; Co1 6:7, Co1 6:8
exactions: Heb. expulsions, Job 20:19, Job 22:9, Job 24:2-12; Mic 2:1, Mic 2:2, Mic 2:9
Geneva 1599
45:9 Thus saith the Lord GOD; Let it (b) suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, saith the Lord GOD.
(b) The prophet shows that the heads must be first reformed before any good order can be established among the people.
John Gill
45:9 Thus saith the Lord, let it suffice you, O princes of Israel,.... Christian kings and princes, for such there shall be in those times; and who will have large and ample salaries provided for them, as they should have to support their dignity; and with which they should be content, as they will be, and not encroach upon the properties of their subjects:
remove violence and spoil; from your administration; the sense is, do not use violence, and exercise rapine and spoil, let these be far from you; seize not on the goods of your subjects, or spoil them of them by heavy taxes and impositions, or by vexatious lawsuits, and unjust sentences:
and execute judgment and justice; between men; let everyone enjoy his own property; and when any matter of controversy arises about it, fairly hear and examine the case, and do justice:
take away your exactions from my people, saith the Lord; such as had been exacted of them in former times by tyrannical and unjust princes: or, "your expulsions" (b); driving them from their houses, estates, fields, and vineyards; either by taking them away from them, and annexing them to their own, as Ahab did; or by levying such taxes upon them they could not pay, and so were obliged to leave their inheritances and possessions. This, and some following verses, contain rules for regulating the civil state of the people of God in the latter day; which did not take place upon the Jews' return from Babylon, as appears from Neh 5:15 but will be strictly observed by Christian princes in the latter day glory; see Is 40:17.
(b) "delulsiones vestras", Junius & Tremellius, Piscator, Polanus; "expulsiones vestras", Cocceius, Starckius.
45:1045:10: Կշիռք արդա՛ր, եւ չափ արդա՛ր, եւ կապիճ արդա՛ր եղիցի չափոց ձերոց[13047]։ [13047] Ոմանք. Չափոյ ձերոյ։
10 «Արդա՛ր չափով չափեցէք. ձեր կշեռքը թող լինի արդար, չափը՝ արդար, կապիճը[44]՝ արդար:[44] 44. Սորուն նիւթ չափելու աման:
10 Ձեր կշիռքները արդար, ձեր արդուն՝ արդար ու ձեր մարը արդար պէտք է ըլլայ։
Կշիռք արդար եւ [971]չափ արդար եւ [972]կապիճ արդար եղիցի [973]չափոյ ձերոյ:

45:10: Կշիռք արդա՛ր, եւ չափ արդա՛ր, եւ կապիճ արդա՛ր եղիցի չափոց ձերոց[13047]։
[13047] Ոմանք. Չափոյ ձերոյ։
10 «Արդա՛ր չափով չափեցէք. ձեր կշեռքը թող լինի արդար, չափը՝ արդար, կապիճը[44]՝ արդար:
[44] 44. Սորուն նիւթ չափելու աման:
10 Ձեր կշիռքները արդար, ձեր արդուն՝ արդար ու ձեր մարը արդար պէտք է ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
45:1045:10 Да будут у вас правильные весы и правильная ефа и правильный бат.
45:10 ζυγὸς ζυγος yoke δίκαιος δικαιος right; just καὶ και and; even μέτρον μετρον measure δίκαιον δικαιος right; just καὶ και and; even χοῖνιξ χοινιξ quart δικαία δικαιος right; just ἔστω ειμι be ὑμῖν υμιν you
45:10 מֹֽאזְנֵי־ mˈōzᵊnê- מֹאזְנַיִם balances צֶ֧דֶק ṣˈeḏeq צֶדֶק justice וְ wᵊ וְ and אֵֽיפַת־ ʔˈêfaṯ- אֵיפָה ephah צֶ֛דֶק ṣˈeḏeq צֶדֶק justice וּ û וְ and בַת־ vaṯ- בַּת [measure] צֶ֖דֶק ṣˌeḏeq צֶדֶק justice יְהִ֥י yᵊhˌî היה be לָכֶֽם׃ lāḵˈem לְ to
45:10. statera iusta et oephi iustum et batus iustus erit vobisYou shall have just balances, and a just ephi, and a just bate.
10. Ye shall have just balances, and a just ephah, and a just bath.
45:10. You shall have just scales, and a just unit of dry measure, and a just unit of liquid measure.
45:10. Ye shall have just balances, and a just ephah, and a just bath.
Ye shall have just balances, and a just ephah, and a just bath:

45:10 Да будут у вас правильные весы и правильная ефа и правильный бат.
45:10
ζυγὸς ζυγος yoke
δίκαιος δικαιος right; just
καὶ και and; even
μέτρον μετρον measure
δίκαιον δικαιος right; just
καὶ και and; even
χοῖνιξ χοινιξ quart
δικαία δικαιος right; just
ἔστω ειμι be
ὑμῖν υμιν you
45:10
מֹֽאזְנֵי־ mˈōzᵊnê- מֹאזְנַיִם balances
צֶ֧דֶק ṣˈeḏeq צֶדֶק justice
וְ wᵊ וְ and
אֵֽיפַת־ ʔˈêfaṯ- אֵיפָה ephah
צֶ֛דֶק ṣˈeḏeq צֶדֶק justice
וּ û וְ and
בַת־ vaṯ- בַּת [measure]
צֶ֖דֶק ṣˌeḏeq צֶדֶק justice
יְהִ֥י yᵊhˌî היה be
לָכֶֽם׃ lāḵˈem לְ to
45:10. statera iusta et oephi iustum et batus iustus erit vobis
You shall have just balances, and a just ephi, and a just bate.
45:10. You shall have just scales, and a just unit of dry measure, and a just unit of liquid measure.
45:10. Ye shall have just balances, and a just ephah, and a just bath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. С неправильными мерами в частной практике, вообще распространенными у древних евреев и вызывавшими обличения пророков (Лев XIX:35: и д. Втор XXV:13: и д. Ам VIII:5; Ос XII:8; Мих VI:10; Притч XVI:11), легче было бороться, чем с злоупотреблениями в этом отношении самого правительства при взимании повинностей натурою, каковые злоупотребления, следовательно, были и может быть, не в малом объеме. Называются все роды мер: веса, сыпучих и жидких тел. “Вам” - князьям. LXX: “вес праведный и мера праведна и хникс праведный да будут вам в меры” заменяют специальные термины ефа и бат общими: “мера” и coinix. Сoinix дневная порция на человека питательных продуктов и определенная хлебная мера = 2: xestai или 4: kotulai. “В меры” - первое слово 11: евр. стиха привлечено LXX в 10: ст.
Adam Clarke: Commentary on the Bible - 1831
45:10: Ye shall have just balances - This appreciation of weights, measures, and money was intended to show them that they must not introduce those to which they had been accustomed in the captivity, but those which God had prescribed to their forefathers. See the notes on the parallel places.
Albert Barnes: Notes on the Bible - 1834
45:10: A general exhortation to honesty, expressed by true weights and measures (marginal references). This fitly introduces the strict regulation of quantities in the prescribed offerings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:10: Lev 19:35, Lev 19:36; Pro 11:1, Pro 16:11, Pro 20:10, Pro 21:3; Amo 8:4-6; Mic 6:10, Mic 6:11
Geneva 1599
45:10 Ye shall have just balances, and a just (c) ephah, and a just bath.
(c) Ephah and Bath are the same quantity save that an Ephah is a dry measure and a Bath liquid, (Lev 5:11; 3Kings 5:11).
John Gill
45:10 Ye shall have just balances,.... That is, take care that true weights and just measures be used in trade and commerce, that so one man may not impose upon and cheat another; which is the business of the civil magistrate to look after:
and a just ephah, and a just bath; and not make the ephah small, and the shekel great, and falsifying the balances by deceit, as some did, Amos 8:5 the "ephah" was a measure for dry things, as wheat, barley, &c. and the "bath" for liquid things, as wine oil, &c. as Jarchi and Kimchi observe; see Lev 19:35.
45:1145:11: Եւ կապիճ նո՛յն լիցի տալոյ եւ առնլոյ. տասներորդն գրուի եղիցի կապիճ. եւ տասներորդ գրուի կապիճն, կշի՛ռ ըստ գրուին, եւ ըստ արդուին եղիցի[13048]։ [13048] Ոմանք. Եղիցի քսան. (12) եւ կշիռն դանկ։
11 Կապիճը թող նոյնը լինի՝ տալիս թէ առնելիս: Գրիւի[45] մէկ տասներորդը մէկ կապիճ կը լինի. մէկ տասներորդ գրիւը՝ կապիճը, իր կշռով հաւասար կը լինի մէկ արդուի[46]:[46] 45. Կշռաչափ:">[45] մէկ տասներորդը մէկ կապիճ կը լինի. մէկ տասներորդ գրիւը՝ կապիճը, իր կշռով հաւասար կը լինի մէկ արդուի
11 Արդուն ու մարը մէկ չափ ըլլալու են, որպէս զի մարը քոռին մէկ տասներորդը պարունակէ ու արդուն ալ քոռին մէկ տասներորդը։ Քոռին նայելով պիտի ըլլայ անոնց չափը։
Եւ կապիճ նոյն լիցի տալոյ եւ առնլոյ. տասներորդն գրուի եղիցի կապիճ, եւ տասներորդ գրուի կապիճն` կշիռ ըստ գրուին եւ ըստ արդուին եղիցի:

45:11: Եւ կապիճ նո՛յն լիցի տալոյ եւ առնլոյ. տասներորդն գրուի եղիցի կապիճ. եւ տասներորդ գրուի կապիճն, կշի՛ռ ըստ գրուին, եւ ըստ արդուին եղիցի[13048]։
[13048] Ոմանք. Եղիցի քսան. (12) եւ կշիռն դանկ։
11 Կապիճը թող նոյնը լինի՝ տալիս թէ առնելիս: Գրիւի[45] մէկ տասներորդը մէկ կապիճ կը լինի. մէկ տասներորդ գրիւը՝ կապիճը, իր կշռով հաւասար կը լինի մէկ արդուի[46]:
[46] 45. Կշռաչափ:">[45] մէկ տասներորդը մէկ կապիճ կը լինի. մէկ տասներորդ գրիւը՝ կապիճը, իր կշռով հաւասար կը լինի մէկ արդուի
11 Արդուն ու մարը մէկ չափ ըլլալու են, որպէս զի մարը քոռին մէկ տասներորդը պարունակէ ու արդուն ալ քոռին մէկ տասներորդը։ Քոռին նայելով պիտի ըլլայ անոնց չափը։
zohrab-1805▾ eastern-1994▾ western am▾
45:1145:11 Ефа и бат должны быть одинаковой меры, так чтобы бат вмещал в себе десятую часть хомера и ефа десятую часть хомера; мера их должна определяться по хомеру.
45:11 τὸ ο the μέτρον μετρον measure καὶ και and; even ἡ ο the χοῖνιξ χοινιξ quart ὁμοίως ομοιως likewise μία εις.1 one; unit ἔσται ειμι be τοῦ ο the λαμβάνειν λαμβανω take; get τὸ ο the δέκατον δεκατος tenth τοῦ ο the γομορ γομορ.1 the χοῖνιξ χοινιξ quart καὶ και and; even τὸ ο the δέκατον δεκατος tenth τοῦ ο the γομορ γομορ.1 the μέτρον μετρον measure πρὸς προς to; toward τὸ ο the γομορ γομορ.1 be ἴσον ισος equal
45:11 הָ hā הַ the אֵיפָ֣ה ʔêfˈā אֵיפָה ephah וְ wᵊ וְ and הַ ha הַ the בַּ֗ת bbˈaṯ בַּת [measure] תֹּ֤כֶן tˈōḵen תֹּכֶן quantity אֶחָד֙ ʔeḥˌāḏ אֶחָד one יִֽהְיֶ֔ה yˈihyˈeh היה be לָ lā לְ to שֵׂ֕את śˈēṯ נשׂא lift מַעְשַׂ֥ר maʕśˌar מַעֲשֵׂר tenth הַ ha הַ the חֹ֖מֶר ḥˌōmer חֹמֶר homer הַ ha הַ the בָּ֑ת bbˈāṯ בַּת [measure] וַ wa וְ and עֲשִׂירִ֤ת ʕᵃśîrˈiṯ עֲשִׂירִי tenth הַ ha הַ the חֹ֨מֶר֙ ḥˈōmer חֹמֶר homer הָֽ hˈā הַ the אֵיפָ֔ה ʔêfˈā אֵיפָה ephah אֶל־ ʔel- אֶל to הַ ha הַ the חֹ֖מֶר ḥˌōmer חֹמֶר homer יִהְיֶ֥ה yihyˌeh היה be מַתְכֻּנְתֹּֽו׃ maṯkuntˈô מַתְכֹּנֶת proportion
45:11. oephi et batus aequalia et unius mensurae erunt ut capiat decimam partem chori batus et decimam partem chori oephi iuxta mensuram chori erit aequa libratio eorumThe ephi and the bate shall be equal, and of one measure: that the bate may contain the tenth part of a core, and the ephi the tenth part of a core: their weight shall be equal according to the measure of a core.
11. The ephah and the bath shall be of one measure, that the bath may contain the tenth part of an homer, and the ephah the tenth part of an homer: the measure thereof shall be after the homer.
45:11. The units of dry and liquid measure shall be one uniform measure, so that a bath contains one tenth part of a cor, and an ephah contains one tenth part of a cor; each shall be of equal volume in accord with the measure of a cor.
45:11. The ephah and the bath shall be of one measure, that the bath may contain the tenth part of an homer, and the ephah the tenth part of an homer: the measure thereof shall be after the homer.
The ephah and the bath shall be of one measure, that the bath may contain the tenth part of an homer, and the ephah the tenth part of an homer: the measure thereof shall be after the homer:

45:11 Ефа и бат должны быть одинаковой меры, так чтобы бат вмещал в себе десятую часть хомера и ефа десятую часть хомера; мера их должна определяться по хомеру.
45:11
τὸ ο the
μέτρον μετρον measure
καὶ και and; even
ο the
χοῖνιξ χοινιξ quart
ὁμοίως ομοιως likewise
μία εις.1 one; unit
ἔσται ειμι be
τοῦ ο the
λαμβάνειν λαμβανω take; get
τὸ ο the
δέκατον δεκατος tenth
τοῦ ο the
γομορ γομορ.1 the
χοῖνιξ χοινιξ quart
καὶ και and; even
τὸ ο the
δέκατον δεκατος tenth
τοῦ ο the
γομορ γομορ.1 the
μέτρον μετρον measure
πρὸς προς to; toward
τὸ ο the
γομορ γομορ.1 be
ἴσον ισος equal
45:11
הָ הַ the
אֵיפָ֣ה ʔêfˈā אֵיפָה ephah
וְ wᵊ וְ and
הַ ha הַ the
בַּ֗ת bbˈaṯ בַּת [measure]
תֹּ֤כֶן tˈōḵen תֹּכֶן quantity
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
יִֽהְיֶ֔ה yˈihyˈeh היה be
לָ לְ to
שֵׂ֕את śˈēṯ נשׂא lift
מַעְשַׂ֥ר maʕśˌar מַעֲשֵׂר tenth
הַ ha הַ the
חֹ֖מֶר ḥˌōmer חֹמֶר homer
הַ ha הַ the
בָּ֑ת bbˈāṯ בַּת [measure]
וַ wa וְ and
עֲשִׂירִ֤ת ʕᵃśîrˈiṯ עֲשִׂירִי tenth
הַ ha הַ the
חֹ֨מֶר֙ ḥˈōmer חֹמֶר homer
הָֽ hˈā הַ the
אֵיפָ֔ה ʔêfˈā אֵיפָה ephah
אֶל־ ʔel- אֶל to
הַ ha הַ the
חֹ֖מֶר ḥˌōmer חֹמֶר homer
יִהְיֶ֥ה yihyˌeh היה be
מַתְכֻּנְתֹּֽו׃ maṯkuntˈô מַתְכֹּנֶת proportion
45:11. oephi et batus aequalia et unius mensurae erunt ut capiat decimam partem chori batus et decimam partem chori oephi iuxta mensuram chori erit aequa libratio eorum
The ephi and the bate shall be equal, and of one measure: that the bate may contain the tenth part of a core, and the ephi the tenth part of a core: their weight shall be equal according to the measure of a core.
45:11. The units of dry and liquid measure shall be one uniform measure, so that a bath contains one tenth part of a cor, and an ephah contains one tenth part of a cor; each shall be of equal volume in accord with the measure of a cor.
45:11. The ephah and the bath shall be of one measure, that the bath may contain the tenth part of an homer, and the ephah the tenth part of an homer: the measure thereof shall be after the homer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Ефа и бат - мера одинакового объема, но первая для жидких тел, а вторая для сыпучих; та и другая = 36,4: литра = около 3: ведер или 11: гарнцев. Бат впервые упоминается у Исаии, следовательно, это позднейшая мера; у Моисея мерою жидких тел служит гина (Лев XIX:36) =1/6: ефы. Хомер - 364,4: л. Большие меры реже допускали злоупотребления, поэтому ими нормируются (5,10), меньшие. Слав.: “еже приимти”, “чтобы вмещала”, но далее надо вин. пад. как в греч.: “десятая (читай: десятую) часть…”
Albert Barnes: Notes on the Bible - 1834
45:11: The ephah was in use for dry measure, the bath for liquid. The homer seems to have contained about 75 gallons (see Exo 29:40, note; Lev 19:36, note).
After the homer - i. e., according to the standard of the homer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:11: ephah: The ephah was a dry measure, and the bath a liquid measure, containing about seven gallons, four pints, or three pecks, three pints; and the homer about seventy-five gallons, five pints. Isa 5:10
John Gill
45:11 The ephah and the bath shall be of one measure,.... The one held as much of dry things as the other of liquor; which, according to Bishop Cumberland, were seven wine gallons, four pints, and a little more:
that the bath may contain the tenth part of an homer, and the ephah the tenth part of an homer; this "homer" must be carefully distinguished from another measure, called "omer", written without an "h", which was but the tenth part of an "ephah", Ex 16:36,
the measure thereof shall be after the homer: "as the homer was", so should the ephah and bath be, just the tenth part of it.
45:1245:12: Եւ կշիռն քսան դանգ, եւ քսա՛ն սիկղ, եւ քսան եւ հինգ սիկղ, եւ ՚ի քսան եւ ՚ի հինգ սկեղէ՝ եղիցի ձեզ մնաս մի։
12 Քսան դանգը[47], հաւասար կը լինի մէկ սիկղի, իսկ քսանհինգ սիկղը՝ ձեր մէկ մնասին[48]:[48] 47. Կշռաչափ եւ դրամի միաւոր:">[47], հաւասար կը լինի մէկ սիկղի, իսկ քսանհինգ սիկղը՝ ձեր մէկ մնասին
12 Սիկղը քսան կերատ պիտի ըլլայ։ Ձեր մնասը քսան սիկղ, քսանըհինգ սիկղ, տասնըհինգ սիկղ պիտի ըլլայ։
Եւ կշիռն`` քսան դանգ, եւ քսան սիկղ եւ քսան եւ հինգ սիկղ, եւ [974]ի քսան եւ ի հինգ սկեղէ`` եղիցի ձեզ մնաս մի:

45:12: Եւ կշիռն քսան դանգ, եւ քսա՛ն սիկղ, եւ քսան եւ հինգ սիկղ, եւ ՚ի քսան եւ ՚ի հինգ սկեղէ՝ եղիցի ձեզ մնաս մի։
12 Քսան դանգը[47], հաւասար կը լինի մէկ սիկղի, իսկ քսանհինգ սիկղը՝ ձեր մէկ մնասին[48]:
[48] 47. Կշռաչափ եւ դրամի միաւոր:">[47], հաւասար կը լինի մէկ սիկղի, իսկ քսանհինգ սիկղը՝ ձեր մէկ մնասին
12 Սիկղը քսան կերատ պիտի ըլլայ։ Ձեր մնասը քսան սիկղ, քսանըհինգ սիկղ, տասնըհինգ սիկղ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
45:1245:12 В сикле двадцать гер; а двадцать сиклей, двадцать пять сиклей и пятнадцать сиклей составлять будут у вас мину.
45:12 καὶ και and; even τὸ ο the στάθμιον σταθμιον twenty ὀβολοί οβολος the πέντε πεντε five σίκλοι σικλος five καὶ και and; even οἱ ο the δέκα δεκα ten σίκλοι σικλος ten καὶ και and; even πεντήκοντα πεντηκοντα fifty σίκλοι σικλος the μνᾶ μνα 5000 dollars ἔσται ειμι be ὑμῖν υμιν you
45:12 וְ wᵊ וְ and הַ ha הַ the שֶּׁ֖קֶל ššˌeqel שֶׁקֶל shekel עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty גֵּרָ֑ה gērˈā גֵּרָה gera עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty שְׁקָלִ֜ים šᵊqālˈîm שֶׁקֶל shekel חֲמִשָּׁ֧ה ḥᵃmiššˈā חָמֵשׁ five וְ wᵊ וְ and עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty שְׁקָלִ֗ים šᵊqālˈîm שֶׁקֶל shekel עֲשָׂרָ֤ה ʕᵃśārˈā עֲשָׂרָה ten וַ wa וְ and חֲמִשָּׁה֙ ḥᵃmiššˌā חָמֵשׁ five שֶׁ֔קֶל šˈeqel שֶׁקֶל shekel הַ ha הַ the מָּנֶ֖ה mmānˌeh מָנֶה mineh יִֽהְיֶ֥ה yˈihyˌeh היה be לָכֶֽם׃ lāḵˈem לְ to
45:12. siclus autem viginti obolos habeat porro viginti sicli et viginti quinque sicli et quindecim sicli minam facientAnd the sicle hath twenty obols. Now twenty sicles, and five and twenty sicles, and fifteen sicles, make a mna,
12. And the shekel shall be twenty gerahs: twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh.
45:12. Now the shekel consists of twenty obols. Furthermore, twenty shekels, and twenty-five shekels, and fifteen shekels makes one mina.
45:12. And the shekel [shall be] twenty gerahs: twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh.
And the shekel [shall be] twenty gerahs: twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh:

45:12 В сикле двадцать гер; а двадцать сиклей, двадцать пять сиклей и пятнадцать сиклей составлять будут у вас мину.
45:12
καὶ και and; even
τὸ ο the
στάθμιον σταθμιον twenty
ὀβολοί οβολος the
πέντε πεντε five
σίκλοι σικλος five
καὶ και and; even
οἱ ο the
δέκα δεκα ten
σίκλοι σικλος ten
καὶ και and; even
πεντήκοντα πεντηκοντα fifty
σίκλοι σικλος the
μνᾶ μνα 5000 dollars
ἔσται ειμι be
ὑμῖν υμιν you
45:12
וְ wᵊ וְ and
הַ ha הַ the
שֶּׁ֖קֶל ššˌeqel שֶׁקֶל shekel
עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty
גֵּרָ֑ה gērˈā גֵּרָה gera
עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty
שְׁקָלִ֜ים šᵊqālˈîm שֶׁקֶל shekel
חֲמִשָּׁ֧ה ḥᵃmiššˈā חָמֵשׁ five
וְ wᵊ וְ and
עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty
שְׁקָלִ֗ים šᵊqālˈîm שֶׁקֶל shekel
עֲשָׂרָ֤ה ʕᵃśārˈā עֲשָׂרָה ten
וַ wa וְ and
חֲמִשָּׁה֙ ḥᵃmiššˌā חָמֵשׁ five
שֶׁ֔קֶל šˈeqel שֶׁקֶל shekel
הַ ha הַ the
מָּנֶ֖ה mmānˌeh מָנֶה mineh
יִֽהְיֶ֥ה yˈihyˌeh היה be
לָכֶֽם׃ lāḵˈem לְ to
45:12. siclus autem viginti obolos habeat porro viginti sicli et viginti quinque sicli et quindecim sicli minam facient
And the sicle hath twenty obols. Now twenty sicles, and five and twenty sicles, and fifteen sicles, make a mna,
45:12. Now the shekel consists of twenty obols. Furthermore, twenty shekels, and twenty-five shekels, and fifteen shekels makes one mina.
45:12. And the shekel [shall be] twenty gerahs: twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Как эфой и батом отмеривались натуральные повинности, так весом - денежные, так как монет в собственном смысле не было. “Сикль” - (шекел) 3,83: зол. = 14,55: грам. (4,10); сикль серебра, следовательно, ценностью был около нашего рубля (4: зол. - 21: доля чистого серебра); немецкие толкователи считают в нем своих 2: марки 50: пф., а в рубле ныне 2: м. 16: пф. Деление сикля на геры было уже во время Моисея и уже Моисей при всяком упоминании о сикле настаивает, что в нем должно быть 20: гер, называя такой величины сикль священными (Исх XXX:13; Лев XXVII:25; след. Чис III:47); следовательно, урезывание сикля, породившее обыкновенный, гражданский сикль, началось еще с того времени. LXX и Вульг. переводят “гера” через “воль”; oboloV - аттическая монета = 1/6: драхмы, 4-5: копеек. “Двадцать сиклей, двадцать пять сиклей и пятнадцать сиклей составлять будут у вас мину”. Запрещается понижать курс денег. - Мина (мане) - общее у семитов с греками (???) название монты, встречающееся в библейской литературе только околопленного периода; 3: Цар X:17; Езд II:69; Неем VII:71-72. Сравнивая 3: Цар X:17, где 3: мины золота употреблены на щит со 2: Пар IX:16, где о таком же щите говорится, что он сделан из “300: (сиклей) золота” (слова “сикль” впрочем нет в евр.; у LXX “златник”. cruswn), заключали, что мина равнялась 100: сиклям; но ныне стало известно, что в передней Азии мина заключала 60: сиклей (Nowack, Arch. I, 207: и д. и др.). Замечательно, что и сумма данных чисел (20: + 25: + 15) составляет 60. Нельзя думать с Таргумом и раввинами, что пророк для большей верности счета обозначил здесь 60: через сумму его слагаемых: это было бы очень странным выражением. Ничем нельзя доказать и предположения Гитцига, что здесь указываются мины трех достоинств: серебряная, золотая и медная. Поэтому, вероятно, в мазоретском тексте повреждение. А между тем Александрийский кодекс дает вполне естественное чтение: “пять сиклей будут (т. е. должны считаться за) пять сиклей, и десять сиклей - десятью сиклями, и 50: сиклей будут одною миною”, т. е. не должны считаться менее своей стоимости; 5: и 10: сиклей, как круглые числа, могли быть взяты для примера или может быть, были такие монеты; мина к этому времени могла быть понижена с 60: до 50: сиклей. Ватик. кодекс - короче но не так гладко; “пять сиклей - пять и сиклей, десять и пятьдесят сиклей - мина”. Мина, следовательно, была ок. 50-60: рублей.
Albert Barnes: Notes on the Bible - 1834
45:12: The shekel - See the marginal reference.
The "maneh" shall be of true weight, but it would seem that in Ezekiel's time there were "manehs" of different value.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:12: the shekel: Exo 30:13; Lev 27:25; Num 3:47
twenty shekels: That is, 20+25+15=60; for the maneh as a weight was equal to sixty shekels, though as a coin it was only equal to fifty, weighing about 2 lb. 6 oz.; and reckoning the shekel at 2s 6d being in value 6 5s.
Geneva 1599
45:12 And the shekel [shall be] twenty gerahs: twenty shekels, (d) five and twenty shekels, fifteen shekels, shall be your maneh.
(d) That is, sixty shekels make a weight called Mina, for he joins these three parts to a Mina.
John Gill
45:12 And the shekel shall be twenty gerahs,.... This is a rule for money or coin; the shekel was a silver coin, and is generally reckoned about the value of two shillings and six pence of our money, so a gerah about three half pennies: Bishop Cumberland reckons the shekel more exactly at two shillings and four pence farthing, and a little more, and the gerah at eleven grains of silver; see Lev 27:25,
twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh; these were several pieces of money; one was a twenty shekel piece, which according to the common account was fifty shillings of our money; another was a five and twenty shekel piece, which was three pounds, two shillings, and sixpence; and a third was a fifteen shekel piece, which was one pound thirteen and sixpence; and together made a maneh or pound, which consisted of sixty shekels, or seven pounds, ten shillings; by which the other pieces should be tried, whether they were of just weight: the sense of the whole is, that no adulteration of coin should be made, which is very prejudicial in civil affairs.
Robert Jamieson, A. R. Fausset and David Brown
45:12 The standard weights were lost when the Chaldeans destroyed the temple. The threefold enumeration of shekels (twenty, twenty-five, fifteen) probably refers to coins of different value, representing respectively so many shekels, the three collectively making up a maneh. By weighing these together against the maneh, a test was afforded whether they severally had their proper weight: sixty shekels in all, containing one coin a fourth of the whole (fifteen shekels), another a third (twenty shekels), another a third and a twelfth (twenty-five shekels) [MENOCHIUS]. The Septuagint reads, "fifty shekels shall be your maneh."
45:1345:13: Եւ ա՛յս պտուղ իցէ զոր զատանիցէք. զվեցերորդ չափոյն ՚ի գրուէ ցորենոյ, եւ զվեցերորդ արդուի ՚ի քոռէ գարւոյ։
13 Եւ սա կը լինի այն նուէրը, որ դուք կը բաժանէք. գրիւի մէկ վեցերորդ մաս ցորեն, արդուի մէկ վեցերորդ մաս գարի:
13 «Ձեր մատուցանելու ընծան այսպէս ըլլալու է՝ ցորենի քոռէն արդուին մէկ վեցերորդ մասը ու գարիի քոռէն արդուին մէկ վեցերորդ մասը։
Եւ այս [975]պտուղ իցէ զոր զատանիցէք. զվեցերորդ չափոյն ի գրուէ ցորենոյ, եւ զվեցերորդ արդուի ի քոռէ գարւոյ:

45:13: Եւ ա՛յս պտուղ իցէ զոր զատանիցէք. զվեցերորդ չափոյն ՚ի գրուէ ցորենոյ, եւ զվեցերորդ արդուի ՚ի քոռէ գարւոյ։
13 Եւ սա կը լինի այն նուէրը, որ դուք կը բաժանէք. գրիւի մէկ վեցերորդ մաս ցորեն, արդուի մէկ վեցերորդ մաս գարի:
13 «Ձեր մատուցանելու ընծան այսպէս ըլլալու է՝ ցորենի քոռէն արդուին մէկ վեցերորդ մասը ու գարիի քոռէն արդուին մէկ վեցերորդ մասը։
zohrab-1805▾ eastern-1994▾ western am▾
45:1345:13 Вот дань, какую вы должны давать {князю}: шестую часть ефы от хомера пшеницы и шестую часть ефы от хомера ячменя;
45:13 καὶ και and; even αὕτη ουτος this; he ἡ ο the ἀπαρχή απαρχη firstfruit ἣν ος who; what ἀφοριεῖτε αφοριζω separate ἕκτον εκτος.1 sixth τοῦ ο the μέτρου μετρον measure ἀπὸ απο from; away τοῦ ο the γομορ γομορ.1 the πυροῦ πυρος and; even τὸ ο the ἕκτον εκτος.1 sixth τοῦ ο the οιφι οιφι from; away τοῦ ο the κόρου κορος 10 bushels τῶν ο the κριθῶν κριθη barley
45:13 זֹ֥את zˌōṯ זֹאת this הַ ha הַ the תְּרוּמָ֖ה ttᵊrûmˌā תְּרוּמָה contribution אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תָּרִ֑ימוּ tārˈîmû רום be high שִׁשִּׁ֤ית šiššˈîṯ שִׁשִּׁי sixth הָֽ hˈā הַ the אֵיפָה֙ ʔêfˌā אֵיפָה ephah מֵ mē מִן from חֹ֣מֶר ḥˈōmer חֹמֶר homer הַֽ hˈa הַ the חִטִּ֔ים ḥiṭṭˈîm חִטָּה wheat וְ wᵊ וְ and שִׁשִּׁיתֶם֙ šiššîṯˌem שׁשׁה [uncertain] הָֽ hˈā הַ the אֵיפָ֔ה ʔêfˈā אֵיפָה ephah מֵ mē מִן from חֹ֖מֶר ḥˌōmer חֹמֶר homer הַ ha הַ the שְּׂעֹרִֽים׃ śśᵊʕōrˈîm שְׂעֹרָה barley
45:13. et haec sunt primitiae quas tolletis sextam partem oephi de choro frumenti et sextam partem oephi de choro hordeiAnd these are the firstfruits, which you shall take: the sixth part of an ephi of a core of wheat, and the sixth part of an ephi of a core of barley.
13. This is the oblation that ye shall offer; the sixth part of an ephah from an homer of wheat, and ye shall give the sixth part of an ephah from an homer of barley:
45:13. And these are the first-fruits that you shall take: a sixth part of an ephah from each cor of wheat, and a sixth part of an ephah from each cor of barley.
45:13. This [is] the oblation that ye shall offer; the sixth part of an ephah of an homer of wheat, and ye shall give the sixth part of an ephah of an homer of barley:
This [is] the oblation that ye shall offer; the sixth part of an ephah of an homer of wheat, and ye shall give the sixth part of an ephah of an homer of barley:

45:13 Вот дань, какую вы должны давать {князю}: шестую часть ефы от хомера пшеницы и шестую часть ефы от хомера ячменя;
45:13
καὶ και and; even
αὕτη ουτος this; he
ο the
ἀπαρχή απαρχη firstfruit
ἣν ος who; what
ἀφοριεῖτε αφοριζω separate
ἕκτον εκτος.1 sixth
τοῦ ο the
μέτρου μετρον measure
ἀπὸ απο from; away
τοῦ ο the
γομορ γομορ.1 the
πυροῦ πυρος and; even
τὸ ο the
ἕκτον εκτος.1 sixth
τοῦ ο the
οιφι οιφι from; away
τοῦ ο the
κόρου κορος 10 bushels
τῶν ο the
κριθῶν κριθη barley
45:13
זֹ֥את zˌōṯ זֹאת this
הַ ha הַ the
תְּרוּמָ֖ה ttᵊrûmˌā תְּרוּמָה contribution
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תָּרִ֑ימוּ tārˈîmû רום be high
שִׁשִּׁ֤ית šiššˈîṯ שִׁשִּׁי sixth
הָֽ hˈā הַ the
אֵיפָה֙ ʔêfˌā אֵיפָה ephah
מֵ מִן from
חֹ֣מֶר ḥˈōmer חֹמֶר homer
הַֽ hˈa הַ the
חִטִּ֔ים ḥiṭṭˈîm חִטָּה wheat
וְ wᵊ וְ and
שִׁשִּׁיתֶם֙ šiššîṯˌem שׁשׁה [uncertain]
הָֽ hˈā הַ the
אֵיפָ֔ה ʔêfˈā אֵיפָה ephah
מֵ מִן from
חֹ֖מֶר ḥˌōmer חֹמֶר homer
הַ ha הַ the
שְּׂעֹרִֽים׃ śśᵊʕōrˈîm שְׂעֹרָה barley
45:13. et haec sunt primitiae quas tolletis sextam partem oephi de choro frumenti et sextam partem oephi de choro hordei
And these are the firstfruits, which you shall take: the sixth part of an ephi of a core of wheat, and the sixth part of an ephi of a core of barley.
45:13. And these are the first-fruits that you shall take: a sixth part of an ephah from each cor of wheat, and a sixth part of an ephah from each cor of barley.
45:13. This [is] the oblation that ye shall offer; the sixth part of an ephah of an homer of wheat, and ye shall give the sixth part of an ephah of an homer of barley:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. “Дань” князю, как и священная подать (XLIV:30; ср. XLV:1), обозначается словом терума, потому что и она в конце концов идет на храм и культ, хотя это слово “в Притч XXIX:4: имеет светский смысл” (Сменд). Из хлебов дань вносится только от важнейших и составляет 1/60: урожая, так как 1: ефа = 1/10: хомера, а дань составляет 1/6: ефы. - “Шестую часть”, букв. “разделить на 6: частей” (глагол вместо числит.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 This is the oblation that ye shall offer; the sixth part of an ephah of a homer of wheat, and ye shall give the sixth part of an ephah of a homer of barley: 14 Concerning the ordinance of oil, the bath of oil, ye shall offer the tenth part of a bath out of the cor, which is an homer of ten baths; for ten baths are a homer: 15 And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat offering, and for a burnt offering, and for peace offerings, to make reconciliation for them, saith the Lord GOD. 16 All the people of the land shall give this oblation for the prince in Israel. 17 And it shall be the prince's part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel. 18 Thus saith the Lord GOD; In the first month, in the first day of the month, thou shalt take a young bullock without blemish, and cleanse the sanctuary: 19 And the priest shall take of the blood of the sin offering, and put it upon the posts of the house, and upon the four corners of the settle of the altar, and upon the posts of the gate of the inner court. 20 And so thou shalt do the seventh day of the month for every one that erreth, and for him that is simple: so shall ye reconcile the house. 21 In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten. 22 And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering. 23 And seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily for a sin offering. 24 And he shall prepare a meat offering of an ephah for a bullock, and an ephah for a ram, and a hin of oil for an ephah. 25 In the seventh month, in the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the sin offering, according to the burnt offering, and according to the meat offering, and according to the oil.
Having laid down the rules of the righteousness toward men, which is really a branch off true religion, he comes next to give some directions for their religion towards God, which is a branch of universal righteousness.
I. It is required that they offer an oblation to the Lord out of what they have (v. 13): All the people of the land must give an oblation, v. 16. As God's tenants, they must pay a quitrent to their great landlord. They had offered an oblation out of their real estates (v. 1), a holy portion of their land; now they are directed to offer an oblation out of their personal estates, their goods and chattels, as an acknowledgement of their receivings from him, their dependence on him, and their obligations to him. Note, Whatever our substance is we must honour God with it, by giving him his dues out of it. Not that God has need of or may be benefited by any thing that we can give him, Ps. l. 9. No; it is but an oblation; we only offer it to him; the benefit of it returns back to ourselves, to his poor, who, as our neighbours, are ourselves, or to his ministers who serve continually for our good.
II. The proportion of this oblation is here determined, which was not done by the law of Moses. No mention is made of the title, but only of this oblation. And the quantum of this is thus settled:-- 1. Out of their corn they were to offer a sixtieth part; out of every homer of wheat and barley, which contained ten ephahs, they were to offer the sixth part of one ephah, which was a sixtieth part of the whole, v. 13. 2. Out of their oil (and probably their wine too) they were to offer a hundredth part, for this oblation; out of every cor, or homer, which contained ten baths they were to offer the tenth part of one bath, v. 14. This was given to the altar; for in every meat-offering there was flour mingled with oil. 3. Out of their flocks they were to give one lamb out of 200; that was the smallest proportion of all, v. 15. But it must be out of the fat pastures of Israel. They must not offer to God that which was taken up from the common, but the fattest and best they had, for burnt-offerings and peace-offerings: the former were offered for the giving of glory to God, the latter for the fetching in of mercy, grace, and peace, from God, and in our spiritual sacrifices these are our two great errands at the throne of grace; but, in order to the acceptance of both, these sacrifices were to make reconciliation for them. Christ is our sacrifice of atonement, by whom reconciliation is made, and to him we must have an eye in our sacrifices of acknowledgment.
III. This oblation must be given for the prince in Israel, v. 16. Some read it to the prince, and understand it of Christ, who is indeed the prince in Israel, to whom we must offer our oblations, and into whose hands we must put them, to be presented to the Father. Or, They shall give it with the prince; every private person shall bring his oblation, to be offered with that of the prince; for it follows (v. 17). It shall be the prince's part to provide all the offerings, to make reconciliation for the house of Israel. The people were to bring their oblations to him according to the foregoing rules, and he was to bring them to the sanctuary, and to make up what fell short out of his own. Note, It is the duty of rulers to take care of religion, and to see that the duties of it be regularly and carefully performed by those under their charge, and that nothing be wanting that is requisite thereto: the magistrate is the keeper of both tables; and it is a happy thing when those that are above others in power and dignity go before them in the service of God.
IV. Some particular solemnities are here appointed.
1. Here is one in the beginning of the year, which seems to be altogether new, and not instituted by the law of Moses; it is the annual solemnity of cleansing the sanctuary. (1.) On the first day of the first month (upon new-year's day) they were to offer a sacrifice for the cleansing of the sanctuary (v. 18), that is, to make atonement for the iniquity of the holy things the year past, that they might bring none of the guilt of them into the services of the new year, and to implore grace for the preventing of that iniquity, and for the better performance of the service of the sanctuary the ensuing year. And, in token of this, the blood of this sin-offering was to be put upon the posts of the gate of the inner court (v. 19), to signify that by it atonement was intended to be made for the sins of all the servants that attended that house, priests, Levites, and people, even the sins that were found in all their services. Note, Even sanctuaries on earth need cleansing, frequent cleansing; that above needs none. Those what worship God together should often join in renewing their repentance for their manifold defects, and applying the blood of Christ for the pardon of them, and in renewing their covenants to be more careful for the future; and it is very seasonable to begin the year with this work, as Hezekiah did when it had been long neglected, 2 Chron. xxix. 17. They were here appointed to cleanse the sanctuary upon the first day of the month, because on the fourteenth day of the month they were to eat the passover, an ordinance which, of all Old-Testament institutions, had most in it of Christ and gospel grace, and therefore it was very fit that they should begin to prepare for it a fortnight before by cleansing the sanctuary. (2.) This sacrifice was to be repeated on the seventh day of the first month, v. 20. And then it was intended to make atonement for every one that errs, and for him that is simple. Note, He that sins errs and is simple; he mistakes, he goes out of the way, and shows himself to be foolish and unwise. But here it is spoken of those sins which are committed through ignorance, mistake, or inadvertency, whether by any of the priests, or of the Levites, or of the people. Sacrifices were appointed to atone for such sins as men were surprised into, or did before they were aware, which they would not have done if they had known and remembered aright, which they were overtaken in, and for which, afterwards, they condemn themselves. But for presumptuous sins, committed with a high hand, there was no sacrifice appointed, Num. xv. 30. By these repeated sacrifices you shall reconcile the house, that is, God will be reconciled to it, and continue the tokens of his presence in it, and will let it alone this year also.
2. The passover was to be religiously observed at the time appointed, v. 21. Christ is our passover, that is sacrificed for us. We celebrate the memorial of that sacrifice and feast upon it, triumphing in our deliverance out of the Egyptian slavery of sin and our preservation from the sword of the destroying angel, the sword of divine justice, in the Lord's supper, which is our passover-feast, as the whole Christian life is, and must be, the feast of unleavened bread. It is here appointed that the prince shall prepare a sin-offering, to be offered for himself and the people, a bullock on the first day (v. 22) and a kid of the goats every other day (v. 23), to teach us, in all our attendance upon God for communion with him, to have an eye to the great sin-offering, by which transgression was finished and an everlasting righteousness brought in. On every day of the feast there was to be a burnt-offering, purely for the honour of God, of no less than seven bullocks and seven rams, with their meat-offering, which were wholly consumed upon the altar, and yet no waste, v. 23, 24.
3. The feast of tabernacles; that is spoken of next (v. 25), and there is no mention of the feast of pentecost, which came between that of the passover and that of tabernacles. Orders are here given (above what were given by the law of Moses) for the same sacrifices to be offered during the seven days of the passover. See the deficiency of the legal sacrifices for sin; they were therefore often repeated, not only every year, but every feast, every day of the feast, because they could not make the comers thereunto perfect, Heb. x. 1, 3. See the necessity of our frequently repeating the same religious exercises. Though the sacrifice of atonement is offered once for all, yet the sacrifices of acknowledgement, that of a broken heart, that of a thankful heart, those spiritual sacrifices which are acceptable to God through Christ Jesus, must be every day offered. We should, as here, fall into a method of holy duties, and keep to it.
Albert Barnes: Notes on the Bible - 1834
45:13: The offerings. to be made by the people through the prince for the service of the sanctuary. In the Mosaic Law the offerings for the sacrifices of the ordinary festivals were left to the free will of the people. Here they are reduced to regular order and the amounts ordained. In later days there were often shortcomings in these respects Mal 3:8. This is obviated, and regularity ensured in the new order of things. No mention is made of wine for the drink-offering, or of bullocks for the burnt-offering, so that the enumeration is not complete.
John Gill
45:13 This is the oblation that ye shall offer,.... Not at the dedication of the temple, to be built in time to come, as Kimchi thinks; nor for the daily sacrifices, as others; but for the maintenance of the priests, that is, the ministers of the Gospel; for here begin the rules for the right ordering of ecclesiastical affairs of those times:
the sixth part of an ephah of an homer of wheat, and ye shall give the sixth part of an ephah of an homer of barley: this confirms that an "ephah" was for dry measure, of wheat and barley; and as it was the tenth part of an homer, a sixtieth part of an homer of wheat and barley was to be given for this service; that is, if a man had an homer of wheat or of barley, he was to give a sixtieth part of it for the use of the ministers of the Lord: the meaning is, that the people should give freely and liberally, according to their substance, for their support and maintenance,
Robert Jamieson, A. R. Fausset and David Brown
45:13 In these oblations there is a progression as to the relation between the kind and the quantity: of the corn, the sixth of a tenth, that is, a sixtieth part of the quantity specified; of the oil, the tenth of a tenth, that is, an hundredth part; and of the flock, one from every two hundred.
45:1445:14: Եւ հրաման ձիթոյ, քսէստ մի իւղոյ, տասներորդ սափորոյն. զի տասն քսէստն՝ է՛ սափոր մի[13049]։ [13049] Բազումք. Քսեստ։
14 Ձէթի վերաբերեալ հրահանգն այս է. մի քսեստ՝[49] մէկ տասներորդ սափոր իւղ (քանի որ տասը քսեստը մէկ սափոր է):[49] 49. Կշռաչափ:
14 Իւղին կանոնը ասիկա ըլլայ՝ իւղին մարէն՝ մարին մէկ տասներորդը ամէն քոռէն, այսինքն ամէն խօմէրէն, որ տասը մար կը պարունակէ, վասն զի տասը մարը մէկ խօմէր է։
Եւ հրաման ձիթոյ, քսեստ մի իւղոյ, տասներորդ սափորոյն, զի տասն քսեստն է սափոր մի:

45:14: Եւ հրաման ձիթոյ, քսէստ մի իւղոյ, տասներորդ սափորոյն. զի տասն քսէստն՝ է՛ սափոր մի[13049]։
[13049] Բազումք. Քսեստ։
14 Ձէթի վերաբերեալ հրահանգն այս է. մի քսեստ՝[49] մէկ տասներորդ սափոր իւղ (քանի որ տասը քսեստը մէկ սափոր է):
[49] 49. Կշռաչափ:
14 Իւղին կանոնը ասիկա ըլլայ՝ իւղին մարէն՝ մարին մէկ տասներորդը ամէն քոռէն, այսինքն ամէն խօմէրէն, որ տասը մար կը պարունակէ, վասն զի տասը մարը մէկ խօմէր է։
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45:1445:14 постановление об елее: от кора елея десятую часть бата; десять батов {составят} хомер, потому что в хомере десять батов;
45:14 καὶ και and; even τὸ ο the πρόσταγμα προσταγμα the ἐλαίου ελαιον oil κοτύλην κοτυλη oil ἀπὸ απο from; away δέκα δεκα ten κοτυλῶν κοτυλη since; that αἱ ο the δέκα δεκα ten κοτύλαι κοτυλη be γομορ γομορ.1 homer; dry measure
45:14 וְ wᵊ וְ and חֹ֨ק ḥˌōq חֹק portion הַ ha הַ the שֶּׁ֜מֶן ššˈemen שֶׁמֶן oil הַ ha הַ the בַּ֣ת bbˈaṯ בַּת [measure] הַ ha הַ the שֶּׁ֗מֶן ššˈemen שֶׁמֶן oil מַעְשַׂ֤ר maʕśˈar מַעֲשֵׂר tenth הַ ha הַ the בַּת֙ bbˌaṯ בַּת [measure] מִן־ min- מִן from הַ ha הַ the כֹּ֔ר kkˈōr כֹּר kor עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten הַ ha הַ the בַּתִּ֖ים bbattˌîm בַּת [measure] חֹ֑מֶר ḥˈōmer חֹמֶר homer כִּֽי־ kˈî- כִּי that עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten הַ ha הַ the בַּתִּ֖ים bbattˌîm בַּת [measure] חֹֽמֶר׃ ḥˈōmer חֹמֶר homer
45:14. mensura quoque olei batus olei decima pars chori est et decem bati chorum faciunt quia decem bati implent chorumThe measure of oil also, a bate of oil is the tenth part of a core: and ten bates make a core: for ten bates fill a core.
14. and the set portion of oil, of the bath of oil, shall be the tenth part of a bath out of the cor, ten baths, even an homer; for ten baths are an homer:
45:14. Likewise, a measure of oil, a bath of oil, is one tenth part of a cor. And ten baths make one cor. For ten baths complete one cor.
45:14. Concerning the ordinance of oil, the bath of oil, [ye shall offer] the tenth part of a bath out of the cor, [which is] an homer of ten baths; for ten baths [are] an homer:
Concerning the ordinance of oil, the bath of oil, [ye shall offer] the tenth part of a bath out of the cor, [which is] an homer of ten baths; for ten baths [are] an homer:

45:14 постановление об елее: от кора елея десятую часть бата; десять батов {составят} хомер, потому что в хомере десять батов;
45:14
καὶ και and; even
τὸ ο the
πρόσταγμα προσταγμα the
ἐλαίου ελαιον oil
κοτύλην κοτυλη oil
ἀπὸ απο from; away
δέκα δεκα ten
κοτυλῶν κοτυλη since; that
αἱ ο the
δέκα δεκα ten
κοτύλαι κοτυλη be
γομορ γομορ.1 homer; dry measure
45:14
וְ wᵊ וְ and
חֹ֨ק ḥˌōq חֹק portion
הַ ha הַ the
שֶּׁ֜מֶן ššˈemen שֶׁמֶן oil
הַ ha הַ the
בַּ֣ת bbˈaṯ בַּת [measure]
הַ ha הַ the
שֶּׁ֗מֶן ššˈemen שֶׁמֶן oil
מַעְשַׂ֤ר maʕśˈar מַעֲשֵׂר tenth
הַ ha הַ the
בַּת֙ bbˌaṯ בַּת [measure]
מִן־ min- מִן from
הַ ha הַ the
כֹּ֔ר kkˈōr כֹּר kor
עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten
הַ ha הַ the
בַּתִּ֖ים bbattˌîm בַּת [measure]
חֹ֑מֶר ḥˈōmer חֹמֶר homer
כִּֽי־ kˈî- כִּי that
עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten
הַ ha הַ the
בַּתִּ֖ים bbattˌîm בַּת [measure]
חֹֽמֶר׃ ḥˈōmer חֹמֶר homer
45:14. mensura quoque olei batus olei decima pars chori est et decem bati chorum faciunt quia decem bati implent chorum
The measure of oil also, a bate of oil is the tenth part of a core: and ten bates make a core: for ten bates fill a core.
45:14. Likewise, a measure of oil, a bath of oil, is one tenth part of a cor. And ten baths make one cor. For ten baths complete one cor.
45:14. Concerning the ordinance of oil, the bath of oil, [ye shall offer] the tenth part of a bath out of the cor, [which is] an homer of ten baths; for ten baths [are] an homer:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Дань от елея уже значительно меньше, едва не вдвое, хлебной дани; только 1/100. И обозначена она уже не терума (см. 13: ст.), а хок - “постановление” (ср. XVI:27: “назначение”, Лев VII:34: “участок”). Кор (арам. кора. греч. koroV) = хомеру (Howack, Arch. 1, 203. Benzing. 183) и, должно быть, заменил это название около времени плена (3: Цар IV:22; V:25; 2: Пар II:10; XXVII:5), став, может быть, преимущественно мерою жидких тел; длинное объяснение этой меры здесь показывает, что она была новою. Но евр. текст здесь до невозможности темен и многословен - букв. “и постановление елея: бат елея - десятая часть бата от кора десять батов хомер, потому что десять батов хомер”; в словах “бат елея” видят глоссу по Втор XVI:23; вместо “хомер” читают с Пис. и Вульг. “кор”; “десять батов кор”, так как, естественно, ждать объяснения, что такой кор, а не хомер, объясненный в ст. 11; последнее предложение стиха считают диттографией, предполагая, что ки “потому что” возникло из кор; но это предложение, может быть, хочет сказать, что кор равнялся хомеру. LXX: “меру (kotulh - кубок) елеа от десяти мер, понеже десять мер суть гомор”, т. е. короче: 1/100: хомера.
Albert Barnes: Notes on the Bible - 1834
45:14
Cor - Translated "measure" in Kg1 5:11, ... Here it is a synonym of "homer."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:14: the tenth: Eze 45:11
John Gill
45:14 Concerning the ordinance of oil, the bath of oil,.... This shows that the bath was for liquid measure; and as oil was a part of food with the Jews, as well as used in their offerings, a rule is given for the distribution of that to the Lord's ministers, that they may have everything convenient for them:
ye shall offer the tenth part of a bath out of a cor; which was the same measure with the "homer", only another name for it, as follows:
which is an homer of ten baths, for ten baths are an homer; so that if a man had an homer or ten baths of oil, he was to give a hundredth part of it for the use of the priests and Levites, or ministers of the word; a greater portion of wheat or barley is given than of oil, because there is a greater expense in families of the one than of the other.
45:1545:15: Եւ ոչխար մի ՚ի տասն ոչխարէ, նուէրք յամենայն ազգացն Իսրայէլի, ՚ի զոհս եւ յողջակէզս քաւութեան եւ փրկութեան ձերոյ՝ ասէ Տէր Աստուած։
15 Տասը ոչխարից մէկը նուէր կը լինի Իսրայէլի բոլոր հօտերից՝ ձեր քաւութեան եւ փրկութեան զոհերի ու ողջակէզների համար», - ասում է Տէր Աստուած: -
15 Իսրայէլի ջրարբի արօտներուն հօտերէն՝ երկու հարիւրէն մէկ ոչխար։ Ասոնք պիտի մատուցանեն իբրեւ հացի ընծայ ու ողջակէզ եւ խաղաղութեան զոհ, որպէս զի իրենց համար քաւութիւն ըլլայ», կ’ըսէ Տէր Եհովան։
Եւ ոչխար մի ի տասն ոչխարէ` նուէրք յամենայն ազգացն Իսրայելի ի զոհս եւ յողջակէզս քաւութեան եւ փրկութեան ձերոյ``, ասէ Տէր Աստուած:

45:15: Եւ ոչխար մի ՚ի տասն ոչխարէ, նուէրք յամենայն ազգացն Իսրայէլի, ՚ի զոհս եւ յողջակէզս քաւութեան եւ փրկութեան ձերոյ՝ ասէ Տէր Աստուած։
15 Տասը ոչխարից մէկը նուէր կը լինի Իսրայէլի բոլոր հօտերից՝ ձեր քաւութեան եւ փրկութեան զոհերի ու ողջակէզների համար», - ասում է Տէր Աստուած: -
15 Իսրայէլի ջրարբի արօտներուն հօտերէն՝ երկու հարիւրէն մէկ ոչխար։ Ասոնք պիտի մատուցանեն իբրեւ հացի ընծայ ու ողջակէզ եւ խաղաղութեան զոհ, որպէս զի իրենց համար քաւութիւն ըլլայ», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
45:1545:15 одну овцу от стада в двести овец с тучной пажити Израиля: все это для хлебного приношения и всесожжения, и благодарственной жертвы, в очищение их, говорит Господь Бог.
45:15 καὶ και and; even πρόβατον προβατον sheep ἀπὸ απο from; away τῶν ο the δέκα δεκα ten προβάτων προβατον sheep ἀφαίρεμα αφαιρεμα.1 from; out of πασῶν πας all; every τῶν ο the πατριῶν πατρια lineage; family line τοῦ ο the Ισραηλ ισραηλ.1 Israel εἰς εις into; for θυσίας θυσια immolation; sacrifice καὶ και and; even εἰς εις into; for ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even εἰς εις into; for σωτηρίου σωτηριος salvation; saving τοῦ ο the ἐξιλάσκεσθαι εξιλασκομαι about; around ὑμῶν υμων your λέγει λεγω tell; declare κύριος κυριος lord; master θεός θεος God
45:15 וְ wᵊ וְ and שֶׂה־ śeh- שֶׂה lamb אַחַ֨ת ʔaḥˌaṯ אֶחָד one מִן־ min- מִן from הַ ha הַ the צֹּ֤אן ṣṣˈōn צֹאן cattle מִן־ min- מִן from הַ ha הַ the מָּאתַ֨יִם֙ mmāṯˈayim מֵאָה hundred מִ mi מִן from מַּשְׁקֵ֣ה mmašqˈē מַשְׁקֶה butler, irrigated, drink יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to מִנְחָ֖ה minḥˌā מִנְחָה present וּ û וְ and לְ lᵊ לְ to עֹולָ֣ה ʕôlˈā עֹלָה burnt-offering וְ wᵊ וְ and לִ li לְ to שְׁלָמִ֑ים šᵊlāmˈîm שֶׁלֶם final offer לְ lᵊ לְ to כַפֵּ֣ר ḵappˈēr כפר cover עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
45:15. et arietem unum de grege ducentorum de his quae nutriunt Israhel in sacrificium et in holocaustum et in pacifica ad expiandum pro eis ait Dominus DeusAnd one ram out of a flock of two hundred, of those that Israel feedeth for sacrifice, and for holocausts, and for peace offerings, to make atonement for them, saith the Lord God.
15. and one lamb of the flock, out of two hundred, from the fat pastures of Israel; for a meal offering, and for a burnt offering, and for peace offerings, to make atonement for them, saith the Lord GOD.
45:15. And take one ram from each flock of two hundred, out of those that Israel tends for sacrifice and holocausts and peace offerings, in order to make an expiation for them, says the Lord God.
45:15. And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat offering, and for a burnt offering, and for peace offerings, to make reconciliation for them, saith the Lord GOD.
And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat offering, and for a burnt offering, and for peace offerings, to make reconciliation for them, saith the Lord GOD:

45:15 одну овцу от стада в двести овец с тучной пажити Израиля: все это для хлебного приношения и всесожжения, и благодарственной жертвы, в очищение их, говорит Господь Бог.
45:15
καὶ και and; even
πρόβατον προβατον sheep
ἀπὸ απο from; away
τῶν ο the
δέκα δεκα ten
προβάτων προβατον sheep
ἀφαίρεμα αφαιρεμα.1 from; out of
πασῶν πας all; every
τῶν ο the
πατριῶν πατρια lineage; family line
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
θυσίας θυσια immolation; sacrifice
καὶ και and; even
εἰς εις into; for
ὁλοκαυτώματα ολοκαυτωμα whole offering
καὶ και and; even
εἰς εις into; for
σωτηρίου σωτηριος salvation; saving
τοῦ ο the
ἐξιλάσκεσθαι εξιλασκομαι about; around
ὑμῶν υμων your
λέγει λεγω tell; declare
κύριος κυριος lord; master
θεός θεος God
45:15
וְ wᵊ וְ and
שֶׂה־ śeh- שֶׂה lamb
אַחַ֨ת ʔaḥˌaṯ אֶחָד one
מִן־ min- מִן from
הַ ha הַ the
צֹּ֤אן ṣṣˈōn צֹאן cattle
מִן־ min- מִן from
הַ ha הַ the
מָּאתַ֨יִם֙ mmāṯˈayim מֵאָה hundred
מִ mi מִן from
מַּשְׁקֵ֣ה mmašqˈē מַשְׁקֶה butler, irrigated, drink
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
מִנְחָ֖ה minḥˌā מִנְחָה present
וּ û וְ and
לְ lᵊ לְ to
עֹולָ֣ה ʕôlˈā עֹלָה burnt-offering
וְ wᵊ וְ and
לִ li לְ to
שְׁלָמִ֑ים šᵊlāmˈîm שֶׁלֶם final offer
לְ lᵊ לְ to
כַפֵּ֣ר ḵappˈēr כפר cover
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
45:15. et arietem unum de grege ducentorum de his quae nutriunt Israhel in sacrificium et in holocaustum et in pacifica ad expiandum pro eis ait Dominus Deus
And one ram out of a flock of two hundred, of those that Israel feedeth for sacrifice, and for holocausts, and for peace offerings, to make atonement for them, saith the Lord God.
45:15. And take one ram from each flock of two hundred, out of those that Israel tends for sacrifice and holocausts and peace offerings, in order to make an expiation for them, says the Lord God.
45:15. And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat offering, and for a burnt offering, and for peace offerings, to make reconciliation for them, saith the Lord GOD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Дань от овец еще меньше, чем от елея; именно вдвое меньше последней: 1/200. Дань очень умеренная. Но LXX по Втор XIV:23: и здесь исправляют на 1/100. - “Одну” и в евр. ж. р., потому что большие стада состоят в большинстве из особей ж. р. - Овцу, евр. се, как в Исх XII:3, означает штуку всякого мелкого скота (и коз). Но LXX: probaton. Овцы в дань требуются “с тучной пажити Израиля”, мишкег: обильно орошенной, как в Быт XIII:10: названа долина иорданская. Это не значит того, что владельцы не тучных пажитей были свободны от дани, а что все пажити на новой св. земле будут тучными. Смущаясь этим словом, LXX читали близкое по начертанию; “участие (дань, afairema = терума) от всех отечеств Израилевых”. - “Все это” - удачная добавка рус. пер., так как далее указывается предназначение не одной дани от овец, но всей дани князю: для хлебного приношения (LXX не точно: “жертвы”, должно быть, ведя речь о предназначении овец) овцы не могли идти. Замечательно, что между жертвами не поименованы жертвы собственно за грех (сравнительная безгрешность будущего Израиля). - “В очищение их”, ле аппер, соб. “чтобы покрыть”, известный жертвенный термин откуда название и крышки ковчега. LХХ хороша: еже умолити, tou exilaskesqai. - “Их”, т. е. налогодателей, но LXX в соответствии ст. 13: “о вас”. - Подать имела расходы на жертвы одною из целей своих; главною целью, но не единственною; для одних жертв она была бы и слишком велика. Она вообще шла на содержание и расходы князя. Ячмень, между прочим, и не употреблялся в культе.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:15: lamb: or, kid
out of the fat: Pro 3:9, Pro 3:10; Mal 1:8, Mal 1:14
peace offerings: or, thank offerings, Eze 45:17
to make: Lev 1:4, Lev 6:30; Dan 9:24; Rom 5:10; Co2 5:19-21; Eph 2:16; Col 1:21; Heb 2:17, Heb 9:22, Heb 9:23
John Gill
45:15 And one lamb out of the flock, out of two hundred,.... As provision is before made for bread and oil, so here for meat for the servants of the Lord: if a man had two hundred lambs in his flock, one of them was to be given to them; it may be observed, that this plainly refers to times when the Mosaic dispensation should be abrogated; not tithes of all things are to be given to the priests, as heretofore; only the sixtieth part of wheat and barley, the hundredth part of oil, and but one lamb of two hundred; and which denotes the moderate maintenance of Gospel ministers, with which they should be contented, and the people should not grudge to give; nothing extraordinary or extravagant being required of them: this lamb was to be taken
out of the fat pastures of Israel; or, out of the watery places (c); out of those fields which were well watered, and produced good pasture, which fattened the sheep and lambs that were fed in them; and denotes that the best of the kind is to be given to the Lord, and to his servants, or for the support of his interest; not the lean and the lame, the halt and the blind, Mal 1:8,
for a meat offering, and for a burnt offering, and for peace offerings; not that the lamb was given for all these; but the wheat and the oil for the meat offering, and the lamb for the burnt offering and peace offerings. The sense may be, that this provision of wheat and barley, oil and lambs, or the sufficient maintenance signified by them, was in the room of the meat offering, burnt offerings, and peace offerings, which fell to the share of the priests under the legal dispensation:
to make reconciliation for them, saith the Lord God; either to this end, that the ministers of the Gospel, who have the word of reconciliation committed to them, might cheerfully and faithfully dispense it to the people; or that they, by these liberal and generous contributions of theirs to the maintenance of them, might testify that they have truly by faith received the atonement by the sacrifice of Christ.
(c) "de irriguo", Montanus, Vatablus; "ex irriguis pascuis", Junius & Tremellius, Piscator, Polanus.
45:1645:16: Եւ ամենայն ժողովուրդ երկրիդ՝ տացէ՛ զերախայրիսն ցառաջնորդս Իսրայէլի[13050]։ [13050] Ոմանք. Զերախայրիս ցառաջնորդսն Իսրայէլի։
16 «Երկրիդ ամբողջ ժողովուրդը պէտք է տայ այս նուէրները Իսրայէլի առաջնորդներին:
16 Երկրին բոլոր ժողովուրդը այս ընծան Իսրայէլի իշխանին տալու պարտաւոր պէտք է ըլլան։
Եւ ամենայն ժողովուրդ երկրիդ տացէ զերախայրիսն [976]ցառաջնորդս Իսրայելի:

45:16: Եւ ամենայն ժողովուրդ երկրիդ՝ տացէ՛ զերախայրիսն ցառաջնորդս Իսրայէլի[13050]։
[13050] Ոմանք. Զերախայրիս ցառաջնորդսն Իսրայէլի։
16 «Երկրիդ ամբողջ ժողովուրդը պէտք է տայ այս նուէրները Իսրայէլի առաջնորդներին:
16 Երկրին բոլոր ժողովուրդը այս ընծան Իսրայէլի իշխանին տալու պարտաւոր պէտք է ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
45:1645:16 Весь народ земли обязывается делать сие приношение князю в Израиле.
45:16 καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population δώσει διδωμι give; deposit τὴν ο the ἀπαρχὴν απαρχη firstfruit ταύτην ουτος this; he τῷ ο the ἀφηγουμένῳ αφηγεομαι the Ισραηλ ισραηλ.1 Israel
45:16 כֹּ֚ל ˈkōl כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth יִהְי֖וּ yihyˌû היה be אֶל־ ʔel- אֶל to הַ ha הַ the תְּרוּמָ֣ה ttᵊrûmˈā תְּרוּמָה contribution הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this לַ la לְ to † הַ the נָּשִׂ֖יא nnāśˌî נָשִׂיא chief בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
45:16. omnis populus terrae tenebitur primitiis his principi in IsrahelAll the people of the land shall be bound to these firstfruits for the prince in Israel.
16. All the people of the land shall give unto this oblation for the prince in Israel.
45:16. All the people of the land will take hold of these first-fruits for the prince in Israel.
45:16. All the people of the land shall give this oblation for the prince in Israel.
All the people of the land shall give this oblation for the prince in Israel:

45:16 Весь народ земли обязывается делать сие приношение князю в Израиле.
45:16
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
δώσει διδωμι give; deposit
τὴν ο the
ἀπαρχὴν απαρχη firstfruit
ταύτην ουτος this; he
τῷ ο the
ἀφηγουμένῳ αφηγεομαι the
Ισραηλ ισραηλ.1 Israel
45:16
כֹּ֚ל ˈkōl כֹּל whole
הָ הַ the
עָ֣ם ʕˈām עַם people
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
יִהְי֖וּ yihyˌû היה be
אֶל־ ʔel- אֶל to
הַ ha הַ the
תְּרוּמָ֣ה ttᵊrûmˈā תְּרוּמָה contribution
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
לַ la לְ to
הַ the
נָּשִׂ֖יא nnāśˌî נָשִׂיא chief
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
45:16. omnis populus terrae tenebitur primitiis his principi in Israhel
All the people of the land shall be bound to these firstfruits for the prince in Israel.
45:16. All the people of the land will take hold of these first-fruits for the prince in Israel.
45:16. All the people of the land shall give this oblation for the prince in Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Настаивается на общеобязательности дани, может быть, в виду отсутствия ее в Моисеевом законе. - “Земли” - плеоназм, не имеющийся у LXX (в слав. есть). - “Приношение”, терума см. объяснение 13: ст.; ср. ст. 1: и XLIV:30.
Adam Clarke: Commentary on the Bible - 1831
45:16: All - this oblation for the prince - A present or offering to the prince.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:16: the people: Exo 30:14, Exo 30:15
shall give this: Heb. shall be for
for: or, with, Isa 16:1
John Gill
45:16 All the people of the land shall give this oblation,.... None shall be exempted from it; all according to their capacity and ability shall contribute to the support of the ministry, and the service of religion:
for the prince in Israel; not the high priest, nor the civil magistrate, but the Prince Messiah: or rather "to the prince in Israel" (d); what the people shall do in this way, they shall do it as to the Lord, freely and cordially, and for his honour and glory; and he will take it as done to himself; see Mt 10:41.
(d) "principi", Castalio, Cocceius, Starckius; so Abendana,
45:1745:17: Եւ ՚ի ձեռն առաջնորդին եղիցին ողջակէզքն՝ եւ զոհքն՝ եւ սպանդքն, ՚ի տօնս եւ յամսագլուխս եւ ՚ի շաբաթս. եւ յամենայն տօնս տանդ Իսրայէլի նա մատուսցէ զվասն մեղացն, եւ զզոհսն՝ եւ զողջակէզսն, եւ զվասն փրկութեանն քաւե՛լ զտունդ Իսրայէլի[13051]։ [13051] Ոմանք. Եւ նա մատուսցէ։
17 Առաջնորդի ձեռքով պէտք է կատարուեն ողջակէզները, զոհերն ու սպանդը՝ տօներին, ամսագլուխներին, շաբաթներին: Եւ Իսրայէլի այդ տան բոլոր տօներին նա պէտք է մատուցի զոհերն ու ողջակէզները՝ մեղքերի համար ու փրկութեան, սրբագործելու համար Իսրայէլի այդ տունը»:
17 Տօներու ու ամսագլուխներու ու շաբաթներու մէջ, Իսրայէլի տանը ամէն հանդիսաւոր օրերուն մէջ, ողջակէզները ու հացի ընծան եւ ըմպելի նուէրը իշխանը պիտի առնէ։ Մեղքի պատարագն ու հացի ընծան ու ողջակէզը եւ խաղաղութեան զոհը անիկա պիտի մատուցանէ՝ Իսրայէլի տանը քաւութիւն ընելու համար։
Եւ [977]ի ձեռն առաջնորդին`` եղիցին ողջակէզքն եւ զոհքն եւ [978]սպանդքն` ի տօնս եւ յամսագլուխս եւ ի շաբաթս յամենայն տօնս տանդ Իսրայելի նա մատուսցէ զվասն մեղացն եւ զզոհսն եւ զողջակէզսն եւ [979]զվասն փրկութեանն` քաւել զտունդ`` Իսրայելի:

45:17: Եւ ՚ի ձեռն առաջնորդին եղիցին ողջակէզքն՝ եւ զոհքն՝ եւ սպանդքն, ՚ի տօնս եւ յամսագլուխս եւ ՚ի շաբաթս. եւ յամենայն տօնս տանդ Իսրայէլի նա մատուսցէ զվասն մեղացն, եւ զզոհսն՝ եւ զողջակէզսն, եւ զվասն փրկութեանն քաւե՛լ զտունդ Իսրայէլի[13051]։
[13051] Ոմանք. Եւ նա մատուսցէ։
17 Առաջնորդի ձեռքով պէտք է կատարուեն ողջակէզները, զոհերն ու սպանդը՝ տօներին, ամսագլուխներին, շաբաթներին: Եւ Իսրայէլի այդ տան բոլոր տօներին նա պէտք է մատուցի զոհերն ու ողջակէզները՝ մեղքերի համար ու փրկութեան, սրբագործելու համար Իսրայէլի այդ տունը»:
17 Տօներու ու ամսագլուխներու ու շաբաթներու մէջ, Իսրայէլի տանը ամէն հանդիսաւոր օրերուն մէջ, ողջակէզները ու հացի ընծան եւ ըմպելի նուէրը իշխանը պիտի առնէ։ Մեղքի պատարագն ու հացի ընծան ու ողջակէզը եւ խաղաղութեան զոհը անիկա պիտի մատուցանէ՝ Իսրայէլի տանը քաւութիւն ընելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
45:1745:17 А на обязанности князя будут лежать всесожжение и хлебное приношение, и возлияние в праздники и в новомесячия, и в субботы, во все торжества дома Израилева; он должен будет приносить жертву за грех и хлебное приношение, и всесожжение, и жертву благодарственную для очищения дома Израилева.
45:17 καὶ και and; even διὰ δια through; because of τοῦ ο the ἀφηγουμένου αφηγεομαι be τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even αἱ ο the θυσίαι θυσια immolation; sacrifice καὶ και and; even αἱ ο the σπονδαὶ σπονδη be ἐν εν in ταῖς ο the ἑορταῖς εορτη festival; feast καὶ και and; even ἐν εν in ταῖς ο the νουμηνίαις νουμηνια new month καὶ και and; even ἐν εν in τοῖς ο the σαββάτοις σαββατον Sabbath; week καὶ και and; even ἐν εν in πάσαις πας all; every ταῖς ο the ἑορταῖς εορτη festival; feast οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel αὐτὸς αυτος he; him ποιήσει ποιεω do; make τὰ ο the ὑπὲρ υπερ over; for ἁμαρτίας αμαρτια sin; fault καὶ και and; even τὴν ο the θυσίαν θυσια immolation; sacrifice καὶ και and; even τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even τὰ ο the τοῦ ο the σωτηρίου σωτηριος salvation; saving τοῦ ο the ἐξιλάσκεσθαι εξιλασκομαι over; for τοῦ ο the οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel
45:17 וְ wᵊ וְ and עַֽל־ ʕˈal- עַל upon הַ ha הַ the נָּשִׂ֣יא nnāśˈî נָשִׂיא chief יִהְיֶ֗ה yihyˈeh היה be הָ hā הַ the עֹולֹ֣ות ʕôlˈôṯ עֹלָה burnt-offering וְ wᵊ וְ and הַ ha הַ the מִּנְחָה֮ mminḥā מִנְחָה present וְ wᵊ וְ and הַ ha הַ the נֵּסֶךְ֒ nnēseḵ נֵסֶךְ libation בַּ ba בְּ in † הַ the חַגִּ֤ים ḥaggˈîm חַג festival וּ û וְ and בֶ ve בְּ in † הַ the חֳדָשִׁים֙ ḥᵒḏāšîm חֹדֶשׁ month וּ û וְ and בַ va בְּ in † הַ the שַּׁבָּתֹ֔ות ššabbāṯˈôṯ שַׁבָּת sabbath בְּ bᵊ בְּ in כָֽל־ ḵˈol- כֹּל whole מֹועֲדֵ֖י môʕᵃḏˌê מֹועֵד appointment בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֽוּא־ hˈû- הוּא he יַעֲשֶׂ֞ה yaʕᵃśˈeh עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חַטָּ֣את ḥaṭṭˈāṯ חַטָּאת sin וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֗ה mminḥˈā מִנְחָה present וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עֹולָה֙ ʕôlˌā עֹלָה burnt-offering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שְּׁלָמִ֔ים ššᵊlāmˈîm שֶׁלֶם final offer לְ lᵊ לְ to כַפֵּ֖ר ḵappˌēr כפר cover בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance בֵּֽית־ bˈêṯ- בַּיִת house יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
45:17. et super principem erunt holocausta et sacrificium et libamina in sollemnitatibus et in kalendis et in sabbatis in universis sollemnitatibus domus Israhel ipse faciat pro peccato sacrificium et holocaustum et pacifica ad expiandum pro domo IsrahelAnd the prince shall give the holocaust, and the sacrifice, and the libations on the feasts, and on the new moons, and on the sabbaths, and on all the solemnities of the house of Israel: he shall offer the sacrifice for sin, and the holocaust, and the peace offerings to make expiation for the house of Israel.
17. And it shall be the prince’s part to give the burnt offerings, and the meal offerings, and the drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all the appointed feasts of the house of Israel: he shall prepare the sin offering, and the meal offering, and the burnt offering, and the peace offerings, to make atonement for the house of Israel.
45:17. And concerning the prince, there shall be holocausts and sacrifice and libations, on solemnities and new moons and Sabbaths, and on all the solemnities of the house of Israel. He himself shall offer the sacrifice for sin, and the holocaust, and the peace offerings, in order to make expiation for the house of Israel.
45:17. And it shall be the prince’s part [to give] burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel.
And it shall be the prince' s part [to give] burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel:

45:17 А на обязанности князя будут лежать всесожжение и хлебное приношение, и возлияние в праздники и в новомесячия, и в субботы, во все торжества дома Израилева; он должен будет приносить жертву за грех и хлебное приношение, и всесожжение, и жертву благодарственную для очищения дома Израилева.
45:17
καὶ και and; even
διὰ δια through; because of
τοῦ ο the
ἀφηγουμένου αφηγεομαι be
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
καὶ και and; even
αἱ ο the
θυσίαι θυσια immolation; sacrifice
καὶ και and; even
αἱ ο the
σπονδαὶ σπονδη be
ἐν εν in
ταῖς ο the
ἑορταῖς εορτη festival; feast
καὶ και and; even
ἐν εν in
ταῖς ο the
νουμηνίαις νουμηνια new month
καὶ και and; even
ἐν εν in
τοῖς ο the
σαββάτοις σαββατον Sabbath; week
καὶ και and; even
ἐν εν in
πάσαις πας all; every
ταῖς ο the
ἑορταῖς εορτη festival; feast
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
αὐτὸς αυτος he; him
ποιήσει ποιεω do; make
τὰ ο the
ὑπὲρ υπερ over; for
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
τὴν ο the
θυσίαν θυσια immolation; sacrifice
καὶ και and; even
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
καὶ και and; even
τὰ ο the
τοῦ ο the
σωτηρίου σωτηριος salvation; saving
τοῦ ο the
ἐξιλάσκεσθαι εξιλασκομαι over; for
τοῦ ο the
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
45:17
וְ wᵊ וְ and
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
נָּשִׂ֣יא nnāśˈî נָשִׂיא chief
יִהְיֶ֗ה yihyˈeh היה be
הָ הַ the
עֹולֹ֣ות ʕôlˈôṯ עֹלָה burnt-offering
וְ wᵊ וְ and
הַ ha הַ the
מִּנְחָה֮ mminḥā מִנְחָה present
וְ wᵊ וְ and
הַ ha הַ the
נֵּסֶךְ֒ nnēseḵ נֵסֶךְ libation
בַּ ba בְּ in
הַ the
חַגִּ֤ים ḥaggˈîm חַג festival
וּ û וְ and
בֶ ve בְּ in
הַ the
חֳדָשִׁים֙ ḥᵒḏāšîm חֹדֶשׁ month
וּ û וְ and
בַ va בְּ in
הַ the
שַּׁבָּתֹ֔ות ššabbāṯˈôṯ שַׁבָּת sabbath
בְּ bᵊ בְּ in
כָֽל־ ḵˈol- כֹּל whole
מֹועֲדֵ֖י môʕᵃḏˌê מֹועֵד appointment
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֽוּא־ hˈû- הוּא he
יַעֲשֶׂ֞ה yaʕᵃśˈeh עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חַטָּ֣את ḥaṭṭˈāṯ חַטָּאת sin
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּנְחָ֗ה mminḥˈā מִנְחָה present
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
עֹולָה֙ ʕôlˌā עֹלָה burnt-offering
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שְּׁלָמִ֔ים ššᵊlāmˈîm שֶׁלֶם final offer
לְ lᵊ לְ to
כַפֵּ֖ר ḵappˌēr כפר cover
בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance
בֵּֽית־ bˈêṯ- בַּיִת house
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
45:17. et super principem erunt holocausta et sacrificium et libamina in sollemnitatibus et in kalendis et in sabbatis in universis sollemnitatibus domus Israhel ipse faciat pro peccato sacrificium et holocaustum et pacifica ad expiandum pro domo Israhel
And the prince shall give the holocaust, and the sacrifice, and the libations on the feasts, and on the new moons, and on the sabbaths, and on all the solemnities of the house of Israel: he shall offer the sacrifice for sin, and the holocaust, and the peace offerings to make expiation for the house of Israel.
45:17. And concerning the prince, there shall be holocausts and sacrifice and libations, on solemnities and new moons and Sabbaths, and on all the solemnities of the house of Israel. He himself shall offer the sacrifice for sin, and the holocaust, and the peace offerings, in order to make expiation for the house of Israel.
45:17. And it shall be the prince’s part [to give] burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. За дань князь будет платить народу жертвами, которые являются главною обязанностью его (букв. с евр.: “и на - ал - князе будет: всесожжения” и т. д. слав “и старейшиною да бывают всесожжения” и т. д.) по отношению к народу настолько, что о других и не упоминается. Посему блаж. Иероним справедливо видит в князе образ Христа. Сначала указываются праздничные жертвы князя, а затем жертвы его вообще (в 17b, но едва ли ежедневные; ср. XLVI:13-14). В числе первых указано кроме всесожжения и хлеб приношения (LХХ последнее вообще: “жертвы”) еще “возлияние” евр. несек, термин, прилагаемый в зак. М. только к возлиянию вина; но так как оно у Иезекииля совершенно исключено из культа (см. объяснение XLIV:21; ср. XXIII:42), то разумеется возлияние елея (XLVI:5, 7, 15; ср. Mиx VI:7). Праздников, в которые князь должен приносить три названных рода жертв, тоже сказано три рода: праздники в собственном смысле, самые великие годичные (хаг как напр. Пасха, Кущи), праздники менее торжественные и более частые - новомесячные и наконец еженедельные праздники - субботы; все они объединяются в термин “торжества”, моадим от корня “собирать”, - торжеств, собрания (Быт I:14; Лев XXIII:2). LXX: “праздники”. В качестве обыкновенных непраздничных жертв указываются кроме принадлежащих и к первому роду; всесожжения и хлебное приношение, жертвы более скорбные: жертва за грех (хала) и менее торжественные: мирная. Все эти жертвы князя имеют целью не столько его, даже и вообще не его самого, а народ, - очищение (капар - см в 15: ст.) дома Израилева. Князь является, таким образом, заступником, и ходатаем за свой народ пред Богом.

Глава XLV:18-XLVI. Табель праздников и их жертв.

Так как подать князю главным назначением своим имеет окупать расходы его на жертвы, особенно праздничные, то от речи о ней пророк переходит к табели жертв и праздников. В отношении праздников год делится на две половины, каждая из которых открывается днем очищения, и в середине первого месяца имеет великий праздник, в 1-м месяце Пасху, в 7-м не названный по имени, но соответствующий Кущам. Так год имеет два дня очищения и два высших праздника (XLV:16-25). Дальнейшими праздниками являются: суббота (XLVI:1-5) и новомесячные (6-7). Для всех этих праздников указываются жертвы, и затем дополнительно (8-12) даются некоторые указания о поведении князя и народа при этих жертвах. Но и каждый день чтится жертвами (13-15). После небольшого отступления от главного предмета речи, - замечания об имущественных правах князя (16-18), пророк, чтобы закончить речь о жертвах, указывает местоположение во храме священных пекарен и жертвенных кухонь, чем настоящий отдел о праздниках и жертвах, а равно предшествующий о священных участках и подати включается в речь о храме.

Этот ритуальный кодекс Иезекииля обращает внимание своею разницею с соотвествующими отделами Моисеева законодательства. Иезекииль назначает не только другие жертвы для праздников, но и дает другой табель последних. Так Иезекииль не указывает праздник Пятидесятницы, нового года и назначает вместо одного два дня очищения, но менее торжественные. Представленный краткий обзор Иеpекиилева церковного года показывает сам собою причину этих изменений. Как в плане храма видение пророка сообщает Соломонову храму строгую симметрию, так тоже делает настоящий табель праздников с Моисеевым. Кроме того, построение Иезекиилева церковного года определяется числом 7. Праздник Пятидесятницы и нового года устраняются именно, чтобы обе половины года вполне соответствовали друг другу. С этою же целью вводятся два дня очищения. Этим последнем вместе с тем умаляется значение этого дня - в соответствие большой чистоте нового Израиля. Поэтому отрицательная критика несправедливо из меньшей сложности Иезекиилева церковного года заключает к его первоначальности по отношению к Моисееву, считая Моисеевы праздники, особенно в том виде, как они являются в Лев 17-26: (так называемом “Священническом кодексе”) значительным развитием Иезекиилева законодательства; промежуточной ступенью между этими фазами развития церковного года отрицательная критика считает церковный год Второзакония, меньше отличающийся от Иезекиилева, чем книга Левит (так там и у Иезекииля для Пасхи и Кущей назначается 7, а не 8: дней: Втор XVI:4, 8; Лев XXIII:5: и д. Чис XXVIII:16: и д. Исх XII:18).

Еще более разницы с Моисеевым законом представляют у Иезекииля предписания о жертвах. Тут уже ни в одной частности нет совпадения. Но опять нельзя сказать, что Иезекиилевы законы о праздничных жертвах проще и что Моисеевы представляют их развитие. Первые только представляют более строго организованную систему, в которой количество жертв точно сообразуется с важностью праздника. Следующая таблица наглядно покажет отношение Иезекиилевых законов о жертвах к Моисеевым. Вс означает жертву всесожжения, Гр - жертву о грехе. М - мирная, а - агнец, о - овен, т - теленок, к - козел, в - вол.

Наименьшей жертвенной единицей у Иезекииля, также как у Моисея, является агнец. Для будничной жертвы у Иезекииля берется одна такая единица, у Моисея - две: первое дает возможность более возвысить праздник над буднями и следовательно более освятить праздник. Это мы и видим уже на законах Иезекииля и Моисея о субботней жертве. Тогда как Моисей просто удваивает субботнюю жертву, у Иезекииля в субботу приносится 6: агнцев за минувшие 6: дней недели и за субботу следующая по величине жертвенная единица - овен. В новолуние же, следующий по степени праздник, к жертве субботней прибавляется и дальнейшая по величине жертвенная единица - телец (ср. Пс L:21; 1: Цар I:24; Мих VI:6-7). Следующее за овном по величине жертвенное животное - собственно козел, но он у Иезекииля, как и у Моисея, является только жертвою за грех, причем у Иезекииля только заменяет собою для этой жертвы тельца в менее торжественных случаях. У Моисея же трудно найти какую-либо постепенность и связь между жертвою субботы и новомесячия. Новолуние 1-го и 7-го месяца, служащее у Иезекииля днями очищения, отмечаются присоединением к всесожжению - жертвы за грех, которою у него всегда служит вол, а не козел, как у Моисея, - животное и крупнейшее и достойнейшее козла. Этим настоящие два новолуния достаточно выделяются из ряда других, тогда как у Моисея они имеют почему-то меньше жертв, чем заурядные новолуния. Отличительное преимущество новолуния пред субботой - жертвенный вол в следующие за новолунием в важности праздники - Пасху и Пятидесятницу - удваивается у Иезекииля, тогда как у Моисея Пасха имеет жертву такую же как новолуние, а Кущи - самую большую из всех праздников, многократно превосходящую и пасхальную. Одиноко стоит у обоих законодателей праздник освящения храма, но у Иезекииля он почти приближается к типу новолетия, теряя кое-что из его торжественности (нет 6: агнцев). Таким образом Иезекиилев ритуал приблизительно также относится к Моисееву, как его храм к Соломонову: тот и другой пророк перестраивает по строгим законам симметрии, которой у Моисея не могло быть достаточно, может быть, потому, что его законодательство должно было сообразоваться со сложившимися до него обычаями. Полная же симметрия в культе дает возможность у Иезекииля построить и из священных времен правильной архитектуры храм, в котором верующий начиная от будней восходит ко все большим святостям: субботы, новолуния и праздников, во время последних вступая в Святое Святых церковного года.
Albert Barnes: Notes on the Bible - 1834
45:17
The people's gifts were to be placed in the hands of the prince, so as to form a common stock, out of which the prince was to provide what was necessary for each sacrifice. Compare Kg1 8:62; Ezr 7:17. The prince handed the gifts to the priests, whose part it was to sacrifice and offer. But the prominent part assigned to the prince in "making reconciliation for the sins of the people" seems to typify the union of the kingly and priestly offices in the person of the Mediator of the New covenant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:17: the prince's: The prince is never mentioned in the ritual appointments of Moses, but here he is required to provide the oblations; and the variations in the Mosaic law, in the number of the several sacrifices, and the proportion of the meat offering to each, being ten times as much as the law prescribed, with several other circumstances, seem more like enacting a new law, than enforcing that of Moses. These variations may intimate a change in the external constitution of the church; and it is probable that they are to be understood emblematically. Eze 46:4-12; Sa2 6:19; Kg1 8:63, Kg1 8:64; Ch1 16:2, Ch1 16:3, Ch1 29:3-9; Ch2 5:6, Ch2 7:4, Ch2 7:5; Ch2 8:12, Ch2 8:13, Ch2 30:24, Ch2 31:3, Ch2 35:7, Ch2 35:8; Ezr 1:5, Ezr 6:8, Ezr 6:9; Psa 68:18; Joh 1:16; Rom 11:35, Rom 11:36; Eph 5:2
in the feasts: Lev. 23:1-44; Num. 28:1-29:40; Isa 66:23
he shall prepare: Psa 22:15-26, Psa 22:29; Joh 6:51-57; Co1 5:7, Co1 5:8; Heb 13:10; Pe1 2:24, Pe1 3:18
peace offerings: or, thank offerings, Eze 43:27; Col 3:17; Heb 13:15
John Gill
45:17 And it shall be the prince's part to give burnt offerings,.... Or, "upon the prince shall be the burnt offerings" (e); it shall lie upon him to provide them; who is not the high priest, as Jarchi; nor the civil magistrate or king, as Menachem; but Christ, who is both Prince and Priest; and whose sacrifice of himself is designed by these, and the other sacrifices after mentioned, of which the sacrifices were all typical; though he is but one, they many, his answers to them all, and is one for all; and though his is but once offered up, they often, because of the fulness of efficacy in the one, and the want of it in the other; and though in itself infinitely superior to these. Of the burnt offerings, and of their being typical of Christ; see Gill on Ezek 40:39,
and meat offerings, and drink offerings; the meat offerings, which were rather bread offerings, were made of fine flour, with oil poured, and frankincense put thereon, Lev 2:1 and were typical of Christ, compared to a corn of wheat dying in the earth, and bringing forth fruit, Jn 12:24 and to wheat as bruised and ground into fine flour, kneaded and baked, which may denote his various sufferings, and so made bread of; he being the true and living bread, which gives life to men. The "oil" poured upon this offering may signify the grace of the Spirit without measure on Christ; and the "frankincense" how savoury and acceptable he is to his people. The "drink offering" was of wine, which went along with other sacrifices, and was very acceptable to God; and may denote the blood of Christ, which is drink indeed; and his love expressed in shedding it, which is better than the choicest wine; both these are held forth, Christ's flesh, which is meat, and his blood, which is drink, in the ordinance of the supper, administered by his priests, whom he furnishes with such offerings to set before his saints:
in the feasts, and in the new moons, and in the sabbaths, and in all solemnities of the house of Israel; in the feasts of the passover, tabernacle, and pentecost, which were all figures of Christ; of his being the passover sacrificed for us, of his tabernacling in our nature, and of the effusion of his Spirit; and the "new moons", and "sabbaths", and "solemn days", are only Old Testament phrases to express the times of New Testament worship; see Is 66:23, as monthly days for the administration of the ordinance of the supper, and the Lord's day for the preaching of the word, and other parts of public worship; in all which the sacrifice of Christ, his blood, righteousness, and satisfaction, make a principal part:
he shall prepare the sin offering; which also was a type of Christ; of which See Gill on Ezek 40:39, and this, with the
meat offering; and the burnt offering, of which before, were to be prepared by the prince himself, or our Lord Jesus Christ: and also the "peace offerings", or thank offerings (f); his own thank offerings for himself and his people; see Jn 11:41 and the thank offerings of them, or their sacrifices of praise, which become acceptable through him, Heb 13:15, and even himself, for whom the saints offer thanks to God, 2Cor 9:15, and as the end of all the legal sacrifices was
to make reconciliation for the house of Israel; so this is the end and use of the sacrifice of Christ, typified by them, to make peace for the Israel of God; which could not be made by them, by their obedience, repentance, or faith; and yet was necessary to their happiness, to their communion with God, and enjoyment of him; this Christ has made by his obedience, sufferings, and death, whereby he has fulfilled the law, satisfied justice, and made atonement for sin: this is all at his expense, and is meant by his "preparing" these offerings; which denotes his ready and cheerful engagement to become a sacrifice; his voluntary offering up himself unto God, or giving himself an offering and a sacrifice unto him; and also his furnishing his ministers with proper matter for their ministrations in all the solemn times and seasons thereof, which is the doctrine of his sacrifice and satisfaction, or salvation by a crucified Christ; and so as the people are to offer to their maintenance, Christ the Prince takes care to furnish them for their ministry.
(e) "et super principem erunt holocausta", V. L. Starckius; "nam principi incumbet dare holocausta", Junius & Tremellius. (f) "eucharistica", Junius & Tremellius, Polanus, Piscator.
45:1845:18: Ա՛յսպէս ասէ Տէր Աստուած. Յառաջնում ամսեանն որ օր մի իցէ ամսոյն, առնուցո՛ւք զուարակ մի յանդւոյ անարատ՝ քաւել զսրբութիւնն[13052]։ [13052] Ոմանք. Ասէ Տէր Տէր Աստուած... որ օր մի է ամսոյն։
18 Այսպէս է ասում Տէր Աստուած. «Առաջին ամսին, ամսուայ առաջին օրը, նախրից առանց արատի մի զուարակ կ’առնէք՝ սրբարանը սրբագործելու համար:
18 Տէր Եհովան այսպէս կ’ըսէ. «Առաջին ամսուան առաջին օրը արջառներէն մէկ անարատ զուարակ առ եւ սրբարանը մաքրէ՛։
Այսպէս ասէ Տէր Աստուած. Յառաջնում ամսեանն որ օր մի իցէ ամսոյն` առնուցուս զուարակ մի յանդւոյ անարատ` քաւել զսրբութիւնն:

45:18: Ա՛յսպէս ասէ Տէր Աստուած. Յառաջնում ամսեանն որ օր մի իցէ ամսոյն, առնուցո՛ւք զուարակ մի յանդւոյ անարատ՝ քաւել զսրբութիւնն[13052]։
[13052] Ոմանք. Ասէ Տէր Տէր Աստուած... որ օր մի է ամսոյն։
18 Այսպէս է ասում Տէր Աստուած. «Առաջին ամսին, ամսուայ առաջին օրը, նախրից առանց արատի մի զուարակ կ’առնէք՝ սրբարանը սրբագործելու համար:
18 Տէր Եհովան այսպէս կ’ըսէ. «Առաջին ամսուան առաջին օրը արջառներէն մէկ անարատ զուարակ առ եւ սրբարանը մաքրէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
45:1845:18 Так говорит Господь Бог: в первом {месяце}, в первый {день} месяца, возьми из стада волов тельца без порока, и очисти святилище.
45:18 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master θεός θεος God ἐν εν in τῷ ο the πρώτῳ πρωτος first; foremost μηνὶ μην.1 month μιᾷ εις.1 one; unit τοῦ ο the μηνὸς μην.1 month λήμψεσθε λαμβανω take; get μόσχον μοσχος calf ἐκ εκ from; out of βοῶν βους ox ἄμωμον αμωμος flawless; blameless τοῦ ο the ἐξιλάσασθαι εξιλασκομαι the ἅγιον αγιος holy
45:18 כֹּה־ kō- כֹּה thus אָמַר֮ ʔāmar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH בָּֽ bˈā בְּ in † הַ the רִאשֹׁון֙ rišôn רִאשֹׁון first בְּ bᵊ בְּ in אֶחָ֣ד ʔeḥˈāḏ אֶחָד one לַ la לְ to † הַ the חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month תִּקַּ֥ח tiqqˌaḥ לקח take פַּר־ par- פַּר young bull בֶּן־ ben- בֵּן son בָּקָ֖ר bāqˌār בָּקָר cattle תָּמִ֑ים tāmˈîm תָּמִים complete וְ wᵊ וְ and חִטֵּאתָ֖ ḥiṭṭēṯˌā חטא miss אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּקְדָּֽשׁ׃ mmiqdˈāš מִקְדָּשׁ sanctuary
45:18. haec dicit Dominus Deus in primo mense una mensis sumes vitulum de armento inmaculatum et expiabis sanctuariumThus saith the Lord God: In the first month, the first of the month, thou shalt take a calf of the herd without blemish, and thou shalt expiate the sanctuary.
18. Thus saith the Lord GOD: In the first , in the first of the month, thou shalt take a young bullock without blemish; and thou shalt cleanse the sanctuary.
45:18. Thus says the Lord God: In the first month, on the first of the month, you shall take an immaculate calf from the herd, and you shall expiate the sanctuary.
45:18. Thus saith the Lord GOD; In the first [month], in the first [day] of the month, thou shalt take a young bullock without blemish, and cleanse the sanctuary:
Thus saith the Lord GOD; In the first [month], in the first [day] of the month, thou shalt take a young bullock without blemish, and cleanse the sanctuary:

45:18 Так говорит Господь Бог: в первом {месяце}, в первый {день} месяца, возьми из стада волов тельца без порока, и очисти святилище.
45:18
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
θεός θεος God
ἐν εν in
τῷ ο the
πρώτῳ πρωτος first; foremost
μηνὶ μην.1 month
μιᾷ εις.1 one; unit
τοῦ ο the
μηνὸς μην.1 month
λήμψεσθε λαμβανω take; get
μόσχον μοσχος calf
ἐκ εκ from; out of
βοῶν βους ox
ἄμωμον αμωμος flawless; blameless
τοῦ ο the
ἐξιλάσασθαι εξιλασκομαι the
ἅγιον αγιος holy
45:18
כֹּה־ kō- כֹּה thus
אָמַר֮ ʔāmar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH
בָּֽ bˈā בְּ in
הַ the
רִאשֹׁון֙ rišôn רִאשֹׁון first
בְּ bᵊ בְּ in
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
לַ la לְ to
הַ the
חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month
תִּקַּ֥ח tiqqˌaḥ לקח take
פַּר־ par- פַּר young bull
בֶּן־ ben- בֵּן son
בָּקָ֖ר bāqˌār בָּקָר cattle
תָּמִ֑ים tāmˈîm תָּמִים complete
וְ wᵊ וְ and
חִטֵּאתָ֖ ḥiṭṭēṯˌā חטא miss
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּקְדָּֽשׁ׃ mmiqdˈāš מִקְדָּשׁ sanctuary
45:18. haec dicit Dominus Deus in primo mense una mensis sumes vitulum de armento inmaculatum et expiabis sanctuarium
Thus saith the Lord God: In the first month, the first of the month, thou shalt take a calf of the herd without blemish, and thou shalt expiate the sanctuary.
45:18. Thus says the Lord God: In the first month, on the first of the month, you shall take an immaculate calf from the herd, and you shall expiate the sanctuary.
45:18. Thus saith the Lord GOD; In the first [month], in the first [day] of the month, thou shalt take a young bullock without blemish, and cleanse the sanctuary:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Замечательна краткость выражения без слова “месяц” и “день”, превосходящая и нашу (опускается только слово “день”); впрочем, понятие день выражено словом “новолуния” ла ходеш (LXX и рус. “месяца”). - Речь о новом полугодии, которое у Иезекииля является на место столь общепринятого нового года. - “Возьми” - в безл. смысле (не пророк), посему LXX: “да взмете”. - “Тельца”, евр. пар, должно быть менее молодой, чем егел (ср. Лев IX:2, 3). - “Без порока”, что требовалось от жертвенных животных и Моисеевых законодательством. - “И очисти святилище”, не народ, как у Моисея в день очищения. Этого дня у Иезекииля совсем нет в виду чистоты нового Израиля; он заменяется легким обрядом очищения в новое полугодие, очищением храма, к которой, как величайшей святости, могло приравняться что-нибудь нечистое и от сравнительно чистого народа; см. объяснение ст. 20.
Adam Clarke: Commentary on the Bible - 1831
45:18: Thou shalt take a young bullock - and cleanse the sanctuary - There is nothing of this in the Mosaic law; it seems to have been a new ceremony. An annual purification of the sanctuary may be intended.
Albert Barnes: Notes on the Bible - 1834
45:18
In the first day - If this is only a special Passover for the dedication, the prolongation of the festival may be compared with that under Solomon Ch2 7:8. But it is more probably a general ordinance, and, in this case, we have an addition to the Mosaic ritual (compare Lev 23:5). Here the "first day" is marked by the rites of expiation, which are repeated on the seventh day Eze 45:20, for the purpose of including those who transgressed from ignorance rather than willfulness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:18: In the first month: This seems to enjoin, not a mere dedication, but an annual purification of the sanctuary; of which there is nothing said in the Mosaic law. Exo 12:2; Num 28:11-15; Mat 6:33
without blemish: Lev 22:20; Heb 7:26, Heb 9:14; Pe1 1:19
and cleanse: Eze 43:22, Eze 43:26; Lev 16:16, Lev 16:33; Heb 9:22-25, Heb 10:3, Heb 10:4, Heb 10:19-22
Carl Friedrich Keil and Franz Delitzsch
45:18
The Sin-Offerings in the First Month
Ezek 45:18. Thus saith the Lord Jehovah, In the first (month), on the first of the month, thou shalt take a bullock, a young ox without blemish, and absolve the sanctuary. Ezek 45:19. And the priest shall take of the blood of the sin-offering, and put it upon the door-posts of the house, and upon the four corners of the enclosure of the altar, and upon the door-posts at the gate of the inner court. Ezek 45:20. And so shalt thou do on the seventh of the month, for the sake of erring men and of folly, that so ye may make atonement for the house. - The Mosaic law had prescribed for the new moons generally the sin-offering of a he-goat, in addition to the burnt-offerings and meat-offerings (Num 28:15); and, besides, this, had also distinguished the new-moon's day of the seventh month by a special feast-offering to be added to the regular new-moon's sacrifices, and consisting of a sin-offering of a he-goat, and burnt-offerings and meat-offerings (Num 29:2-6). This distinguishing of the seventh month by a special new-moon's sacrifice is omitted in Ezekiel; but in the place of it the first month is distinguished by a sin-offering to be presented on the first and seventh days. Nothing is said in Ezek 45:18-20 about burnt-offerings for these days; but as the burnt-offering is appointed in Ezek 46:6-7 for the new-moon's day without any limitation, and the regulations as to the connection between the meat-offering and the burnt-offerings are repeated in Ezek 46:11 for the holy days and feast days (הגּים וּמועדים) generally, and the new-moon's day is also reckoned among the מועדים, there is evidently good ground for the assumption that the burnt-offering and meat-offering prescribed for the new moon in Ezek 46:6-7 were also to be offered at the new moon of the first month. On the other hand, no special burnt-offering or meat-offering is mentioned for the seventh day of the first month; so that in all probability only the daily burnt-offering and meat-offering were added upon that day (Ezek 46:13.) to the sin-offering appointed for it. Moreover, the sin-offerings prescribed for the first and seventh days of the first month are distinguished from the sin-offerings of the Mosaic law, partly by the animal selected (a young bullock), and partly by the disposal of the blood. According to the Mosaic law, the sin-offering for the new moons, as well as for all the feast days of the year, the Passover, Pentecost, day of trumpets, day of atonement, and feast of tabernacles (all eight days), was to be a he-goat (Num 28:15; Num 22:30; Num 29:5, Num 29:11, Num 29:16, Num 29:19, Num 29:22, Num 29:25, Num 29:28, Num 29:31, Num 29:34, Num 29:38). Even the sin-offering for the congregation of Israel on the great day of atonement simply consisted in a he-goat (or two he-goats, Lev 16:5); and it was only for the sin-offering for the high priest, whether on that day (Lev 16:3), or when he had sinned so as to bring guilt upon the nation (Lev 4:3), or when the whole congregation had sinned (Lev 4:14), that a bullock was required. On the other hand, according to Ezekiel, the sin-offering both on the first and seventh days of the first month, and also the one to be brought by the prince on the fourteenth day of that month, i.e., on the day of the feast of Passover (Ezek 45:22), for himself and for all the people, were to consist of a bullock and only the sin-offering on the seven days of the feast of Passover and tabernacles of a he-goat (Ezek 45:23, Ezek 45:25). The Mosaic law contains no express instructions concerning the sprinkling of the blood of the sin-offering at the new moons and feasts (with the exception of the great atoning sacrifice on the day of atonement), because it was probably the same as in the case of the sin-offerings for the high priest and the whole congregation, when the blood was first of all to be sprinkled seven times against the curtain in front of the capporeth, and then to be applied to the horns of the altar of incense, and the remainder to be poured out at the foot of the altar of burnt-offering (Lev 4:6-7, Lev 4:17-18); whereas, in the case of the great atoning sacrifice on the day of atonement, some of the blood was first of all to be sprinkled at or upon the front side of the capporeth and seven times upon the ground, and after that it was to be applied to the horns of the altar of incense and of the altar of burnt-offering (Lev 16:15-17). But according to Ezekiel, some of the blood of the sin-offerings on the first and seventh days of the first month, and certainly also on the same days of the feasts of Passover and tabernacles, was to be smeared upon the posts of the house - that is to say, the posts mentioned in Ezek 41:21, not merely those of the היכל, the door into the holy place, but also those of the קדשׁ, the door leading into the most holy place, upon the horns and the four corners of the enclosure of the altar of burnt-offering (Ezek 43:20), and upon the posts of the gate of the inner court. It is a point in dispute here whether שׁער החצר is only one door, and in that case whether the east gate of the inner court is to be understood as in Ezek 46:2 (מזוּזת השּׁער), as Hitzig and others suppose, or whether שׁער rehtehw is to be taken in a collective sense as signifying the three gates of the inner court (Kliefoth and others). The latter view is favoured by the collective use of the word מזוּזה by itself, and also by the circumstance that if only one of the three gates were intended, the statement which of the three would hardly have been omitted (cf. Ezek 46:1; Ezek 44:1, etc.).
According to Ezek 45:18, these sin-offerings were to serve for the absolving of the sanctuary; and according to Ezek 45:20, to make atonement for the temple on account of error or folly. Both directions mean the same thing. The reconciliation of the temple was effected by its absolution or purification from the sins that had come upon it through the error and folly of the people. Sins בּשׁגגה are sins occasioned by the weakness of flesh and blood, for which expiation could be made by sin-offerings (see the comm. on Lev 4:2 and Num 15:22.). מאישׁ שׁגה, lit., away from the erring man, i.e., to release him from his sin. This expression is strengthened by מפּתי, away from simplicity or folly; here, as in Prov 7:7, as abstractum pro concreto, the simple man. - The great expiatory sacrifice on the day of atonement answered the same purpose, the absolution of the sanctuary from the sins of the people committed בּשׁגגה (Lev 16:16.).
Geneva 1599
45:18 Thus saith the Lord GOD; In the first [month], in the first [day] of the (e) month, thou shalt take a young bull without blemish, and cleanse the sanctuary:
(e) Which was Nisan containing part of March and part of April.
John Gill
45:18 Thus saith the Lord God,.... Here begins the account of the times and seasons in which the above sacrifices should be prepared and offered; or that which was signified by them be held forth in the ministry of the word to the faith of God's people:
in the first month, in the first day of the month; the month Nisan, as Kimchi observes, who adds,
"which is the month of redemption, in which Israel were redeemed out of Egypt, and in which they shall be redeemed in time to come:''
this month answers to part of our March and part of April; it was the first month in the year with the Jews for their ecclesiastical affairs; so that the first day of this month was New Year's Day:
thou shall take a young bullock without blemish, and cleanse the sanctuary; or, "make a sin offering for it" (g); here the Jews are puzzled; since, according to the law of Moses, in the beginnings of their months, they were to offer a burnt offering of two young bullocks and a ram, &c. Num 28:11, whereas here only one bullock, and that a sin offering; wherefore R. Jochanan and R. Judah say, this must be left till Elijah comes to explain it; and as much at a loss are they how to account for it that Ezekiel should do this, whom they suppose to be the person spoken to; and therefore imagine this will be done by him after the resurrection, not being able to see that this shows the abrogation of the law of Moses; and that not the Prophet Ezekiel, but Christ the Prince and Priest, is here addressed; and whose sacrifice is designed by the young bullock without blemish; a type of him both in his strength and purity; and by which his sanctuary, his church and people, have all their sins expiated; and particularly the sins of the year past, this being represented as done on New Year's Day, which the annual atonement prefigured.
(g) "expiatoque", Piscator; "expiabis", Cocceius, Starckius.
Robert Jamieson, A. R. Fausset and David Brown
45:18 The year is to begin with a consecration service, not mentioned under the Levitical law; but an earnest of it is given in the feast of dedication of the second temple, which celebrated its purification by Judas Maccabeus, after its defilement by Antiochus.
45:1945:19: Եւ առցէ քահանայն յարենէ քաւութեանն, եւ ցանեսցէ ՚ի վերայ սեմոց տանն, եւ ՚ի վերայ չորեցունց անկեանց տաճարին, եւ ՚ի վերայ սեղանոյն, եւ ՚ի վերայ սեմոց դրանն ներքին սրահին[13053]։ [13053] Ոմանք. Եւ ցանեսցեն ՚ի վերայ սեմոց։
19 Քահանան կ’առնի սրբագործման արիւնից, կը ցանի տան սեմերին, տաճարի չորս անկիւններին, զոհասեղանի վրայ, ներքին գաւթի դռան սեմերին:
19 Քահանան մեղքի պատարագին արիւնէն պիտի առնէ եւ տանը դրանդիքներուն վրայ ու սեղանին շրջանակին չորս անկիւններուն վրայ եւ ներքին գաւիթին դրանը դրանդիքներուն վրայ պիտի քսէ։
Եւ առցէ քահանայն յարենէ քաւութեանն, եւ ցանեսցէ ի վերայ սեմոց տանն եւ ի վերայ չորեցունց անկեանց [980]տաճարին եւ ի վերայ`` սեղանոյն, եւ ի վերայ սեմոց դրանն [981]ներքին սրահին:

45:19: Եւ առցէ քահանայն յարենէ քաւութեանն, եւ ցանեսցէ ՚ի վերայ սեմոց տանն, եւ ՚ի վերայ չորեցունց անկեանց տաճարին, եւ ՚ի վերայ սեղանոյն, եւ ՚ի վերայ սեմոց դրանն ներքին սրահին[13053]։
[13053] Ոմանք. Եւ ցանեսցեն ՚ի վերայ սեմոց։
19 Քահանան կ’առնի սրբագործման արիւնից, կը ցանի տան սեմերին, տաճարի չորս անկիւններին, զոհասեղանի վրայ, ներքին գաւթի դռան սեմերին:
19 Քահանան մեղքի պատարագին արիւնէն պիտի առնէ եւ տանը դրանդիքներուն վրայ ու սեղանին շրջանակին չորս անկիւններուն վրայ եւ ներքին գաւիթին դրանը դրանդիքներուն վրայ պիտի քսէ։
zohrab-1805▾ eastern-1994▾ western am▾
45:1945:19 Священник пусть возьмет крови от этой жертвы за грех и покропит ею на вереи храма и на четыре угла площадки у жертвенника и на вереи ворот внутреннего двора.
45:19 καὶ και and; even λήμψεται λαμβανω take; get ὁ ο the ἱερεὺς ιερευς priest ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams τοῦ ο the ἐξιλασμοῦ εξιλασμος and; even δώσει διδωμι give; deposit ἐπὶ επι in; on τὰς ο the φλιὰς φλια the οἴκου οικος home; household καὶ και and; even ἐπὶ επι in; on τὰς ο the τέσσαρας τεσσαρες four γωνίας γωνια corner τοῦ ο the ἱεροῦ ιερος sacred καὶ και and; even ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar καὶ και and; even ἐπὶ επι in; on τὰς ο the φλιὰς φλια the πύλης πυλη gate τῆς ο the αὐλῆς αυλη courtyard; fold τῆς ο the ἐσωτέρας εσωτερος inner
45:19 וְ wᵊ וְ and לָקַ֨ח lāqˌaḥ לקח take הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest מִ mi מִן from דַּ֣ם ddˈam דָּם blood הַ ha הַ the חַטָּ֗את ḥaṭṭˈāṯ חַטָּאת sin וְ wᵊ וְ and נָתַן֙ nāṯˌan נתן give אֶל־ ʔel- אֶל to מְזוּזַ֣ת mᵊzûzˈaṯ מְזוּזָה door-post הַ ha הַ the בַּ֔יִת bbˈayiṯ בַּיִת house וְ wᵊ וְ and אֶל־ ʔel- אֶל to אַרְבַּ֛ע ʔarbˈaʕ אַרְבַּע four פִּנֹּ֥ות pinnˌôṯ פִּנָּה corner הָ hā הַ the עֲזָרָ֖ה ʕᵃzārˌā עֲזָרָה barrier לַ la לְ to † הַ the מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar וְ wᵊ וְ and עַ֨ל־ ʕˌal- עַל upon מְזוּזַ֔ת mᵊzûzˈaṯ מְזוּזָה door-post שַׁ֖עַר šˌaʕar שַׁעַר gate הֶ he הַ the חָצֵ֥ר ḥāṣˌēr חָצֵר court הַ ha הַ the פְּנִימִֽית׃ ppᵊnîmˈîṯ פְּנִימִי inner
45:19. et tollet sacerdos de sanguine quod erit pro peccato et ponet in postibus domus et in quattuor angulis crepidinis altaris et in postibus portae atrii interiorisAnd the priest shall take of the blood of the sin offering: and he shall put it on the posts of the house, and on the four corners of the brim of the altar, and oil the posts of the gate of the inner court.
19. And the priest shall take of the blood of the sin offering, and put it upon the door posts of the house, and upon the four corners of the settle of the altar, and upon the posts of the gate of the inner court.
45:19. And the priest shall take from the blood that will be for the sin offering. And he shall place it on the doorposts of the house, and on the four corners of the rim of the altar, and on the posts of the gate of the inner court.
45:19. And the priest shall take of the blood of the sin offering, and put [it] upon the posts of the house, and upon the four corners of the settle of the altar, and upon the posts of the gate of the inner court.
And the priest shall take of the blood of the sin offering, and put [it] upon the posts of the house, and upon the four corners of the settle of the altar, and upon the posts of the gate of the inner court:

45:19 Священник пусть возьмет крови от этой жертвы за грех и покропит ею на вереи храма и на четыре угла площадки у жертвенника и на вереи ворот внутреннего двора.
45:19
καὶ και and; even
λήμψεται λαμβανω take; get
ο the
ἱερεὺς ιερευς priest
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
τοῦ ο the
ἐξιλασμοῦ εξιλασμος and; even
δώσει διδωμι give; deposit
ἐπὶ επι in; on
τὰς ο the
φλιὰς φλια the
οἴκου οικος home; household
καὶ και and; even
ἐπὶ επι in; on
τὰς ο the
τέσσαρας τεσσαρες four
γωνίας γωνια corner
τοῦ ο the
ἱεροῦ ιερος sacred
καὶ και and; even
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
καὶ και and; even
ἐπὶ επι in; on
τὰς ο the
φλιὰς φλια the
πύλης πυλη gate
τῆς ο the
αὐλῆς αυλη courtyard; fold
τῆς ο the
ἐσωτέρας εσωτερος inner
45:19
וְ wᵊ וְ and
לָקַ֨ח lāqˌaḥ לקח take
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
מִ mi מִן from
דַּ֣ם ddˈam דָּם blood
הַ ha הַ the
חַטָּ֗את ḥaṭṭˈāṯ חַטָּאת sin
וְ wᵊ וְ and
נָתַן֙ nāṯˌan נתן give
אֶל־ ʔel- אֶל to
מְזוּזַ֣ת mᵊzûzˈaṯ מְזוּזָה door-post
הַ ha הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אַרְבַּ֛ע ʔarbˈaʕ אַרְבַּע four
פִּנֹּ֥ות pinnˌôṯ פִּנָּה corner
הָ הַ the
עֲזָרָ֖ה ʕᵃzārˌā עֲזָרָה barrier
לַ la לְ to
הַ the
מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar
וְ wᵊ וְ and
עַ֨ל־ ʕˌal- עַל upon
מְזוּזַ֔ת mᵊzûzˈaṯ מְזוּזָה door-post
שַׁ֖עַר šˌaʕar שַׁעַר gate
הֶ he הַ the
חָצֵ֥ר ḥāṣˌēr חָצֵר court
הַ ha הַ the
פְּנִימִֽית׃ ppᵊnîmˈîṯ פְּנִימִי inner
45:19. et tollet sacerdos de sanguine quod erit pro peccato et ponet in postibus domus et in quattuor angulis crepidinis altaris et in postibus portae atrii interioris
And the priest shall take of the blood of the sin offering: and he shall put it on the posts of the house, and on the four corners of the brim of the altar, and oil the posts of the gate of the inner court.
45:19. And the priest shall take from the blood that will be for the sin offering. And he shall place it on the doorposts of the house, and on the four corners of the rim of the altar, and on the posts of the gate of the inner court.
45:19. And the priest shall take of the blood of the sin offering, and put [it] upon the posts of the house, and upon the four corners of the settle of the altar, and upon the posts of the gate of the inner court.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. “Священник”. Первосвященника Иезекииль не знает, - одно из отличий его от Моисея. - “Крови”. Она главное в жертве. - “Этой жертвы за грех”. Только здесь и как бы мимоходом объясняется, что телец ст. 1: есть жертва за грех. - “Вереи”, евр. мезазат; значение “косяк” - наиболее вероятное (см. объяснение XLI:21); LXX: “праги”, в XLVI:2: “преддверия”, а в XLI:21: еще иначе (см. там). LXX. Пеш. Вульг. и новейшие - напрасно множ. числ.: оно везде у Иезекииля в един. числ., потому что предмет составлял одно цельное; рус. напрасно новое слово по сравн. c XLI:21, где “косяки”. У храма кропятся только косяки (важнейшая часть дверей: Исх XII:7), так как только со вне храму может прирезаться скверна. - “Храма”, евр. сайт, дома - здания Святилища и Святаго Cвятых. - “И на четыре угла площадки у жертвенника”. - “Площадки” евр. азара см. объяснение XLIII:14. Как и храм, жертвенник освящается только в оконечностях своего подножия, где он соприкасается с менее, чем он, священным местом и где возможно приражение к нему нечистоты. LXX азара читали должно бы иначе, потому что: “и на четыри углы святилища (т. е. его здания, - кроме косяков, и на углы его), и на жертвенник”. - “И на вереи ворот внутреннего двора”. - По степени святости следующее за жертвенником место - внутренний двор; он тоже очищается в конечности своей; внешний уже не очищается, LXX тоже “праги”.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:19: and upon the four corners: Eze 43:14, Eze 43:20; Lev 16:18-20
John Gill
45:19 And the priest shall take of the blood of the sin offering,.... An emblem of the blood of Christ, who was made sin for his people, and an offering for their sin; and which blood cleanses from all sin:
and put it upon the posts of the house; of the house of God, the sanctuary or temple; upon everyone of the posts of it, which stood at the entrance into it. The Targum is
"upon the threshold of the house:''
and upon the four corners of the settle of the altar; or four horns of it; see Ezek 43:14,
and upon the posts of the gate of the inner court; that is, of the temple: this is also a new rule or law about putting the blood of the sacrifice into these various places, of which nothing is said in the law of Moses; and shows that admission into the church of God, and the right participation of Christ, the altar, and the blessings of his grace, as well as entrance into heaven itself, are all through the blood of Christ.
45:2045:20: Եւ ա՛յսպէս արասցէ, որ օր եւթն իցէ ամսոյն, յամենայն յանգէտս յանցանաւորէ եւ ՚ի տղայոց քաւել զտունն[13054]։ [13054] Ոմանք. Որ օր եւթն էր ամսոյն։ Այլք. Յանգէտս յանցաւորէ, եւ ՚ի։
20 Այսպէս կ’անի ամսուայ եօթներորդ օրը՝ տաճարը սրբագործելու համար բոլոր անգիտակցաբար եւ պարզամտօրէն մեղանչածներից:
20 Ամսուան եօթներորդ օրն ալ սխալած կամ անմիտ մարդու համար այնպէս ըրէ՛, որպէս զի տանը համար քաւութիւն ըլլայ»։
Եւ այսպէս արասցէ որ օր եւթն իցէ ամսոյն, յամենայն յանգէտս յանցաւորէ եւ ի տղայոց քաւել`` զտունն:

45:20: Եւ ա՛յսպէս արասցէ, որ օր եւթն իցէ ամսոյն, յամենայն յանգէտս յանցանաւորէ եւ ՚ի տղայոց քաւել զտունն[13054]։
[13054] Ոմանք. Որ օր եւթն էր ամսոյն։ Այլք. Յանգէտս յանցաւորէ, եւ ՚ի։
20 Այսպէս կ’անի ամսուայ եօթներորդ օրը՝ տաճարը սրբագործելու համար բոլոր անգիտակցաբար եւ պարզամտօրէն մեղանչածներից:
20 Ամսուան եօթներորդ օրն ալ սխալած կամ անմիտ մարդու համար այնպէս ըրէ՛, որպէս զի տանը համար քաւութիւն ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
45:2045:20 То же сделай и в седьмой {день} месяца за согрешающих умышленно и по простоте, и так очищайте храм.
45:20 καὶ και and; even οὕτως ουτως so; this way ποιήσεις ποιεω do; make ἐν εν in τῷ ο the ἑβδόμῳ εβδομος seventh μηνὶ μην.1 month μιᾷ εις.1 one; unit τοῦ ο the μηνὸς μην.1 month λήμψῃ λαμβανω take; get παρ᾿ παρα from; by ἑκάστου εκαστος each ἀπόμοιραν απομοιρα and; even ἐξιλάσεσθε εξιλασκομαι the οἶκον οικος home; household
45:20 וְ wᵊ וְ and כֵ֤ן ḵˈēn כֵּן thus תַּֽעֲשֶׂה֙ tˈaʕᵃśeh עשׂה make בְּ bᵊ בְּ in שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven בַ va בְּ in † הַ the חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month מֵ mē מִן from אִ֥ישׁ ʔˌîš אִישׁ man שֹׁגֶ֖ה šōḡˌeh שׁגה err וּ û וְ and מִ mi מִן from פֶּ֑תִי ppˈeṯî פֶּתִי young man וְ wᵊ וְ and כִפַּרְתֶּ֖ם ḵippartˌem כפר cover אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
45:20. et sic facies in septima mensis pro unoquoque qui ignoravit et errore deceptus est et expiabitis pro domoAnd so shalt thou do in the seventh day of the month, for every one that hath been ignorant, and hath been deceived by error, and thou shalt make expiation for the house.
20. And so thou shalt do on the seventh of the month for every one that erreth, and for him that is simple: so shall ye make atonement for the house.
45:20. And so shall you do on the seventh day of the month, on behalf of each one who was ignorant or who was deceived by error. And you shall make expiation for the house.
45:20. And so thou shalt do the seventh [day] of the month for every one that erreth, and for [him that is] simple: so shall ye reconcile the house.
And so thou shalt do the seventh [day] of the month for every one that erreth, and for [him that is] simple: so shall ye reconcile the house:

45:20 То же сделай и в седьмой {день} месяца за согрешающих умышленно и по простоте, и так очищайте храм.
45:20
καὶ και and; even
οὕτως ουτως so; this way
ποιήσεις ποιεω do; make
ἐν εν in
τῷ ο the
ἑβδόμῳ εβδομος seventh
μηνὶ μην.1 month
μιᾷ εις.1 one; unit
τοῦ ο the
μηνὸς μην.1 month
λήμψῃ λαμβανω take; get
παρ᾿ παρα from; by
ἑκάστου εκαστος each
ἀπόμοιραν απομοιρα and; even
ἐξιλάσεσθε εξιλασκομαι the
οἶκον οικος home; household
45:20
וְ wᵊ וְ and
כֵ֤ן ḵˈēn כֵּן thus
תַּֽעֲשֶׂה֙ tˈaʕᵃśeh עשׂה make
בְּ bᵊ בְּ in
שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven
בַ va בְּ in
הַ the
חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month
מֵ מִן from
אִ֥ישׁ ʔˌîš אִישׁ man
שֹׁגֶ֖ה šōḡˌeh שׁגה err
וּ û וְ and
מִ mi מִן from
פֶּ֑תִי ppˈeṯî פֶּתִי young man
וְ wᵊ וְ and
כִפַּרְתֶּ֖ם ḵippartˌem כפר cover
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
45:20. et sic facies in septima mensis pro unoquoque qui ignoravit et errore deceptus est et expiabitis pro domo
And so shalt thou do in the seventh day of the month, for every one that hath been ignorant, and hath been deceived by error, and thou shalt make expiation for the house.
45:20. And so shall you do on the seventh day of the month, on behalf of each one who was ignorant or who was deceived by error. And you shall make expiation for the house.
45:20. And so thou shalt do the seventh [day] of the month for every one that erreth, and for [him that is] simple: so shall ye reconcile the house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. “Седьмый день месяца”. В евр. букв. “в седьмый в новолуние”. Если бы имелся в виду 7-ой день месяца, было бы сказано, как в 18: ст. “новолуния” с предлогом “ле” а не “бе”. Посему и мазоретский текст дает право разуметь седьмой месяц (в 18: ст. тоже опущено слово месяц), а авторитет LXX подтверждает окончательно такое понимание: “в седмый месяц”. Для такого смысла мазоретское выражение, правда, не вполне ясно, но в нем возможно какое-либо повреждение, из желания видеть здесь праздник нового года, а не неслыханный - нового полугодия; м. т. весь строй Иезекиилева календаря требует последнего рода праздника. - “За согрешающих умышленно и по простоте”. “Умышленно” неверный перевод евр. шоге, согрешающий по ошибке, заблуждению (Лев IV:2, 13). Так и LXX: “от коегождо неведущего и от младенца” (умом?). В обновленном Израиле будут только такие легкие грехи. - “Храм”, байт, дом.
Adam Clarke: Commentary on the Bible - 1831
45:20: For him that is simple - That wants understanding to conduct himself properly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:20: every one: Lev 4:27-35; Psa 19:12; Rom 16:18, Rom 16:19; Heb 5:2
that is simple: Who wants understanding to conduct himself properly.
so shall: Eze 45:15, Eze 45:18; Lev 16:20
John Gill
45:20 And so thou shall do the seventh day of the month,.... Of the first month Nisan; here is another new rule or law, as Kimchi owns, of which no mention is made in the law of Moses:
for everyone that erreth, and for him that is simple: so shall ye reconcile the house; or, "expiate" it (h); make atonement for it; that is, for the house of God, the whole church, all his people; particularly for fallen believers, who have gone astray, either in principle or practice; through ignorance and simplicity, through the prevalence of corruption, the temptations of Satan, and the snares of this world; but are recovered again, and brought to repentance; to whom the doctrines of peace and reconciliation, of free and full pardon by the blood of Christ, and of atonement of all their sins by his sacrifice, are to be preached for the comfort and refreshment of their souls; and they are to be received into the church, having their consciences sprinkled by the blood of Christ; the same things being done on this day as on the first. Jarchi thinks these words are to be transposed thus,
and ye shall reconcile, or "expiate the house from the man that erreth, and the simple one": quite contrary to the design of the text, which directs to the reception, and not the exclusion, of such persons.
(h) "ut expietis", Junius & Tremellius, Piscator; "et expiabitis", Cocceius, Starckius.
Robert Jamieson, A. R. Fausset and David Brown
45:20 for him that is simple--for sins of ignorance (Lev 4:2, Lev 4:13, Lev 4:27).
45:2145:21: Եւ յամսեանն առաջնում, որ օր չորեքտասան իցէ ամսոյն, եղիցի ձեզ տօնն պասէք, զեւթն օր բաղա՛րջ կերիջիք[13055]։ [13055] Ոմանք. Չորեքտասան է ամսոյն։
21 Առաջին ամսին, ամսուայ տասնչորսերորդ օրը, ձեզ համար զատկի օր կը լինի. եօթը օր բաղարջ կ’ուտէք:
21 Առաջին ամսուան տասնըչորրորդ օրը ձեզի զատիկ ըլլայ։ Եօթը օր տօն պիտի պահուի ու բաղարջ պիտի ուտուի։
Եւ յամսեանն առաջնում` որ օր չորեքտասան իցէ ամսոյն, եղիցի ձեզ տօնն պասէք, զեւթն օր բաղարջ կերիջիք:

45:21: Եւ յամսեանն առաջնում, որ օր չորեքտասան իցէ ամսոյն, եղիցի ձեզ տօնն պասէք, զեւթն օր բաղա՛րջ կերիջիք[13055]։
[13055] Ոմանք. Չորեքտասան է ամսոյն։
21 Առաջին ամսին, ամսուայ տասնչորսերորդ օրը, ձեզ համար զատկի օր կը լինի. եօթը օր բաղարջ կ’ուտէք:
21 Առաջին ամսուան տասնըչորրորդ օրը ձեզի զատիկ ըլլայ։ Եօթը օր տօն պիտի պահուի ու բաղարջ պիտի ուտուի։
zohrab-1805▾ eastern-1994▾ western am▾
45:2145:21 В первом {месяце}, в четырнадцатый день месяца, должна быть у вас Пасха, праздник семидневный, когда должно есть опресноки.
45:21 καὶ και and; even ἐν εν in τῷ ο the πρώτῳ πρωτος first; foremost μηνὶ μην.1 month τεσσαρεσκαιδεκάτῃ τεσσαρεσκαιδεκατος fourteenth τοῦ ο the μηνὸς μην.1 month ἔσται ειμι be ὑμῖν υμιν you τὸ ο the πασχα πασχα Passover ἑορτή εορτη festival; feast ἑπτὰ επτα seven ἡμέρας ημερα day ἄζυμα αζυμος unleavened; Feast of Unleavened Bread ἔδεσθε εσθιω eat; consume
45:21 בָּ֠ bā בְּ in † הַ the רִאשֹׁון rišôn רִאשֹׁון first בְּ bᵊ בְּ in אַרְבָּעָ֨ה ʔarbāʕˌā אַרְבַּע four עָשָׂ֥ר ʕāśˌār עָשָׂר -teen יֹום֙ yôm יֹום day לַ la לְ to † הַ the חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month יִהְיֶ֥ה yihyˌeh היה be לָכֶ֖ם lāḵˌem לְ to הַ ha הַ the פָּ֑סַח ppˈāsaḥ פֶּסַח Passover חָ֕ג ḥˈāḡ חַג festival שְׁבֻעֹ֣ות šᵊvuʕˈôṯ שָׁבוּעַ week יָמִ֔ים yāmˈîm יֹום day מַצֹּ֖ות maṣṣˌôṯ מַצָּה matzah יֵאָכֵֽל׃ yēʔāḵˈēl אכל eat
45:21. in primo mense quartadecima die mensis erit vobis paschae sollemnitas septem diebus azyma comedenturIn the first month, the fourteenth day of the month, you shall observe the solemnity of the pasch: seven days unleavened bread shall be eaten.
21. In the first , in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten.
45:21. In the first month, the fourteenth day of the month shall be for you the solemnity of the Passover. For seven days, unleavened bread shall be eaten.
45:21. In the first [month], in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten.
In the first [month], in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten:

45:21 В первом {месяце}, в четырнадцатый день месяца, должна быть у вас Пасха, праздник семидневный, когда должно есть опресноки.
45:21
καὶ και and; even
ἐν εν in
τῷ ο the
πρώτῳ πρωτος first; foremost
μηνὶ μην.1 month
τεσσαρεσκαιδεκάτῃ τεσσαρεσκαιδεκατος fourteenth
τοῦ ο the
μηνὸς μην.1 month
ἔσται ειμι be
ὑμῖν υμιν you
τὸ ο the
πασχα πασχα Passover
ἑορτή εορτη festival; feast
ἑπτὰ επτα seven
ἡμέρας ημερα day
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
ἔδεσθε εσθιω eat; consume
45:21
בָּ֠ בְּ in
הַ the
רִאשֹׁון rišôn רִאשֹׁון first
בְּ bᵊ בְּ in
אַרְבָּעָ֨ה ʔarbāʕˌā אַרְבַּע four
עָשָׂ֥ר ʕāśˌār עָשָׂר -teen
יֹום֙ yôm יֹום day
לַ la לְ to
הַ the
חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month
יִהְיֶ֥ה yihyˌeh היה be
לָכֶ֖ם lāḵˌem לְ to
הַ ha הַ the
פָּ֑סַח ppˈāsaḥ פֶּסַח Passover
חָ֕ג ḥˈāḡ חַג festival
שְׁבֻעֹ֣ות šᵊvuʕˈôṯ שָׁבוּעַ week
יָמִ֔ים yāmˈîm יֹום day
מַצֹּ֖ות maṣṣˌôṯ מַצָּה matzah
יֵאָכֵֽל׃ yēʔāḵˈēl אכל eat
45:21. in primo mense quartadecima die mensis erit vobis paschae sollemnitas septem diebus azyma comedentur
In the first month, the fourteenth day of the month, you shall observe the solemnity of the pasch: seven days unleavened bread shall be eaten.
45:21. In the first month, the fourteenth day of the month shall be for you the solemnity of the Passover. For seven days, unleavened bread shall be eaten.
45:21. In the first [month], in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. “В четырнадцатый день”. Первый день Пасхи, по закону Моисееву был, собственно, 15-го Нисана, но так как церковный день у евреев (как и у нас) считался с вечера предыдущего дня, то Пасха начиналась уже 14-го Нисана и вечер этого дня, благодаря вкушению в него пасхального агнца, был самым торжественным моментом праздника. Посему это число месяца и указано здесь в качестве начала для праздника. Но это нисколько не нарушает полного соответствия по времени празднование между Пасхой - праздником весеннего полугодия и Кущами - праздником осеннего полугодия: первый день обоих праздников падает на 15: число их месяцев; празднование Кущей также так и Пасхи начиналось с вечера 14-го Тисри, но так как этот вечер не выделялся чем-нибудь из других дней праздника, то Иезекииль в 25: ст. начало осеннего праздника полагает на 15-й день седьмого месяца. Поэтому совершенно лишне исправлять с новейш. толков. здесь 14: на 15: для симметрии со ст. “Праздник семидневный”. По евр. букв. “праздник седмиц дней”. Если бы не было прибавки “дней”, то этим определением праздника, Пасха отожествлялась или соединялись бы в один 50-дневный праздник с Пятидесятницей, потому что именно последняя называлась “праздником седмиц” (хаг шибуот); но и прибавка “дней” не исключает такого смысла, потому что неделя, седмица иногда плеонастически называется “седмица дней” (Дан X:2, 3; ср. Быт ХХIX:4: “месяц дней”); только тогда первое слово “седмица” не стояло бы в casus constructus (падеже соединения), как оно стоит здесь. Посему все древние переводы принимают здесь шибуот не в значение “седмицы”, “недели” а “семи” (“седмерицы”), т. е. видят здесь мысль, что Пасха должна праздноваться 7: дней; за это говорит и аналогия Моисеева закона, и соответствие с осенним праздником 25: ст. Новейшие предполагают, что здесь шиб'ат, семь, исправлено переписчиками в шибуот, неделя, чтобы внести в текст указание на недостающую у Иезекииля Пятидесятницу. - “Опресноки”, “которые можно печь из жнущегося уже тогда хлеба”. (Бертол.) Но это второй по значению обряд Пасхи; первый - агнец не упоминается, но должно быть потому, что указывается самым именем Пасхи.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:21: ye shall: exo 12:1-51; Lev 23:5-8; Num 9:2-14, Num 28:16-25; Deu 16:1-8; Co1 5:7, Co1 5:8
Carl Friedrich Keil and Franz Delitzsch
45:21
Sacrifices at the Passover and Feast of Tabernacles
Ezek 45:21. In the first (month), on the fourteenth day of the month, ye shall keep the Passover, a feast of a full week; unleavened shall be eaten. Ezek 45:22. And the prince shall prepare on that day for himself and for all the people of the land a bullock as a sin-offering. Ezek 45:23. And for the seven days of the feast he shall prepare as a burnt-offering for Jehovah seven bullocks and seven rams without blemish daily, the seven days, and as a sin-offering a he-goat daily. Ezek 45:24. And as a meat-offering, he shall prepare an ephah for the bullock, and an ephah for the ram, and a hin of oil for the ephah. Ezek 45:25. In the seventh (month), on the fifteenth day of the month, at the feast he shall do the same for seven days with regard to the sin-offering, as also the burnt-offering, and the meat-offering, as also the oil. - In the words, "shall the Passover be to you," there lies the thought that the Passover is to be celebrated in the manner appointed in Ex 12, with the paschal meal in the evening of the 14th Abib. - There is considerable difficulty connected with the following words, חג שׁבעות ימים, which all the older translators have rendered "a feast of seven days." שׁבעות ".syad neves fo signifies periods of seven days or weeks. A feast of heptads of days, or weeks of days, cannot possibly mean a feast which lasted only seven days, or a week. חג שׁבעות is used elsewhere for the feast of weeks (Ex 34:22; Deut 16:10), because they were to reckon seven weeks from the second day of the Passover, the day of the sheaf of first-fruits, and then to keep the feast of the loaves of first-fruits, or the feast of harvest (Deut 16:9). Kliefoth retains this well-established meaning of the words in this passage also, and give the following explanation: If the words חג stood alone without ימים, it would mean that in future the Passover was to be kept like the feast of seven weeks, as the feast of the loaves of first-fruits. But the addition of ימים, which is to be taken in the same sense as in Dan 10:2-3; Gen 29:14, etc., gives this turn to the thought, that in future the Passover is to be kept as a feast of seven weeks long, "a feast lasting seven weeks." According to this explanation, the meaning of the regulation is, "that in future not only the seven days of sweet loaves, but the whole of the seven weeks intervening between the feast of the wave-sheaf and the feast of the wave-loaves, was to be kept as a Passover, that the whole of the quinquagesima should be one Easter חג, and the feast of weeks be one with the Passover." To this there is appended the further regulation, that unleavened bread is to be eaten, not merely for the seven days therefore, but for the whole of the seven weeks, till the feast of the loaves of first-fruits. This explanation is a very sagacious one, and answers to the Christian view of the Easter-tide. But it is open to objections which render it untenable. In the first place, that ימים, when used in the sense of lasting for days, is not usually connected with the preceding noun in the construct state, but is attached as an adverbial accusative; compare שׁלשׁה in Dan 10:2-3, and שׁנתים ימים in Gen 41:1; Jer 28:3, Jer 28:11, etc. But a still more important objection is the circumstance that the words שׁבעת ימי החג in Ezek 45:23 unquestionably point back to חג שׁבעות ימים, as there is no other way in which the article in החג ni elcitra eht h can be explained, just as בּיּום ההוּא in Ezek 45:22 points back to the fourteenth day mentioned in Ezek 45:21 as the time of the pesach feast. It follows from this, however, that שׁבעות ימים can only signify a seven days' feast. It is true that the plural שׁבעות appears irreconcilable with this; for Kimchi's opinion, that שׁבעות is a singular, written with Cholem instead of Patach, is purely a result of perplexity, and the explanation given by Gussetius, that Ezekiel speaks in the plural of weeks, because the reference is "to the institution of the Passover as an annual festival to be celebrated many times in the series of times and ages," is no better. The plural שׁבעות must rather be taken as a plural of genus, as in ערי, Gen 13:12 and Judg 12:7; בּהן, Gen 19:29; or בּנים, Gen 21:7; Is 37:3; so that Ezekiel speaks indefinitely of heptads of days, because he assumes that the fact is well known that the feast only lasted one heptad of days, as he expressly states in Ezek 45:23. If this explanation of the plural does not commend itself, we must take שׁבעות as a copyist's error for שׁבעת, feast of a heptad of days, i.e., a feast lasting a full week, and attribute the origin of this copyist's error to the fact that חג שׁבעת naturally suggested the thought of חג שׁבעות, feast of weeks, or Pentecost, not merely because the feast of Pentecost is always mentioned in the Pentateuch along with the feasts of Passover and tabernacles, but also because the only singular form of שׁבעות that we meet with elsewhere is שׁבוּע (Dan 9:27), or in the construct state שׁבע (Gen 29:27), not שׁבעה and שׁבעת.
The word הפּסח is used here as in Deut 16:1-2, so that it includes the seven days' feast of unleavened bread. The Niphal יאכל is construed with the accusative in the olden style: mazzoth shall men eat. - In Ezek 45:22 and Ezek 45:23 there follow the regulations concerning the sacrifices of this festival, and first of all concerning the sin-offering to be presented on the fourteenth day, on the evening of which the paschal lamb was slaughtered and the paschal meal was held (Ezek 45:22). The Mosaic legislation makes no allusion to this, but simply speaks of festal sacrifices for the seven days of mazzoth, the 15th to the 21st Abib (Lev 23:5-8; Num 28:16-25), with regard to which fresh regulations are also given here. The Mosaic law prescribes for each of these seven days as burnt-offerings two bullocks, a ram, and seven yearling lambs, as a meat-offering; three-tenths of an ephah of meal mixed with oil for each bullock, two-tenths for the ram, and one-tenth for each lamb, and a he-goat for the sin-offering (Num 28:19-22). The new law for the feasts, on the other hand, also requires, it is true, only one he-goat daily for a sin-offering on the seven feast days, but for the daily burnt-offerings seven bullocks and seven rams reach; and for the meat-offering, an ephah of meal and a hin of oil for every bullock, and for every ram. In the new thorah, therefore, the burnt-offerings and meat-offerings are much richer and more copious, and the latter in far greater measure than the former. - Ezek 45:25. The same number of sacrifices is to be offered throughout the feast of seven days falling upon the fifteenth day of the seventh month. This feast is the feast of tabernacles, but the name is not mentioned, doubtless because the practice of living in tabernacles (booths) would be dropped in the time to come. And even with regard to the sacrifices of this feast, the new thorah differs greatly from the old. According to the Mosaic law, there were to be offered, in addition to the daily sin-offering of a he-goat, seventy bullocks in all as burnt-offerings for the seven days; and these were to be so distributed that on the first day thirteen were to be offered, and the number was to be reduced by one on each of the following days, so that there would be only seven bullocks upon the seventh day; moreover, every day two rams and fourteen yearling lambs were to be offered, together with the requisite quantity of meal and oil for a meat-offering according to the number of the animals (Num 29:12-34). According to Ezekiel, on the other hand, the quantity of provision made for the sacrifices remained the same as that appointed for the feast of Passover; so that the whole cost of the burnt-offerings and meat-offerings did not reach the amount required by the Mosaic law. In addition to all this, there was an eighth day observed as a closing festival in the Mosaic feast of tabernacles, with special sacrifices; and this also is wanting in Ezekiel. - But the following is still more important than the points of difference just mentioned: Ezekiel only mentions the two yearly feats of seven days in the first and seventh months, and omits not only the Pentecost, or feast of weeks, but also the day of trumpets, on the first of the seventh month, and the day of atonement on the tenth; from which we must infer that the Israeli of the future would keep only the two first named of all the yearly feasts. The correctness of this conclusion is placed beyond the reach of doubt by the fact that he practically transfers the feasts of the day of trumpets and of the day of atonement, which were preparatory to the feast of tabernacles, to the first month, by the appointment of special sin-offerings for the first and seventh days of that month (Ezek 45:18-20), and of a sin-offering on the day of the paschal meal (Ezek 45:22). This essentially transforms the idea which lies at the foundation of the cycle of Mosaic feasts, as we intend subsequently to show, when discussing the meaning and significance of the whole picture of the new kingdom of God, as shown in Ezekiel 40-48.
John Gill
45:21 In the first month, in the fourteenth day of the month,.... Of the month Nisan, that day fortnight from the cleansing of the sanctuary; and that day week from the expiation of the house, and the recovery and reception of backsliders:
ye shall have the passover; Christ the passover sacrificed for us; held forth in the ministry of the word, and in the ordinance of the Lord's supper; for the passover was a type of Christ: his purity and strength were signified by the lamb without blemish, a male of the first year; his separation to his office, his death, and the time of it, by the taking of this lamb from the flock some time before, and by slaying it between the two evenings; the manner of feeding on him, with fervent faith, and as a whole Saviour, attended with true repentance, and being willing also to suffer for him, by the lamb being eaten not raw, nor sodden, but roasted, and all of it, and with bitter herbs; and the security of his people by his blood from wrath and ruin, through the sprinkling it upon their consciences, by the sprinkling the blood of the passover on the lintel and door posts of the Israelites, which the Lord seeing passed by, and destroyed them not; and the new rules of keeping this passover, after observed, show that this respects not the type, but the antitype:
a feast of seven days; kept a whole week; and indeed Christ the passover is by faith to be lived upon throughout the week, as well as on Lord's days, and indeed in every week:
unleavened bread shall be eaten; and not leavened; with reference to which the Gospel feast is to be kept, not with old leaven, with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth, 1Cor 5:7.
Robert Jamieson, A. R. Fausset and David Brown
45:21 As a new solemnity, the feast of consecration is to prepare for the passover; so the passover itself is to have different sacrifices from those of the Mosaic law. Instead of one ram and seven lambs for the daily burnt offering, there are to be seven bullocks and seven rams. So also whereas the feast of tabernacles had its own offerings, which diminished as the days of the feast advanced, here the same are appointed as on the passover. Thus it is implied that the letter of the law is to give place to its spirit, those outward rites of Judaism having no intrinsic efficacy, but symbolizing the spiritual truths of Messiah's kingdom, as for instance the perfect holiness which is to characterize it. Compare 1Cor 5:7-8, as to our spiritual "passover," wherein, at the Lord's supper, we feed on Christ by faith, accompanied with "the unleavened bread of sincerity and truth." Literal ordinances, though not slavishly bound to the letter of the law, will set forth the catholic and eternal verities of Messiah's kingdom.
45:2245:22: Եւ արասցէ առաջնորդն յաւուրն յայնմիկ վասն իւր՝ եւ վասն տանն՝ եւ վասն ամենայն ժողովրդեան երկրին, զուարակ մի յարջառոց վասն մեղաց[13056]։ [13056] Առ Ոսկանայ պակասի. Առաջնորդն յաւուրն յայնմիկ վասն։
22 Առաջնորդն այդ օրը իր ու իր տան համար, երկրի ամբողջ ժողովրդի համար արջառներից մի զուարակ կը զոհաբերի մեղքերի թողութեան համար:
22 Այն օրը իշխանը իրեն համար ու երկրին բոլոր ժողովուրդին համար զուարակ մը պիտի մատուցանէ իբրեւ մեղքի պատարագ։
Եւ արասցէ [982]առաջնորդն յաւուրն յայնմիկ վասն իւր [983]եւ վասն տանն`` եւ վասն ամենայն ժողովրդեան երկրին զուարակ մի յարջառոց վասն մեղաց:

45:22: Եւ արասցէ առաջնորդն յաւուրն յայնմիկ վասն իւր՝ եւ վասն տանն՝ եւ վասն ամենայն ժողովրդեան երկրին, զուարակ մի յարջառոց վասն մեղաց[13056]։
[13056] Առ Ոսկանայ պակասի. Առաջնորդն յաւուրն յայնմիկ վասն։
22 Առաջնորդն այդ օրը իր ու իր տան համար, երկրի ամբողջ ժողովրդի համար արջառներից մի զուարակ կը զոհաբերի մեղքերի թողութեան համար:
22 Այն օրը իշխանը իրեն համար ու երկրին բոլոր ժողովուրդին համար զուարակ մը պիտի մատուցանէ իբրեւ մեղքի պատարագ։
zohrab-1805▾ eastern-1994▾ western am▾
45:2245:22 В этот день князь за себя и за весь народ земли принесет тельца в жертву за грех.
45:22 καὶ και and; even ποιήσει ποιεω do; make ὁ ο the ἀφηγούμενος αφηγεομαι in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day ὑπὲρ υπερ over; for αὑτοῦ εαυτου of himself; his own καὶ και and; even τοῦ ο the οἴκου οικος home; household καὶ και and; even ὑπὲρ υπερ over; for παντὸς πας all; every τοῦ ο the λαοῦ λαος populace; population τῆς ο the γῆς γη earth; land μόσχον μοσχος calf ὑπὲρ υπερ over; for ἁμαρτίας αμαρτια sin; fault
45:22 וְ wᵊ וְ and עָשָׂ֤ה ʕāśˈā עשׂה make הַ ha הַ the נָּשִׂיא֙ nnāśî נָשִׂיא chief בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he בַּעֲדֹ֕ו baʕᵃḏˈô בַּעַד distance וּ û וְ and בְעַ֖ד vᵊʕˌaḏ בַּעַד distance כָּל־ kol- כֹּל whole עַ֣ם ʕˈam עַם people הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth פַּ֖ר pˌar פַּר young bull חַטָּֽאת׃ ḥaṭṭˈāṯ חַטָּאת sin
45:22. et faciet princeps in die illa pro se et pro universo populo terrae vitulum pro peccatoAnd the prince on that day shall offer for himself, and for all the people of the land, a calf for sin.
22. And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering.
45:22. And on that day, the prince shall offer, on behalf of himself and on behalf of all the people of the land, a calf for sin.
45:22. And upon that day shall the prince prepare for himself and for all the people of the land a bullock [for] a sin offering.
And upon that day shall the prince prepare for himself and for all the people of the land a bullock [for] a sin offering:

45:22 В этот день князь за себя и за весь народ земли принесет тельца в жертву за грех.
45:22
καὶ και and; even
ποιήσει ποιεω do; make
ο the
ἀφηγούμενος αφηγεομαι in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
ὑπὲρ υπερ over; for
αὑτοῦ εαυτου of himself; his own
καὶ και and; even
τοῦ ο the
οἴκου οικος home; household
καὶ και and; even
ὑπὲρ υπερ over; for
παντὸς πας all; every
τοῦ ο the
λαοῦ λαος populace; population
τῆς ο the
γῆς γη earth; land
μόσχον μοσχος calf
ὑπὲρ υπερ over; for
ἁμαρτίας αμαρτια sin; fault
45:22
וְ wᵊ וְ and
עָשָׂ֤ה ʕāśˈā עשׂה make
הַ ha הַ the
נָּשִׂיא֙ nnāśî נָשִׂיא chief
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
בַּעֲדֹ֕ו baʕᵃḏˈô בַּעַד distance
וּ û וְ and
בְעַ֖ד vᵊʕˌaḏ בַּעַד distance
כָּל־ kol- כֹּל whole
עַ֣ם ʕˈam עַם people
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
פַּ֖ר pˌar פַּר young bull
חַטָּֽאת׃ ḥaṭṭˈāṯ חַטָּאת sin
45:22. et faciet princeps in die illa pro se et pro universo populo terrae vitulum pro peccato
And the prince on that day shall offer for himself, and for all the people of the land, a calf for sin.
45:22. And on that day, the prince shall offer, on behalf of himself and on behalf of all the people of the land, a calf for sin.
45:22. And upon that day shall the prince prepare for himself and for all the people of the land a bullock [for] a sin offering.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. “В этот день”, в вечер 14-го числа 1-го месяца. - “Князь за себя и за весь народ земли”. О значении князя в культе Иезекииля см. предв. зам. к XLV:9-17: и объяснение XLV:17. - “Народ земли” - см. объяснение VII:27; но здесь в смысле всех подданных. - Тельца в жертву за грех”. Обычною жертвою за грех у Иезекииля, как у Моисея, служит козел, телец - как жертва за грех более торжественная, назначенная только для первого вечера праздника.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:22: the prince: Mat 20:28, Mat 26:26-28
bullock: Lev 4:14; Co2 5:21
John Gill
45:22 And upon that day,.... The fourteenth day of the month Nisan; the first day of the passover, as Kimchi observes:
shall the prince prepare for himself, and for all the people of the land, a bullock for a sin offering; here everything again is new, as the above Jewish writer observes; no one circumstance according to the law of Moses; which shows that this respects Gospel times; when the law would be null and void, the types and shadows gone, and the antitype take place, Christ the sum of all; under the law, every family was to prepare a lamb for themselves; but here the prince is to prepare for himself, and all the people of the land; by that it was to be a lamb, here a bullock, and that for a sin offering; whereas not a bullock, but a goat, was used for a sin offering. Christ himself is this Prince, and who has prepared himself a sacrifice, even for himself, his church, which is mystically himself; and to make atonement for all those sins which he took upon himself by imputation, and made his own; even for all his chosen people, and for all their sins: of his preparing this sacrifice, both to be offered up, and to be held forth in the ministry of the word; see Gill on Ezek 45:17, and who is very fitly represented by a bullock for his labouriousness and strength, in bearing the sins of his people, when he became an offering for them.
45:2345:23: Եւ զեւթն օր տօնին արասցեն ողջակէզս Տեառն, եւթն զուարակ՝ եւ եւթն խոյ. անարատ աւուր աւուր զեւթն օր. եւ վասն մեղաց նոխազ մի յայծեաց աւուր աւուր[13057]. [13057] Ոմանք. Արասցէ ողջակէզս։ Յօրինակին. Նոխազ մի յածեաց։
23 Տօնի եօթը օրերին ողջակէզներ կը մատուցեն Տիրոջը. եօթը զուարակ, առանց արատի եօթը խոյ՝ եօթը օր շարունակ, օր օրի, մեղքերի քաւութեան համար՝ այծերից էլ մէկ նոխազ օր օրի:
23 Տօնին եօթը օրը Տէրոջը ողջակէզ պիտի մատուցանէ։ Այն եօթը օրուան մէջ՝ օրը եօթը զուարակ ու եօթը անարատ խոյ։ Ամէն օր այծերէն մէկ նոխազ՝ իբրեւ մեղքի պատարագ։
Եւ զեւթն օր տօնին արասցէ ողջակէզս Տեառն, եւթն զուարակ եւ եւթն խոյ անարատ` աւուր աւուր` զեւթն օր. եւ վասն մեղաց նոխազ մի յայծեաց աւուր աւուր:

45:23: Եւ զեւթն օր տօնին արասցեն ողջակէզս Տեառն, եւթն զուարակ՝ եւ եւթն խոյ. անարատ աւուր աւուր զեւթն օր. եւ վասն մեղաց նոխազ մի յայծեաց աւուր աւուր[13057].
[13057] Ոմանք. Արասցէ ողջակէզս։ Յօրինակին. Նոխազ մի յածեաց։
23 Տօնի եօթը օրերին ողջակէզներ կը մատուցեն Տիրոջը. եօթը զուարակ, առանց արատի եօթը խոյ՝ եօթը օր շարունակ, օր օրի, մեղքերի քաւութեան համար՝ այծերից էլ մէկ նոխազ օր օրի:
23 Տօնին եօթը օրը Տէրոջը ողջակէզ պիտի մատուցանէ։ Այն եօթը օրուան մէջ՝ օրը եօթը զուարակ ու եօթը անարատ խոյ։ Ամէն օր այծերէն մէկ նոխազ՝ իբրեւ մեղքի պատարագ։
zohrab-1805▾ eastern-1994▾ western am▾
45:2345:23 И в эти семь дней праздника он должен приносить во всесожжение Господу каждый день по семи тельцов и по семи овнов без порока, и в жертву за грех каждый день по козлу из козьего стада.
45:23 καὶ και and; even τὰς ο the ἑπτὰ επτα seven ἡμέρας ημερα day τῆς ο the ἑορτῆς εορτη festival; feast ποιήσει ποιεω do; make ὁλοκαυτώματα ολοκαυτωμα whole offering τῷ ο the κυρίῳ κυριος lord; master ἑπτὰ επτα seven μόσχους μοσχος calf καὶ και and; even ἑπτὰ επτα seven κριοὺς κριος flawless; blameless καθ᾿ κατα down; by ἡμέραν ημερα day τὰς ο the ἑπτὰ επτα seven ἡμέρας ημερα day καὶ και and; even ὑπὲρ υπερ over; for ἁμαρτίας αμαρτια sin; fault ἔριφον εριφος kid αἰγῶν αιξ down; by ἡμέραν ημερα day
45:23 וְ wᵊ וְ and שִׁבְעַ֨ת šivʕˌaṯ שֶׁבַע seven יְמֵֽי־ yᵊmˈê- יֹום day הֶ he הַ the חָ֜ג ḥˈāḡ חַג festival יַעֲשֶׂ֧ה yaʕᵃśˈeh עשׂה make עֹולָ֣ה ʕôlˈā עֹלָה burnt-offering לַֽ lˈa לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven פָּ֠רִים pārîm פַּר young bull וְ wᵊ וְ and שִׁבְעַ֨ת šivʕˌaṯ שֶׁבַע seven אֵילִ֤ים ʔêlˈîm אַיִל ram, despot תְּמִימִם֙ tᵊmîmˌim תָּמִים complete לַ la לְ to † הַ the יֹּ֔ום yyˈôm יֹום day שִׁבְעַ֖ת šivʕˌaṯ שֶׁבַע seven הַ ha הַ the יָּמִ֑ים yyāmˈîm יֹום day וְ wᵊ וְ and חַטָּ֕את ḥaṭṭˈāṯ חַטָּאת sin שְׂעִ֥יר śᵊʕˌîr שָׂעִיר he-goat עִזִּ֖ים ʕizzˌîm עֵז goat לַ la לְ to † הַ the יֹּֽום׃ yyˈôm יֹום day
45:23. et in septem dierum sollemnitate faciet holocaustum Domino septem vitulos et septem arietes inmaculatos cotidie septem diebus et pro peccato hircum caprarum cotidieAnd in the solemnity of the seven days he shall offer for a holocaust to the Lord, seven calves, and seven rams without blemish daily for seven days: and for sin a he goat daily.
23. And the seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days; and a he-goat daily for a sin offering.
45:23. And during the solemnity of the seven days, he shall offer a holocaust to the Lord of seven immaculate calves and seven immaculate rams, daily for seven days, and a he-goat from among the she-goats, daily for sin.
45:23. And seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily [for] a sin offering.
And seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily [for] a sin offering:

45:23 И в эти семь дней праздника он должен приносить во всесожжение Господу каждый день по семи тельцов и по семи овнов без порока, и в жертву за грех каждый день по козлу из козьего стада.
45:23
καὶ και and; even
τὰς ο the
ἑπτὰ επτα seven
ἡμέρας ημερα day
τῆς ο the
ἑορτῆς εορτη festival; feast
ποιήσει ποιεω do; make
ὁλοκαυτώματα ολοκαυτωμα whole offering
τῷ ο the
κυρίῳ κυριος lord; master
ἑπτὰ επτα seven
μόσχους μοσχος calf
καὶ και and; even
ἑπτὰ επτα seven
κριοὺς κριος flawless; blameless
καθ᾿ κατα down; by
ἡμέραν ημερα day
τὰς ο the
ἑπτὰ επτα seven
ἡμέρας ημερα day
καὶ και and; even
ὑπὲρ υπερ over; for
ἁμαρτίας αμαρτια sin; fault
ἔριφον εριφος kid
αἰγῶν αιξ down; by
ἡμέραν ημερα day
45:23
וְ wᵊ וְ and
שִׁבְעַ֨ת šivʕˌaṯ שֶׁבַע seven
יְמֵֽי־ yᵊmˈê- יֹום day
הֶ he הַ the
חָ֜ג ḥˈāḡ חַג festival
יַעֲשֶׂ֧ה yaʕᵃśˈeh עשׂה make
עֹולָ֣ה ʕôlˈā עֹלָה burnt-offering
לַֽ lˈa לְ to
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
פָּ֠רִים pārîm פַּר young bull
וְ wᵊ וְ and
שִׁבְעַ֨ת šivʕˌaṯ שֶׁבַע seven
אֵילִ֤ים ʔêlˈîm אַיִל ram, despot
תְּמִימִם֙ tᵊmîmˌim תָּמִים complete
לַ la לְ to
הַ the
יֹּ֔ום yyˈôm יֹום day
שִׁבְעַ֖ת šivʕˌaṯ שֶׁבַע seven
הַ ha הַ the
יָּמִ֑ים yyāmˈîm יֹום day
וְ wᵊ וְ and
חַטָּ֕את ḥaṭṭˈāṯ חַטָּאת sin
שְׂעִ֥יר śᵊʕˌîr שָׂעִיר he-goat
עִזִּ֖ים ʕizzˌîm עֵז goat
לַ la לְ to
הַ the
יֹּֽום׃ yyˈôm יֹום day
45:23. et in septem dierum sollemnitate faciet holocaustum Domino septem vitulos et septem arietes inmaculatos cotidie septem diebus et pro peccato hircum caprarum cotidie
And in the solemnity of the seven days he shall offer for a holocaust to the Lord, seven calves, and seven rams without blemish daily for seven days: and for sin a he goat daily.
45:23. And during the solemnity of the seven days, he shall offer a holocaust to the Lord of seven immaculate calves and seven immaculate rams, daily for seven days, and a he-goat from among the she-goats, daily for sin.
45:23. And seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily [for] a sin offering.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. Жертва очень большая и по сравнению с Моисеевым законом и по сравнению с жертвами других дней у Иезекииля; см. предв. замеч. и таблицу.
Albert Barnes: Notes on the Bible - 1834
45:23
Comparing this with the daily sacrifices of the Paschal week Num 28:19-24, and those of the daily sacrifices of the week of the Feast of tabernacles (see Num 29:12...), it will be seen that here the covenant number seven is preserved throughout to indicate a perfect, in lieu of an imperfect, covenant with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:23: seven days: Lev 23:8
a burnt: Num. 28:15-31, Num 29:5, Num 11-38
seven bullocks: Num 23:1, Num 23:2; Job 42:8; Heb 10:8-12
John Gill
45:23 And seven days of the feast he shall prepare a burnt offering to the Lord,.... Which is as follows:
seven bullocks and seven rams without blemish daily the seven days; that is, a bullock and a ram for each day:
and a kid of the goats daily for a sin offering; all which were typical of Christ, signified by the "bullock", for his labour and patience; by the "ram", for his strength; and by the kid of the goats, for his likeness of sinful flesh, and having the sins of his people reckoned to him; which made him of ill savour to the justice and holiness of God, and for which he fell a sacrifice. This is also different from the law of Moses, which required two young bullocks, one ram, and seven lambs, Num 28:19 and therefore Jarchi confesses he knew not how to make this Scripture stand, or establish the sense of it.
45:2445:24: եւ զոհ եւ նաշիհ գործեալ ըստ զուարակին, եւ հաց գործեալ ըստ խոյին. եւ քսէստ մի եւղ ըստ հացին։
24 Զոհ մատուցուող իւրաքանչիւր զուարակի եւ խոյի հետ պէտք է բերել մէկ քսեստ ազնիւ ալիւր եւ մէկ քսեստ իւղ՝ հաց պատրաստելու համար:
24 Իւրաքանչիւր զուարակին համար՝ մէկ արդու եւ իւրաքանչիւր խոյի համար՝ մէկ արդու հացի ընծայ։ Իւրաքանչիւր արդուի համար մէկ հիմէն իւղ պիտի մատուցանէ։
[984]եւ զոհ եւ նաշիհ գործեալ ըստ զուարակին, եւ հաց գործեալ ըստ խոյին, եւ քսեստ մի եւղ ըստ հացին:

45:24: եւ զոհ եւ նաշիհ գործեալ ըստ զուարակին, եւ հաց գործեալ ըստ խոյին. եւ քսէստ մի եւղ ըստ հացին։
24 Զոհ մատուցուող իւրաքանչիւր զուարակի եւ խոյի հետ պէտք է բերել մէկ քսեստ ազնիւ ալիւր եւ մէկ քսեստ իւղ՝ հաց պատրաստելու համար:
24 Իւրաքանչիւր զուարակին համար՝ մէկ արդու եւ իւրաքանչիւր խոյի համար՝ մէկ արդու հացի ընծայ։ Իւրաքանչիւր արդուի համար մէկ հիմէն իւղ պիտի մատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
45:2445:24 Хлебного приношения он должен приносить по ефе на тельца и по ефе на овна и по гину елея на ефу.
45:24 καὶ και and; even θυσίαν θυσια immolation; sacrifice πέμμα πεμμα the μόσχῳ μοσχος calf καὶ και and; even πέμμα πεμμα the κριῷ κριος do; make καὶ και and; even ἐλαίου ελαιον oil τὸ ο the ιν ιν the πέμματι πεμμα any kind of dressed food
45:24 וּ û וְ and מִנְחָ֗ה minḥˈā מִנְחָה present אֵיפָ֥ה ʔêfˌā אֵיפָה ephah לַ la לְ to † הַ the פָּ֛ר ppˈār פַּר young bull וְ wᵊ וְ and אֵיפָ֥ה ʔêfˌā אֵיפָה ephah לָ lā לְ to † הַ the אַ֖יִל ʔˌayil אַיִל ram, despot יַֽעֲשֶׂ֑ה yˈaʕᵃśˈeh עשׂה make וְ wᵊ וְ and שֶׁ֖מֶן šˌemen שֶׁמֶן oil הִ֥ין hˌîn הִין hin לָ lā לְ to † הַ the אֵיפָֽה׃ ʔêfˈā אֵיפָה ephah
45:24. et sacrificium oephi per vitulum et oephi per arietem faciet et olei hin per singula oephiAnd he shall offer the sacrifice of an ephi for every calf, and an ephi for every ram: and a hin of oil for every ephi.
24. And he shall prepare a meal offering, an ephah for a bullock, and an ephah for a ram, and an hin of oil to an ephah.
45:24. And he shall offer the sacrifice of an ephah for each calf, and an ephah for each ram, and a hin of oil for every ephah.
45:24. And he shall prepare a meat offering of an ephah for a bullock, and an ephah for a ram, and an hin of oil for an ephah.
And he shall prepare a meat offering of an ephah for a bullock, and an ephah for a ram, and an hin of oil for an ephah:

45:24 Хлебного приношения он должен приносить по ефе на тельца и по ефе на овна и по гину елея на ефу.
45:24
καὶ και and; even
θυσίαν θυσια immolation; sacrifice
πέμμα πεμμα the
μόσχῳ μοσχος calf
καὶ και and; even
πέμμα πεμμα the
κριῷ κριος do; make
καὶ και and; even
ἐλαίου ελαιον oil
τὸ ο the
ιν ιν the
πέμματι πεμμα any kind of dressed food
45:24
וּ û וְ and
מִנְחָ֗ה minḥˈā מִנְחָה present
אֵיפָ֥ה ʔêfˌā אֵיפָה ephah
לַ la לְ to
הַ the
פָּ֛ר ppˈār פַּר young bull
וְ wᵊ וְ and
אֵיפָ֥ה ʔêfˌā אֵיפָה ephah
לָ לְ to
הַ the
אַ֖יִל ʔˌayil אַיִל ram, despot
יַֽעֲשֶׂ֑ה yˈaʕᵃśˈeh עשׂה make
וְ wᵊ וְ and
שֶׁ֖מֶן šˌemen שֶׁמֶן oil
הִ֥ין hˌîn הִין hin
לָ לְ to
הַ the
אֵיפָֽה׃ ʔêfˈā אֵיפָה ephah
45:24. et sacrificium oephi per vitulum et oephi per arietem faciet et olei hin per singula oephi
And he shall offer the sacrifice of an ephi for every calf, and an ephi for every ram: and a hin of oil for every ephi.
45:24. And he shall offer the sacrifice of an ephah for each calf, and an ephah for each ram, and a hin of oil for every ephah.
45:24. And he shall prepare a meat offering of an ephah for a bullock, and an ephah for a ram, and an hin of oil for an ephah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. Хлебного приношения, евр. минха, эта бескровная ветхозаветная жертва, подготовлявшая к бескровной христианской жертве, полагалось и у Моисея при каждом всесожжении; при пасхальной оно было значительно меньше, чем у Иезекииля: 3/10: ефы на тельца, 2/10: на овна и 1/10: на агнца (Чис XXVIII:20). Ефа и гин см. об. LXV:10. При значительной величине пасхального всесожжения у Иезекииля хлебное приношение достигало громадной величины: около 8: 1/2: чк. х 14: муки в 1/2: ведра х 14: елея. Но будущее плодородие земли и требовало такой большой жертвы.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:24: Eze 46:5-7; Num 28:12-15
Geneva 1599
45:24 And he shall prepare a meat offering of an ephah for a bull, and an ephah for a ram, and an (f) hin of oil for an ephah.
(f) Read (Ex 29:40).
John Gill
45:24 And he shall prepare a meat offering of an ephah for a bullock,.... Of the meat offering; see Gill on Ezek 45:17, this was to consist of an ephah of fine flour; and for every bullock on each of the seven days of the passover was a meat offering of such a quantity to be made:
and an ephah for a ram; a like quantity of fine flour was to be made into a meat offering for every ram on the same days:
and an hin of oil for an ephah; to every ephah of fine flour was, to be allowed an hin of oil, which, according to Bishop Cumberland, was a gallon and two pints, being the sixth part of an ephah or bath: here also, as Kimchi observes, will be an innovation in the offerings in future times, whether we will or not, he says; and Jarchi confesses his ignorance of these things; since, according to the law, three tenth parts of an ephah of fine flour were only allowed to make a meat offering for one bullock, and two tenth parts for a ram, Num 28:12, this may denote the more abundance of grace, and of the knowledge of Christ, under the Gospel dispensation, and especially in the latter day glory.
45:2545:25: Եւ յամսեանն երրորդի որ օր հինգետասան իցէ ամսոյն արասցեն տօն ըստ օրինակի եւթանց աւուրց. որպէս վասն մեղացն՝ եւ վասն ողջակիզացն. եւ ըստ նաշհւոյն՝ եւ ըստ ձիթոյն[13058]։[13058] Օրինակ մի. Եւ յամսեանն եօթներորդի որ օր հինգ է։ Ուր Ոսկան. Վեցերորդի ՚ի հնգետասան օր ամսոյն ա՛՛... վասն մեղացն՝ նոյնպէս եւ վասն ողջա՛՛։
25 Երրորդ ամսին, ամսուայ տասնհինգերորդ օրը, այն եօթը օրերի պէս տօն կը կատարեն մեղքերի քաւութեան համար՝ նոյնպիսի ողջակէզներով, ազնիւ ալիւրով ու ձէթով»:
25 Նոյնպէս ալ եօթներորդ ամսուան տասնըհինգերորդ օրը. տօնին ատենը եօթը օր այս մեղքի պատարագին, ողջակէզին, հացի ընծային ու իւղին պէս պիտի մատուցանէ։
Եւ յամսեանն երրորդի` որ օր հինգետասան իցէ ամսոյն, արասցեն տօն ըստ օրինակի եւթանց աւուրց, որպէս վասն մեղացն եւ վասն ողջակիզացն, եւ ըստ նաշհոյն եւ ըստ ձիթոյն:

45:25: Եւ յամսեանն երրորդի որ օր հինգետասան իցէ ամսոյն արասցեն տօն ըստ օրինակի եւթանց աւուրց. որպէս վասն մեղացն՝ եւ վասն ողջակիզացն. եւ ըստ նաշհւոյն՝ եւ ըստ ձիթոյն[13058]։
[13058] Օրինակ մի. Եւ յամսեանն եօթներորդի որ օր հինգ է։ Ուր Ոսկան. Վեցերորդի ՚ի հնգետասան օր ամսոյն ա՛՛... վասն մեղացն՝ նոյնպէս եւ վասն ողջա՛՛։
25 Երրորդ ամսին, ամսուայ տասնհինգերորդ օրը, այն եօթը օրերի պէս տօն կը կատարեն մեղքերի քաւութեան համար՝ նոյնպիսի ողջակէզներով, ազնիւ ալիւրով ու ձէթով»:
25 Նոյնպէս ալ եօթներորդ ամսուան տասնըհինգերորդ օրը. տօնին ատենը եօթը օր այս մեղքի պատարագին, ողջակէզին, հացի ընծային ու իւղին պէս պիտի մատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
45:2545:25 В седьмом {месяце}, в пятнадцатый день месяца, в праздник, в течение семи дней он должен приносить то же: такую же жертву за грех, такое же всесожжение, и столько же хлебного приношения и столько же елея.
45:25 καὶ και and; even ἐν εν in τῷ ο the ἑβδόμῳ εβδομος seventh μηνὶ μην.1 month πεντεκαιδεκάτῃ πεντεκαιδεκατος fifteenth τοῦ ο the μηνὸς μην.1 month ἐν εν in τῇ ο the ἑορτῇ εορτη festival; feast ποιήσεις ποιεω do; make κατὰ κατα down; by τὰ ο the αὐτὰ αυτος he; him ἑπτὰ επτα seven ἡμέρας ημερα day καθὼς καθως just as / like τὰ ο the ὑπὲρ υπερ over; for τῆς ο the ἁμαρτίας αμαρτια sin; fault καὶ και and; even καθὼς καθως just as / like τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even καθὼς καθως just as / like τὸ ο the μαναα μαναα and; even καθὼς καθως just as / like τὸ ο the ἔλαιον ελαιον oil
45:25 בַּ ba בְּ in † הַ the שְּׁבִיעִ֡י ššᵊvîʕˈî שְׁבִיעִי seventh בַּ ba בְּ in חֲמִשָּׁה֩ ḥᵃmiššˌā חָמֵשׁ five עָשָׂ֨ר ʕāśˌār עָשָׂר -teen יֹ֤ום yˈôm יֹום day לַ la לְ to † הַ the חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month בֶּ be בְּ in † הַ the חָ֔ג ḥˈāḡ חַג festival יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make כָ ḵā כְּ as אֵ֖לֶּה ʔˌēlleh אֵלֶּה these שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven הַ ha הַ the יָּמִ֑ים yyāmˈîm יֹום day כַּֽ kˈa כְּ as † הַ the חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin כָּ kā כְּ as † הַ the עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering וְ wᵊ וְ and כַ ḵa כְּ as † הַ the מִּנְחָ֖ה mminḥˌā מִנְחָה present וְ wᵊ וְ and כַ ḵa כְּ as † הַ the שָּֽׁמֶן׃ ס ššˈāmen . s שֶׁמֶן oil
45:25. septimo mense quintadecima die mensis in sollemnitate faciet sicut supra dicta sunt per septem dies tam pro peccato quam pro holocausto et in sacrificio et in oleoIn the seventh month, in the fifteenth day of the month, in the solemn feast, he shall do the like for the seven days: as well in regard to the sin offering, as to the holocaust, and the sacrifice, and the oil.
25. In the seventh , in the fifteenth day of the month, in the feast, shall he do the like the seven days; according to the sin offering, according to the burnt offering, and according to the meal offering, and according to the oil.
45:25. In the seventh month, on the fifteenth day of the month, during the solemnities, he shall do just as was said above for the seven days, as much for the sin offering, as for the holocaust and sacrifice and oil.”
45:25. In the seventh [month], in the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the sin offering, according to the burnt offering, and according to the meat offering, and according to the oil.
In the seventh [month], in the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the sin offering, according to the burnt offering, and according to the meat offering, and according to the oil:

45:25 В седьмом {месяце}, в пятнадцатый день месяца, в праздник, в течение семи дней он должен приносить то же: такую же жертву за грех, такое же всесожжение, и столько же хлебного приношения и столько же елея.
45:25
καὶ και and; even
ἐν εν in
τῷ ο the
ἑβδόμῳ εβδομος seventh
μηνὶ μην.1 month
πεντεκαιδεκάτῃ πεντεκαιδεκατος fifteenth
τοῦ ο the
μηνὸς μην.1 month
ἐν εν in
τῇ ο the
ἑορτῇ εορτη festival; feast
ποιήσεις ποιεω do; make
κατὰ κατα down; by
τὰ ο the
αὐτὰ αυτος he; him
ἑπτὰ επτα seven
ἡμέρας ημερα day
καθὼς καθως just as / like
τὰ ο the
ὑπὲρ υπερ over; for
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
καθὼς καθως just as / like
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
καὶ και and; even
καθὼς καθως just as / like
τὸ ο the
μαναα μαναα and; even
καθὼς καθως just as / like
τὸ ο the
ἔλαιον ελαιον oil
45:25
בַּ ba בְּ in
הַ the
שְּׁבִיעִ֡י ššᵊvîʕˈî שְׁבִיעִי seventh
בַּ ba בְּ in
חֲמִשָּׁה֩ ḥᵃmiššˌā חָמֵשׁ five
עָשָׂ֨ר ʕāśˌār עָשָׂר -teen
יֹ֤ום yˈôm יֹום day
לַ la לְ to
הַ the
חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month
בֶּ be בְּ in
הַ the
חָ֔ג ḥˈāḡ חַג festival
יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make
כָ ḵā כְּ as
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
הַ ha הַ the
יָּמִ֑ים yyāmˈîm יֹום day
כַּֽ kˈa כְּ as
הַ the
חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin
כָּ כְּ as
הַ the
עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
מִּנְחָ֖ה mminḥˌā מִנְחָה present
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
שָּֽׁמֶן׃ ס ššˈāmen . s שֶׁמֶן oil
45:25. septimo mense quintadecima die mensis in sollemnitate faciet sicut supra dicta sunt per septem dies tam pro peccato quam pro holocausto et in sacrificio et in oleo
In the seventh month, in the fifteenth day of the month, in the solemn feast, he shall do the like for the seven days: as well in regard to the sin offering, as to the holocaust, and the sacrifice, and the oil.
45:25. In the seventh month, on the fifteenth day of the month, during the solemnities, he shall do just as was said above for the seven days, as much for the sin offering, as for the holocaust and sacrifice and oil.”
45:25. In the seventh [month], in the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the sin offering, according to the burnt offering, and according to the meat offering, and according to the oil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. “В праздник”, соответствующий Кущам, но почему-то не названный по имени (новейшие: потому что был древнейшим и потому считался праздником, exochn). Вполне равен Пасхе и занимает во второй половине года такое же положение, как та в первой.
Adam Clarke: Commentary on the Bible - 1831
45:25: In the seventh month - He shall do at the feast of tabernacles the same things that he was desired to do on the passover. The prince should offer the same number of victims, of the same quality, and with the same ceremonies, as during the above seven days. The offerings were, sin-offerings, burnt-offerings, and peace-offerings.
Albert Barnes: Notes on the Bible - 1834
45:25
The Feast of tabernacles (compare the marginal references). Some think that the other great festival, the Feast of Weeks, is intended.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:25: In the seventh: The prince shall do at the feast of tabernacles the same thing he was desired to do on the passover. Lev 23:33-43; Num. 29:12-38; Deu 16:13-15; Ch2 5:3, Ch2 7:8-10; Neh 8:14-18; Zac 14:16-19; Joh 7:2, Joh 7:37-39
John Gill
45:25 In the seventh month, in the fifteenth day of the month,.... The month Tisri, which answers to part of our September and October:
shall he do the like in the feast of the seven days; the feast of tabernacles, which began the fifteenth of Tisri, and was kept seven days; and on the eighth day was a solemn assembly, which is not here taken notice of: this feast was in commemoration of the Jews dwelling in tabernacles in the wilderness; and was typical of Christ's tabernacling in our nature, or of his incarnation; and which feast is to be kept in Gospel times, and particularly in the latter day, by believing in the incarnate Saviour, and in all the blessings flowing from his incarnation; and by attending the Gospel feast, his word and ordinances, which hold him forth as the only Saviour; See Gill on Zech 14:16, now, the same things are to be done at this feast as at the feast of the passover:
according to the sin offering, according to the burnt offering, and according to the meat offering, and according to the oil: that is, so many bullocks and rams for the burnt offering, and a kid of the goats for the sin offering, as before; and the same quantity of fine flour and oil for the meat offering: this also is a new thing, as Kimchi observes; for, according to the law, the sacrifices at the feast of passover, and at the feast of tabernacles, were very different; and it might be further observed, that no notice is taken of the feast of pentecost, or first fruits; and the whole confirms what has been already observed, that this shows the abrogation of the Mosaic economy; and that these things are to be understood in a spiritual and evangelic sense.