Եզեկիէլ / Ezekiel - 43 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophet, having given us a view of the mystical temple, the gospel-church, as he received it from the Lord, that it might appear not to be erected in vain, comes to describe, in this and the next chapter, the worship that should be performed in it, but under the type of the Old-Testament services. In this chapter we have, I. Possession taken of this temple, by the glory of God filling it, ver. 1-6. II. A promise given of the continuance of God's presence with his people upon condition of their return to, and continuance in, the instituted way of worship, and their abandoning idols and idolatry, ver. 7-12. III. A description of the altar of burnt-offerings, ver. 13-17. IV. Directions given for the consecration of that altar, ver. 18-27. Ezekiel seems here to stand between God and Israel, as Moses the servant of the Lord did when the sanctuary was first set up.
Adam Clarke: Commentary on the Bible - 1831
The glory of the Lord is represented as returning to the temple, Eze 43:1-6; where God promises to fix his residence, if the people repent and forsake those sins which caused him to depart from them, Eze 43:7-12. Then the measures of the altar, and the ordinances relating to it, are set down, Eze 43:13-27.
Albert Barnes: Notes on the Bible - 1834
43:0: The consecration of the new temple Eze 43:1-11. The glory of the God of Israel must take possession of the new sanctuary, as, in time past, of the tabernacle and of Solomon's Temple. But it is in a different form. The glory was of old veiled in a cloud resting on the mercy-Seat of the ark between cherubim of carved wood. Now the glory appears in the form with which Ezekiel is familiar, in all its symbolic significance (see Eze 1:1 note). A personal and living God enters the sanctuary Eze 43:2, condescending to occupy it, not merely as a fixed dwelling-place, but as a center from where His Power and mercy radiate freely to the utmost ends of the earth. Hence, amidst the detailed preparations of the house no mention is made of the ark or mercy-Seat, so important a part in the former sanctuary. The living cherubim, the firmament and the rainbow of mercy, replace the cherubic figures and the golden chest.
The ark, having been in some way destroyed in Nebuchadnezzars siege, was never replaced. In its stead there was within the veil a flat stone on which the high priest poured the blood on the Day of Atonement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 43:1, The returning of the glory of God into the temple; Eze 43:7, The sin of Israel hindered God's presence; Eze 43:10, The prophet exhorts them to repentance, and observation of the law of the house; Eze 43:13, The measures, Eze 43:18. and the ordinances of the altar.
Geneva 1599
And [it was] according to the appearance of the vision which I saw, [even] according to the vision that I saw (a) when I came to destroy the city: and the visions [were] like the vision that I saw by the river Chebar; and I fell upon my face.
(a) When I prophesied the destruction of the city of the Chaldeans.
John Gill
INTRODUCTION TO EZEKIEL 43
The temple or house of God being measured, the worship of God in it is pointed out and observed in this and the following chapter; and which, though evangelical, is expressed in the language of the Old Testament. An account is given of the glory of the Lord returning to the house, and the way he did, and his taking possession of it, which the prophet was favoured with a view of, Ezek 43:1, a promise is made of his continuance there, provided his people behaved as they should, Ezek 43:6, an order is given to the prophet, to show them the form and fashion, the laws, orders, and ordinances of the house to them, to be observed by them, Ezek 43:10, then follows the measuring of the altar of burnt offerings; which, though measured before in chapter forty, the dimensions are here given, Ezek 43:13, and the chapter is concluded with directions about the consecration of it, Ezek 43:18.
43:143:1: Եւ ա՛ծ զիս ՚ի դուռնն որ հայէր ընդ արեւելս, եւ եհա՛ն զիս ընդ այն։
1 Նա ինձ դուրս բերեց եւ հանեց այն դռան մօտ, որ արեւելք էր նայում:
43 Զիս դէպի արեւելք նայող դուռը տարաւ։
Եւ ած զիս [908]ի դուռնն որ հայէր ընդ արեւելս, եւ եհան զիս ընդ այն:

43:1: Եւ ա՛ծ զիս ՚ի դուռնն որ հայէր ընդ արեւելս, եւ եհա՛ն զիս ընդ այն։
1 Նա ինձ դուրս բերեց եւ հանեց այն դռան մօտ, որ արեւելք էր նայում:
43 Զիս դէպի արեւելք նայող դուռը տարաւ։
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43:143:1 И привел меня к воротам, к тем воротам, которые обращены лицом к востоку.
43:1 καὶ και and; even ἤγαγέν αγω lead; pass με με me ἐπὶ επι in; on τὴν ο the πύλην πυλη gate τὴν ο the βλέπουσαν βλεπω look; see κατὰ κατα down; by ἀνατολὰς ανατολη springing up; east καὶ και and; even ἐξήγαγέν εξαγω lead out; bring out με με me
43:1 וַ wa וְ and יֹּולִכֵ֖נִי yyôliḵˌēnî הלך walk אֶל־ ʔel- אֶל to הַ ha הַ the שָּׁ֑עַר ššˈāʕar שַׁעַר gate שַׁ֕עַר šˈaʕar שַׁעַר gate אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] פֹּנֶ֖ה pōnˌeh פנה turn דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way הַ ha הַ the קָּדִֽים׃ qqāḏˈîm קָדִים east
43:1. et duxit me ad portam quae respiciebat ad viam orientalemAnd he brought me to the gate that looked towards the east.
1. Afterward he brought me to the gate, even the gate that looketh toward the east:
43:1. And he led me to the gate which looked toward the way of the east.
43:1. Afterward he brought me to the gate, [even] the gate that looketh toward the east:
Afterward he brought me to the gate, [even] the gate that looketh toward the east:

43:1 И привел меня к воротам, к тем воротам, которые обращены лицом к востоку.
43:1
καὶ και and; even
ἤγαγέν αγω lead; pass
με με me
ἐπὶ επι in; on
τὴν ο the
πύλην πυλη gate
τὴν ο the
βλέπουσαν βλεπω look; see
κατὰ κατα down; by
ἀνατολὰς ανατολη springing up; east
καὶ και and; even
ἐξήγαγέν εξαγω lead out; bring out
με με me
43:1
וַ wa וְ and
יֹּולִכֵ֖נִי yyôliḵˌēnî הלך walk
אֶל־ ʔel- אֶל to
הַ ha הַ the
שָּׁ֑עַר ššˈāʕar שַׁעַר gate
שַׁ֕עַר šˈaʕar שַׁעַר gate
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
פֹּנֶ֖ה pōnˌeh פנה turn
דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way
הַ ha הַ the
קָּדִֽים׃ qqāḏˈîm קָדִים east
43:1. et duxit me ad portam quae respiciebat ad viam orientalem
And he brought me to the gate that looked towards the east.
43:1. And he led me to the gate which looked toward the way of the east.
43:1. Afterward he brought me to the gate, [even] the gate that looketh toward the east:
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
1. Пророк с его небесным проводником находится с XLII:19: вне пространства занимаемого храмом, с западной (по евр. т.) или южной (по LXX) стороны этого пространства. Отсюда он приводится (“привел” без подл. см. объяснение XL:17) “к воротам”, о которых сначала не сказано, каким, следовательно, к воротам kat exochn, восточным, что впрочем сейчас и поясняется пророком: “к тем воротам (повторение, как XLII:12), которые, обращены лицом к востоку”. Через эти ворота, как главные, имел войти Бог в свой храм.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Afterward he brought me to the gate, even the gate that looketh toward the east: 2 And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. 3 And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. 4 And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east. 5 So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house. 6 And I heard him speaking unto me out of the house; and the man stood by me.
After Ezekiel has patiently surveyed the temple of God, the greatest glory of this earth, he is admitted to a higher form, and honoured with a sight of the glories of the upper world; it is said to him, Come up hither. He has seen the temple, and sees it to be very spacious and splendid; but, till the glory of God comes into it, it is but like the dead bodies he had seen in vision (ch. xxxvii.), that had no breath till the Spirit of life entered into them. Here therefore he sees the house filled with God's glory.
I. He has a vision of the glory of God (v. 2), the glory of the God of Israel, that God who is in covenant with Israel, and whom they serve and worship. The idols of the heathen have no glory but what they owe to the goldsmith or the painter; but this is the glory of the God of Israel. This glory came from the way of the east, and therefore he was brought to the gate that leads towards the east, to expect the appearance and approach of it. Christ's star was seen in the east, and he is that other angel that ascends out of the east, Rev. vii. 2. For he is the morning star, he is the sun of righteousness. Two things he observed in this appearance of the glory of God:-- 1. The power of his word which he heard: His voice was like a noise of many waters, which is heard very far, and makes impressions; the noise of purling streams is grateful, of a roaring sea dreadful, Rev. i. 15; xiv. 2. Christ's gospel, in the glory of which he shines, was to be proclaimed aloud, the report of it to be heard far; to some it is a savour of life, to others of death, according as they are. 2. The brightness of his appearance which he saw: The earth shone with his glory; for God is light, and none can bear the lustre of his light, none has seen nor can see it. Note, That glory of God which shines in the church shines on the world. When God appeared for David the brightness that was before him dispersed the clouds, Ps. xviii. 12. This appearance of the glory of God to Ezekiel he observed to be the same with the vision he saw when he first received his commission (ch. i. 4), according to that by the river Chebar (v. 3); because God is the same, he was pleased to manifest himself in the same manner, for with him is no variableness. "It was the same" (says he) "as that which I saw when I came to destroy the city, that is, to foretel the city's destruction," which he did with such authority and efficacy, and the event did so certainly answer the prediction, that he might be said to destroy it. As a judge, in God's name, he passed a sentence upon it, which was soon executed. God appeared in the same manner when he sent him to speak words of terror and when he sent him to speak words of comfort; for in both God is and will be glorified. He kills and he makes alive; he wounds and he heals, Deut. xxxii. 39. To the same hand that destroyed we must look for deliverance. He has smitten, and he will bind up. Una eademque manus vulnus opemque tulit--The same hand inflicted the wound and healed it.
II. He has a vision of the entrance of this glory into the temple. When he saw this glory he fell upon his face (v. 3), as not able to bear the lustre of God's glory, or rather as one willing to give him the glory of it by a humble and reverent adoration. But the Spirit took him up (v. 5) when the glory of the Lord had come into the house (v. 4), that he might see how the house was filled with it. He saw how the glory of the Lord in this same appearance departed from the temple, because it was profaned, to his great grief; now he shall see it return to the temple to his great satisfaction. See ch. x. 18, 19; xi. 23. Note, Though God may forsake his people for a small moment, he will return with everlasting loving-kindness. God's glory filled the house as it had filled the tabernacle which Moses set up and the temple of Solomon, Exod. xl. 34; 1 Kings viii. 10. Now we do not find that ever the Shechinah did in that manner take possession of the second temple, and therefore this was to have its accomplishment in that glory of the divine grace which shines so brightly in the gospel church, and fills it. Here is no mention of a cloud filling the house as formerly, for we now with open face behold the glory of the Lord, in the face of Christ, and not as of old through the cloud of types.
III. He receives instructions more immediately from the glory of the Lord, as Moses did when God had taken possession of the tabernacle (Lev. i. 1): I heard him speaking to me out of the house, v. 6. God's glory shining in the church, we must thence expect to receive divine oracles. The man stood by me; we could not bear to hear the voice of God any more than to see the face of God if Jesus Christ did not stand by us as Mediator. Or, if this was a created angel, it is observable that when God began to speak to Ezekiel he stood by and gave way, having no more to say. Nay, he stood by the prophet, as a learner with him; for to the principalities and powers, to the angels themselves, who desire to look into these things, is known by the church the manifold wisdom of God, Eph. iii. 10. The man stood by him to conduct him thither where he might receive further discoveries, ch. xliv. 1.
Albert Barnes: Notes on the Bible - 1834
43:1: The gate - This was the eastern gate from the precincts to the outer court.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:1: the gate that: Eze 40:6, Eze 42:15, Eze 44:1, Eze 46:1
Carl Friedrich Keil and Franz Delitzsch
43:1
Entrance of the Glory of the Lord into the New Temple
Ezek 43:1. And he led me to the gate, the gate which looked toward the east: Ezek 43:2. And behold the glory of the God of Israel came from the east, and its sound was like the sound of many waters, and the earth shone with His glory. Ezek 43:3. And the appearance which I saw, was to look at like the appearance which I saw when I came to destroy the city; and (there were) appearances like the appearance which I had seen by the river Chebar; and I fell down upon my face. Ezek 43:4. And the glory of Jehovah came into the house by the way of the gate, the direction of which is toward the east. Ezek 43:5. And wind lifted me up and brought me into the inner court; and, behold, the glory of Jehovah filled the house. Ezek 43:6. And I heard one speaking to me from the house, and there was a man standing by me. Ezek 43:7. And he said to me, Son of man, the place of my throne and the place of the soles of my feet, where I shall dwell in the midst of the sons of Israel for ever; and the house of Israel will no more defile my holy name, they and their kings, through their whoredom and through the corpses of their kings, their high places, Ezek 43:8. When they set their threshold by my threshold, and their door-posts by my door-posts, and there was only the wall between me and them, and they defiled my holy name by their abominations which they did, so that I destroyed them in my wrath. Ezek 43:9. Now will they remove their whoredom and the corpses of their kings from me, and I shall dwell in the midst of them for ever. Ezek 43:10. Thou, son of man, show to the house of Israel this house, that they may be ashamed of their iniquities, and may measure the well-measured building. Ezek 43:11. And when they are ashamed of all that they have done, show them the picture of the house and its arrangement, and its goings out and in, and all its forms and all its statutes, and all its forms and all its laws; and write it before their eyes, that they may keep all its form and all its statutes and do them. Ezek 43:12. This is the law of the house: Upon the top of the mountain all its territory round about is most holy. Behold, this is the law of the house. - The angel had shown the prophet the new sanctuary as already completed, and had measured it in his presence according to its several parts. But this building only became the house of God when Jehovah as the God of Israel consecrated it, to be the dwelling-place of His divine and gracious presence in the midst of His people, by the entrance of His divine glory into the house.
(Note: "The Lord appears, and fills the house with His own glory; showing that the house will not only be built, but will be filled with the power of God" (Theodoret).)
The description of the new temple closes, therefore, with this act of consecration. That the prophet might see this act of divine grace with his own eyes, the measuring man led him from the ground surrounding the temple (Ezek 42:15-20) back again to the east gate (Ezek 43:1). The allusion is to the eastern gate of the outer court; for it is not till Ezek 43:5 that Ezekiel is taken into the inner court, and, according to Ezek 44:1, he was brought back to the east gate of the outer court. Standing in front of this gate, he sees the glory of the God of Israel come by the way from the east with a great noise, and lighting up the earth with its splendour. The coming of the theophany from the east points back to Ezek 10:19; Ezek 11:1 and Ezek 11:23, where the Shechinah, when leaving the ancient temple, went out at the east gate and ascended to the summit of the mountain, which was situated on the east of Jerusalem. It was from the east, therefore, that it returned to enter the new temple. This fact is sufficient of itself to show that the present entrance of the divine glory into the new temple did not lay the foundation for a new and more exalted bond of grace, but was simply intended to restore the relation which had existed before the removal of Israel into captivity. The tabernacle and Solomon's temple had both been consecrated by Jehovah in the same manner as the seat of His throne of grace in Israel (compare Ex 40:34-35; 3Kings 8:10-11; and 2Chron 5:13-14, and 2Chron 7:1-3, from which the expression את־בּית in Ezek 43:5 has been borrowed). It is true that Hvernick, Kliefoth, and others find, along with this agreement, a difference in the fact that the glory of Jehovah appeared in the cloud in both the tabernacle and Solomon's temple; whereas here, on the contrary, it appeared in that peculiar form which Ezekiel had already repeatedly seen. But it does not follow that there was really a difference, because the cloud is not mentioned in the verses before us; for it is evident that the cloud was not wanting, even in the manifestation of the glory of God seen by Ezekiel, from the words found in Ezek 10:3 : "The cloud filled the inner court, and the glory of Jehovah had risen up from the cherubim to the threshold of the house, and the house was filled with the cloud, and the court was full of the splendour of the glory of Jehovah." If, therefore, it is expressly attested in Ezek 43:3, as even Kliefoth admits, that the appearance of God which entered the temple as like the appearance which Ezekiel saw by the Chaboras and before the destruction of the temple, and in connection with the last-mentioned appearance the cloud was visible along with the brilliant splendour of the divine doxa, the cloud will certainly not have been wanting when it entered the new temple; and the only reason why it is not expressly mentioned must be, that it did not present a contrast to the brilliant splendour, or tend to obscure the light of the glory of God, but as a shining cloud was simply the atmospheric clothing of the theophany.
If, then, the cloud did not present a contrast to the brilliancy of the divine glory, it cannot be inferred from the words, "and the earth shone with His glory," that there was any difference between this and the earlier manifestations of the divine glory at the consecration of the tabernacle and Solomon's temple; more especially as these words to not affirm that it became light on earth, but simply that the earth shone with the glory God, - that is to say, that it threw a bright light upon the earth as it passed along, - so that this remark simply serves to indicate the intensity of the brightness of this theophany. The words 'קולו כקול are not to be understood, as we may learn from Ezek 1:24, as referring to a voice of the coming God, but describe the loud noise made by the moving of the theophany on account of the rustling of the wings of the cherubim. This resembled the roaring of mighty waves. In Ezek 43:3, the expression וּכּמראה המּראה ...כּמּראה is somewhat heavy in style, but is correct Hebrew; and the remark with which Hitzig seeks to justify his alteration of וכמראה into ומראה, - namely, that כמראה "would signify 'so the appearance,' whereas Ezekiel intends to explain the present appearance from the well-known earlier one," - is false so far as the usage of the language is concerned. When the Hebrew uses two כּ in cases of comparison, which we are accustomed to express in German by so...wie (so...as), he always commences with the thing to which he compares another, and lets the thing which is to be compared follow afterwards. Thus, for example, in Gen 18:25, והיה does not affirm that it happens as to the righteous so to the wicked, but vice versג, that it happens to the righteous as to the wicked; and in Gen 44:18, כּי כמוך does not mean, for like thee so is Pharaoh, but "for thou art like Pharaoh." According to this genuine Hebrew expression, the present appearance of the divine glory is mentioned first in the verse before us, and then in the earlier one which the present resembled. And even the apparent pleonasm מראה המּראה vanishes if we render מראה by "look," - the look of the apparition which I saw was just like the apparition, etc. 'כּבאי לשׁחת וגו refers to the ecstatic transportation of the prophet to Jerusalem (Ezekiel 8-11), to witness the destruction of the city (see more particularly Ezek 8:4; Ezek 9:1.). "The prophet destroyed the city ideally by his prophecy, of which the fulfilment simply forms the objective reverse side" (Hitzig). וּמראות is appended in loose apposition, - there were appearances, visions, - and the plural is to be taken as in מראות אלהים in Ezek 1:1; Ezek 40:2. For what follows, compare Ezek 3:23; Ezek 10:15. For Ezek 43:5, compare Ezek 3:14; Ezek 11:24.
In Ezek 43:6 and Ezek 43:7 the question arises, who it is who is speaking to the prophet; whether it is Jehovah, who has entered the temple, or the man who is standing by Ezekiel in the inner court? There can be no doubt that מדּבּר is Jehovah here, as in Ezek 2:2; though the commentators are divided in opinion whether Jehovah spoke directly to the prophet, or through the medium of the man who stood by his side. Hvernick presses the Hithpael מדּבּר, and imagines that Ezekiel heard God conversing within the sanctuary, in consequence of which the angel stood by his side; so that the words of God consisted chiefly in the command to communicate to Ezekiel the divine revelation which follows in Ezek 43:7. But this view is proved to be erroneous by the expression אלי which follows מדּבּר, and which Hvernick has overlooked. Kliefoth, on the other hand, is of opinion that the words contained in Ezek 43:7, which proceeded from the מדּבּר, were addressed to the prophet directly by God Himself; for he heard them before anything was said by the man, and neither here nor in what follows is the man said to have spoken. On the contrary, both here and in what follows, even in Ezek 46:20,Ezek 46:24; Ezek 47:6-7, it is always God Himself who appears as the speaker, and the man simply as the prophet's guide. But this is also not correct. Such passages as Ezek 46:20 and Ezek 46:24 compared with Ezek 43:19 and Ezek 43:21, and Ezek 47:6, Ezek 47:8, compared with Ezek 43:1 and Ezek 43:4, show undeniably that the man who conducted the prophet also talked with him. Consequently, in the case referred to in the verse before us, we must also conclude that he who spoke to the prophet from the temple addressed him through the medium of the man who stood by his side, and that אישׁ is the subject to ויּאמר in Ezek 43:7; from which, however, it by no means follows that the מדּבּר was also an angel, who spoke to the prophet, not from the most holy place, but simply from within the house, as Hitzig explains the matter. The meaning is rather, that Ezekiel heard God conversing with him from the sanctuary, whilst a man, i.e., an angel, stood by his side and spoke to him as follows. אישׁ is in that case not some angel merely who spoke in the name of Jehovah, but the angel of Jehovah, God's own speaker, ὁ λόγος τοῦ Θεοῦ (Jn 1:1.). But according to his outward habitus, this angel of the Lord, who is designated as אישׁ, is identical with the angel who showed the prophet the temple, and measured it (Ezek 40:3 onwards). For according to Ezek 47:1. this אישׁ had also a measuring rod, and measured. The absence of the article from אישׁ in Ezek 43:6, which prevents Kliefoth from admitting this identity, does not indicate decidedly that a different man from the one mentioned before is introduced here as the prophet's attendant, but simply leaves the identity of this אישׁ with the former indefinite, so that it can only be inferred from the further course of events; because the point of importance here was neither to establish this identity by employing the article, nor to define the medium of the word of God more precisely, but simply to introduce the words which follow as the words of God Himself. The address commences with an explanation on the part of God that the temple into which the glory of the Lord had entered was the place of His throne, where He would dwell for ever among the sons of Israel. The את־מקום is a concise expression, in which את is nota accus., and we have to supply in thought either ראה or הנּה: "behold the place." מקום כּפּות רגלי, the place of the soles of my feet (cf. Is 60:13), is equivalent to the footstool of my feet in Is 66:1. The ark of the covenant is called the footstool of God in 1Chron 28:2 and Ps 132:7; compare Ps 99:5 and Lam 2:1, where this epithet may possibly be used to designate the temple. This also applies to the throne of Jehovah, since God was enthroned above the cherubim of the ark in the holy of holies (cf. Ex 25:22; 1Kings 4:4, etc.). In the sanctuary which Ezekiel saw, no reference is made to the ark of the covenant, and the silence with regard to this is hardly to be regarded as a mere omission to mention it, inasmuch as none of the things contained in the temple are mentioned with the exception of the altars, not even the table of shew-bread or the candlestick. The ark of the covenant is not mentioned, because, as is stated in Jer 3:16, in the Messianic times the ark of the covenant will not be remembered, neither will it be missed.
לעולם, as in Ezek 37:26 and Ezek 37:28. The promise culminates in this. לעולם does not apply either to the tabernacle or to Solomon's temple, in which Jehovah also had His dwelling-place, though not for ever. These sanctuaries He left, and gave them up to destruction, because the Israelites had profaned His holy name by their idolatry. This will not take place any more after the erection of the new sanctuary. לא יטמּאוּ is not imperative, but a simple future: "they will no more defiled," because they come to a knowledge of their sins through the punitive judgment of exile, so that they become ashamed of them, and because the Lord will have poured out His Spirit upon them (cf. Ezek 37:23., Ezek 39:29). - Formerly, however (Ezek 43:7), they profaned the holy name of God by their spiritual whoredom (cf. Ezekiel 16) and by dead idols, for which they erected high places in the immediate neighbourhood of the dwelling-place of Jehovah, that is to say, even in the temple courts, so that Jehovah was only separated from the idols by a wall. This is the general meaning of Ezek 43:7 and Ezek 43:8, in which the exposition of פּגרי is difficulty. Rosenm׬ller, Hהvernick, and others understand by the "corpses of their kings," the dead idols. Ewald, Hitzig, and Kliefoth, on the other hand, take the expression in a literal sense, as referring to the corpses of kings which had been buried near to the temple, so that the temple had been defiled by the proximity of these graves. But the latter view is precluded by the fact that not a single instance can be adduced of the burial of a king in the vicinity of the temple, since Neh 3:15 contains no allusion to anything of the kind, and the tombs of the kings upon Zion were not so near to the temple that it could possibly be defiled in consequence. Moreover, בּמותם cannot be reconciled with this view; and for that reason Ewald and Hitzig propose to read בּמותם, "in their death." The attempt of Kliefoth, however, to defend the reading בּמותם, by taking it as in apposition to בּזנוּתם and not to וּבפּגרי מלכיהם, is a desperate remedy, which clearly shows the impossibility of connecting בּמותם with the "corpses of the kings." We therefore understand by פּגרי the dead idols, in accordance with Lev 26:30 (cf. Jer 16:18); but by מלכיהם we understand, not the idols, but the Israelitish kings, as in the case of the preceding מלכיהם; partly because it cannot be shown that the plural מלכים is ever used in the sense of idols (though the singular מלכּם is used of Baal in Zeph 1:5 and Amos 5:26), and partly on account of the harshness involved in interpreting the two מלכיהם when standing so close together, in the first instance of the kings, and in the second of the idols of Israel. The corpses of the kings are therefore the dead idols, for which the kings (for example, Manasseh) had built altars or high places (בּמות) in the sanctuary, i.e., in the courts of the temple (4Kings 21:4-7). The objection that פּגרים without anything further, such, for instance, as גּלּוּלים sa ,ecnatsni rof ,hcus in Lev 26:30, cannot signify the dead idols, will not bear examination, as the more precise definition which is wanting is supplied by the context, where idolatry is the point in question. בּמותם without the preposition ב is a loosely attached apposition to בּפּגרי מלכיהם and בּזנוּתם, which defines more precisely in what way the whoredom of the nation and the dead idols of the kings had amounted to a defiling of the house of the Lord, namely, from the fact that the people and the kings had erected temples of high places (bâmoth) for dead idols by the side of the temple of the living God, and had placed them so close that the threshold and door-posts of these idol-temples touched the threshold and door-posts of the temple of Jehovah, and there was nothing but the wall of the temple (הקיר) between Jehovah and the carcase-gods. בּמותם is explained in this way in Ezek 43:8, and then the defiling of the holy name of the Lord is mentioned again for the purpose of appending, by means of ואכל (imperf. Piel of כלה), the allusion to the penal judgment which they had thereby brought upon themselves. Ezek 43:9. Such profanation as this will not take place any more in time to come, and Jehovah will dwell for ever in the midst of Israel.
To lead Israel to this goal, Ezekiel is to show them the house (i.e., the temple). In this way are the further words of God in Ezek 43:10-12 attached to what goes before. הגּיד את־הבּית, show or make known the house, is equivalent to proclaim to the people the revelation concerning the new temple. In this were the Israelites to discern the magnitude of the grace of God, that they might blush at their evil deeds, and measure the well-measured building (תּכנית, as in Ezek 28:12), i.e., carefully consider and ponder what the Lord had bestowed upon His people through this sanctuary, so that they might suffer themselves to be brought to repentance by means of its glory. And if they felt shame and repentance on account of their transgressions, Ezekiel was to show them the shape and arrangement of the sanctuary, with all its forms and ordinances, an write them out before their eyes, that they might have the picture of it impressed upon their minds, and keep the statutes thereof. In Ezek 43:11 the words are crowded together, to indicate that all the several parts and arrangements of the new temple are significant and worthy of being pondered and laid to heart. צוּרה is the shape of the temple generally, its external form; תּכוּנה, the internal arrangement as a whole. Both of these are noticed specifically by the allusion to the goings out and in, as well as to the forms (צוּרות) of the separate parts, and their statutes and laws. חקּות are the precepts concerning the things to be observed by Israel when appearing before the Lord in the temple, the regulations for divine worship. תּורות, the instructions contained in these statutes for sanctification of life. The second וכל־צוּרתו is omitted in the lxx and some of the Hebrew Codd., and has therefore been expunged as a gloss by Dathe, Hitzig, and other critics; but it is undoubtedly genuine, and in conformity with the intentional crowding together of words. - The admonition to keep and to observe everything carefully is closed in Ezek 43:12 with a statement of the fundamental law of the temple; that upon the lofty mountain the whole of its domain round about is to be most holy. על־ראשׁ ההר does not belong to הבּית ot g in the sense of the house which is to be built upon the top of the mountain, but to the contents of the thorâh of this house. It is to stand upon the top of the mountain, and to be most holy in all its domain. ראשׁ ההר is to be understood in accordance with Ezek 40:2; and גּבלו points back to הבּית. Both by its situation upon a very high mountain, and also by the fact that not merely the inner sanctuary, and not merely the whole of the temple house, but also the whole of its surroundings (all its courts), are to be most holy, the new sanctuary is to be distinguished from the earlier one. What has been already stated - namely, that the temple shall not be profaned any more - is compressed into this clause; and by the repetition of the words, "this is the law of the house,"' the first section of this vision, viz., the description of the temple, is rounded off; whilst the command given to the prophet in Ezek 43:10 and Ezek 43:11, to make known all the statutes and laws of this temple to the house of Israel, forms at the same time the transition to the section which follows.
John Gill
43:1 Afterward he brought me to the gate,.... The dimensions of this wonderful building being finished, the prophet's divine guide brought him from the wall about it, he had last measured, to the gate he first had him to, after he had observed to him the same wall, Ezek 40:5,
even the gate that looketh toward the east; or, as the Targum, which was open to the way of the east. The reason of his being brought hither follows.
43:243:2: Եւ ահա փառքն Աստուծոյ Իսրայէլի գային ընդ ճանապարհն արեւելից, եւ ձայն բանակին իբրեւ զձայն կրկնելո՛յ բազմաց. եւ երկիրն լուսաւորեցաւ ՚ի նմանութիւն լուսաւորաց ՚ի փառացն շուրջանակի[12998]։ [12998] Յօրինակին. ՚Ի նմանութիւն լուսաց ՚ի փա՛՛։
2 Եւ ահա Իսրայէլի Աստծու փառքը գալիս էր արեւելքի ճանապարհով. բանակի ձայնը գալիս էր բազմութեան ձայնի արձագանքի պէս: Գետինը, չորս կողմից, լուսաւորուեց փառքի լոյսով:
2 Ահա արեւելեան ճամբայէն Իսրայէլի Աստուծոյն փառքը կու գար ու անոր ձայնը շատ ջուրերու ձայնին պէս էր ու երկիրը անոր փառքէն լուսաւորուեցաւ։
Եւ ահա փառքն Աստուծոյ Իսրայելի գային ընդ ճանապարհն արեւելից, եւ ձայն [909]բանակին իբրեւ զձայն կրկնելոյ`` բազմաց. եւ երկիրն լուսաւորեցաւ [910]ի նմանութիւն լուսաւորաց ի փառացն շուրջանակի:

43:2: Եւ ահա փառքն Աստուծոյ Իսրայէլի գային ընդ ճանապարհն արեւելից, եւ ձայն բանակին իբրեւ զձայն կրկնելո՛յ բազմաց. եւ երկիրն լուսաւորեցաւ ՚ի նմանութիւն լուսաւորաց ՚ի փառացն շուրջանակի[12998]։
[12998] Յօրինակին. ՚Ի նմանութիւն լուսաց ՚ի փա՛՛։
2 Եւ ահա Իսրայէլի Աստծու փառքը գալիս էր արեւելքի ճանապարհով. բանակի ձայնը գալիս էր բազմութեան ձայնի արձագանքի պէս: Գետինը, չորս կողմից, լուսաւորուեց փառքի լոյսով:
2 Ահա արեւելեան ճամբայէն Իսրայէլի Աստուծոյն փառքը կու գար ու անոր ձայնը շատ ջուրերու ձայնին պէս էր ու երկիրը անոր փառքէն լուսաւորուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
43:243:2 И вот, слава Бога Израилева шла от востока, и глас Его как шум вод многих, и земля осветилась от славы Его.
43:2 καὶ και and; even ἰδοὺ ιδου see!; here I am δόξα δοξα glory θεοῦ θεος God Ισραηλ ισραηλ.1 Israel ἤρχετο ερχομαι come; go κατὰ κατα down; by τὴν ο the ὁδὸν οδος way; journey τῆς ο the πύλης πυλη gate τῆς ο the βλεπούσης βλεπω look; see πρὸς προς to; toward ἀνατολάς ανατολη springing up; east καὶ και and; even φωνὴ φωνη voice; sound τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks ὡς ως.1 as; how φωνὴ φωνη voice; sound διπλασιαζόντων διπλασιαζω much; many καὶ και and; even ἡ ο the γῆ γη earth; land ἐξέλαμπεν εκλαμπω radiant ὡς ως.1 as; how φέγγος φεγγος brilliance ἀπὸ απο from; away τῆς ο the δόξης δοξα glory κυκλόθεν κυκλοθεν circling; from all around
43:2 וְ wᵊ וְ and הִנֵּ֗ה hinnˈē הִנֵּה behold כְּבֹוד֙ kᵊvôḏ כָּבֹוד weight אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בָּ֖א bˌā בוא come מִ mi מִן from דֶּ֣רֶךְ ddˈereḵ דֶּרֶךְ way הַ ha הַ the קָּדִ֑ים qqāḏˈîm קָדִים east וְ wᵊ וְ and קֹולֹ֗ו qôlˈô קֹול sound כְּ kᵊ כְּ as קֹול֙ qôl קֹול sound מַ֣יִם mˈayim מַיִם water רַבִּ֔ים rabbˈîm רַב much וְ wᵊ וְ and הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth הֵאִ֥ירָה hēʔˌîrā אור be light מִ mi מִן from כְּבֹדֹֽו׃ kkᵊvōḏˈô כָּבֹוד weight
43:2. et ecce gloria Dei Israhel ingrediebatur per viam orientalem et vox erat ei quasi vox aquarum multarum et terra splendebat a maiestate eiusAnd behold the glory of the God of Israel came in by the way of the east: and his voice was like the noise of many waters, and the earth shone with his majesty.
2. And behold, the glory of the God of Israel came from the way of the east: and his voice was like the sound of many waters: and the earth shined with his glory.
43:2. And behold, the glory of the God of Israel entered along the way of the east. And his voice was like the voice of many waters. And the earth was resplendent before his majesty.
43:2. And, behold, the glory of the God of Israel came from the way of the east: and his voice [was] like a noise of many waters: and the earth shined with his glory.
And, behold, the glory of the God of Israel came from the way of the east: and his voice [was] like a noise of many waters: and the earth shined with his glory:

43:2 И вот, слава Бога Израилева шла от востока, и глас Его как шум вод многих, и земля осветилась от славы Его.
43:2
καὶ και and; even
ἰδοὺ ιδου see!; here I am
δόξα δοξα glory
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
ἤρχετο ερχομαι come; go
κατὰ κατα down; by
τὴν ο the
ὁδὸν οδος way; journey
τῆς ο the
πύλης πυλη gate
τῆς ο the
βλεπούσης βλεπω look; see
πρὸς προς to; toward
ἀνατολάς ανατολη springing up; east
καὶ και and; even
φωνὴ φωνη voice; sound
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
ὡς ως.1 as; how
φωνὴ φωνη voice; sound
διπλασιαζόντων διπλασιαζω much; many
καὶ και and; even
ο the
γῆ γη earth; land
ἐξέλαμπεν εκλαμπω radiant
ὡς ως.1 as; how
φέγγος φεγγος brilliance
ἀπὸ απο from; away
τῆς ο the
δόξης δοξα glory
κυκλόθεν κυκλοθεν circling; from all around
43:2
וְ wᵊ וְ and
הִנֵּ֗ה hinnˈē הִנֵּה behold
כְּבֹוד֙ kᵊvôḏ כָּבֹוד weight
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בָּ֖א bˌā בוא come
מִ mi מִן from
דֶּ֣רֶךְ ddˈereḵ דֶּרֶךְ way
הַ ha הַ the
קָּדִ֑ים qqāḏˈîm קָדִים east
וְ wᵊ וְ and
קֹולֹ֗ו qôlˈô קֹול sound
כְּ kᵊ כְּ as
קֹול֙ qôl קֹול sound
מַ֣יִם mˈayim מַיִם water
רַבִּ֔ים rabbˈîm רַב much
וְ wᵊ וְ and
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
הֵאִ֥ירָה hēʔˌîrā אור be light
מִ mi מִן from
כְּבֹדֹֽו׃ kkᵊvōḏˈô כָּבֹוד weight
43:2. et ecce gloria Dei Israhel ingrediebatur per viam orientalem et vox erat ei quasi vox aquarum multarum et terra splendebat a maiestate eius
And behold the glory of the God of Israel came in by the way of the east: and his voice was like the noise of many waters, and the earth shone with his majesty.
43:2. And behold, the glory of the God of Israel entered along the way of the east. And his voice was like the voice of many waters. And the earth was resplendent before his majesty.
43:2. And, behold, the glory of the God of Israel came from the way of the east: and his voice [was] like a noise of many waters: and the earth shined with his glory.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Теперь самый важный момент настоящего видения (отсюда “вот” - см. объяснение I:15): “слава Бога Израилева”, которая у пророка Иезекииля является синонимом самого Бога (см. объяснение II:1), “шла от востока”, куда удалилась она в ХI:23. Место нахождения рая и место первого обнаружения Бога на земле, восток был самым естественным исходным пунктом для шествия Бога, “Солнца правды, Которому имя восток” (Мальд.). Пророк не указывает ближ. обр. вида, в котором шла Слава Божия теперь, но два важнейшие способа обнаружения ее присутствия или шествия в данном случае общи с I гл. Шествие ее давало знать о себе одновременно слуху и зрению, воспринимаясь, т.о., сразу всеми главными чувствами человека, всем существом его. - “Глас Его (местоимение может относиться и к “Славе”, и к “Богу”) - как шум вод многих” - из ряда соответствующих сравнений I:24: выбирается первое, как самое характерное (ср. Откр I:15; XIV:2; XIX:6). LXX дают пространный перифраз: “и глас полка ((paremnolhV, лагеря, добавка по Быт XXII:3; см. объяснение Иез I:24), яко глас усугубляющих (diplasiazontwn) многих” (какого угодно множества, если его удвоить?). Для зрения слава Божия давала о себе знать, естественно, светом как в I:4, 27-28; ср. 13), ибо “Бог обитает во свете неприступном” (1: Тим IV:16) и есть Отец светов. Этим светом славы Божией осветилось теперь не такое только малое пространство, как в X:4: двор храма, а вообще “земля”, погруженная доселе в глубокий мрак (Ис LX:1-2; VI:3).
Adam Clarke: Commentary on the Bible - 1831
43:2: The glory of the God of Israel came from the way of the east - This was the chariot of cherubim, wheels, etc., which he saw at the river Chebar. And this glory, coming from the east, is going to enter into the eastern gate of the temple, and thence to shine out upon the whole earth. Is there not a mystery here? All knowledge, all religion, and all arts and sciences, have traveled, according to the course of the sun, From East To West! From that quarter the Divine glory at first came; and thence the rays of Divine light continue to diffuse themselves over the face of the earth. From thence came the Bible, and through that the new covenant. From thence came the prophets, the apostles, and the first missionaries, that brought the knowledge of God to Europe, to the isles of the sea, and to the west first, and afterwards to these northern regions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:2: the glory: Eze 1:28, Eze 3:23, Eze 9:3, Eze 10:18, Eze 10:19; Isa 6:3; Joh 12:41
came: Eze 11:23
and his voice: Eze 1:24; Rev 1:15, Rev 14:2, Rev 19:1, Rev 19:6
the earth: Eze 10:4; Isa 60:1-3; Hab 2:14, Hab 3:3; Rev 18:1, Rev 21:23
John Gill
43:2 And, behold, the glory of the God of Israel came from the way of the east,.... The God of Israel is Jehovah the Father, the covenant God of literal Israel; and the covenant God and Father of the whole spiritual Israel, or his elect, whether Jews or Gentiles; whom he has taken into covenant, loves, cares, provides for, and protects: Christ, who is the brightness of his Father's glory, whose glory is the glory of the only begotten of the Father, is here meant; and who has the same glorious attributes, the same glorious names, and the same worship, honour, and glory, his Father has; and in whom, as Mediator, is displayed the glory of all the divine perfections: he is said to "come from the way of the east"; which agrees with him in his character as the rising sun of righteousness; and with his incarnation, when as the day spring from on high, from heaven, he visited us, was born in the east, where his star appeared; from this part of the world his Gospel first came; here it was first preached, and churches planted; and though these parts have been forsaken by him a long time, he will return hither again; when he will dry up the river Euphrates, and make way for the kings and kingdoms of the east to be converted to him, Rev_ 7:2, to which a "behold" is prefixed, as a note exciting attention, and raising admiration; as it was matter of wonder and joy to the prophet, to see the glory of the Lord returning to his house, the same way he departed, Ezek 10:4,
and his voice was like a noise of many waters; this is to be understood of his Gospel, in which he speaks to men, and which is a voice of love, grace, and mercy; of peace and reconciliation; of pardon and righteousness; of life, liberty, and salvation: and the metaphor here used is expressive of the swiftness of its motion in the world; of its general spread in it, and all over it; of the noise it will make, as it always does among men, wherever it comes; and of the rapidity and force of it, being attended with almighty power; and is a soul shaking, heart melting, soul quickening, enlightening, alluring, and comforting voice; see Dan 10:6. The Targum is,
"and the voice of them that bless his name is as the voice of many waters.''
The Septuagint and Arabic versions, the voice of the camp or army.
And the earth shined with his glory; with the brightness of his glory, as the Targum; with his glorious Gospel, in which the glory of his person, office, and grace, is displayed; this will be spread all over the earth, and that will be enlightened by it: it will remove the darkness and infidelity, error, superstition, idolatry, and all false doctrines from the world, and the darkness of calamity and distress from the church; which will cast a lustre and glory upon it; and with the brightness of which the Lord will destroy antichrist, and by it set up his kingdom in the world, and reign before his ancients gloriously: this will bring on Zion's light and glory, to which kings will come, and upon which will be a defence; Rev_ 18:1.
John Wesley
43:2 Came - When the glory departed, it went eastward, and now it returns, it comes from the east. And his voice - Though by the voice of God, thunder is sometimes meant, yet here it was an articulate voice.
Robert Jamieson, A. R. Fausset and David Brown
43:2 JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
the way of the east--the way whereby the glory had departed (Ezek 11:22-23), and rested on Mount Olivet (compare Zech 14:4).
his voice . . . like . . . many waters--So English Version rightly, as in Ezek 1:24, "voice of the Almighty"; Rev_ 1:15; Rev_ 14:2, prove this. Not as FAIRBAIRN translates, "its noise."
earth his glory-- (Rev_ 18:1).
43:343:3: Եւ տեսիլն զոր տեսանէի, է՛ր ըստ տեսլեանն զոր տեսի ՚ի ժամանակի իբրեւ մտանէի օծանել զքաղաքն։ Եւ տեսիլ կառացն զոր տեսի, է՛ր ըստ տեսլեանն զոր տեսանէի ՚ի վերայ Քովբար գետոյ. եւ անկայ ՚ի վերայ երեսաց իմոց[12999]։ [12999] Բազումք. Զոր տեսանէի ՚ի ժամանակի... զոր տեսի ՚ի վերայ քովբար։
3 Եւ տեսիլքը, որ ես էի տեսնում, նման էր այն տեսիլքին, որ ես տեսայ, երբ քաղաքն օծելու[42] էի մտնում: Իմ տեսած կառքի տեսիլքն էլ նման էր այն տեսիլքին, որ ես տեսայ Քոբար գետի մօտ: Երեսս ի վայր ընկայ ու խոնարհութիւն արեցի:[42] 42. Եբրայերէն՝ կործանելու:
3 Տեսած տեսիլքս նման էր այն տեսիլքին, որ տեսայ երբ քաղաքը կործանելու եկայ։ Այս տեսիլքները Քոբար գետին քով տեսած տեսիլքիս պէս էին։ Երեսիս վրայ ինկայ
Եւ տեսիլն զոր տեսանէի, էր ըստ տեսլեանն զոր տեսանէի [911]ի ժամանակի իբրեւ մտանէի օծանել զքաղաքն. եւ տեսիլ կառացն զոր տեսի, էր`` ըստ տեսլեանն զոր տեսի ի վերայ Քոբար գետոյ. եւ անկայ ի վերայ երեսաց իմոց:

43:3: Եւ տեսիլն զոր տեսանէի, է՛ր ըստ տեսլեանն զոր տեսի ՚ի ժամանակի իբրեւ մտանէի օծանել զքաղաքն։ Եւ տեսիլ կառացն զոր տեսի, է՛ր ըստ տեսլեանն զոր տեսանէի ՚ի վերայ Քովբար գետոյ. եւ անկայ ՚ի վերայ երեսաց իմոց[12999]։
[12999] Բազումք. Զոր տեսանէի ՚ի ժամանակի... զոր տեսի ՚ի վերայ քովբար։
3 Եւ տեսիլքը, որ ես էի տեսնում, նման էր այն տեսիլքին, որ ես տեսայ, երբ քաղաքն օծելու[42] էի մտնում: Իմ տեսած կառքի տեսիլքն էլ նման էր այն տեսիլքին, որ ես տեսայ Քոբար գետի մօտ: Երեսս ի վայր ընկայ ու խոնարհութիւն արեցի:
[42] 42. Եբրայերէն՝ կործանելու:
3 Տեսած տեսիլքս նման էր այն տեսիլքին, որ տեսայ երբ քաղաքը կործանելու եկայ։ Այս տեսիլքները Քոբար գետին քով տեսած տեսիլքիս պէս էին։ Երեսիս վրայ ինկայ
zohrab-1805▾ eastern-1994▾ western am▾
43:343:3 Это видение было такое же, какое я видел прежде, точно такое, какое я видел, когда приходил возвестить гибель городу, и видения, подобные видениям, какие видел я у реки Ховара. И я пал на лице мое.
43:3 καὶ και and; even ἡ ο the ὅρασις ορασις appearance; vision ἣν ος who; what εἶδον οραω view; see κατὰ κατα down; by τὴν ο the ὅρασιν ορασις appearance; vision ἣν ος who; what εἶδον οραω view; see ὅτε οτε when εἰσεπορευόμην εισπορευομαι intrude; travel into τοῦ ο the χρῖσαι χριω anoint τὴν ο the πόλιν πολις city καὶ και and; even ἡ ο the ὅρασις ορασις appearance; vision τοῦ ο the ἅρματος αρμα chariot οὗ ος who; what εἶδον οραω view; see κατὰ κατα down; by τὴν ο the ὅρασιν ορασις appearance; vision ἣν ος who; what εἶδον οραω view; see ἐπὶ επι in; on τοῦ ο the ποταμοῦ ποταμος river τοῦ ο the Χοβαρ χοβαρ and; even πίπτω πιπτω fall ἐπὶ επι in; on πρόσωπόν προσωπον face; ahead of μου μου of me; mine
43:3 וּ û וְ and כְ ḵᵊ כְּ as מַרְאֵ֨ה marʔˌē מַרְאֶה sight הַ ha הַ the מַּרְאֶ֜ה mmarʔˈeh מַרְאֶה sight אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] רָאִ֗יתִי rāʔˈîṯî ראה see כַּ ka כְּ as † הַ the מַּרְאֶ֤ה mmarʔˈeh מַרְאֶה sight אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] רָאִ֨יתִי֙ rāʔˈîṯî ראה see בְּ bᵊ בְּ in בֹאִי֙ vōʔˌî בוא come לְ lᵊ לְ to שַׁחֵ֣ת šaḥˈēṯ שׁחת destroy אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֔יר ʕˈîr עִיר town וּ û וְ and מַרְאֹ֕ות marʔˈôṯ מַרְאָה vision כַּ ka כְּ as † הַ the מַּרְאֶ֕ה mmarʔˈeh מַרְאֶה sight אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] רָאִ֖יתִי rāʔˌîṯî ראה see אֶל־ ʔel- אֶל to נְהַר־ nᵊhar- נָהָר stream כְּבָ֑ר kᵊvˈār כְּבָר Kebar וָ wā וְ and אֶפֹּ֖ל ʔeppˌōl נפל fall אֶל־ ʔel- אֶל to פָּנָֽי׃ pānˈāy פָּנֶה face
43:3. et vidi visionem secundum speciem quam videram quando venit ut disperderet civitatem et species secundum aspectum quem videram iuxta fluvium Chobar et cecidi super faciem meamAnd I saw the vision according to the appearance which I had seen when he came to destroy the city: and the appearance was according to the vision which I had seen by the river Chobar: and I fell upon my face.
3. And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar: and I fell upon my face.
43:3. And I saw a vision in accord with the form that I had seen when he arrived so that he might destroy the city. And the form was in accord with the sight that I had seen beside the river Chebar. And I fell upon my face.
43:3. And [it was] according to the appearance of the vision which I saw, [even] according to the vision that I saw when I came to destroy the city: and the visions [were] like the vision that I saw by the river Chebar; and I fell upon my face.
And [it was] according to the appearance of the vision which I saw, [even] according to the vision that I saw when I came to destroy the city: and the visions [were] like the vision that I saw by the river Chebar; and I fell upon my face:

43:3 Это видение было такое же, какое я видел прежде, точно такое, какое я видел, когда приходил возвестить гибель городу, и видения, подобные видениям, какие видел я у реки Ховара. И я пал на лице мое.
43:3
καὶ και and; even
ο the
ὅρασις ορασις appearance; vision
ἣν ος who; what
εἶδον οραω view; see
κατὰ κατα down; by
τὴν ο the
ὅρασιν ορασις appearance; vision
ἣν ος who; what
εἶδον οραω view; see
ὅτε οτε when
εἰσεπορευόμην εισπορευομαι intrude; travel into
τοῦ ο the
χρῖσαι χριω anoint
τὴν ο the
πόλιν πολις city
καὶ και and; even
ο the
ὅρασις ορασις appearance; vision
τοῦ ο the
ἅρματος αρμα chariot
οὗ ος who; what
εἶδον οραω view; see
κατὰ κατα down; by
τὴν ο the
ὅρασιν ορασις appearance; vision
ἣν ος who; what
εἶδον οραω view; see
ἐπὶ επι in; on
τοῦ ο the
ποταμοῦ ποταμος river
τοῦ ο the
Χοβαρ χοβαρ and; even
πίπτω πιπτω fall
ἐπὶ επι in; on
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
43:3
וּ û וְ and
כְ ḵᵊ כְּ as
מַרְאֵ֨ה marʔˌē מַרְאֶה sight
הַ ha הַ the
מַּרְאֶ֜ה mmarʔˈeh מַרְאֶה sight
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
רָאִ֗יתִי rāʔˈîṯî ראה see
כַּ ka כְּ as
הַ the
מַּרְאֶ֤ה mmarʔˈeh מַרְאֶה sight
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
רָאִ֨יתִי֙ rāʔˈîṯî ראה see
בְּ bᵊ בְּ in
בֹאִי֙ vōʔˌî בוא come
לְ lᵊ לְ to
שַׁחֵ֣ת šaḥˈēṯ שׁחת destroy
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וּ û וְ and
מַרְאֹ֕ות marʔˈôṯ מַרְאָה vision
כַּ ka כְּ as
הַ the
מַּרְאֶ֕ה mmarʔˈeh מַרְאֶה sight
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
רָאִ֖יתִי rāʔˌîṯî ראה see
אֶל־ ʔel- אֶל to
נְהַר־ nᵊhar- נָהָר stream
כְּבָ֑ר kᵊvˈār כְּבָר Kebar
וָ וְ and
אֶפֹּ֖ל ʔeppˌōl נפל fall
אֶל־ ʔel- אֶל to
פָּנָֽי׃ pānˈāy פָּנֶה face
43:3. et vidi visionem secundum speciem quam videram quando venit ut disperderet civitatem et species secundum aspectum quem videram iuxta fluvium Chobar et cecidi super faciem meam
And I saw the vision according to the appearance which I had seen when he came to destroy the city: and the appearance was according to the vision which I had seen by the river Chobar: and I fell upon my face.
43:3. And I saw a vision in accord with the form that I had seen when he arrived so that he might destroy the city. And the form was in accord with the sight that I had seen beside the river Chebar. And I fell upon my face.
43:3. And [it was] according to the appearance of the vision which I saw, [even] according to the vision that I saw when I came to destroy the city: and the visions [were] like the vision that I saw by the river Chebar; and I fell upon my face.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Настоящее видение пророка было, так сказать, общим видением его жизни, не раз повторявшимся (начало стиха букв. “и как видение, это видение, которое я видел”; LXX “как видение” не имеют). Кроме настоящего случая, пророк еще в двух местах и в два важные момента имел это видение (вследствие честнейшего определения повторение: “точно такое, какое я видел”, букв. “как видение (существительное уже 3-й раз в стихе), которое я видел”, - глагол уже 2: раз). 1) “когда приходил (евр.: “я”; но Вульг. и блаж. Феод. “Он”) возвестить гибель (букв.; “когда приходил погубить, убить - пророк представляется сам разрушающим Иерусалим, как в XXII:18; Иер I:10) городу”; 2) на реке Ховаре; опять повторение “и видения” (мн. ч. вследствие сложности видения; LXX: “и видение колесницы, юже видех”, чем указывается на то, что пред пророков теперь повторилось все Ховаринское видение с херувимами, этой умной колесницей Божества, и с колесами, а не часть видения, напр. Сидевший на престоле), подобные видениям (ед, ч.; 5-й раз в стихе существительное), какие видел я” (3-ий раз глагол). Не упоминается о таком же видении в III:23, так как оно, будучи так скоро после первого и представляя из себя точное повторение его, имея притом целью только окончательное укрепление пророка в решимости начать служение, было по существу тожественно с Ховарским: было призывом к пророчеству. Называется сначала видение VIII-XI глав, как более сродное с настоящим по смыслу. - “И я пал на лице мое” - см. объяснение II:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:3: according to the appearance: Ezek. 1:4-28, Eze 8:4, Eze 9:3, Eze 10:1-22, Eze 11:22, Eze 11:23
to destroy the city: or, to prophesy that the city should be destroyed, Eze 9:1, Eze 9:5, Eze 32:18; Jer 1:10; Rev 11:3-6
the river: Eze 1:3, Eze 3:23
John Gill
43:3 And it was according to the appearance of the vision which I saw,.... Recorded in the first, ninth, and tenth chapters of this book; the form in which the glory of the God of Israel now appeared was like to what he then saw; in each of which visions was the likeness of a throne, and on it the appearance of the glory of God:
even according to the vision that I saw when I came to destroy the city; the city of Jerusalem; not that the prophet destroyed it, or came to destroy it himself, which was to be done, and was done, by the Chaldeans; but to foretell the destruction of it; which prediction of his made it as certain as if it was done. So the Targum,
"when I prophesied to destroy the city;''
and this was, when he was bid to cause, in a visionary and prophetic manner, six men, with their destroying weapons, to draw near unto it, and smite it; at which time he saw the glory of the God of Israel go up from the cherub, Ezek 9:1.
And the visions were like the vision that I saw by the river Chebar; the four living creatures and the wheels; the throne of sapphire stone, and the glorious appearance above it, Ezek 1:3 only with this difference, then he saw the glory of the God of Israel departing, especially in the last vision, but now returning:
and I fell upon my face; in reverence of such glorious majesty: affected with such a display of grace and goodness, and sensible of his own unworthiness to behold it: the clearer and fuller views saints have of the grace and glory of Christ, the more humble they are; see Is 6:1.
John Wesley
43:3 And it - This glory of the God of Israel. To destroy - To declare, that their sins would ruin their city, Ezek 9:3-4. I fell - Overwhelmed, and as it were swallowed up.
Robert Jamieson, A. R. Fausset and David Brown
43:3 when I came to destroy the city--that is, to pronounce God's word for its destruction. So completely did the prophets identify themselves with Him in whose name they spake.
43:443:4: Եւ փառքն Տեառն մտին ՚ի տաճարն ընդ ճանապարհ դրանն՝ որ հայէ՛ր ընդ արեւելս[13000]։ [13000] Ոմանք. Ընդ ճանապարհն որ հայէր։
4 Տիրոջ փառքը արեւելք նայող դռնով տաճար մտաւ:
4 Եւ Տէրոջը փառքը դէպի արեւելք նայող դրանը ճամբայէն տունը մտաւ։
Եւ փառքն Տեառն մտին ի տաճարն ընդ ճանապարհ դրանն` որ հայէր ընդ արեւելս:

43:4: Եւ փառքն Տեառն մտին ՚ի տաճարն ընդ ճանապարհ դրանն՝ որ հայէ՛ր ընդ արեւելս[13000]։
[13000] Ոմանք. Ընդ ճանապարհն որ հայէր։
4 Տիրոջ փառքը արեւելք նայող դռնով տաճար մտաւ:
4 Եւ Տէրոջը փառքը դէպի արեւելք նայող դրանը ճամբայէն տունը մտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
43:443:4 И слава Господа вошла в храм путем ворот, обращенных лицом к востоку.
43:4 καὶ και and; even δόξα δοξα glory κυρίου κυριος lord; master εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for τὸν ο the οἶκον οικος home; household κατὰ κατα down; by τὴν ο the ὁδὸν οδος way; journey τῆς ο the πύλης πυλη gate τῆς ο the βλεπούσης βλεπω look; see κατὰ κατα down; by ἀνατολάς ανατολη springing up; east
43:4 וּ û וְ and כְבֹ֥וד ḵᵊvˌôḏ כָּבֹוד weight יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בָּ֣א bˈā בוא come אֶל־ ʔel- אֶל to הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way שַׁ֔עַר šˈaʕar שַׁעַר gate אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] פָּנָ֖יו pānˌāʸw פָּנֶה face דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way הַ ha הַ the קָּדִֽים׃ qqāḏˈîm קָדִים east
43:4. et maiestas Domini ingressa est templum per viam portae quae respiciebat ad orientemAnd the majesty of the Lord went into the temple by the way of the gate that looked to the east.
4. And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east.
43:4. And the majesty of the Lord advanced into the temple, along the way of the gate which looked toward the east.
43:4. And the glory of the LORD came into the house by the way of the gate whose prospect [is] toward the east.
And the glory of the LORD came into the house by the way of the gate whose prospect [is] toward the east:

43:4 И слава Господа вошла в храм путем ворот, обращенных лицом к востоку.
43:4
καὶ και and; even
δόξα δοξα glory
κυρίου κυριος lord; master
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
κατὰ κατα down; by
τὴν ο the
ὁδὸν οδος way; journey
τῆς ο the
πύλης πυλη gate
τῆς ο the
βλεπούσης βλεπω look; see
κατὰ κατα down; by
ἀνατολάς ανατολη springing up; east
43:4
וּ û וְ and
כְבֹ֥וד ḵᵊvˌôḏ כָּבֹוד weight
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בָּ֣א bˈā בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
שַׁ֔עַר šˈaʕar שַׁעַר gate
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
פָּנָ֖יו pānˌāʸw פָּנֶה face
דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way
הַ ha הַ the
קָּדִֽים׃ qqāḏˈîm קָדִים east
43:4. et maiestas Domini ingressa est templum per viam portae quae respiciebat ad orientem
And the majesty of the Lord went into the temple by the way of the gate that looked to the east.
43:4. And the majesty of the Lord advanced into the temple, along the way of the gate which looked toward the east.
43:4. And the glory of the LORD came into the house by the way of the gate whose prospect [is] toward the east.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. “Как только Иезекииль находится в области действия славы Божией, агент, который обусловливает его действия, не его собственная воля, но сверхчувственный руах, Дух” (Берт.). Пророк вводится во внутренний двор, чтобы убедиться, что слава Божия возвратилась в храм и наполняет его образом должно быть подобным 3: Цар VIII:1: и д. Иcx XL:34: и д. По этой же причине пророк не может быть введен в самый храм.
Albert Barnes: Notes on the Bible - 1834
43:4: By this gate the glory of the Lord had departed. See the marginal reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:4: the glory: Though the personal presence of Immanuel in the second temple rendered it more glorious than that of Solomon (Hag 2:5-9), yet this part of the vision rather relates to the times predicted in the whole of this description, those which shall succeed the conversion of the Jews, and their restoration to their own land.
came: Eze 10:18, Eze 10:19, Eze 44:2
Geneva 1599
43:4 And the (b) glory of the LORD came into the house by the way of the gate whose prospect [is] toward the east.
(b) Which was departed before, (Ezek 10:4, Ezek 12:22).
John Gill
43:4 And the glory of the Lord came into the house, Before described and measured; and being fitted and prepared, the builder and owner of it comes and takes up his residence in it; as Christ will do in his church, more especially and more visibly in the latter day:
by the way of the gate whose prospect is towards the east; which was the direct way into the outward court, and so to the inward court, and into the holy, and into the most holy place; and was the way by which he departed from hence, Ezek 10:18.
John Wesley
43:4 Came - The sins of Israel caused the glory of the Lord to go out of his house, now the repentance of Israel is blest with the return of this glory.
43:543:5: Եւ համբա՛րձ զիս Հոգին, եւ տարաւ զիս ՚ի սրահն ներքին. եւ ահա լի՛ էր փառօք Տեառն տաճարն, եւ կայի անդ[13001]. [13001] Ոմանք. Համբարձ զիս Հոգի։
5 Հոգին ինձ բարձրացրեց ու տարաւ ներքին գաւիթը: Ահա տաճարը լի էր Տիրոջ փառքով: Ես էլ կանգնած էի այնտեղ:
5 Հոգին զիս վերցուց եւ ներքին գաւիթը տարաւ։ Տէրոջը փառքը տունը լեցուցեր էր։
Եւ համբարձ զիս Հոգին, եւ տարաւ զիս [912]ի սրահն ներքին. եւ ահա լի էր փառօք Տեառն տաճարն:

43:5: Եւ համբա՛րձ զիս Հոգին, եւ տարաւ զիս ՚ի սրահն ներքին. եւ ահա լի՛ էր փառօք Տեառն տաճարն, եւ կայի անդ[13001].
[13001] Ոմանք. Համբարձ զիս Հոգի։
5 Հոգին ինձ բարձրացրեց ու տարաւ ներքին գաւիթը: Ահա տաճարը լի էր Տիրոջ փառքով: Ես էլ կանգնած էի այնտեղ:
5 Հոգին զիս վերցուց եւ ներքին գաւիթը տարաւ։ Տէրոջը փառքը տունը լեցուցեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
43:543:5 И поднял меня дух, и ввел меня во внутренний двор, и вот, слава Господа наполнила весь храм.
43:5 καὶ και and; even ἀνέλαβέν αναλαμβανω take up; take along με με me πνεῦμα πνευμα spirit; wind καὶ και and; even εἰσήγαγέν εισαγω lead in; bring in με με me εἰς εις into; for τὴν ο the αὐλὴν αυλη courtyard; fold τὴν ο the ἐσωτέραν εσωτερος inner καὶ και and; even ἰδοὺ ιδου see!; here I am πλήρης πληρης full δόξης δοξα glory κυρίου κυριος lord; master ὁ ο the οἶκος οικος home; household
43:5 וַ wa וְ and תִּשָּׂאֵ֣נִי ttiśśāʔˈēnî נשׂא lift ר֔וּחַ rˈûₐḥ רוּחַ wind וַ wa וְ and תְּבִיאֵ֕נִי ttᵊvîʔˈēnî בוא come אֶל־ ʔel- אֶל to הֶֽ hˈe הַ the חָצֵ֖ר ḥāṣˌēr חָצֵר court הַ ha הַ the פְּנִימִ֑י ppᵊnîmˈî פְּנִימִי inner וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold מָלֵ֥א mālˌē מלא be full כְבֹוד־ ḵᵊvôḏ- כָּבֹוד weight יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הַ ha הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
43:5. et levavit me spiritus et introduxit me in atrium interius et ecce repleta erat gloria Domini domusAnd the spirit lifted me up and brought me into the inner court: and behold the house was filled with the glory of the Lord.
5. And the spirit took me up, and brought me into the inner court; and behold, the glory of the LORD filled the house.
43:5. And the Spirit lifted me up and brought me into the inner court. And behold, the house was filled with the glory of the Lord.
43:5. So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.
So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house:

43:5 И поднял меня дух, и ввел меня во внутренний двор, и вот, слава Господа наполнила весь храм.
43:5
καὶ και and; even
ἀνέλαβέν αναλαμβανω take up; take along
με με me
πνεῦμα πνευμα spirit; wind
καὶ και and; even
εἰσήγαγέν εισαγω lead in; bring in
με με me
εἰς εις into; for
τὴν ο the
αὐλὴν αυλη courtyard; fold
τὴν ο the
ἐσωτέραν εσωτερος inner
καὶ και and; even
ἰδοὺ ιδου see!; here I am
πλήρης πληρης full
δόξης δοξα glory
κυρίου κυριος lord; master
ο the
οἶκος οικος home; household
43:5
וַ wa וְ and
תִּשָּׂאֵ֣נִי ttiśśāʔˈēnî נשׂא lift
ר֔וּחַ rˈûₐḥ רוּחַ wind
וַ wa וְ and
תְּבִיאֵ֕נִי ttᵊvîʔˈēnî בוא come
אֶל־ ʔel- אֶל to
הֶֽ hˈe הַ the
חָצֵ֖ר ḥāṣˌēr חָצֵר court
הַ ha הַ the
פְּנִימִ֑י ppᵊnîmˈî פְּנִימִי inner
וְ wᵊ וְ and
הִנֵּ֛ה hinnˈē הִנֵּה behold
מָלֵ֥א mālˌē מלא be full
כְבֹוד־ ḵᵊvôḏ- כָּבֹוד weight
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הַ ha הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
43:5. et levavit me spiritus et introduxit me in atrium interius et ecce repleta erat gloria Domini domus
And the spirit lifted me up and brought me into the inner court: and behold the house was filled with the glory of the Lord.
43:5. And the Spirit lifted me up and brought me into the inner court. And behold, the house was filled with the glory of the Lord.
43:5. So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
43:5: The spirit took me up - And, to follow this thought for a moment, how many men has this heavenly Spirit taken up; filled them with his own influence, and sent them to every country, and nation, and tongue, and people, to testify the Gospel of the grace of God, and to preach among the Gentiles the unsearchable riches of Christ! What spiritual temples have been raised, beautified, and filled with the glory of God! And this light is shining and burning more and more unto the perfect day, when the whole earth shall be filled with the glory of God!
Albert Barnes: Notes on the Bible - 1834
43:5: The glory of the Lord filled the house - Compare the marginal reference; Exo 40:34-35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:5: the spirit: Eze 3:12-14, Eze 8:3, Eze 11:24, Eze 37:1, Eze 40:2; Kg1 18:12; Kg2 2:16; Act 8:39
and brought: Sol 1:4; Co2 12:2-4
the glory: Eze 44:4; Exo 40:34; Kg1 8:10, Kg1 8:11; Ch2 5:14; Isa 6:3; Hag 2:7-9
John Gill
43:5 So the Spirit took me up, and brought me into the inner court,.... The prophet was fallen down on his face, upon the sight of the glory of the Lord, and there he lay, until a wind came, as the word signifies; or the Holy Spirit, which is compared to the wind, for its invisible and irresistible power, came and took him up: humble souls are regarded by the Lord; he raises them up, and exalts them, and brings them into nearer and more intimate communion with God; and gives them clearer views still of the glories of Christ's person, grace, and love: and it is the Spirit of God only that does this, and that to priests only, such an one as Ezekiel was; for none but priests went into the inner court:
and, behold, the glory of the Lord filled the house; the body of it; both the holy and the most holy place, with all its courts and apartments; so the glory of the Lord filled the tabernacle when that was set up in the temple of Solomon, when it was built; and the glory of the Lord will fill the church of God, yea, the whole earth, in the latter day, Is 6:3, of this Christ's personal appearance in the second temple, which gave it a greater glory than the former, was an emblem and pledge, Hag 2:7, here, it may be observed, no mention is made of a cloud, as at the setting up of the tabernacle, and dedication of the temple; denoting the clear light of the Gospel in those times, and how the glory of the Lord will be seen with open face by all the saints.
43:643:6: եւ ահա ձայն ՚ի տաճարէ անտի որ խօսէր ընդ իս։ Եւ այր մի կայր մօտ առ իս[13002], [13002] Ոմանք. Ձայն ՚ի տաճարէն որ։
6 Ահա մի ձայն այն տաճարից խօսում էր ինձ հետ:
6 Ձայն մը լսեցի, որ տաճարէն ինծի կը խօսէր (ու իմ քովս մարդ մը կայներ էր)
[913]Եւ կայի անդ, եւ ահա`` ձայն ի տաճարէ անտի որ խօսէր ընդ իս. եւ այր մի կայր մօտ առ իս:

43:6: եւ ահա ձայն ՚ի տաճարէ անտի որ խօսէր ընդ իս։ Եւ այր մի կայր մօտ առ իս[13002],
[13002] Ոմանք. Ձայն ՚ի տաճարէն որ։
6 Ահա մի ձայն այն տաճարից խօսում էր ինձ հետ:
6 Ձայն մը լսեցի, որ տաճարէն ինծի կը խօսէր (ու իմ քովս մարդ մը կայներ էր)
zohrab-1805▾ eastern-1994▾ western am▾
43:643:6 И я слышал кого-то, говорящего мне из храма, а тот муж стоял подле меня,
43:6 καὶ και and; even ἔστην ιστημι stand; establish καὶ και and; even ἰδοὺ ιδου see!; here I am φωνὴ φωνη voice; sound ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household λαλοῦντος λαλεω talk; speak πρός προς to; toward με με me καὶ και and; even ὁ ο the ἀνὴρ ανηρ man; husband εἱστήκει ιστημι stand; establish ἐχόμενός εχω have; hold μου μου of me; mine
43:6 וָ wā וְ and אֶשְׁמַ֛ע ʔešmˈaʕ שׁמע hear מִ mi מִן from דַּבֵּ֥ר ddabbˌēr דבר speak אֵלַ֖י ʔēlˌay אֶל to מֵ mē מִן from הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house וְ wᵊ וְ and אִ֕ישׁ ʔˈîš אִישׁ man הָיָ֥ה hāyˌā היה be עֹמֵ֖ד ʕōmˌēḏ עמד stand אֶצְלִֽי׃ ʔeṣlˈî אֵצֶל side
43:6. et audivi loquentem ad me de domo et vir qui stabat iuxta meAnd I heard one speaking to me out of the house, and the man that stood by me,
6. And I heard one speaking unto me out of the house; and a man stood by me.
43:6. And I heard someone speaking to me from the house, and the man who was standing beside me
43:6. And I heard [him] speaking unto me out of the house; and the man stood by me.
And I heard [him] speaking unto me out of the house; and the man stood by me:

43:6 И я слышал кого-то, говорящего мне из храма, а тот муж стоял подле меня,
43:6
καὶ και and; even
ἔστην ιστημι stand; establish
καὶ και and; even
ἰδοὺ ιδου see!; here I am
φωνὴ φωνη voice; sound
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
λαλοῦντος λαλεω talk; speak
πρός προς to; toward
με με me
καὶ και and; even
ο the
ἀνὴρ ανηρ man; husband
εἱστήκει ιστημι stand; establish
ἐχόμενός εχω have; hold
μου μου of me; mine
43:6
וָ וְ and
אֶשְׁמַ֛ע ʔešmˈaʕ שׁמע hear
מִ mi מִן from
דַּבֵּ֥ר ddabbˌēr דבר speak
אֵלַ֖י ʔēlˌay אֶל to
מֵ מִן from
הַ ha הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
וְ wᵊ וְ and
אִ֕ישׁ ʔˈîš אִישׁ man
הָיָ֥ה hāyˌā היה be
עֹמֵ֖ד ʕōmˌēḏ עמד stand
אֶצְלִֽי׃ ʔeṣlˈî אֵצֶל side
43:6. et audivi loquentem ad me de domo et vir qui stabat iuxta me
And I heard one speaking to me out of the house, and the man that stood by me,
43:6. And I heard someone speaking to me from the house, and the man who was standing beside me
43:6. And I heard [him] speaking unto me out of the house; and the man stood by me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Теперь пророк получает откровение. Оно дается ему не так, как доселешние объяснения, сопровождавшим его “мужем” - Ангелом; когда тот “муж” (замечательно, что в евр. без члена: это может быть, знаком неуверенности пророка, тот ли самый это муж, который водил его, или же просто объясняется позднейшей писательской свободой в употреблении члена) стоял подле пророка, последний слышит “кого-то говорящего” (в евр. одно причастие; LXX: “и стах, и се глас от храма глаголющаго”) к нему из храма (букв. “дома”, здания святилища и Св. Св.), т. е. конечно из Св. Св.; намеренно, как в II:2, не указывается говорящий. Чтобы слышать этот голос, между прочим, пророк и приведен был во внутренний двор, как в ХLIV:4.
Albert Barnes: Notes on the Bible - 1834
43:6: The man - A "man." Probably an angel different from "the man" who had hitherto accompanied the seer. That angel guided, measured, and explained; this is present only to guide.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:6: I heard: Lev 1:1; Isa 66:6; Rev 16:1
the man: Eze 40:3
John Gill
43:6 And I heard him speaking unto me out of the house,.... The holy place, the prophet being in the inward court: this is Jehovah the Father, the God of Israel, whose glory entered into it; who utters his voice out of Zion; who speaks in his church by his word, and the ministers of it; and which is to be heard and regarded, not as the word of man, but as the word of God:
and the man stood by me: whom he saw at first with a measuring line in his hand, Ezek 40:3, and with whom he had been all along, and had seen him measure the house, and all belonging to it: he stood by him as the Mediator between God and him; as the medium of communion with him; as the advocate with the Father: he stood by him to interpret what was said to him; to guide him further into the knowledge of divine things; to assist him, protect and defend him, to continue him in fellowship with God, and to preserve him in grace to glory. Here is an appearance of the three Persons in the Godhead; the Father speaking to the prophet out of the house; the Son in human form standing by him; and the Spirit of the Lord, who had took him up from the ground, and had brought him into the inner court.
John Wesley
43:6 The man - Christ. Stood - To encourage, and strengthen him.
Robert Jamieson, A. R. Fausset and David Brown
43:6 the man--who had been measuring the buildings (Ezek 40:3).
43:743:7: եւ ասէ ցիս. Որդի մարդոյ՝ տեսե՞ր զտեղի աթոռոյ իմոյ, եւ զտեղի հետոց ոտից իմոց. որովք բնակեսցէ անուն իմ ՚ի մէջ տանն Իսրայէլի յաւիտեան. եւ մի՛ եւս պղծեսցեն տունն Իսրայէլի զանուն իմ սուրբ, ինքեանք եւ առաջնորդք իւրեանց պոռնկութեամբ իւրեանց, եւ սպանութեամբ իշխանացն որ ՚ի մէջ նոցա[13003]. [13003] Ոմանք. Տե՛ս զտեղի աթո՛՛։ Բազումք. Եւ ապականութեամբք իշխանացն։
7 Մի մարդ կար մօտս, որ ասաց ինձ. «Մարդո՛ւ որդի, տեսա՞ր իմ գահաւորակի տեղը, իմ ոտնահետքերի տեղը. դրանցով է յաւիտեան ապրելու անունս Իսրայէլի մէջ: Իսրայէլի տան զաւակներն այլեւս չեն պղծելու իմ սուրբ անունը, ո՛չ իրենք, ո՛չ նրանց առաջնորդներն իրենց պոռնկութեամբ, ո՛չ էլ նրանց միջի իշխանները՝ իրենց սպանութիւններով,
7 Ու ինծի ըսաւ. «Որդի՛ մարդոյ, Իսրայէլի որդիներուն մէջ յաւիտեան բնակելու աթոռիս տեղը եւ իմ ոտքերուս գարշապարներուն տեղը ասիկա է։ Իսրայէլի տունը իրենք ու իրենց թագաւորները, իրենց պոռնկութիւններովը ու իրենց թագաւորներուն դիակներովը իրենց բարձր տեղերուն մէջ ա՛լ իմ սուրբ անունս պիտի չպղծեն։
եւ ասէ ցիս. Որդի մարդոյ, [914]տեսե՞ր զտեղի`` աթոռոյ իմոյ եւ [915]զտեղի հետոց ոտից իմոց, որովք բնակեսցէ անուն իմ ի մէջ տանն`` Իսրայելի յաւիտեան, եւ մի՛ եւս պղծեսցեն տունն Իսրայելի զանուն իմ սուրբ, ինքեանք եւ [916]առաջնորդք իւրեանց պոռնկութեամբ իւրեանց եւ [917]սպանութեամբք իշխանացն որ ի մէջ նոցա:

43:7: եւ ասէ ցիս. Որդի մարդոյ՝ տեսե՞ր զտեղի աթոռոյ իմոյ, եւ զտեղի հետոց ոտից իմոց. որովք բնակեսցէ անուն իմ ՚ի մէջ տանն Իսրայէլի յաւիտեան. եւ մի՛ եւս պղծեսցեն տունն Իսրայէլի զանուն իմ սուրբ, ինքեանք եւ առաջնորդք իւրեանց պոռնկութեամբ իւրեանց, եւ սպանութեամբ իշխանացն որ ՚ի մէջ նոցա[13003].
[13003] Ոմանք. Տե՛ս զտեղի աթո՛՛։ Բազումք. Եւ ապականութեամբք իշխանացն։
7 Մի մարդ կար մօտս, որ ասաց ինձ. «Մարդո՛ւ որդի, տեսա՞ր իմ գահաւորակի տեղը, իմ ոտնահետքերի տեղը. դրանցով է յաւիտեան ապրելու անունս Իսրայէլի մէջ: Իսրայէլի տան զաւակներն այլեւս չեն պղծելու իմ սուրբ անունը, ո՛չ իրենք, ո՛չ նրանց առաջնորդներն իրենց պոռնկութեամբ, ո՛չ էլ նրանց միջի իշխանները՝ իրենց սպանութիւններով,
7 Ու ինծի ըսաւ. «Որդի՛ մարդոյ, Իսրայէլի որդիներուն մէջ յաւիտեան բնակելու աթոռիս տեղը եւ իմ ոտքերուս գարշապարներուն տեղը ասիկա է։ Իսրայէլի տունը իրենք ու իրենց թագաւորները, իրենց պոռնկութիւններովը ու իրենց թագաւորներուն դիակներովը իրենց բարձր տեղերուն մէջ ա՛լ իմ սուրբ անունս պիտի չպղծեն։
zohrab-1805▾ eastern-1994▾ western am▾
43:743:7 и сказал мне: сын человеческий! это место престола Моего и место стопам ног Моих, где Я буду жить среди сынов Израилевых во веки; и дом Израилев не будет более осквернять святаго имени Моего, ни они, ни цари их, блужением своим и трупами царей своих на высотах их.
43:7 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ἑώρακας οραω view; see υἱὲ υιος son ἀνθρώπου ανθρωπος person; human τὸν ο the τόπον τοπος place; locality τοῦ ο the θρόνου θρονος throne μου μου of me; mine καὶ και and; even τὸν ο the τόπον τοπος place; locality τοῦ ο the ἴχνους ιχνος footstep τῶν ο the ποδῶν πους foot; pace μου μου of me; mine ἐν εν in οἷς ος who; what κατασκηνώσει κατασκηνοω nest; camp τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐν εν in μέσῳ μεσος in the midst; in the middle οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even οὐ ου not βεβηλώσουσιν βεβηλοω profane οὐκέτι ουκετι no longer οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel τὸ ο the ὄνομα ονομα name; notable τὸ ο the ἅγιόν αγιος holy μου μου of me; mine αὐτοὶ αυτος he; him καὶ και and; even οἱ ο the ἡγούμενοι ηγεομαι lead; consider αὐτῶν αυτος he; him ἐν εν in τῇ ο the πορνείᾳ πορνεια prostitution; depravity αὐτῶν αυτος he; him καὶ και and; even ἐν εν in τοῖς ο the φόνοις φονος murder τῶν ο the ἡγουμένων ηγεομαι lead; consider ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him
43:7 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to בֶּן־ ben- בֵּן son אָדָם֙ ʔāḏˌām אָדָם human, mankind אֶת־ ʔeṯ- אֵת [object marker] מְקֹ֣ום mᵊqˈôm מָקֹום place כִּסְאִ֗י kisʔˈî כִּסֵּא seat וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מְקֹום֙ mᵊqôm מָקֹום place כַּפֹּ֣ות kappˈôṯ כַּף palm רַגְלַ֔י raḡlˈay רֶגֶל foot אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] אֶשְׁכָּן־ ʔeškon- שׁכן dwell שָׁ֛ם šˈām שָׁם there בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to עֹולָ֑ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְטַמְּא֣וּ yᵊṭammᵊʔˈû טמא be unclean עֹ֣וד ʕˈôḏ עֹוד duration בֵּֽית־ bˈêṯ- בַּיִת house יִ֠שְׂרָאֵל yiśrāʔˌēl יִשְׂרָאֵל Israel שֵׁ֣ם šˈēm שֵׁם name קָדְשִׁ֞י qoḏšˈî קֹדֶשׁ holiness הֵ֤מָּה hˈēmmā הֵמָּה they וּ û וְ and מַלְכֵיהֶם֙ malᵊḵêhˌem מֶלֶךְ king בִּ bi בְּ in זְנוּתָ֔ם zᵊnûṯˈām זְנוּת fornication וּ û וְ and בְ vᵊ בְּ in פִגְרֵ֥י fiḡrˌê פֶּגֶר corpse מַלְכֵיהֶ֖ם malᵊḵêhˌem מֶלֶךְ king בָּמֹותָֽם׃ bāmôṯˈām בָּמָה high place
43:7. dixit ad me fili hominis locus solii mei et locus vestigiorum pedum meorum ubi habito in medio filiorum Israhel in aeternum et non polluent ultra domus Israhel nomen sanctum meum ipsi et reges eorum in fornicationibus suis et in ruinis regum suorum et in excelsisSaid to me: Son of man, the place of my throne, and the place of the soles of my feet, where I dwell in the midst of the children of Israel for ever: and the house of Israel shall no more profane my holy name, they and their kings by their fornications, and by the carcasses of their kings, and by the high places.
7. And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever: and the house of Israel shall no more defile my holy name, neither they, nor their kings, by their whoredom, and by the carcases of their kings their high places;
43:7. said to me: “Son of man, the place of my throne, and the place of the steps of my feet, is where I live: in the midst of the sons of Israel forever. And the house of Israel, they and their kings, shall no longer defile my holy name by their fornications, and by the ruinous ways of their kings, and by exalted places.
43:7. And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, [neither] they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places.
And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, [neither] they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places:

43:7 и сказал мне: сын человеческий! это место престола Моего и место стопам ног Моих, где Я буду жить среди сынов Израилевых во веки; и дом Израилев не будет более осквернять святаго имени Моего, ни они, ни цари их, блужением своим и трупами царей своих на высотах их.
43:7
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
ἑώρακας οραω view; see
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
τὸν ο the
τόπον τοπος place; locality
τοῦ ο the
θρόνου θρονος throne
μου μου of me; mine
καὶ και and; even
τὸν ο the
τόπον τοπος place; locality
τοῦ ο the
ἴχνους ιχνος footstep
τῶν ο the
ποδῶν πους foot; pace
μου μου of me; mine
ἐν εν in
οἷς ος who; what
κατασκηνώσει κατασκηνοω nest; camp
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐν εν in
μέσῳ μεσος in the midst; in the middle
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
οὐ ου not
βεβηλώσουσιν βεβηλοω profane
οὐκέτι ουκετι no longer
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
τὸ ο the
ὄνομα ονομα name; notable
τὸ ο the
ἅγιόν αγιος holy
μου μου of me; mine
αὐτοὶ αυτος he; him
καὶ και and; even
οἱ ο the
ἡγούμενοι ηγεομαι lead; consider
αὐτῶν αυτος he; him
ἐν εν in
τῇ ο the
πορνείᾳ πορνεια prostitution; depravity
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
τοῖς ο the
φόνοις φονος murder
τῶν ο the
ἡγουμένων ηγεομαι lead; consider
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
43:7
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֗י ʔēlˈay אֶל to
בֶּן־ ben- בֵּן son
אָדָם֙ ʔāḏˌām אָדָם human, mankind
אֶת־ ʔeṯ- אֵת [object marker]
מְקֹ֣ום mᵊqˈôm מָקֹום place
כִּסְאִ֗י kisʔˈî כִּסֵּא seat
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מְקֹום֙ mᵊqôm מָקֹום place
כַּפֹּ֣ות kappˈôṯ כַּף palm
רַגְלַ֔י raḡlˈay רֶגֶל foot
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
אֶשְׁכָּן־ ʔeškon- שׁכן dwell
שָׁ֛ם šˈām שָׁם there
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יְטַמְּא֣וּ yᵊṭammᵊʔˈû טמא be unclean
עֹ֣וד ʕˈôḏ עֹוד duration
בֵּֽית־ bˈêṯ- בַּיִת house
יִ֠שְׂרָאֵל yiśrāʔˌēl יִשְׂרָאֵל Israel
שֵׁ֣ם šˈēm שֵׁם name
קָדְשִׁ֞י qoḏšˈî קֹדֶשׁ holiness
הֵ֤מָּה hˈēmmā הֵמָּה they
וּ û וְ and
מַלְכֵיהֶם֙ malᵊḵêhˌem מֶלֶךְ king
בִּ bi בְּ in
זְנוּתָ֔ם zᵊnûṯˈām זְנוּת fornication
וּ û וְ and
בְ vᵊ בְּ in
פִגְרֵ֥י fiḡrˌê פֶּגֶר corpse
מַלְכֵיהֶ֖ם malᵊḵêhˌem מֶלֶךְ king
בָּמֹותָֽם׃ bāmôṯˈām בָּמָה high place
43:7. dixit ad me fili hominis locus solii mei et locus vestigiorum pedum meorum ubi habito in medio filiorum Israhel in aeternum et non polluent ultra domus Israhel nomen sanctum meum ipsi et reges eorum in fornicationibus suis et in ruinis regum suorum et in excelsis
Said to me: Son of man, the place of my throne, and the place of the soles of my feet, where I dwell in the midst of the children of Israel for ever: and the house of Israel shall no more profane my holy name, they and their kings by their fornications, and by the carcasses of their kings, and by the high places.
43:7. said to me: “Son of man, the place of my throne, and the place of the steps of my feet, is where I live: in the midst of the sons of Israel forever. And the house of Israel, they and their kings, shall no longer defile my holy name by their fornications, and by the ruinous ways of their kings, and by exalted places.
43:7. And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, [neither] they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
7. От “Говорящего” пророк получает откровение, являющееся зерном и сутью всей этой части книги. Осмотренный пророком и измеренный в его присутствии храм будет местом (в евр. вин. п. без управляющего им глагола; посему LXX: “видел ли еси место?”) самого престола Божия, таким местом, каким доселе было только небо. В нем непосредственно будет обитать Бог (“место стопам ног” усиление выражения: “место престола Моего”). Это обитание сделалось возможным благодаря тому, что “дом Израилев не будет более осквернять святого имени” Божия. Это осквернение производилось с двух сторон и было двоякого характера. Кроме того, что оскверняя имя Божие весь народ в совокупности (“они”), оскверняли его, в частности, цари Израилевы. Первый делал это “блужением”, обычное у Иезекииля обозначение идолопоклонства (ср. гл. VIII, XVI, ХXIII). Вторые, не ограничиваясь этим осквернением (общим у них с народом), так сказать пожизненным, простирали его и за пределы земной жизни своей, оскверняя храм близостью к нему трупов своих, которые они завещали хоронить должно быть в каком-нибудь месте, находившемся в непосредственной близости к храму. Уже Давид и Соломон были похоронены не за городом, а в самом “городе Давидовом” (3: Цар II:10; XI:43), том городе, на одном из холмов которого стоял и храм, именно в ю.-з. части Сиона (Неем III:16). Хотя автор книги Царств говорит об этом без тени неодобрения, но это может быть, потому, что понятия об обрядовой нечистоте тогда не были так тонки. Цари же Манассия и Амон были похоронены, вероятно, еще ближе к храму, в каком-то “саду Уззы” (4: Цар XXI:18, 26). По мнению раввинов, у пророка Иезекииля здесь именно речь о месте погребения Манассии и Амона. Царские сады находились в низменной местности у Силоама, на пересечении долин Енномовой и Иосафатовой. Это было подле самого храма. “На высотах их”, евр. бамотам “их могильные холмы”; если читать бемотам, то = “при смерти их” (Тарг. Симмах). LXX: “во убийствах старейшин своих среди себе” (казни).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places. 8 In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger. 9 Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever. 10 Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern. 11 And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them. 12 This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.
God does here, in effect, renew his covenant with his people Israel, upon his retaking possession of the house, and Ezekiel negotiates the matter, as Moses formerly. This would be of great use to the captives at their return both for direction and encouragement; but it looks further, to those that are blessed with the privileges of the gospel-temple, that they may understand how they are before him on their good behaviour.
I. God, by the prophet, puts them in mind of their former provocations, for which they had long lain under the tokens of his displeasure. This conviction is spoken to them to make way for the comforts designed them. Though God gives and upbraids not, it becomes us, when he forgives, to upbraid ourselves with our unworthy conduct towards him. Let them now remember therefore, 1. That they had formerly defiled God's holy name, had profaned and abused all those sacred things by which he had made himself known among them, v. 7. They and their kings had brought contempt on the religion they professed, and their relation to God, by their spiritual whoredom, their idolatry, and by worshipping images, which they called their kings (for so Moloch signifies) or lords (for so Baal signifies), but which were really the carcases of kings, not only lifeless and useless, but loathsome and abominable as dead carcases, in their high places, set up in honour of them. They had defiled God's name by their abominations. And what were they? It was in setting their threshold by my thresholds, and their post by my posts, that is, adding their own inventions to God's institutions, and urging all to a compliance with them, as if they had been of equal authority and efficacy, teaching for doctrines the commandments of men (Isa. xxix. 13); or, rather, setting up altars to their idols even in the courts of the temple, than which a more impudent affront could not be put upon the divine Majesty. Thus they set up a separation wall between him and them, which stopped the current of his favours to them and spoiled the acceptableness of their services to him. See what an indignity sinners do to God, setting up their walls in opposition to his, and thrusting him out from what is his right; and see what injury they do to themselves, for the nearer any come to God with their sins the further they set him at a distance from them. Some give this sense of it: Though their houses joined close to God's house, their posts and thresholds to hi, so that they were in a manner his next neighbours, there was but a wall between me and them (so it is in the margin), so that it might have been expected they would acquaint themselves with him and be in care to please him, yet they were not so much as neighbourly. Note, It often proves too true, The nearer the church the further from God. They were, by profession, in covenant with God, and yet they had defiled the place of his throne and of the soles of his feet, his temple, where he did both reside and reign. Jerusalem is called the city of the great king (Ps. xlviii. 2) and his footstool, Ps. xcix. 5; cxxxii. 7. Note, When God's ordinances are profaned his holy name is polluted. 2. That for this God had had a controversy with them in their late troubles. They could not condemn him, for he had but brought upon them the desert of their sins: Wherefore I have consumed them in my anger. Note, Those that pollute God's holy name fall under his just displeasure.
II. He calls upon them to repent and reform, and, in order to that, to be ashamed of their iniquities (v. 9): "Now let them put away their whoredom; now that they have smarted so severely for it, and now that God is returning in mercy to them and setting up his sanctuary again in the midst of them, now let them cast away their idols and have no more to do with them, that they may not again forfeit the privileges which they have been taught to know the worth of by the want of them. Let them put away their idols, those loathsome carcases of their kings, far from me, from being a provocation to me." This was seasonable counsel now that the prophet had the model or pattern of the temple to set before them; for, 1. If they see that pattern, they will surely be ashamed of their sins (v. 10): when they see what mercy God has in store for them, notwithstanding their utter unworthiness of it, they will be ashamed to think of their disingenuous conduct towards him. Note, The goodness of God to us should lead us to repentance, especially to a penitential shame. Let them measure the pattern themselves, and see how much it exceeds the former pattern, and guess by that what great things God has in store for them; and surely it will put them out of countenance to think what the desert of their sins was. And then, 2. If they be ashamed of their sins, they shall surely see more of the pattern, v. 11. If they be ashamed of all that they have done, upon a general view of the goodness of God, let them have a more distinct particular account of the temple. Note, Those that improve what they see and know of the goodness of God shall see and know more of it. And then, and not till then, we are qualified for God's favours, when we are truly humbled for our own follies. "Show them the form of the house; let them see what a stately structure it will be; and withal show them the ordinances and laws of it." Note, With the foresights of our comforts it is fit that we should get the knowledge of our duty; with the privileges of God's house we must acquaint ourselves with the rules of it. Show them these ordinances, that they may keep them and do them. Note, Therefore we are made to know our duty, that we may do it, and be blessed in our deed.
III. He promises that they shall be such as they should be, and then he will be to them such as they would have him to be, v. 7. 1. The house of Israel shall no more defile my holy name. This is pure gospel. The precept of the law says, You must not defile my name: the grace of the gospel says, You shall not. Thus what is required in the covenant is promised in the covenant, Jer. xxxii. 40. 2. Then I will dwell in the midst of them for ever; and the same again v. 9. God secures to us his good-will be confirming in us his good work. If we do not defile his name, we may be sure that he will not depart from us.
IV. The general law of God's house is laid down (v. 12), That, whereas formerly only the chancel, or sanctuary, was most holy, now the whole mountain of the house shall be so; the whole limit thereof, including all the courts and all the chambers, shall be as the most holy place, signifying that in gospel-times, 1. The whole church shall have the privilege of the holy of holies, that of a near access to God. All believers have now, under the gospel, boldness to enter into the holiest (Heb. x. 19), with this advantage, that whereas the high priest entered in the virtue of the blood of bulls and goats, we enter in the virtue of the blood of Jesus, and, wherever we are, we have through him access to the Father. 2. The whole church shall be under a mighty obligation to press towards the perfection of holiness, as he who has called us is holy. All must now be most holy. Holiness becomes God's house for ever, and in gospel-times more than ever. Behold this is the law of the house; let none expect the protection of it that will not submit to this law.
Adam Clarke: Commentary on the Bible - 1831
43:7: Son of man, the place of my throne - The throne refers to his majesty; the soles of his feet, to his condescension in dwelling among men.
Where I will dwell in the midst of the children of Israel - The tabernacle and temple were types of the incarnation of Jesus Christ: "Destroy This Temple, and after three days I will raise it up; - but this he spake of the temple of his body;" Joh 2:19, Joh 2:21. And in That Temple "dwelt all the fullness of the Godhead bodily." Into this immaculate humanity did the glory of the Supreme God enter; and thus, "God was in Christ reconciling the world unto himself." And this Jesus is Immanuel, God with Us. In him we find united the ineffable majesty of God, with the abjectness of man. He humbled himself in human nature, not only to bear the form of a servant, but to suffer death upon the cross as a malefactor slave! But by these means he has purchased eternal redemption for us; and the spiritual Israel, who find redemption in his blood, shall be raised up wherever his holy name shall be proclaimed; and shall not, like the old apostate Israel, defile that great name by idolatry or a life of wickedness, but they shall show forth the virtues of Him who has called them from darkness into his marvellous light.
Albert Barnes: Notes on the Bible - 1834
43:7: He said - i. e., God "said." Both the Septuagint and the Vulgate break this verse into two, so as to make the first half the solemn words of dedication. place a full stop after "foRev_er;" the words mark the distinction between the new and the former sanctuary.
The palace of Solomon abutted upon the southern side of the embankment of the temple-platform; there was but "a wall between Yahweh and them." When the kings gave themselves up to idolatry, this vicinity was to the temple a pollution and defilement. Thus it has been conjectured that "the garden of Uzza" in which Manasseh and Amon were buried Kg2 21:18, Kg2 21:26, and on which now stands the mosque of Omar, was on the temple area itself; if so, this would explain the mention of "high places" in connection with the defilement by the "carcases of kings," since the platform of the mosque of Omar at the time of Ezekiel rose to a considerable height above the temple.
Besides this, idolatrous kings of Judah did actually introduce their idolatries into the temple courts themselves (compare Kg2 16:11; Kg2 21:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:7: the place of my throne: Eze 1:26, Eze 10:1; Psa 47:8, Psa 99:1; Isa 6:1; Jer 3:17, Jer 14:21, Jer 17:12; Act 7:48, Act 7:49; Rev 22:3
and the place: Ch1 28:2; Psa 99:5; Isa 66:1; Mat 5:34, Mat 5:35
where I: Eze 43:9, Eze 37:26-28, Eze 48:35; Exo 29:45; Psa 68:18, Psa 132:14; Joe 3:17; Mat 28:20; Joh 1:14, Joh 14:23; Co2 6:16; Rev 21:2, Rev 21:3
no more: Eze 20:39, Eze 23:38, Eze 23:39, Eze 39:7; Hos 14:8; Zac 13:2, Zac 14:20, Zac 14:21
by the carcases: Eze 43:9; Lev 26:30; Jer 16:18
Geneva 1599
43:7 And he said to me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more (c) defile, [neither] they, nor their kings, by their harlotry, nor by the carcases of (d) their kings in their high places.
(c) By their idolatries.
(d) He alludes to Amon and Manasseh, who were buried in their gardens near the Temple and there had erected monuments to their idols.
John Gill
43:7 And he said unto me, son of man,.... A kind, usual, and singular appellation, given to this prophet: these are the words either of the man that stood by him, so the Arabic version; or of Jehovah, speaking out of the house to him:
the place of my throne, and the place of the soles of my feet: that is, this house, the church of God, is the place where the throne of the Lord is set; where he rules and reigns; where he sets his feet, and is his resting place; even his, whose throne is the heaven, and the earth his footstool; here Christ, as King of saints, dwells, and here he walks and shows the glory of his majesty:
where I will dwell in the midst of the children of Israel for ever; not Carnal, but spiritual Israel; such as are Israelites indeed, or which the church will be full in the latter day, both Jews and Gentiles; and in the midst of these will Jehovah dwell, and grant his gracious presence, and never more depart from them: this shows that this house or building can not be understood of the second temple; since the Lord did not dwell in that for ever, but has left that house desolate hundreds of years ago: some Jewish writers (p) have owned that it belongs to the times of the Messiah:
and my name shall the house of Israel no more defile, or "profane"; or cause to be blasphemed by immoralities, or false doctrines, or superstition and will worship; denoting the holiness of life, purity of doctrine and worship, in the churches of Christ in the latter day; see Is 4:3,
neither they, nor their kings, by their whoredom: that is, idolatry, which is spiritual fornication; such as the kings of Israel, and their subjects, were often guilty of, before their captivity in Babylon, though not after; nor will they ever return to it in the latter day, when converted; for they will never espouse the idolatries of Rome; and those kings and people that bear the name of Christians, and yet commit fornication with the whore of Babylon, shall do so no more after these times, Rev_ 17:2,
nor by the carcasses of their kings in their high places; or, and "their high places" (q); that is, by both; by the carcasses of their kings being buried in or near the house of God; so the Targum adds, at their death (r); or by human carcasses being sacrificed to Molech or Milcom, which signifies their king: or else the idols themselves are so called, because lifeless and abominable; see Jer 16:18, and the worship of which the kings of Israel encouraged by precept and practice, order and example, and therefore called theirs; and also by their high places, which they made for idolatrous worship, and which were made where the carcasses of their kings were laid, as Ben Melech observes; and all which were done, especially in the reigns of Manasseh and Ammon: but now nothing of this kind shall be hereafter, or any thing now similar to it, in the antichristian state.
(p) Vid. R. Isaac Chizzuk Emunah, par. 1. p. 51. (q) "et excelsis suis", Junius & Tremellius, Piscator. (r) So Abendana takes this word to signify "in their death"; their carcasses being buried in their gardens, as Manasseh, 2 Kings xxi. 18.
John Wesley
43:7 He - The glorious God of Israel. My throne - The throne of his grace is in his temple; in the dispensations of grace, God manifests himself a king. My feet - Speaking after the manner of men, and expressing his abode and rest, in his temple, as the type, in his church, as the antitype. In their high places - Perhaps some kings were buried in the temples of their idols, near the idols they worshipped.
Robert Jamieson, A. R. Fausset and David Brown
43:7 the place--that is, "behold the place of My throne"--the place on which your thoughts have so much dwelt (Is 2:1-3; Jer 3:17; Zech 14:16-20; Mal 3:1). God from the first claimed to be their King politically as well as religiously: and He had resisted their wish to have a human king, as implying a rejection of Him as the proper Head of the state. Even when He yielded to their wish, it was with a protest against their king ruling except as His vicegerent. When Messiah shall reign at Jerusalem, He shall then first realize the original idea of the theocracy, with its at once divine and human king reigning in righteousness over a people all righteous (Ezek 43:12; Is 52:1; Is 54:13; Is 60:21).
43:843:8: ՚ի դնել ինձ զդրանդս իմ ՚ի մէջ դրանդեաց նոցա, եւ զսեամս իմ առ սեամս նոցա։ Եւ արկին զպարիսպս նեղել ընդ իս եւ ընդ նոսա. եւ պղծեցին զանուն իմ սուրբ անօրէնութեամբ իւրեանց զոր առնէին. եւ խորտակեցից զնոսա բարկութեամբ իմով եւ սպանմամբ[13004]։ [13004] Ոմանք. ՚Ի դնել զդրանդս իմ ՚ի մէջ դրանդից նոցա... զպարիսպս իմ նեղել ընդ իս.... եւ խորտակեցի զնոսա բար՛՛։
8 երբ շեմս դնեմ նրանց շեմերի, սեմս՝ նրանց սեմերի մօտ: Նրանք պարիսպներ են կանգնեցրել իմ ու իրենց միջեւ, իրենց կատարած անօրէնութեամբ պղծել են իմ սուրբ անունը: Խորտակելու եմ նրանց իմ բարկութեամբ եւ սպանելով:
8 Վասն զի իրենց սեմերը իմ սեմերուս ու իրենց դրանդիքը իմ դրանդիքներուս մօտ դրին, այնպէս որ իմ ու անոնց մէջտեղ միայն պատ մը մնաց։ Իրենց ըրած գարշութիւններովը իմ սուրբ անունս պղծեցին. ես ալ իմ բարկութիւնովս խորտակեցի զանոնք։
ի դնել ինձ զդրանդս իմ ի մէջ դրանդեաց նոցա, եւ զսեամս իմ առ սեամս նոցա. եւ արկին զպարիսպս նեղել`` ընդ իս եւ ընդ նոսա, եւ պղծեցին զանուն իմ սուրբ անօրէնութեամբ իւրեանց զոր առնէին. եւ խորտակեցի զնոսա բարկութեամբ իմով [918]եւ սպանմամբ:

43:8: ՚ի դնել ինձ զդրանդս իմ ՚ի մէջ դրանդեաց նոցա, եւ զսեամս իմ առ սեամս նոցա։ Եւ արկին զպարիսպս նեղել ընդ իս եւ ընդ նոսա. եւ պղծեցին զանուն իմ սուրբ անօրէնութեամբ իւրեանց զոր առնէին. եւ խորտակեցից զնոսա բարկութեամբ իմով եւ սպանմամբ[13004]։
[13004] Ոմանք. ՚Ի դնել զդրանդս իմ ՚ի մէջ դրանդից նոցա... զպարիսպս իմ նեղել ընդ իս.... եւ խորտակեցի զնոսա բար՛՛։
8 երբ շեմս դնեմ նրանց շեմերի, սեմս՝ նրանց սեմերի մօտ: Նրանք պարիսպներ են կանգնեցրել իմ ու իրենց միջեւ, իրենց կատարած անօրէնութեամբ պղծել են իմ սուրբ անունը: Խորտակելու եմ նրանց իմ բարկութեամբ եւ սպանելով:
8 Վասն զի իրենց սեմերը իմ սեմերուս ու իրենց դրանդիքը իմ դրանդիքներուս մօտ դրին, այնպէս որ իմ ու անոնց մէջտեղ միայն պատ մը մնաց։ Իրենց ըրած գարշութիւններովը իմ սուրբ անունս պղծեցին. ես ալ իմ բարկութիւնովս խորտակեցի զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
43:843:8 Они ставили порог свой у порога Моего и вереи дверей своих подле Моих верей, так что одна стена {была} между Мною и ими, и оскверняли святое имя Мое мерзостями своими, какие делали, и за то Я погубил их во гневе Моем.
43:8 ἐν εν in τῷ ο the τιθέναι τιθημι put; make αὐτοὺς αυτος he; him τὸ ο the πρόθυρόν προθυρον of me; mine ἐν εν in τοῖς ο the προθύροις προθυρον he; him καὶ και and; even τὰς ο the φλιάς φλια of me; mine ἐχομένας εχω have; hold τῶν ο the φλιῶν φλια he; him καὶ και and; even ἔδωκαν διδωμι give; deposit τὸν ο the τοῖχόν τοιχος wall μου μου of me; mine ὡς ως.1 as; how συνεχόμενον συνεχω block up / in; confine ἐμοῦ εμου my καὶ και and; even αὐτῶν αυτος he; him καὶ και and; even ἐβεβήλωσαν βεβηλοω profane τὸ ο the ὄνομα ονομα name; notable τὸ ο the ἅγιόν αγιος holy μου μου of me; mine ἐν εν in ταῖς ο the ἀνομίαις ανομια lawlessness αὐτῶν αυτος he; him αἷς ος who; what ἐποίουν ποιεω do; make καὶ και and; even ἐξέτριψα εκτριβω he; him ἐν εν in θυμῷ θυμος provocation; temper μου μου of me; mine καὶ και and; even ἐν εν in φόνῳ φονος murder
43:8 בְּ bᵊ בְּ in תִתָּ֨ם ṯittˌām נתן give סִפָּ֜ם sippˈām סַף threshold אֶת־ ʔeṯ- אֵת together with סִפִּ֗י sippˈî סַף threshold וּ û וְ and מְזֽוּזָתָם֙ mᵊzˈûzāṯām מְזוּזָה door-post אֵ֣צֶל ʔˈēṣel אֵצֶל side מְזוּזָתִ֔י mᵊzûzāṯˈî מְזוּזָה door-post וְ wᵊ וְ and הַ ha הַ the קִּ֖יר qqˌîr קִיר wall בֵּינִ֣י bênˈî בַּיִן interval וּ û וְ and בֵֽינֵיהֶ֑ם vˈênêhˈem בַּיִן interval וְ wᵊ וְ and טִמְּא֣וּ׀ ṭimmᵊʔˈû טמא be unclean אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣ם šˈēm שֵׁם name קָדְשִׁ֗י qoḏšˈî קֹדֶשׁ holiness בְּ bᵊ בְּ in תֹֽועֲבֹותָם֙ ṯˈôʕᵃvôṯām תֹּועֵבָה abomination אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשׂ֔וּ ʕāśˈû עשׂה make וָ wā וְ and אֲכַ֥ל ʔᵃḵˌal כלה be complete אֹתָ֖ם ʔōṯˌām אֵת [object marker] בְּ bᵊ בְּ in אַפִּֽי׃ ʔappˈî אַף nose
43:8. qui fabricati sunt limen suum iuxta limen meum et postes suos iuxta postes meos et murus erat inter me et eos et polluerunt nomen sanctum meum in abominationibus quas fecerunt propter quod consumpsi eos in ira meaThey who have set their threshold by my threshold, and their posts by my posts: and there was but a wall between me, and them: and they profaned my holy name by the abominations which they committed: for which reason I consumed them in my wrath.
8. in their setting of their threshold by my threshold, and their door post beside my door post, and there was the wall between me and them; and they have defiled my holy name by their abominations which they have committed: wherefore I have consumed them in mine anger.
43:8. They have fabricated their threshold beside my threshold, and their doorposts beside my doorposts. And there was a wall between me and them. And they defiled my holy name by the abominations which they committed. Because of this, I consumed them in my wrath.
43:8. In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger.
In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger:

43:8 Они ставили порог свой у порога Моего и вереи дверей своих подле Моих верей, так что одна стена {была} между Мною и ими, и оскверняли святое имя Мое мерзостями своими, какие делали, и за то Я погубил их во гневе Моем.
43:8
ἐν εν in
τῷ ο the
τιθέναι τιθημι put; make
αὐτοὺς αυτος he; him
τὸ ο the
πρόθυρόν προθυρον of me; mine
ἐν εν in
τοῖς ο the
προθύροις προθυρον he; him
καὶ και and; even
τὰς ο the
φλιάς φλια of me; mine
ἐχομένας εχω have; hold
τῶν ο the
φλιῶν φλια he; him
καὶ και and; even
ἔδωκαν διδωμι give; deposit
τὸν ο the
τοῖχόν τοιχος wall
μου μου of me; mine
ὡς ως.1 as; how
συνεχόμενον συνεχω block up / in; confine
ἐμοῦ εμου my
καὶ και and; even
αὐτῶν αυτος he; him
καὶ και and; even
ἐβεβήλωσαν βεβηλοω profane
τὸ ο the
ὄνομα ονομα name; notable
τὸ ο the
ἅγιόν αγιος holy
μου μου of me; mine
ἐν εν in
ταῖς ο the
ἀνομίαις ανομια lawlessness
αὐτῶν αυτος he; him
αἷς ος who; what
ἐποίουν ποιεω do; make
καὶ και and; even
ἐξέτριψα εκτριβω he; him
ἐν εν in
θυμῷ θυμος provocation; temper
μου μου of me; mine
καὶ και and; even
ἐν εν in
φόνῳ φονος murder
43:8
בְּ bᵊ בְּ in
תִתָּ֨ם ṯittˌām נתן give
סִפָּ֜ם sippˈām סַף threshold
אֶת־ ʔeṯ- אֵת together with
סִפִּ֗י sippˈî סַף threshold
וּ û וְ and
מְזֽוּזָתָם֙ mᵊzˈûzāṯām מְזוּזָה door-post
אֵ֣צֶל ʔˈēṣel אֵצֶל side
מְזוּזָתִ֔י mᵊzûzāṯˈî מְזוּזָה door-post
וְ wᵊ וְ and
הַ ha הַ the
קִּ֖יר qqˌîr קִיר wall
בֵּינִ֣י bênˈî בַּיִן interval
וּ û וְ and
בֵֽינֵיהֶ֑ם vˈênêhˈem בַּיִן interval
וְ wᵊ וְ and
טִמְּא֣וּ׀ ṭimmᵊʔˈû טמא be unclean
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֣ם šˈēm שֵׁם name
קָדְשִׁ֗י qoḏšˈî קֹדֶשׁ holiness
בְּ bᵊ בְּ in
תֹֽועֲבֹותָם֙ ṯˈôʕᵃvôṯām תֹּועֵבָה abomination
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשׂ֔וּ ʕāśˈû עשׂה make
וָ וְ and
אֲכַ֥ל ʔᵃḵˌal כלה be complete
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
בְּ bᵊ בְּ in
אַפִּֽי׃ ʔappˈî אַף nose
43:8. qui fabricati sunt limen suum iuxta limen meum et postes suos iuxta postes meos et murus erat inter me et eos et polluerunt nomen sanctum meum in abominationibus quas fecerunt propter quod consumpsi eos in ira mea
They who have set their threshold by my threshold, and their posts by my posts: and there was but a wall between me, and them: and they profaned my holy name by the abominations which they committed: for which reason I consumed them in my wrath.
43:8. They have fabricated their threshold beside my threshold, and their doorposts beside my doorposts. And there was a wall between me and them. And they defiled my holy name by the abominations which they committed. Because of this, I consumed them in my wrath.
43:8. In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger.
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
8. Хоронились цари в такой близости к храму, потому что и жили они, дворцы свои имели (а цари часто хоронились в дворцах) в настолько оскорбительной близости к храму, что пороги и вереи дверей (слав. “преддверия” и “праги”) царского дворца и храма непосредственно примыкали друг к другу. Замечательно, что эта близость не извиняется в очах Бога и пророка тем, что царский дворец был старее храма, следовательно, ранее занимал свое место. “Здесь не имеется в виду соседство с храмом города, хотя и последний у пророка удаляется от нового храма на 1/3: мили: XLV:1: и сл. (Сменд). Эта близость не была бы так оскорбительна, если бы соседний с храмом дворец не осквернялся “мерзостями” (слав. “в беззакониих”) разными, но главным образом идолослужением. За последнего собственно Бог и “погубил их” - Израиля и его царей “во гневе”, вызванном мерзостями, и близостью их ко храму.
Adam Clarke: Commentary on the Bible - 1831
43:8: In their setting of their threshold - They had even gone so far as to set up their idol altars by those of Jehovah; so that their abominable idols were found in the very house of God! therefore, "he consumed them in his anger."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:8: setting: Eze 5:11, Eze 8:3-16, Eze 23:39, Eze 44:7; Kg2 16:14, Kg2 16:15, Kg2 21:4-7, Kg2 23:11, Kg2 23:12; Ch2 33:4, Ch2 33:7
and the wall between me and them: or, for there was but a wall between me and them
John Gill
43:8 In their setting of their threshold by my threshold,.... The threshold is the way of entrance into the house; when men open any other way of entrance into the house of God than he has directed, it is setting up their threshold by his: the Gospel way of entrance into the church of Christ is Christ himself, and faith in him, and a profession of it, and submission to the ordinance of baptism, Jn 10:1, Acts 2:41 but when men make carnal descent, religious education, mere morality and civility, the way of entrance into church communion; this is opposite to God's way, and is resented by him; this shall not be hereafter:
and their post by my post; which is done when the ordinances of men are substituted in the room of the ordinances of God, or set upon a level with them; when the ordinances of God are changed and altered, or that brought into his worship which he has not commanded; and the commandments of men are taught for the doctrines of God: so the Pharisees set up the traditions of the elders as equal to the written word, and, made it of no effect by them; as the Papists do, by setting up their traditions, under the name of the traditions of the apostles, and of the church, upon a level with the Scriptures; and the same is done when men set up their own doctrines, concerning the Persons in the Godhead, concerning the power and purity of human nature, and the way of redemption; and oppose their own works to the grace of God, in justification, pardon, and salvation; the allusion is to the setting up of altars and idols in the house of the Lord, by his altar, 4Kings 21:4,
and the wall between me and them; that these sins and abominable practices were a wall of separation between God and them, and caused him to hide himself from them, withdraw his presence, and deny them communion with him, Is 49:2, some render it, "for" or "so that there was but a wall between me and them" (s); so near were their thresholds, posts, and altars, to his:
they have even defiled my holy name by their abominations that they have committed: by their false doctrines, idolatrous worship, and immoral lives; such abominations as before mentioned:
wherefore I have consumed them in mine anger; as the Jews are now, and all the antichristian states will be.
(s) "ita ut paries tantum esset inter me et illos", Piscator.
John Wesley
43:8 Their threshold - The kings of Judah and Israel, built temples and altars for their idols, and these are called their thresholds. They erected these in the courts, or near the courts of the temple. Abominations - Idolatries, and wickednesses not to be named.
43:943:9: Գոնեայ արդ մերժեսցեն զպոռնկութիւնս իւրեանց, եւ զսպանութիւնս իշխանաց նոցա յինէն. եւ բնակեցայց ՚ի մէջ նոցա յաւիտեան[13005]։ [13005] Ոսկան. Եւ բնակեցից ՚ի միջի նոցա։
9 Գոնէ հիմա թող իրենց պոռնկութիւնը, իրենց իշխանների սպանութիւնն ինձնից հեռու պահեն: Եւ ես յաւիտեան բնակութիւն կը հաստատեմ նրանց մէջ:
9 Հիմա թող իրենց պոռնկութիւնը ու իրենց թագաւորներուն դիակները ինձմէ հեռացնեն, այն ատեն յաւիտեան անոնց մէջ պիտի բնակիմ»։
Գոնեայ արդ մերժեսցեն զպոռնկութիւնս իւրեանց, եւ [919]զսպանութիւնս իշխանաց նոցա`` յինէն, եւ բնակեցայց ի մէջ նոցա յաւիտեան:

43:9: Գոնեայ արդ մերժեսցեն զպոռնկութիւնս իւրեանց, եւ զսպանութիւնս իշխանաց նոցա յինէն. եւ բնակեցայց ՚ի մէջ նոցա յաւիտեան[13005]։
[13005] Ոսկան. Եւ բնակեցից ՚ի միջի նոցա։
9 Գոնէ հիմա թող իրենց պոռնկութիւնը, իրենց իշխանների սպանութիւնն ինձնից հեռու պահեն: Եւ ես յաւիտեան բնակութիւն կը հաստատեմ նրանց մէջ:
9 Հիմա թող իրենց պոռնկութիւնը ու իրենց թագաւորներուն դիակները ինձմէ հեռացնեն, այն ատեն յաւիտեան անոնց մէջ պիտի բնակիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
43:943:9 А теперь они удалят от Меня блужение свое и трупы царей своих, и Я буду жить среди них во веки.
43:9 καὶ και and; even νῦν νυν now; present ἀπωσάσθωσαν απωθεω thrust away; reject τὴν ο the πορνείαν πορνεια prostitution; depravity αὐτῶν αυτος he; him καὶ και and; even τοὺς ο the φόνους φονος murder τῶν ο the ἡγουμένων ηγεομαι lead; consider αὐτῶν αυτος he; him ἀπ᾿ απο from; away ἐμοῦ εμου my καὶ και and; even κατασκηνώσω κατασκηνοω nest; camp ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him τὸν ο the αἰῶνα αιων age; -ever
43:9 עַתָּ֞ה ʕattˈā עַתָּה now יְרַחֲק֧וּ yᵊraḥᵃqˈû רחק be far אֶת־ ʔeṯ- אֵת [object marker] זְנוּתָ֛ם zᵊnûṯˈām זְנוּת fornication וּ û וְ and פִגְרֵ֥י fiḡrˌê פֶּגֶר corpse מַלְכֵיהֶ֖ם malᵊḵêhˌem מֶלֶךְ king מִמֶּ֑נִּי mimmˈennî מִן from וְ wᵊ וְ and שָׁכַנְתִּ֥י šāḵantˌî שׁכן dwell בְ vᵊ בְּ in תֹוכָ֖ם ṯôḵˌām תָּוֶךְ midst לְ lᵊ לְ to עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
43:9. nunc ergo repellant procul fornicationem suam et ruinas regum suorum a me et habitabo in medio eorum semperNow therefore let them put away their fornications, and the carcasses of their kings far from me: and I will dwell in the midst of them for ever.
9. Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever.
43:9. Now therefore, let them drive away their fornications, and the ruinous ways of their kings, from before me. And I will live in their midst forever.
43:9. Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever.
Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever:

43:9 А теперь они удалят от Меня блужение свое и трупы царей своих, и Я буду жить среди них во веки.
43:9
καὶ και and; even
νῦν νυν now; present
ἀπωσάσθωσαν απωθεω thrust away; reject
τὴν ο the
πορνείαν πορνεια prostitution; depravity
αὐτῶν αυτος he; him
καὶ και and; even
τοὺς ο the
φόνους φονος murder
τῶν ο the
ἡγουμένων ηγεομαι lead; consider
αὐτῶν αυτος he; him
ἀπ᾿ απο from; away
ἐμοῦ εμου my
καὶ και and; even
κατασκηνώσω κατασκηνοω nest; camp
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
τὸν ο the
αἰῶνα αιων age; -ever
43:9
עַתָּ֞ה ʕattˈā עַתָּה now
יְרַחֲק֧וּ yᵊraḥᵃqˈû רחק be far
אֶת־ ʔeṯ- אֵת [object marker]
זְנוּתָ֛ם zᵊnûṯˈām זְנוּת fornication
וּ û וְ and
פִגְרֵ֥י fiḡrˌê פֶּגֶר corpse
מַלְכֵיהֶ֖ם malᵊḵêhˌem מֶלֶךְ king
מִמֶּ֑נִּי mimmˈennî מִן from
וְ wᵊ וְ and
שָׁכַנְתִּ֥י šāḵantˌî שׁכן dwell
בְ vᵊ בְּ in
תֹוכָ֖ם ṯôḵˌām תָּוֶךְ midst
לְ lᵊ לְ to
עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
43:9. nunc ergo repellant procul fornicationem suam et ruinas regum suorum a me et habitabo in medio eorum semper
Now therefore let them put away their fornications, and the carcasses of their kings far from me: and I will dwell in the midst of them for ever.
43:9. Now therefore, let them drive away their fornications, and the ruinous ways of their kings, from before me. And I will live in their midst forever.
43:9. Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Бог повторяет, в знак неизменности, обещание Свое, что Израиль удалит от Него как мерзости свои, так даже и могилы царей (“трупы” LXX: “убийства старейшин своих”), что сделает вечным обитание Бога среди Израиля.
Adam Clarke: Commentary on the Bible - 1831
43:9: Now let them put away their whoredom - Their idolatry.
And the carcasses of their kings - It appears that God was displeased with their bringing their kings so near his temple. David was buried in the city of David, which was on Mount Zion, near to the temple; and so were almost all the kings of Judah; but God requires that the place of his temple and its vicinity shall be kept unpolluted; and when they put away all kinds of defilement, then will he dwell among them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:9: Now let: Rather, "Now shall they put away their whoredom and the carcases of their kings far from me, and I will dwell in the midst of them foRev_er." It is a prediction and promise, and not an exhortation. Eze 18:30, Eze 18:31; Hos 2:2; Col 3:5-9
the carcases: Eze 43:7, Eze 37:23
and I: Eze 43:7, Eze 37:26-28; Co2 6:16
John Gill
43:9 Now let them put away their whoredom,.... Idolatry, superstition, and will worship, with which the corrupt church of Rome abounds; and whatever appearance thereof is in the reformed churches:
and the carcasses of their kings far from me; their idols; See Gill on Ezek 43:7,
and I will dwell in the midst of them for ever; now though the Jews were never guilty of idolatry after their return from the Babylonish captivity, nor even to this day; yet the Lord has departed from them, and left them to blindness and stupidity, they having rejected the Messiah he sent unto them; which shows that this passage refers not to those times, but to future times; when the whole Israel of God shall be cleared of all corruptions in doctrine and worship, and the Lord will take up his abode with them, and no more depart from them.
John Wesley
43:9 Far from me - From my temple.
Robert Jamieson, A. R. Fausset and David Brown
43:9 carcasses of their kings--It is supposed that some of their idolatrous kings were buried within the bounds of Solomon's temple [HENDERSON]. Rather, "the carcasses of their idols," here called "kings," as having had lordship over them in past times (Is 26:13); but henceforth Jehovah, alone their rightful lord, shall be their king, and the idols that had been their "king" would appear but as "carcasses." Hence these defunct kings are associated with the "high places" in Ezek 43:7 [FAIRBAIRN] Lev 26:30 and Jer 16:18, confirm this. Manasseh had built altars in the courts of the temple to the host of heaven (4Kings 21:5; 4Kings 23:6).
I will dwell in the midst . . . for ever-- (Rev_ 21:3).
43:1043:10: Եւ դու որդի մարդոյ՝ ցո՛յց տանդ Իսրայէլի զտաճարդ, եւ դադարեսցեն ՚ի մեղաց իւրեանց, զտեսիլ դորա եւ զձեւ եւ զյօրինուած[13006]. [13006] Ոմանք. Ցոյց տանն Իսրայէլի։
10 Դո՛ւ էլ, մարդո՛ւ որդի, Իսրայէլի տանը ցո՛յց տուր այդ տաճարը, ու թող յետ կանգնեն իրենց մեղքերից: Ցո՛յց տուր դրա պատկերը, ձեւն ու յօրինուածքը:
10 «Դո՛ւն, որդի՛ մարդոյ, Իսրայէլի տանը նկարագրէ՛ այս տաճարը, անոր երեւոյթը եւ յատակագիծը, որպէս զի ամչնան իրենց անօրէնութիւններէն։
Եւ դու, որդի մարդոյ, ցոյց տանդ Իսրայելի զտաճարդ, եւ [920]դադարեսցեն ի մեղաց իւրեանց, զտեսիլ դորա եւ զձեւ եւ զյօրինուած:

43:10: Եւ դու որդի մարդոյ՝ ցո՛յց տանդ Իսրայէլի զտաճարդ, եւ դադարեսցեն ՚ի մեղաց իւրեանց, զտեսիլ դորա եւ զձեւ եւ զյօրինուած[13006].
[13006] Ոմանք. Ցոյց տանն Իսրայէլի։
10 Դո՛ւ էլ, մարդո՛ւ որդի, Իսրայէլի տանը ցո՛յց տուր այդ տաճարը, ու թող յետ կանգնեն իրենց մեղքերից: Ցո՛յց տուր դրա պատկերը, ձեւն ու յօրինուածքը:
10 «Դո՛ւն, որդի՛ մարդոյ, Իսրայէլի տանը նկարագրէ՛ այս տաճարը, անոր երեւոյթը եւ յատակագիծը, որպէս զի ամչնան իրենց անօրէնութիւններէն։
zohrab-1805▾ eastern-1994▾ western am▾
43:1043:10 Ты, сын человеческий, возвести дому Израилеву о храме сем, чтобы они устыдились беззаконий своих и чтобы сняли с него меру.
43:10 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human δεῖξον δεικνυω show τῷ ο the οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel τὸν ο the οἶκον οικος home; household καὶ και and; even κοπάσουσιν κοπαζω exhausted; abate ἀπὸ απο from; away τῶν ο the ἁμαρτιῶν αμαρτια sin; fault αὐτῶν αυτος he; him καὶ και and; even τὴν ο the ὅρασιν ορασις appearance; vision αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the διάταξιν διαταξις he; him
43:10 אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind הַגֵּ֤ד haggˈēḏ נגד report אֶת־ ʔeṯ- אֵת [object marker] בֵּֽית־ bˈêṯ- בַּיִת house יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּ֔יִת bbˈayiṯ בַּיִת house וְ wᵊ וְ and יִכָּלְמ֖וּ yikkālᵊmˌû כלם humiliate מֵ mē מִן from עֲוֹנֹֽותֵיהֶ֑ם ʕᵃwōnˈôṯêhˈem עָוֹן sin וּ û וְ and מָדְד֖וּ māḏᵊḏˌû מדד measure אֶת־ ʔeṯ- אֵת [object marker] תָּכְנִֽית׃ toḵnˈîṯ תָּכְנִית example
43:10. tu autem fili hominis ostende domui Israhel templum et confundantur ab iniquitatibus suis et metiantur fabricamBut thou, son of man, shew to the house of Israel the temple, and let them be ashamed of their iniquities, and let them measure the building:
10. Thou, son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern.
43:10. But as for you, son of man, reveal the temple to the house of Israel, and let them be confounded by their iniquities, and let them measure the fabrication,
43:10. Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern.
Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern:

43:10 Ты, сын человеческий, возвести дому Израилеву о храме сем, чтобы они устыдились беззаконий своих и чтобы сняли с него меру.
43:10
καὶ και and; even
σύ συ you
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
δεῖξον δεικνυω show
τῷ ο the
οἴκῳ οικος home; household
Ισραηλ ισραηλ.1 Israel
τὸν ο the
οἶκον οικος home; household
καὶ και and; even
κοπάσουσιν κοπαζω exhausted; abate
ἀπὸ απο from; away
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
αὐτῶν αυτος he; him
καὶ και and; even
τὴν ο the
ὅρασιν ορασις appearance; vision
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
διάταξιν διαταξις he; him
43:10
אַתָּ֣ה ʔattˈā אַתָּה you
בֶן־ ven- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
הַגֵּ֤ד haggˈēḏ נגד report
אֶת־ ʔeṯ- אֵת [object marker]
בֵּֽית־ bˈêṯ- בַּיִת house
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
וְ wᵊ וְ and
יִכָּלְמ֖וּ yikkālᵊmˌû כלם humiliate
מֵ מִן from
עֲוֹנֹֽותֵיהֶ֑ם ʕᵃwōnˈôṯêhˈem עָוֹן sin
וּ û וְ and
מָדְד֖וּ māḏᵊḏˌû מדד measure
אֶת־ ʔeṯ- אֵת [object marker]
תָּכְנִֽית׃ toḵnˈîṯ תָּכְנִית example
43:10. tu autem fili hominis ostende domui Israhel templum et confundantur ab iniquitatibus suis et metiantur fabricam
But thou, son of man, shew to the house of Israel the temple, and let them be ashamed of their iniquities, and let them measure the building:
43:10. But as for you, son of man, reveal the temple to the house of Israel, and let them be confounded by their iniquities, and let them measure the fabrication,
43:10. Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
10. Видение храма, еще более таинственное, чем видение I гл., не должно, однако, оставаться личным откровением пророку. Последний должен обнародовать его. На дом Израилев это откровение должно произвести потрясающее действие: “и устыдятся они (рус. “чтобы, они устыдились”, LXX: “и да пристанут от грехов”; Вульг. et confundatur) беззаконий своих, и снимут с него меру” (рус.: “чтобы сняли”, Вульг. metiantur fabricam): LXX + “и видение его и чиноположение его”: два действия, очевидно стоящие между собою в тесной связи. Евреи тогда устыдятся беззаконий, когда измерят храм так, как измерил его пред пророком ангел. Измерить в данном случае значит постигнуть план этого таинственного здания. Когда окажется способным к такому постижению дом Израилев, не говорится.
Adam Clarke: Commentary on the Bible - 1831
43:10: Show the house to the house of Israel - Show them this holy house where the holy God dwells, that they may be ashamed of their iniquities. Their name, their profession, their temple, their religious services, all bound them to a holy life; all within them, all without them, should have been holiness unto the Lord. But alas! they have been bound by no ties, and they have sinned against all their obligations; nevertheless, let them measure the pattern, let them see the rule by which they should have walked, and let them measure themselves by this standard, and walk accordingly.
Albert Barnes: Notes on the Bible - 1834
43:10: Deviation from the exact rules of the Mosaic ordinances was connected with the transgression of the people. So the restoration, according to the pattern of the Law, was symbolic of their return to obedience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:10: show: Eze 40:4; Exo 25:40; Ch1 28:11, Ch1 28:19
that they: Eze 43:11, Eze 16:61, Eze 16:63, Eze 23:31, Eze 23:32; Rom 6:21
pattern: or, sum, or number
John Gill
43:10 Thou son of man, show the house,.... That is, the house the prophet had seen measured, its gates, courts, and all belonging to it; which he was at first bid to observe, that he might show it to others; the house that the glory of the Lord was now come into, and had filled; and which is no other than the Gospel church in its perfection and glory in the latter day. This the prophet, who is addressed under his usual character in this book, is bid to show "to the house of Israel"; either to the captives in Babylon, among whom he was, and to whom he often speaks in this book, being sent with a message to them: and this he is ordered to show them, both to comfort them in their present state, with a view of what would be hereafter; and to humble them, and bring them to a sense of their sins, and shame for them, which had brought them into the condition they were, and so greatly short of this happy one: or else to the Jews in the first times of the Gospel; the prophet representing the apostles of Christ, who delivered out the form of a Gospel church state to the believing ones, far superior to that they had been in, and into which they entered: or rather he represented the ministers of the word in the latter day, showing to the Christians of those times the order, worship, and discipline of a pure Gospel church, who have been greatly deficient in their observance of them; and which is the work and business of Gospel ministers to do, as well as to preach the doctrine of the Gospel:
that they may be ashamed of their iniquities; how far short they have come of the model of true Gospel churches, and of observing the order, and maintaining the ordinances, and keeping up the discipline of such churches; and when persons are brought to blush and be ashamed, it looks as if they had a true sight and sense of their mistakes, and of repentance for them:
and let them measure the pattern; that is, of the house, and what belongs to it; by which they will see their defects, and correct them; see Rev_ 11:1.
John Wesley
43:10 Son of man - Ezekiel, who is called thus above eighty times in this book. Shew - Describe it to them in all the parts. To the house - To the rulers, prophets, and priests especially, not excluding others. Their iniquities - When they shall blush to see what glory their iniquities had ruined.
Robert Jamieson, A. R. Fausset and David Brown
43:10 show the house . . . that they may be ashamed of their iniquities--When the spirituality of the Christian scheme is shown to men by the Holy Ghost, it makes them "ashamed of their iniquities."
43:1143:11: եւ նոքա ընկալցին զտանջանս իւրեանց վասն ամենայնի զոր արարին։ Եւ նկարեսցես զտունդ եւ զպատրաստութիւնդ իւր, եւ զել եւ զմուտ դորա, եւ զկահ եւ զամենայն հրամանս դորա. եւ զամենայն օրէնս եւ զիրաւունս դորա ցուցցես նոցա. եւ գրեսցես առաջի նոցա. եւ պահեսցեն զամենայն իրաւունս եւ զհրամանս իմ, եւ արասցեն զնոսա[13007]։ [13007] Ոմանք. Ցուցցես դոցա։
11 Եւ նրանք թող տանջանքներ ստանան իրենց կատարած ամէն ինչի համար: Նկարի՛ր այդ տաճարը, նրա կառուցուածքը, ելքը, մուտքն ու կահաւորանքը: Դրա բոլոր պատուիրաններն ու օրէնքները, կանոնները ցո՛յց տուր նրանց, գրի՛ր նրանց առաջ: Ու թող պահեն իմ բոլոր օրէնքներն ու պատուիրանները, կատարեն դրանք:
11 Եթէ իրենց բոլոր ըրածներէն ամչնան, այն ատեն նկարագրէ՛ տաճարը, անոր կարգն ու սարքը, անոր մուտքն ու ելքը ու բոլոր ձեւերը եւ ծանօթացուր բոլոր կանոններն ու օրէնքները եւ գրէ՛ անոնց աչքերուն առջեւ, որպէս զի պահեն ու կատարեն զանոնք։
եւ նոքա ընկալցին զտանջանս իւրեանց վասն ամենայնի զոր արարին: Եւ նկարեսցես զտունդ եւ զպատրաստութիւնդ իւր``, եւ զել եւ զմուտ դորա եւ [921]զկահ, եւ զամենայն հրամանս դորա եւ զամենայն օրէնս եւ զիրաւունս դորա ցուցցես նոցա, եւ գրեսցես առաջի նոցա. եւ պահեսցեն զամենայն [922]իրաւունս եւ զհրամանս իմ``, եւ արասցեն զնոսա:

43:11: եւ նոքա ընկալցին զտանջանս իւրեանց վասն ամենայնի զոր արարին։ Եւ նկարեսցես զտունդ եւ զպատրաստութիւնդ իւր, եւ զել եւ զմուտ դորա, եւ զկահ եւ զամենայն հրամանս դորա. եւ զամենայն օրէնս եւ զիրաւունս դորա ցուցցես նոցա. եւ գրեսցես առաջի նոցա. եւ պահեսցեն զամենայն իրաւունս եւ զհրամանս իմ, եւ արասցեն զնոսա[13007]։
[13007] Ոմանք. Ցուցցես դոցա։
11 Եւ նրանք թող տանջանքներ ստանան իրենց կատարած ամէն ինչի համար: Նկարի՛ր այդ տաճարը, նրա կառուցուածքը, ելքը, մուտքն ու կահաւորանքը: Դրա բոլոր պատուիրաններն ու օրէնքները, կանոնները ցո՛յց տուր նրանց, գրի՛ր նրանց առաջ: Ու թող պահեն իմ բոլոր օրէնքներն ու պատուիրանները, կատարեն դրանք:
11 Եթէ իրենց բոլոր ըրածներէն ամչնան, այն ատեն նկարագրէ՛ տաճարը, անոր կարգն ու սարքը, անոր մուտքն ու ելքը ու բոլոր ձեւերը եւ ծանօթացուր բոլոր կանոններն ու օրէնքները եւ գրէ՛ անոնց աչքերուն առջեւ, որպէս զի պահեն ու կատարեն զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
43:1143:11 И если они устыдятся всего того, что делали, то покажи им вид храма и расположение его, и выходы его, и входы его, и все очертания его, и все уставы его, и все образы его, и все законы его, и напиши при глазах их, чтобы они сохраняли все очертания его и все уставы его и поступали по ним.
43:11 καὶ και and; even αὐτοὶ αυτος he; him λήμψονται λαμβανω take; get τὴν ο the κόλασιν κολασις punishment αὐτῶν αυτος he; him περὶ περι about; around πάντων πας all; every ὧν ος who; what ἐποίησαν ποιεω do; make καὶ και and; even διαγράψεις διαγραφω the οἶκον οικος home; household καὶ και and; even τὰς ο the ἐξόδους εξοδος exodus αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the ὑπόστασιν υποστασις essence; substructure αὐτοῦ αυτος he; him καὶ και and; even πάντα πας all; every τὰ ο the προστάγματα προσταγμα he; him καὶ και and; even πάντα πας all; every τὰ ο the νόμιμα νομιμος he; him γνωριεῖς γνωριζω make known; point out αὐτοῖς αυτος he; him καὶ και and; even διαγράψεις διαγραφω next to; before αὐτῶν αυτος he; him καὶ και and; even φυλάξονται φυλασσω guard; keep πάντα πας all; every τὰ ο the δικαιώματά δικαιωμα justification μου μου of me; mine καὶ και and; even πάντα πας all; every τὰ ο the προστάγματά προσταγμα of me; mine καὶ και and; even ποιήσουσιν ποιεω do; make αὐτά αυτος he; him
43:11 וְ wᵊ וְ and אִֽם־ ʔˈim- אִם if נִכְלְמ֞וּ niḵlᵊmˈû כלם humiliate מִ mi מִן from כֹּ֣ל kkˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשׂ֗וּ ʕāśˈû עשׂה make צוּרַ֣ת ṣûrˈaṯ צוּרָה fashion הַ ha הַ the בַּ֡יִת bbˈayiṯ בַּיִת house וּ û וְ and תְכוּנָתֹ֡ו ṯᵊḵûnāṯˈô תְּכוּנָה fixed place וּ û וְ and מֹוצָאָ֡יו môṣāʔˈāʸw מֹוצָא issue וּ û וְ and מֹובָאָ֣יו môvāʔˈāʸw מֹובָא coming וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole צֽוּרֹתָ֡יוצורתו *ṣˈûrōṯˈāʸw צוּרָה fashion וְ wᵊ וְ and אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole חֻקֹּתָיו֩ ḥuqqōṯāʸw חֻקָּה regulation וְ wᵊ וְ and כָל־ ḵol- כֹּל whole צ֨וּרֹתָ֤יוצורתו *ṣˌûrōṯˈāʸw צוּרָה fashion וְ wᵊ וְ and כָל־ ḵol- כֹּל whole תֹּורֹתָיו֙תורתו *tôrōṯāʸw תֹּורָה instruction הֹודַ֣ע hôḏˈaʕ ידע know אֹותָ֔ם ʔôṯˈām אֵת [object marker] וּ û וְ and כְתֹ֖ב ḵᵊṯˌōv כתב write לְ lᵊ לְ to עֵֽינֵיהֶ֑ם ʕˈênêhˈem עַיִן eye וְ wᵊ וְ and יִשְׁמְר֞וּ yišmᵊrˈû שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole צוּרָתֹ֛ו ṣûrāṯˈô צוּרָה fashion וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole חֻקֹּתָ֖יו ḥuqqōṯˌāʸw חֻקָּה regulation וְ wᵊ וְ and עָשׂ֥וּ ʕāśˌû עשׂה make אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
43:11. et erubescant ex omnibus quae fecerunt figuram domus et fabricae eius exitus et introitus et omnem descriptionem eius et universa praecepta eius cunctumque ordinem eius et omnes leges eius ostende eis et scribes in oculis eorum et custodiant omnes descriptiones eius et praecepta illius et faciant eaAnd be ashamed of all that they have done. Shew them the form of the house, and of the fashion thereof, the goings out and the comings in, and the whole plan thereof, and all its ordinances, and all its order, and all its laws, and thou shalt write it in their sight: that they may keep the whole form thereof, and its ordinances, and do them.
11. And if they be ashamed of all that they have done, make known unto them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof, and write it in their sight: that they may keep the whole form thereof, and all the ordinances thereof, and do them.
43:11. and let them be ashamed at all the things that they have done. Reveal to them the form and the fabrication of the house, its exits and entrances, and its entire description, and all of its precepts, and its entire order, and all of its laws. And you shall write in their sight, so that they may observe its entire description and its precepts, and so that they may accomplish them.”
43:11. And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write [it] in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them.
And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write [it] in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them:

43:11 И если они устыдятся всего того, что делали, то покажи им вид храма и расположение его, и выходы его, и входы его, и все очертания его, и все уставы его, и все образы его, и все законы его, и напиши при глазах их, чтобы они сохраняли все очертания его и все уставы его и поступали по ним.
43:11
καὶ και and; even
αὐτοὶ αυτος he; him
λήμψονται λαμβανω take; get
τὴν ο the
κόλασιν κολασις punishment
αὐτῶν αυτος he; him
περὶ περι about; around
πάντων πας all; every
ὧν ος who; what
ἐποίησαν ποιεω do; make
καὶ και and; even
διαγράψεις διαγραφω the
οἶκον οικος home; household
καὶ και and; even
τὰς ο the
ἐξόδους εξοδος exodus
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
ὑπόστασιν υποστασις essence; substructure
αὐτοῦ αυτος he; him
καὶ και and; even
πάντα πας all; every
τὰ ο the
προστάγματα προσταγμα he; him
καὶ και and; even
πάντα πας all; every
τὰ ο the
νόμιμα νομιμος he; him
γνωριεῖς γνωριζω make known; point out
αὐτοῖς αυτος he; him
καὶ και and; even
διαγράψεις διαγραφω next to; before
αὐτῶν αυτος he; him
καὶ και and; even
φυλάξονται φυλασσω guard; keep
πάντα πας all; every
τὰ ο the
δικαιώματά δικαιωμα justification
μου μου of me; mine
καὶ και and; even
πάντα πας all; every
τὰ ο the
προστάγματά προσταγμα of me; mine
καὶ και and; even
ποιήσουσιν ποιεω do; make
αὐτά αυτος he; him
43:11
וְ wᵊ וְ and
אִֽם־ ʔˈim- אִם if
נִכְלְמ֞וּ niḵlᵊmˈû כלם humiliate
מִ mi מִן from
כֹּ֣ל kkˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשׂ֗וּ ʕāśˈû עשׂה make
צוּרַ֣ת ṣûrˈaṯ צוּרָה fashion
הַ ha הַ the
בַּ֡יִת bbˈayiṯ בַּיִת house
וּ û וְ and
תְכוּנָתֹ֡ו ṯᵊḵûnāṯˈô תְּכוּנָה fixed place
וּ û וְ and
מֹוצָאָ֡יו môṣāʔˈāʸw מֹוצָא issue
וּ û וְ and
מֹובָאָ֣יו môvāʔˈāʸw מֹובָא coming
וְֽ wᵊˈ וְ and
כָל־ ḵol- כֹּל whole
צֽוּרֹתָ֡יוצורתו
*ṣˈûrōṯˈāʸw צוּרָה fashion
וְ wᵊ וְ and
אֵ֣ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
חֻקֹּתָיו֩ ḥuqqōṯāʸw חֻקָּה regulation
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
צ֨וּרֹתָ֤יוצורתו
*ṣˌûrōṯˈāʸw צוּרָה fashion
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
תֹּורֹתָיו֙תורתו
*tôrōṯāʸw תֹּורָה instruction
הֹודַ֣ע hôḏˈaʕ ידע know
אֹותָ֔ם ʔôṯˈām אֵת [object marker]
וּ û וְ and
כְתֹ֖ב ḵᵊṯˌōv כתב write
לְ lᵊ לְ to
עֵֽינֵיהֶ֑ם ʕˈênêhˈem עַיִן eye
וְ wᵊ וְ and
יִשְׁמְר֞וּ yišmᵊrˈû שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
צוּרָתֹ֛ו ṣûrāṯˈô צוּרָה fashion
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
חֻקֹּתָ֖יו ḥuqqōṯˌāʸw חֻקָּה regulation
וְ wᵊ וְ and
עָשׂ֥וּ ʕāśˌû עשׂה make
אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
43:11. et erubescant ex omnibus quae fecerunt figuram domus et fabricae eius exitus et introitus et omnem descriptionem eius et universa praecepta eius cunctumque ordinem eius et omnes leges eius ostende eis et scribes in oculis eorum et custodiant omnes descriptiones eius et praecepta illius et faciant ea
And be ashamed of all that they have done. Shew them the form of the house, and of the fashion thereof, the goings out and the comings in, and the whole plan thereof, and all its ordinances, and all its order, and all its laws, and thou shalt write it in their sight: that they may keep the whole form thereof, and its ordinances, and do them.
43:11. and let them be ashamed at all the things that they have done. Reveal to them the form and the fabrication of the house, its exits and entrances, and its entire description, and all of its precepts, and its entire order, and all of its laws. And you shall write in their sight, so that they may observe its entire description and its precepts, and so that they may accomplish them.”
43:11. And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write [it] in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them.
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
11. Названные действие и его условие: стыд за поведение и измерение храма - имеют и обратный порядок: постигнуть расположение храма, а особенно осуществить его возможно будет для Израиля тогда только, “если они устыдятся (LXX: и тии примут казнь; вместо им, если, читали гем, они, очевидно, смущаясь обратным по ср. с 10: ст. порядком условия и следствия; так и Вульг.: et erubescant) всего того, что делали” (не только указанного в 8: ст.. но и всего плохого). При этом условии пророк и может только познакомить с таинственным храмом народ: без этого условия видение его, хотя и записанное и прочтенное народом, не будет иметь смысла для него, будет загадкой и странным, какие оно и представляется по сие время многим. При этом же условии все в описанном храме будет понятно народу, может быть, показано ему (“покажи”, года, дай узнать). Затем подробно указывается, что в таинственном храме должно быть показано народу и понято (года) им: 1) “вид храма”, цурат баит. Цура в настоящем перечислении названное 4: раза (рус. передает словами: “вид”, “очертания, “образы”, “очертания”) и более нигде не употребляющееся, если не считать тожественным с ним цур Пс XLVIII:18, передаваемое рус. “сила”, слав. “помощь” и имеющее кетив (разночтение) цир по Ис XLV:16: “идол”, т. е. образ; на этом основании и настоящему слову усвояется последнее значение. LXX считают глаголом, читая должно быть царта, “и распишеши храм”. Разумеется, может быть, внешний вид (Вульг. figuram) храма в отличие от внутреннего плана его, обозначаемого; 2) “расположение его”, евр. техунато, LXX: “и уготование его”, etoimasian, чего и след. существительного Ватик. и др. не имеют, Вульг. fabricae (определение к предыд.). Наряду с общим видом и планом храма должны быть показаны (и были доселе описаны), т. е. с особою подробностью, важнейшие частности в храме, каковыми являются: 3) “выходы, его” и 4) “входы его”, так как они обусловливают для храма самое тщательное предохранение от всякой скверны, т. е. от приражения к нему не только всего греховного, но и мирского; потому-то все описание храма было, в сущности, описанием этих выходов и входов, разумея под ними не только ворота, но и притвор, комнаты для священников и заднее злате храма. 5) “Все очертания его” тоже цура, что под No 1; непонятное повторение во мн. ч.; LXX: “и бытие его”; Вульг.: “descriptionem”. 6) “И все уставы его”, евр. хуккотав, LXX: “повеления”, praecepta, обряды, имеющие совершаться в храме, еще не описанные, описание которых будет сейчас и в последующих главах. 7) “И все образы его”, опять цурато, уже опускаемое LXX, Вульг. ordinem, в виду чего и также по сходству его с след. словом “торотав”, законы его, считают его вставкой переписчика (Де Лагарде заметил, что переписчик, когда не мог прочесть первой буквы слова, ставил рядом два возможных чтения); 8) “Все законы его” так и в слав., Вульгата leges, законы, может быть, касающиеся священных лиц и поведения их во храме и изложенные в XLIV гл., а может быть, все важнейшие законы храма, содержащиеся во всем настоящем отделе книги, включая и главы XLV-XLVIII. Все это пророк должен не только возвестить (года) народу, но и “написать при глазах их” ввиду особой важности откровения, для твердого сохранения его, и потому что оно, назначается не столько для современников, сколько для будущих поколений. Но не знать и не проникать лишь умом должен Израиль во все это таинствениейшее откровение: он должен “сохранять” и “поступать” (букв. “делать”, Вульг. faciant) по этим “очертаниям” (опять цурато) и “законам” храма; из перечисленных 8: пунктов названы по одному главному из двух разрядов их: устройства храма и культа в нем. Как Израиль может хранить эти “очертания”, а особенно “творить” их, (“законы” храма, описанные в XLIV-XLVIII гл. буквально не осуществимы), - это не объяснено пророком, конечно потому что не могло быть объяснено тогда, как и теперь. Чтобы предостеречь читателя от буквального понимания выражения пророка, что Израиль должен после плена осуществить в Палестине буквально предначертания пророка, LХХ изменили здесь местоимение “его” (храма) на “Мои” (в евр. местоименные суффиксы “и” и “о” очень похожи): “и снабдят вся оправдания Моя, и вся повеления Моя, и сотворят я”.
Adam Clarke: Commentary on the Bible - 1831
43:11: And if they be ashamed - If, in a spirit of true repentance, they acknowledge their past transgressions, and purpose in his help never more to offend their God, then teach them every thing that concerns my worship, and their profiting by it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:11: show them: Ezek. 40:1-42:20, Eze 44:5, Eze 44:6; Heb 8:5
all the ordinances: Co1 11:2
and do: Eze 11:20, Eze 36:27; Mat 28:20; Joh 13:17
John Gill
43:11 And if they be ashamed of all that they have done,.... As sinful and, criminal, at least as very imperfect and defective, and not answerable to the pattern shown them, from which they have sadly deviated; if made sensible of this, and they acknowledge it with shame, not only the house in general, but the particulars of it, are to be shown with them; for, to sensible and penitent persons, more grace, light, knowledge, and judgment in divine things, are given:
shew them the form of the house, and the fashion thereof; the form and order of a Gospel church; which is not national, provincial, or parochial, nor Presbyterian, but congregational; consisting of persons called out of the world by the grace of God, and who are incorporated and knit together in Gospel bonds; among whom the word of God is faithfully preached, and the ordinances truly administered, and furnished with proper officers, pastors, and deacons; the one to take care of the spiritual, the other of the temporal affairs of the church; and to see a church in such form and order, and thus organized, is a very beautiful sight.
And the goings out thereof, and the comings in thereof; the gates and way of entrance into it, which is only by Christ, and a profession of faith in him; and care should be taken that none be admitted but such who appear to be regenerated and sanctified by the Spirit of God; to be righteous through the righteousness of Christ; and that keep the truth, and hold the doctrines of the Gospel: and also the way and manner of excluding unworthy persons, such who are immoral in their lives, and erroneous in their principles, should be observed. And all the forms thereof; the decorations of it, signified by the cherubim and palm trees; so Jarchi and Kimchi; and these expressive of ministers of the word, and faithful men: this is often repeated, that it might be the more observed; for to have ministers to answer such characters is of great consequence.
And all the ordinances thereof, and all the forms thereof, and all the laws thereof; the ordinances are those of baptism and the Lord's supper, which are to continue until the second coming of Christ: the laws are, besides the moral law, in the hands of Christ the lawgiver, the law of loving one another, called the law of Christ, and his new commandment; and all the laws relating to worship and discipline, concerning the reproof of members, in case of private or public offences; and concerning the exclusion of disorderly or heretical persons:
and write it in their sight; the plan and model of this house, and all things belonging to it, that they may have it before them, as the rule of their conduct and behaviour:
that they may keep the whole form thereof, and all the ordinances thereof, and do them; for all this is shown, not for mere speculation, and to gratify curiosity, but in order to be put in practice; all these rules, laws, and ordinances, are to be kept in faith, from a principle of love, in the name and strength of Christ, and with a view to the glory of God.
43:1243:12: Եւ նկարագիր տանն ՚ի վերայ գլխոյ լերինն, եւ ամենայն սահմանք նորա շուրջանակի. սրբութիւն սրբութեանց են։ Ա՛յս օրէն է տաճարին[13008]։ [13008] Բազումք. Եւ զնկարագիր տանն։
12 Լերան կատարի տան պատկերը, նրա չորս կողմերի սահմանները սրբութիւն սրբոց են: Այս է տաճարի օրէնքը»:
12 Այս է տաճարին օրէնքը։ Անոր բոլոր սահմանը շրջանակաձեւ լերանը գլխուն վրայ ամենասուրբ պիտի ըլլայ. ահա տաճարին օրէնքը ասիկա է։
[923]Եւ նկարագիր տանն ի վերայ գլխոյ լերինն, եւ ամենայն սահմանք նորա շուրջանակի, սրբութիւն սրբութեանց են. այս օրէն է տաճարին:

43:12: Եւ նկարագիր տանն ՚ի վերայ գլխոյ լերինն, եւ ամենայն սահմանք նորա շուրջանակի. սրբութիւն սրբութեանց են։ Ա՛յս օրէն է տաճարին[13008]։
[13008] Բազումք. Եւ զնկարագիր տանն։
12 Լերան կատարի տան պատկերը, նրա չորս կողմերի սահմանները սրբութիւն սրբոց են: Այս է տաճարի օրէնքը»:
12 Այս է տաճարին օրէնքը։ Անոր բոլոր սահմանը շրջանակաձեւ լերանը գլխուն վրայ ամենասուրբ պիտի ըլլայ. ահա տաճարին օրէնքը ասիկա է։
zohrab-1805▾ eastern-1994▾ western am▾
43:1243:12 Вот закон храма: на вершине горы все пространство его вокруг Святое Святых; вот закон храма!
43:12 καὶ και and; even τὴν ο the διαγραφὴν διαγραφη the οἴκου οικος home; household ἐπὶ επι in; on τῆς ο the κορυφῆς κορυφη the ὄρους ορος mountain; mount πάντα πας all; every τὰ ο the ὅρια οριον frontier αὐτοῦ αυτος he; him κυκλόθεν κυκλοθεν circling; from all around ἅγια αγιος holy ἁγίων αγιος holy
43:12 זֹ֖את zˌōṯ זֹאת this תֹּורַ֣ת tôrˈaṯ תֹּורָה instruction הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house עַל־ ʕal- עַל upon רֹ֣אשׁ rˈōš רֹאשׁ head הָ֠ hā הַ the הָר hˌār הַר mountain כָּל־ kol- כֹּל whole גְּבֻלֹ֞ו gᵊvulˈô גְּבוּל boundary סָבִ֤יב׀ sāvˈîv סָבִיב surrounding סָבִיב֙ sāvîv סָבִיב surrounding קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness קָדָשִׁ֔ים qoḏāšˈîm קֹדֶשׁ holiness הִנֵּה־ hinnē- הִנֵּה behold זֹ֖את zˌōṯ זֹאת this תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction הַ ha הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
43:12. ista est lex domus in summitate montis omnes fines eius in circuitu sanctum sanctorum est haec ergo est lex domusThis is the law of the house upon the top of the mountain: All its border round about; most holy: this then is the law of the house.
12. This is the law of the house: upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.
43:12. This is the law of the house at the summit of the mountain, with all its parts all around. It is the Holy of Holies. Therefore, this is the law of the house.
43:12. This [is] the law of the house; Upon the top of the mountain the whole limit thereof round about [shall be] most holy. Behold, this [is] the law of the house.
This [is] the law of the house; Upon the top of the mountain the whole limit thereof round about [shall be] most holy. Behold, this [is] the law of the house:

43:12 Вот закон храма: на вершине горы все пространство его вокруг Святое Святых; вот закон храма!
43:12
καὶ και and; even
τὴν ο the
διαγραφὴν διαγραφη the
οἴκου οικος home; household
ἐπὶ επι in; on
τῆς ο the
κορυφῆς κορυφη the
ὄρους ορος mountain; mount
πάντα πας all; every
τὰ ο the
ὅρια οριον frontier
αὐτοῦ αυτος he; him
κυκλόθεν κυκλοθεν circling; from all around
ἅγια αγιος holy
ἁγίων αγιος holy
43:12
זֹ֖את zˌōṯ זֹאת this
תֹּורַ֣ת tôrˈaṯ תֹּורָה instruction
הַ ha הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
עַל־ ʕal- עַל upon
רֹ֣אשׁ rˈōš רֹאשׁ head
הָ֠ הַ the
הָר hˌār הַר mountain
כָּל־ kol- כֹּל whole
גְּבֻלֹ֞ו gᵊvulˈô גְּבוּל boundary
סָבִ֤יב׀ sāvˈîv סָבִיב surrounding
סָבִיב֙ sāvîv סָבִיב surrounding
קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness
קָדָשִׁ֔ים qoḏāšˈîm קֹדֶשׁ holiness
הִנֵּה־ hinnē- הִנֵּה behold
זֹ֖את zˌōṯ זֹאת this
תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction
הַ ha הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
43:12. ista est lex domus in summitate montis omnes fines eius in circuitu sanctum sanctorum est haec ergo est lex domus
This is the law of the house upon the top of the mountain: All its border round about; most holy: this then is the law of the house.
43:12. This is the law of the house at the summit of the mountain, with all its parts all around. It is the Holy of Holies. Therefore, this is the law of the house.
43:12. This [is] the law of the house; Upon the top of the mountain the whole limit thereof round about [shall be] most holy. Behold, this [is] the law of the house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
12. После упоминания о “законах” храма называется и важнейший из этих законов, на которых все прочие “висят” (LXX: “и расписание храма”, читая вместо гора - цур, но в конце стиха: “сей закон храма”): это величайшая святость - “Святое Cвятых” - не только храма, но и всего места горы кругом храма (см. объяснение XL:2; ср. XLII:20; XLV:3; XLIV:12). Божественное не должно быть смешиваемо ни с чем тварным и мирским; и не только оно, но и все связанное с ним и приобщающееся ему (ср. православную идею святости святых, сообщаемой им лишь от Бога, в противоположность языческим полубогам и новейшей идее какого-то церковного богочеловечества, не мирящейся с богочеловечеством одного лишь Сына Божия).
Adam Clarke: Commentary on the Bible - 1831
43:12: This is the law of the house - From the top of the mountain on which it stands, to the bottom, all round about, all shall be holy; no buildings shall be erected in any part, nor place nor spot be appropriated to a common use; all shall be considered as being most holy.
Albert Barnes: Notes on the Bible - 1834
43:12: See also Eze 47:12. This is the law of the ordinance of the new sanctuary. After the consecration, God pronounces the "law" which is to govern the ordinances of the sanctuary (compare 1 Kings 8), first briefly repeating the general rule that the place must be kept holy to the Lord (compare Rev 21:27), and then proceeding to specific ordinances commencing with the altar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:12: Upon: Eze 40:2, Eze 42:20; Psa 93:5; Joe 3:17; Zac 14:20, Zac 14:21; Rev 21:27
John Gill
43:12 This is the law of the house,.... Which follows, the more general one, which comprehends the rest:
upon the top of the mountain; denoting the exaltation and visibility of the church of Christ in the latter day, as well as its firmness and stability; see Is 2:2,
the whole limit thereof round about shall be most holy; all belonging to it shall be as the most holy place in the temple, sacred to the Lord; laws, ordinances, doctrines, worship, members, ministers, all holy; nothing said or done, or have a place here, but what is holy; see Zech 14:20,
this is the law of the house; the principal one, according to which are directed and governed.
John Wesley
43:12 The law - This is the first comprehensive rule: holiness becomes God's house; and this relative holiness referred to personal and real holiness. The top - The whole circuit of this mountain shall be holy, but the top of it on which the temple stands, shall be most holy.
Robert Jamieson, A. R. Fausset and David Brown
43:12 whole . . . most holy--This superlative, which had been used exclusively of the holy of holies (Ex 26:34), was now to characterize the entire building. This all-pervading sanctity was to be "the law of the (whole) house," as distinguished from the Levitical law, which confined the peculiar sanctity to a single apartment of it.
43:1343:13: Եւ ա՛յս չափ սեղանոյն. կանգուն մի ՚ի կանգնոց, եւ կանգուն մի եւ ուղուկ գոգա՛ծ խորութեան նորա. եւ կանգուն մի լայնութիւն. եւ պսակ շուրջ զծնօտիւք նորա շուրջանակի թզա՛ւ մի։ Եւ ա՛յս բարձրութիւն սեղանոյն[13009] [13009] Ոմանք. Եւ այս չափք սե՛՛... եւ ողուկ գոգած։ Ուր Ոսկան. Ուղկ գոգ՛՛։
13 Զոհասեղանի չափն այս է. մի կանգուն բարձրութիւնը, մի կանգուն ու չորս մատ՝ խորութիւնը, մի կանգուն՝ լայնութիւնը, մի թիզ՝ եզրերի շուրջ գտնուող պսակը:
13 Ասոնք են սեղանին չափերը կանգունով (կանգունը մէկ կանգուն ու չորս մատնաչափ է). խոր տեղը մէկ կանգուն, անոր լայնութիւնը մէկ կանգուն եւ անոր սահմանը՝ անոր եզերքին վրայ՝ շուրջանակի մէկ թիզ պիտի ըլլայ։ Այս պիտի ըլլայ սեղանին հիմը։
Եւ այս չափ [924]սեղանոյն. կանգուն մի ի կանգնոց, եւ կանգուն մի եւ ուղուկ գոգած խորութեան նորա``. եւ կանգուն մի լայնութիւն, եւ պսակ շուրջ զծնօտիւք նորա շուրջանակի թզաւ մի. եւ այս բարձրութիւն [925]սեղանոյն:

43:13: Եւ ա՛յս չափ սեղանոյն. կանգուն մի ՚ի կանգնոց, եւ կանգուն մի եւ ուղուկ գոգա՛ծ խորութեան նորա. եւ կանգուն մի լայնութիւն. եւ պսակ շուրջ զծնօտիւք նորա շուրջանակի թզա՛ւ մի։ Եւ ա՛յս բարձրութիւն սեղանոյն[13009]
[13009] Ոմանք. Եւ այս չափք սե՛՛... եւ ողուկ գոգած։ Ուր Ոսկան. Ուղկ գոգ՛՛։
13 Զոհասեղանի չափն այս է. մի կանգուն բարձրութիւնը, մի կանգուն ու չորս մատ՝ խորութիւնը, մի կանգուն՝ լայնութիւնը, մի թիզ՝ եզրերի շուրջ գտնուող պսակը:
13 Ասոնք են սեղանին չափերը կանգունով (կանգունը մէկ կանգուն ու չորս մատնաչափ է). խոր տեղը մէկ կանգուն, անոր լայնութիւնը մէկ կանգուն եւ անոր սահմանը՝ անոր եզերքին վրայ՝ շուրջանակի մէկ թիզ պիտի ըլլայ։ Այս պիտի ըլլայ սեղանին հիմը։
zohrab-1805▾ eastern-1994▾ western am▾
43:1343:13 И вот размеры жертвенника локтями, {считая} локоть в локоть с ладонью: основание в локоть, ширина в локоть же, и пояс по всем краям его в одну пядень; и вот задняя сторона жертвенника.
43:13 καὶ και and; even ταῦτα ουτος this; he τὰ ο the μέτρα μετρον measure τοῦ ο the θυσιαστηρίου θυσιαστηριον altar ἐν εν in πήχει πηχυς forearm; foot and a half τοῦ ο the πήχεος πηχυς forearm; foot and a half καὶ και and; even παλαιστῆς παλαιστη depth ἐπὶ επι in; on πῆχυν πηχυς forearm; foot and a half καὶ και and; even πῆχυς πηχυς forearm; foot and a half τὸ ο the εὖρος ευρος and; even γεῖσος γεισος in; on τὸ ο the χεῖλος χειλος lip; shore αὐτοῦ αυτος he; him κυκλόθεν κυκλοθεν circling; from all around σπιθαμῆς σπιθαμη and; even τοῦτο ουτος this; he τὸ ο the ὕψος υψος height; on high τοῦ ο the θυσιαστηρίου θυσιαστηριον altar
43:13 וְ wᵊ וְ and אֵ֨לֶּה ʔˌēlleh אֵלֶּה these מִדֹּ֤ות middˈôṯ מִדָּה measured stretch הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar בָּֽ bˈā בְּ in † הַ the אַמֹּ֔ות ʔammˈôṯ אַמָּה cubit אַמָּ֥ה ʔammˌā אַמָּה cubit אַמָּ֖ה ʔammˌā אַמָּה cubit וָ wā וְ and טֹ֑פַח ṭˈōfaḥ טֹפַח span וְ wᵊ וְ and חֵ֨יק ḥˌêq חֵיק lap הָ hā הַ the אַמָּ֜ה ʔammˈā אַמָּה cubit וְ wᵊ וְ and אַמָּה־ ʔammā- אַמָּה cubit רֹ֗חַב rˈōḥav רֹחַב breadth וּ û וְ and גְבוּלָ֨הּ ḡᵊvûlˌāh גְּבוּל boundary אֶל־ ʔel- אֶל to שְׂפָתָ֤הּ śᵊfāṯˈāh שָׂפָה lip סָבִיב֙ sāvîv סָבִיב surrounding זֶ֣רֶת zˈereṯ זֶרֶת span הָ hā הַ the אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and זֶ֖ה zˌeh זֶה this גַּ֥ב gˌav גַּב curve הַ ha הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
43:13. istae autem mensurae altaris in cubito verissimo qui habebat cubitum et palmum in sinu eius erat cubitus et cubitus in latitudine et definitio usque ad labium eius in circuitu palmus unus haec quoque erat fossa altarisAnd these are the measures of the altar by the truest cubit, which is a cubit and a handbreadth: the bottom thereof was a cubit, and the breadth a cubit: and the border thereof unto its edge, and round about, one handbreadth: and this was the trench of the altar.
13. And these are the measures of the altar by cubits: ( the cubit is a cubit and an handbreadth:) the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about a span: and this shall be the base of the altar.
43:13. Now these are the measures of the altar by the most true cubit, which has a cubit and a palm. Its bend was a cubit, and it was a cubit in width. And its boundary, even to its edge and all around, was the width of one palm. The trough of the altar was like this also.
43:13. And these [are] the measures of the altar after the cubits: The cubit [is] a cubit and an hand breadth; even the bottom [shall be] a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about [shall be] a span: and this [shall be] the higher place of the altar.
And these [are] the measures of the altar after the cubits: The cubit [is] a cubit and an hand breadth; even the bottom [shall be] a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about [shall be] a span: and this [shall be] the higher place of the altar:

43:13 И вот размеры жертвенника локтями, {считая} локоть в локоть с ладонью: основание в локоть, ширина в локоть же, и пояс по всем краям его в одну пядень; и вот задняя сторона жертвенника.
43:13
καὶ και and; even
ταῦτα ουτος this; he
τὰ ο the
μέτρα μετρον measure
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
ἐν εν in
πήχει πηχυς forearm; foot and a half
τοῦ ο the
πήχεος πηχυς forearm; foot and a half
καὶ και and; even
παλαιστῆς παλαιστη depth
ἐπὶ επι in; on
πῆχυν πηχυς forearm; foot and a half
καὶ και and; even
πῆχυς πηχυς forearm; foot and a half
τὸ ο the
εὖρος ευρος and; even
γεῖσος γεισος in; on
τὸ ο the
χεῖλος χειλος lip; shore
αὐτοῦ αυτος he; him
κυκλόθεν κυκλοθεν circling; from all around
σπιθαμῆς σπιθαμη and; even
τοῦτο ουτος this; he
τὸ ο the
ὕψος υψος height; on high
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
43:13
וְ wᵊ וְ and
אֵ֨לֶּה ʔˌēlleh אֵלֶּה these
מִדֹּ֤ות middˈôṯ מִדָּה measured stretch
הַ ha הַ the
מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar
בָּֽ bˈā בְּ in
הַ the
אַמֹּ֔ות ʔammˈôṯ אַמָּה cubit
אַמָּ֥ה ʔammˌā אַמָּה cubit
אַמָּ֖ה ʔammˌā אַמָּה cubit
וָ וְ and
טֹ֑פַח ṭˈōfaḥ טֹפַח span
וְ wᵊ וְ and
חֵ֨יק ḥˌêq חֵיק lap
הָ הַ the
אַמָּ֜ה ʔammˈā אַמָּה cubit
וְ wᵊ וְ and
אַמָּה־ ʔammā- אַמָּה cubit
רֹ֗חַב rˈōḥav רֹחַב breadth
וּ û וְ and
גְבוּלָ֨הּ ḡᵊvûlˌāh גְּבוּל boundary
אֶל־ ʔel- אֶל to
שְׂפָתָ֤הּ śᵊfāṯˈāh שָׂפָה lip
סָבִיב֙ sāvîv סָבִיב surrounding
זֶ֣רֶת zˈereṯ זֶרֶת span
הָ הַ the
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
וְ wᵊ וְ and
זֶ֖ה zˌeh זֶה this
גַּ֥ב gˌav גַּב curve
הַ ha הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
43:13. istae autem mensurae altaris in cubito verissimo qui habebat cubitum et palmum in sinu eius erat cubitus et cubitus in latitudine et definitio usque ad labium eius in circuitu palmus unus haec quoque erat fossa altaris
And these are the measures of the altar by the truest cubit, which is a cubit and a handbreadth: the bottom thereof was a cubit, and the breadth a cubit: and the border thereof unto its edge, and round about, one handbreadth: and this was the trench of the altar.
43:13. Now these are the measures of the altar by the most true cubit, which has a cubit and a palm. Its bend was a cubit, and it was a cubit in width. And its boundary, even to its edge and all around, was the width of one palm. The trough of the altar was like this also.
43:13. And these [are] the measures of the altar after the cubits: The cubit [is] a cubit and an hand breadth; even the bottom [shall be] a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about [shall be] a span: and this [shall be] the higher place of the altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ 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
13. Пророк уже описал храм. Теперь он может перейти к изображению культа, совершаемого в этом таинственном храме. Переходом к этой второй части настоящего видения служит описание жертвенника. Жертвенник (слав. “требник”), о которых до сих пор упомянуто лишь вскользь на своем месте; (XL:47), является самой существенной частью храма для народа, поскольку он именно посредствует общение последнего с Богом, возносит жертвы народные к Богу и низводит благодать Божию на народ. Посему он заслуживал не менее тщательного, чем что бы то ни было в храме, измерения (описания), и это измерение уместнее всего здесь на переходе к описанию культа. Тем, что это измерение жертвенника дается отдельно от описания всего храма, жертвенник ставится на одну высоту со всем храмом, является чем-то самостоятельным и самоценным подле него, чем он и был в древности, часто заменяя собою храм. - Ввиду важности измерения пред ним повторяется определение единицы измерения, данное в ХL:5: “и вот размеры жертвенника локтями, считая локоть в локоть с ладонью”, букв.: “в локтях; локоть: локоть и ладонь”; LXX сокращенно: “в лакоть лактя и длани”. Измерение жертвенника начинается с хек его, - термин неизвестного и древним значения. LXX передают его здесь kolpwma, >«недро»>, в ст. 14: koilwma, «вдоление», в ст. 17: kϋklwma, “обдержание”, следовательно, усвояют ему, как в Вульг. sinus, значение какого-то углубления на жертвеннике или у жертвенника, в которое, очевидно, должна была стекать кровь (чтобы она не смачивала одежды священников, а из него шла подземными трубами в Кедрон. Haneb. Аlth. 1869, 5. 303. Сменд). Но Таргум усвояет слову значение фундамента, базиса жертвенника (так и рус.: “основание”), Кречмар объединяет эти значения так, что желоб для стока крови был сделан в фундаменте жертвенника. Что касается меры хека, то она дается в двух направлениях, но первое не названо, а просто сказано: “хек локтя”; был ли хек желоб для стока крови или фундамент, выражение одинаково понятно: в первом случае, оно может означать только глубину (большая!), а во втором - высоту, потому что далее указывается ширина. Эта ширина тоже была в локоть. LXX пополняют еврейский текст; “недро глубины, лакоть (нет в греч.) на лакоть и лакоть в ширину”, т. е. желоб был в 1: л. глубины и 1: л. ширины. См. черт. abcd. После желоба (или: фундамента) указывается мера гевул, рус. “пояса”, LXX geisoV, “ограждение”, Вульг. definitio, т. е. бордюра. Этот бордюр, принадлежащий, как показывает ж. р. местоимения при нем (опущенного у LXX и в рус. пер.) хеку, а не жертвеннику (который в евр. м. р.), шел по краям его (букв. “до губ его”, LXX “устия ему”, Вульг. ad labium ejus, что говорит за первое значение хек), очевидно удерживая кровь от пролития с хек'а, и направляя ее по нему. См. черт. bc. Мера его (не указано, в каком направлении; скорее в высоту, чем в ширину) была в “одну пядень” евр. зерет, еще в Исх XXVIII:16; ХХXIX:9; 1: Цар XVII:4; Ис ХL:12, слово должно быть египетского происхождения (дзрт - рука), - но ст. 17: - 1/2: локтя. И “вот гав жертвенника” заключает пророк это описание; если придавать слову гав обычное его значение зад, “задняя сторона” (рус. пер.), то выражение будет непонятно; посему Вульг. lussa (ров кругом жертвенника), а LXX, читая говаг и переводя: “и сия высота требника”, относит выражение к след. стиху. Может быть, ко времени Иезекииля гав получило другое значение, напр., цоколя, фундамента, или выступа (здесь нижнего?)
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 And these are the measures of the altar after the cubits: The cubit is a cubit and a hand breadth; even the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about shall be a span: and this shall be the higher place of the altar. 14 And from the bottom upon the ground even to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle even to the greater settle shall be four cubits, and the breadth one cubit. 15 So the altar shall be four cubits; and from the altar and upward shall be four horns. 16 And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof. 17 And the settle shall be fourteen cubits long and fourteen broad in the four squares thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and his stairs shall look toward the east. 18 And he said unto me, Son of man, thus saith the Lord GOD; These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon. 19 And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering. 20 And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it. 21 Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary. 22 And on the second day thou shalt offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they did cleanse it with the bullock. 23 When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish. 24 And thou shalt offer them before the LORD, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the LORD. 25 Seven days shalt thou prepare every day a goat for a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish. 26 Seven days shall they purge the altar and purify it; and they shall consecrate themselves. 27 And when these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD.
This relates to the altar in this mystical temple, and that is mystical too; for Christ is our altar. The Jews, after their return out of captivity, had an altar long before they had a temple, Ezra iii. 3. But this was an altar in the temple. Now here we have,
I. The measures of the altar, v. 13. It was six yards square at the top and seven yards square at the bottom; it was four yards and a half high; it had a lower bench or shelf, here called a settle, a yard from the ground, on which some of the priests stood to minister, and another two yards above that, on which others of them stood, and these were each of them half a yard broad, and had ledges on either side, that they might stand firmly upon them. The sacrifices were killed at the table spoken of before, ch. xl. 39. What was to be burnt on the altar was given up to those on the lower bench, and handed by them to those on the higher, and they laid it on the altar. Thus in the service of God we must be assistant to one another.
II. The ordinances of the altar. Directions are here given, 1. Concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, and particularly a goat for a sin-offering (v. 25), besides a young bullock for a sin-offering on the first day (v. 19), which teaches us in all our religious services to have an eye to Christ the great sin-offering. Neither our persons nor our performances can be acceptable to God unless sin be taken away, and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood, Heb. ix. 12) and the gift upon the altar. There were also to be a bullock and a ram offered for a burnt-offering (v. 24), which was intended purely for the glory of God, to teach us to have an eye to that in all our services; we present ourselves as living sacrifices, and our devotions as spiritual sacrifices, that we and they may be to him for a name, and for a praise, and for a glory. The dedication of the altar is here called the cleansing and purging of it, v. 20, 26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself (John xvii. 19); and when we consecrate the altars of our hearts to God, to have the fire of holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lusts of the flesh. It is observable that there are several differences between the rites of dedication here and those which were appointed Exod. xxix., to intimate that the ceremonial institutions were mutable things, and the changes in them were earnests of their period in Christ. Only here, according to the general law, that all the sacrifices must be seasoned with salt (Lev. ii. 13), particular orders are given (v. 24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Col. iv. 6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us is the hidden man of the heart in that which is not corruptible. 2. Concerning the constant use that should be made of it, when it was dedicated: Henceforward the priests shall make their burnt-offerings and peace-offerings upon this altar (v. 27), for therefore it was sanctified, that it might sanctify the gift that was offered upon it. Observe further, (1.) Who were to serve at the altar: The priests of the seed of Zadok, v. 19. That family was substituted in the room of Abiathar by Solomon, and God confirms it. His name signifies righteous, for they are the righteous seed that are priests to God, through Christ the Lord our righteousness. (2.) How they should prepare for this service (v. 26): They shall consecrate themselves, shall fill their hand with the offerings, in token of the giving up of themselves with their offerings to God and to his service. Note, Before we minister to the Lord in holy things we must consecrate ourselves by getting our hands and hearts filled with those things. (3.) How they should speed in it (v. 27): I will accept you. And if God now accept our works, if our services be pleasing to him, it is enough, we need no more. Those that give themselves to God shall be accepted of God, their persons first and then their performances, through the Mediator.
Adam Clarke: Commentary on the Bible - 1831
43:13: The cubit is a cubit and a hand breadth - It is the same cubit by which all the previous admeasurements were made, and was a hand breadth or four inches longer than the Babylonian cubit.
Albert Barnes: Notes on the Bible - 1834
43:13: The altar of sacrifice which stood in the inner court, not the altar of incense described Eze 41:22. In the temple of the vision the dimensions differ from those of the tabernacle Exo 27:1, and of Solomon's Temple Ch2 4:1, with a view to introduce definite propositions and symbolic numbers. See Plan L.
The bottom - The base (I) of the altar so called, because it forms with its "border" (K) a kind of socket to receive the "lower settle" (L). It was to be "a cubit" in depth.
The "breadth" is the breadth of that portion of the base which was not covered by the "lower settle."
The higher place - the base, literally back; the base is called the back because the altar rested upon it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:13: the measures: Exo 27:1-8; Ch2 4:1
The cubits: Eze 40:5, Eze 41:8
bottom: Heb. bosom
edge: Heb. lip
Carl Friedrich Keil and Franz Delitzsch
43:13
Description and Consecration of the Altar of Burnt-Offering
Description of the Altar
Ezek 43:13. And these are the measures of the altar in cubits: The cubit a cubit and a handbreadth; a ground-framework of a cubit (in height), and a cubit in breadth, and its moulding on its border round about a span. This is the base of the altar. Ezek 43:14. And from the ground-framework of earth to the lower enclosure, two cubits (in height), and a cubit in breadth; and from the small enclosure to the greater enclosure, four cubits (in height), and one cubit in breadth. Ezek 43:15. And the mount of God, four cubits; and from the heart of God upwards, the four horns. Ezek 43:16. And the hearth of God, twelve cubits in length by twelve cubits in breadth; squared on its four sides. Ezek 43:17. And the enclosure, fourteen cubits in length by fourteen cubits in breadth on its four sides; and the moulding round about it, half a cubit; and the ground-framework of it, a cubit round about: and its steps faced the east. - To the heading, "these are the measures of the altar in (according to) cubits," there is once more appended, as in Ezek 40:5, in connection with the measuring of the temple, the length of the cubit measure. The description commences with the foundation of the altar, and, proceeding upwards, gives the height and breadth of the several gradations of the walls of the altar, up to the horns at the four corners (Ezek 43:13-15). It then passes from above downwards, to supply the length and breadth or the circumference of the different stages (Ezek 43:16 and Ezek 43:17). As the first, or lowest part, the חיק is mentioned, literally, the bosom or lap; then by transference, the hollow formed by the sides of a chariot (3Kings 22:35); here the lower hollow or base of the altar (p), formed by a border of a definite height, to merely "a frame running round, a stand in which the altar stood" (Hitzig), nor merely "the hollow filled with earth" (Kliefoth), but both together. This ground-framework (p) was a cubit (sc., high) and a cubit broad. That האמּה is to be taken as referring to the height, is evident from the statement of the breadth which follows. חיק האמּה is not to be altered into חיקהּ אמּה, as Ewald proposes, nor is האמּה to be changed into באמּה (Hitzig); but Hvernick's explanation is to be adopted: "and a bosom (was there) the cubit," i.e., of the height of the cubit just described. רחב, breadth, is the extent to which the bosom projected beyond the next enclosure (q) on every side, and formed a support, the circumference of which was a cubit more than the lower cube of the altar on every side. This is shown by the measurements in Ezek 43:16 and Ezek 43:17. The חיק had a גּבוּל on its שׂפה of a span (half a cubit) in height (o). שׂפה, lip, is the rim (3Kings 7:26; Gen 22:17); and גּבוּל, the bordering on the rim, is a moulding. The feminine suffixes attached to גּבוּלהּ and שׂפתהּ refer to חיק, which is of the masculine gender, no doubt, when used in its literal sense of bosom or lap, but is construed as a feminine in the tropical sense of an inanimate object. The ground-framework, with its moulding, formed the גּב of the altar. גּב, the arched, then a hump or back, signifies here the support of the altar. Upon this support the altar rose in a cubical enclosure or frame, which diminished in circumference by ledges or steps. The enclosure resting upon the support, and therefore the lowest enclosure (q), is mentioned in Ezek 43:14; and the one which followed (r) in Ezek 43:14.
The word עזרה, which has probably sprung from עצר by the softening of צ into ז, signifies enclosure, surrounding, and is mostly used for the outer court of the temple; here it is applied to the altar, and signifies the enclosure or framework of the kernel of the altar, consisting of earth. As the altar rose in steps, a distinction is made between the lower or smaller, and the (upper or) greater עזרה. The identity of the lower עזרה and the smaller one (הקּטנּה) is so evident from the course of the description, that it is universally admitted by modern expositors. The lower one (q) is called the small one, in comparison with the large one which stood above it, from the fact that its height was smaller, as it was only two cubits high, whereas the upper one (r) was four. When, therefore, the measurement of the greater one is given in this way in Ezek 43:14: "from the small enclosure to the great enclosure, four cubits," this statement cannot be understood in any other way than as meaning, that this enclosure or frame had a height of four cubits from the lower to the upper end, - that is to say, in other words, that the lower ledge was four cubits from the upper. Consequently the statement in Ezek 43:14, "from the ground-framework of earth to the lower enclosure, two cubits," can also have no other meaning than that the lower enclosure, from the lower edge by the moulding to the upper edge, at which the second enclosure commenced, was two cubits high. This height is reckoned from the upper edge of the חיק, or from the first (lowest) ledge. The height of these three portions taken together, therefore, was (1 + 2 + 4) seven cubits. To this the mount of God (s), which was four cubits (Ezek 43:15), has to be added, making in all eleven cubits. In Ezek 43:14 חיק is followed by הארץ: the חיק consisting of earth, or filled with earth. But the חיק, with its moulding, is designated גּב, the back or support of the altar, and is thereby distinguished from the altar itself; so that, for the height of the altar, we have only to reckon the two enclosures, with the mount of God, which amount to ten cubits. Upon the basis of the חיק, with its moulding, and the two enclosures (עזרה), there rose the true altar, with its hearth, and the horns at the four corners, noticed in Ezek 43:15. A distinction is here made between הראל, i.e., mount of God, and אריאל; and they are not to be identified, as they have been by many of the commentators, down to Hitzig, after the example of the lxx. אריאל (as the word is to be written according to the Keri) does not mean "lion of God," but "heart of God" (ארי, from ארה, to burn), as in Is 29:1-2. The hearth of God is the surface of the altar, its fire-hearth (t); whereas הראל, mount of God (s), was the basis or foundation of the hearth. This was four cubits high, whereas no height is mentioned in connection with the hearth of God; but it is simply stated that four horns went upward from it, namely, at the four corners. With the horns of the altar, the size and height of which are not given, and which cannot be reckoned at three cubits, the description of all the parts, from the bottom to the top, is given; and all that remains to complete the measurements, is to describe the circumference of the several parts which rose one above another in the form of steps. This follows in Ezek 43:16 and Ezek 43:17. The hearth of God is twelve cubits long and twelve cubits broad, and is therefore רבוּע, square, of the same length and breadth on its four sides. Going downwards, there follow in Ezek 43:17 the length and breadth of the עזרה, with fourteen cubits, as it was a cubit broader on every side according to Ezek 43:14. It is very strange, however, that the length and breadth of only one עזרה are given here, as there are two of different heights mentioned in Ezek 43:14. Many of the commentators have therefore identified the mount of God with the great עזרה, and attribute only a height of seven cubits to the altar; whereas Kliefoth regards both the עזרה of Ezek 43:17 and the גּבוּל and חיק of Ezek 43:15 as different from the parts mentioned by the same name in Ezek 43:13 and Ezek 43:14, and takes them as referring to an enclosure and a barrier of the mount of God. One is as arbitrary as the other, as the words of the text do not require either of these assumptions. The difficulty, that only one עזרה is mentioned in Ezek 43:17, is easily solved, if we consider that in Ezek 43:15 only the height of the mount of God is given, and no breadth is mentioned as in the case of the עזרה in Ezek 43:14. We may see from this that the mount of God had the same breadth or the same circumference as the upper עזרה (see r and s in the illustration). In that case the length and breadth of all the parts of the altar were given, when, in addition to the length and breadth of the hearth of God (t), those of one עזרה, and that the lower, were given, as this alone was longer and broader than the hearth of God and the mount of God; whereas the length and breadth of the upper עזרה were identical with those of the circumference of the mount of God.
The altar, therefore, upon the upper surface, the hearth of God, was a square, of twelve cubits in length and breath. The mount of God and the upper enclosure had the same length and breadth. The lower enclosure, on the other hand, were fourteen cubits long and broad; and the support, finally, without the moulding, was sixteen cubits in length and breadth. The height of the altar was as follows: the support, with the moulding, a cubit and a half; the lower enclosure, two cubits; the upper, four; and the mount of God, with the hearth, also four cubits in height; whereas the altar in Solomon's temple was ten cubits high, and at its lower basis twenty cubits long and broad (2Chron 4:1). - The description closes in Ezek 43:17 with an allusion to steps, which the altar of Ezekiel had upon the eastern side; whereas, in the case of the tabernacle, steps were not allowed to be placed by the altar (Ex 20:23). The form פּנות is taken by Kimchi as a noun. Others regard it as an infin. nominasc.; whilst Hitzig proposes to point it as a participle פּנות.
John Gill
43:13 And these are the measures of the altar after the cubits,.... Of the altar of burnt offering, which though measured before, the dimensions were not given till now; see Ezek 40:47, this altar was a type of Christ, Heb 13:10 with respect to his deity, which is greater than the sacrifice of his human nature, the support of it, which sanctified it, and gave virtue and efficacy to it, and rendered it acceptable to God, Mt 23:19 and the measures of it are said to be after the cubits used in the measuring of places and things belonging to this house, described; and what these were appears by what follows:
the cubit is a cubit and an hand breadth; not the common cubit, but what was larger than that by a hand breadth, or three inches:
even the bottom shall be a cubit, and the breadth a cubit; or, "the bosom" (t); that is, the foundation of the altar, as the Targum and Jarchi; the basis, foot, or settle of it; this was a cubit high, and a cubit broad:
and the border thereof by the edge thereof round about shall be a span; the edge or "lip" (u), of this bottom or settle, was a cubit broad, for the priests to stand and go round the altar, and to this there was a border of a span, or half a cubit, to prevent their slipping; or else to keep the blood, poured at the foot of the altar, from running upon the pavement:
and this shall be the higher place of the altar; or the projection or jetting of it out beyond others, which was further than any other part; otherwise it was the lower part of the altar.
(t) "sinus", Montanus; "gremium", Munster, Cocceius, Starckius. Ben Melech interprets it the middle of the altar. (u) "labium ejus", Pagninus, Montanus.
John Wesley
43:13 The altar - Of burnt - offerings. And an hand - breath - The sacred cubit, three inches longer than the common cubit. The bottom - The ledge or settle, fastened to the altar on all sides at the bottom, shall be a cubit in height. The breadth - From the edge of this bench on the outside to the edge where it joined the body of the altar, a cubit, and this the breadth, twenty one inches, broad enough for the priests to walk on. Border - A ledge going round on all the squares. The edge - On the outer edge of this settle a span high. The back - As the back bears burdens, so this was to bear the weight of the whole altar.
Robert Jamieson, A. R. Fausset and David Brown
43:13 As to the altar of burnt offering, which was the appointed means of access to God.
43:1443:14: ՚ի խորութենէ սկզբան փորուածոյն մինչեւ ՚ի մեծ քաւութիւնն, կանգունք երկուք ՚ի ներքուստ, եւ ՚ի լայնութիւն կանգուն մի. եւ փոքր քաւութենէն մինչեւ ՚ի մեծ քաւութիւնն կանգունք չորք, եւ ՚ի լայնութիւն կանգուն մի[13010]. [13010] Ոմանք. Սկզբան փորածոյն... եւ ՚ի լայնութիւնն կան՛՛։ Այլք. Եւ ՚ի փոքր քաւութենէն։
14 Եւ այս է զոհասեղանի բարձրութիւնը. փորուածքի սկզբից մինչեւ մեծ քաւութիւնը՝[43] ներսից երկու կանգուն, մի կանգուն լայնութեամբ, փոքր քաւութիւնից մինչեւ մեծ քաւութիւնը՝ չորս կանգուն, մի կանգուն լայնութեամբ:[43] 43. Մեղքերի քաւութեան արարողութեանը ծառայող տապանակ ուխտի կափարիչը:
14 Ու գետնին խոր տեղէն մինչեւ վարի շրջանակը երկու կանգուն, անոր լայնութիւնը մէկ կանգուն պիտի ըլլայ։
ի խորութենէ սկզբան փորուածոյն մինչեւ ի մեծ քաւութիւնն, կանգունք երկուք ի ներքուստ``, եւ ի լայնութիւն կանգուն մի. եւ [926]ի փոքր քաւութենէն մինչեւ ի մեծ քաւութիւնն`` կանգունք չորք, եւ ի լայնութիւն կանգուն մի:

43:14: ՚ի խորութենէ սկզբան փորուածոյն մինչեւ ՚ի մեծ քաւութիւնն, կանգունք երկուք ՚ի ներքուստ, եւ ՚ի լայնութիւն կանգուն մի. եւ փոքր քաւութենէն մինչեւ ՚ի մեծ քաւութիւնն կանգունք չորք, եւ ՚ի լայնութիւն կանգուն մի[13010].
[13010] Ոմանք. Սկզբան փորածոյն... եւ ՚ի լայնութիւնն կան՛՛։ Այլք. Եւ ՚ի փոքր քաւութենէն։
14 Եւ այս է զոհասեղանի բարձրութիւնը. փորուածքի սկզբից մինչեւ մեծ քաւութիւնը՝[43] ներսից երկու կանգուն, մի կանգուն լայնութեամբ, փոքր քաւութիւնից մինչեւ մեծ քաւութիւնը՝ չորս կանգուն, մի կանգուն լայնութեամբ:
[43] 43. Մեղքերի քաւութեան արարողութեանը ծառայող տապանակ ուխտի կափարիչը:
14 Ու գետնին խոր տեղէն մինչեւ վարի շրջանակը երկու կանգուն, անոր լայնութիւնը մէկ կանգուն պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
43:1443:14 От основания, что в земле, до нижнего выступа два локтя, а шириною он в один локоть; от малого выступа до большого выступа четыре локтя, а ширина его в один локоть.
43:14 ἐκ εκ from; out of βάθους βαθος depth τῆς ο the ἀρχῆς αρχη origin; beginning τοῦ ο the κοιλώματος κοιλωμα he; him πρὸς προς to; toward τὸ ο the ἱλαστήριον ιλαστηριος placatory; appeasement τὸ ο the μέγα μεγας great; loud τὸ ο the ὑποκάτωθεν υποκατωθεν forearm; foot and a half δύο δυο two καὶ και and; even τὸ ο the εὖρος ευρος forearm; foot and a half καὶ και and; even ἀπὸ απο from; away τοῦ ο the ἱλαστηρίου ιλαστηριος placatory; appeasement τοῦ ο the μικροῦ μικρος little; small ἐπὶ επι in; on τὸ ο the ἱλαστήριον ιλαστηριος placatory; appeasement τὸ ο the μέγα μεγας great; loud πήχεις πηχυς forearm; foot and a half τέσσαρες τεσσαρες four καὶ και and; even εὖρος ευρος forearm; foot and a half
43:14 וּ û וְ and מֵ mē מִן from חֵ֨יק ḥˌêq חֵיק lap הָ hā הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth עַד־ ʕaḏ- עַד unto הָ hā הַ the עֲזָרָ֤ה ʕᵃzārˈā עֲזָרָה barrier הַ ha הַ the תַּחְתֹּונָה֙ ttaḥtônˌā תַּחְתֹּון lower שְׁתַּ֣יִם šᵊttˈayim שְׁנַיִם two אַמֹּ֔ות ʔammˈôṯ אַמָּה cubit וְ wᵊ וְ and רֹ֖חַב rˌōḥav רֹחַב breadth אַמָּ֣ה ʔammˈā אַמָּה cubit אֶחָ֑ת ʔeḥˈāṯ אֶחָד one וּ û וְ and מֵ mē מִן from הֳ hᵒ הַ the עֲזָרָ֨ה ʕᵃzārˌā עֲזָרָה barrier הַ ha הַ the קְּטַנָּ֜ה qqᵊṭannˈā קָטָן small עַד־ ʕaḏ- עַד unto הָ hā הַ the עֲזָרָ֤ה ʕᵃzārˈā עֲזָרָה barrier הַ ha הַ the גְּדֹולָה֙ ggᵊḏôlˌā גָּדֹול great אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four אַמֹּ֔ות ʔammˈôṯ אַמָּה cubit וְ wᵊ וְ and רֹ֖חַב rˌōḥav רֹחַב breadth הָ hā הַ the אַמָּֽה׃ ʔammˈā אַמָּה cubit
43:14. et de sinu terrae usque ad crepidinem novissimam duo cubiti et latitudo cubiti unius et a crepidine maiori usque ad crepidinem minorem quattuor cubiti et latitudo unius cubitiAnd from the bottom of the ground to the lowest brim two cubits, and the breadth of one cubit: and from the lesser brim to the greater brim four cubits, and the breadth of one cubit.
14. And from the bottom upon the ground to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle to the greater settle shall be four cubits, and the breadth a cubit.
43:14. And from the bend at the floor even to the furthest rim was two cubits, and the width was one cubit. And from the lesser rim even to the greater rim was four cubits, and the width was one cubit.
43:14. And from the bottom [upon] the ground [even] to the lower settle [shall be] two cubits, and the breadth one cubit; and from the lesser settle [even] to the greater settle [shall be] four cubits, and the breadth [one] cubit.
And from the bottom [upon] the ground [even] to the lower settle [shall be] two cubits, and the breadth one cubit; and from the lesser settle [even] to the greater settle [shall be] four cubits, and the breadth [one] cubit:

43:14 От основания, что в земле, до нижнего выступа два локтя, а шириною он в один локоть; от малого выступа до большого выступа четыре локтя, а ширина его в один локоть.
43:14
ἐκ εκ from; out of
βάθους βαθος depth
τῆς ο the
ἀρχῆς αρχη origin; beginning
τοῦ ο the
κοιλώματος κοιλωμα he; him
πρὸς προς to; toward
τὸ ο the
ἱλαστήριον ιλαστηριος placatory; appeasement
τὸ ο the
μέγα μεγας great; loud
τὸ ο the
ὑποκάτωθεν υποκατωθεν forearm; foot and a half
δύο δυο two
καὶ και and; even
τὸ ο the
εὖρος ευρος forearm; foot and a half
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
ἱλαστηρίου ιλαστηριος placatory; appeasement
τοῦ ο the
μικροῦ μικρος little; small
ἐπὶ επι in; on
τὸ ο the
ἱλαστήριον ιλαστηριος placatory; appeasement
τὸ ο the
μέγα μεγας great; loud
πήχεις πηχυς forearm; foot and a half
τέσσαρες τεσσαρες four
καὶ και and; even
εὖρος ευρος forearm; foot and a half
43:14
וּ û וְ and
מֵ מִן from
חֵ֨יק ḥˌêq חֵיק lap
הָ הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
עַד־ ʕaḏ- עַד unto
הָ הַ the
עֲזָרָ֤ה ʕᵃzārˈā עֲזָרָה barrier
הַ ha הַ the
תַּחְתֹּונָה֙ ttaḥtônˌā תַּחְתֹּון lower
שְׁתַּ֣יִם šᵊttˈayim שְׁנַיִם two
אַמֹּ֔ות ʔammˈôṯ אַמָּה cubit
וְ wᵊ וְ and
רֹ֖חַב rˌōḥav רֹחַב breadth
אַמָּ֣ה ʔammˈā אַמָּה cubit
אֶחָ֑ת ʔeḥˈāṯ אֶחָד one
וּ û וְ and
מֵ מִן from
הֳ hᵒ הַ the
עֲזָרָ֨ה ʕᵃzārˌā עֲזָרָה barrier
הַ ha הַ the
קְּטַנָּ֜ה qqᵊṭannˈā קָטָן small
עַד־ ʕaḏ- עַד unto
הָ הַ the
עֲזָרָ֤ה ʕᵃzārˈā עֲזָרָה barrier
הַ ha הַ the
גְּדֹולָה֙ ggᵊḏôlˌā גָּדֹול great
אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four
אַמֹּ֔ות ʔammˈôṯ אַמָּה cubit
וְ wᵊ וְ and
רֹ֖חַב rˌōḥav רֹחַב breadth
הָ הַ the
אַמָּֽה׃ ʔammˈā אַמָּה cubit
43:14. et de sinu terrae usque ad crepidinem novissimam duo cubiti et latitudo cubiti unius et a crepidine maiori usque ad crepidinem minorem quattuor cubiti et latitudo unius cubiti
And from the bottom of the ground to the lowest brim two cubits, and the breadth of one cubit: and from the lesser brim to the greater brim four cubits, and the breadth of one cubit.
43:14. And from the bend at the floor even to the furthest rim was two cubits, and the width was one cubit. And from the lesser rim even to the greater rim was four cubits, and the width was one cubit.
43:14. And from the bottom [upon] the ground [even] to the lower settle [shall be] two cubits, and the breadth one cubit; and from the lesser settle [even] to the greater settle [shall be] four cubits, and the breadth [one] cubit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Жертвенник устроен был уступами и описанный хек (abcd-qpo), фундамент или желоб его был первым уступом его. Каждый следующий из 2-х уступов его был такой же ширины (т. е. также выдавался на один локоть bd, ef, gh), но вдвое выше предыдущего: хек был в 1: л. высотою (а, b), второй уступ в 2: л, (de), а третий в 4: л. (fg). Выражено это у пророка, как и все в этом таинственном видении, с некоторою своеобразностью. “От основания, что в земле”, букв.: “от хек земли”, т. е. от хек нижнего (может быть, в отличие от хек ст. 17; LXX свободно “от глубины (?, т. е.) начала вдоления”) “до нижнего выступа”, т. е., очевидно, до места, откуда начинается нижней, 2-ой уступ жертвенника - “два локтя, а шириною (след. то была указана высота) он (нижний выступ) в один локоть” (ef). Евр. азара, переводимое здесь по контексту и по Вульг. (сrepido - утес) “выступ”, во 2: Пар IV:9; VI:13, как в Мишне и Таргуме, означает двор храма; по ассир езеру, ограничивать, езурту, граница, может означать обшивка, обкладка, рама (еще ст. 17, 20; XLV:19). От “азара малого”, продолжает пророк свое описание таинственного жертвенника, называя малым тот же выступ (“нижний”) за его вдвое меньшую сравнительно с следующим высоту, до азара великого (рус.: “от малого выступа до большого выступа) 4: локтя (fg) а ширина (след. то была указана высота) его в один локоть” (gh). Идея этих выступов могла быть та, что они охраняли святыню жертвы от приражения всего нечистого, главным образом, от тела священника. Не без мысли об этом им должно быть усвоено одинаковое название с дворами храма, охраняющими его от того же. Характерно наименование этих выступов и у LXX: очистилище, ilasthrion: как и крышка ковчега они не кропились только, но непрерывно орошались и омывались кровью жертвенных животных.
Albert Barnes: Notes on the Bible - 1834
43:14: The bottom - The basement just described is now called "the bottom upon the ground." The altar (independently of the bottom) was composed of two stages called "settles," the base of the "upper settle" (M) being less than that of the "lower" (L).
To the lower settle - That is, to the top of "the lower settle," which was to be "two cubits high."
From the lesser settle ... to the greater settle - i. e., from the top of the "lower settle" to the top of the "upper settle," called "lesser" and "greater," because the height of the lower is less than that of the "upper; The breadth" here is the part of the lower settle not covered by the upper settle, projecting one cubit on every side.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:14: the lower settle: These settles were ledges by which the altar was narrowed towards the top; and the whole of it may thus be computed:
Temple Dimensions Height (in Cubits) Base Eze 43:13 1 To first ledge Eze 43:14 1 To upper ledge Eze 43:14 4 To hearth Eze 43:15 4 Total Height 10 Breadth (in Cubits) Upper ledge Eze 43:17 14 For higher ledge Eze 43:14 2 For lower ledge Eze 43:14 2 For base Eze 43:13 2 Total Breadth 20 Hence the upper part of the altar was only twelve cubits square (Eze 43:16), the upper settle, or ledge, being in all fourteen cubits (Eze 43:17), deducting two cubits from its dimensions. Though this altar was the same in height, and breadth with that of Solomon, yet it differed materially from it in having settles or ledges; on which the priests walked round the altar, to officiate in offering sacrifices.
John Gill
43:14 And from the bottom upon the ground, even to the lower settle,.... From the basis or foundation of the altar, as it stood upon the ground, to the lower settle or "court" (w), as it is called, where the priests stood; and in which they could walk round the altar, to do their business:
shall be two cubits, and the breadth one cubit; that is, two cubits high, and one broad:
and from the lesser settle or court, to the greater settle or court, shall be four cubits, and, the breadth one cubit; the lowermost settle is called the lesser, not in quantity, but in height, it being but two cubits high from the ground; but the upper settle was four cubits from that, and one broad, for the priests to walk on round about; in all six cubits from the bottom.
(w) "atrium auxilii", Montanus.
John Wesley
43:14 From the bottom - From the first ledge, which was a cubit broad, and a cubit high from the ground. To the lower - To the top of that square settle, which is called lower, because another settle is raised upon it. Two cubits - In height. The lesser - From the highest edge of the uppermost settle, down to the cubit broad ledge about the lower settle. The greater - So called, because it exceeded the upper settle a cubit in breadth. Four cubits - ln height.
43:1543:15: եւ բունն ՚ի չորից կանգնոց. եւ ՚ի բնէն ՚ի վեր ցեղջեւրսն՝ կանգուն մի[13011]։ [13011] Ոմանք. Եւ ՚ի բնէն եւ ՚ի վեր։
15 Զոհասեղանը՝ չորս կանգուն, բնից վեր մինչեւ եղջիւրները՝ մէկ կանգուն,
15 Կրակարանը չորս կանգուն բարձր պիտի ըլլայ։ Կրակարանէն վեր չորս եղջիւր պիտի ըլլայ։
եւ [927]բունն ի չորից կանգնոց, եւ [928]ի բնէն ի վեր ցեղջեւրսն` կանգուն մի:

43:15: եւ բունն ՚ի չորից կանգնոց. եւ ՚ի բնէն ՚ի վեր ցեղջեւրսն՝ կանգուն մի[13011]։
[13011] Ոմանք. Եւ ՚ի բնէն եւ ՚ի վեր։
15 Զոհասեղանը՝ չորս կանգուն, բնից վեր մինչեւ եղջիւրները՝ մէկ կանգուն,
15 Կրակարանը չորս կանգուն բարձր պիտի ըլլայ։ Կրակարանէն վեր չորս եղջիւր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
43:1543:15 Самый жертвенник вышиною в четыре локтя; и из жертвенника {поднимаются} вверх четыре рога.
43:15 καὶ και and; even τὸ ο the αριηλ αριηλ.1 forearm; foot and a half τεσσάρων τεσσαρες four καὶ και and; even ἀπὸ απο from; away τοῦ ο the αριηλ αριηλ.1 and; even ὑπεράνω υπερανω up / far above τῶν ο the κεράτων κερας horn πῆχυς πηχυς forearm; foot and a half
43:15 וְ wᵊ וְ and הַֽ hˈa הַ the הַרְאֵ֖ל harʔˌēl הַרְאֵל [uncertain] אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four אַמֹּ֑ות ʔammˈôṯ אַמָּה cubit וּו *û וְ and מֵמ *mē מִן from הָה *hā הַ the אֲרִיאֵ֣לאראיל *ʔᵃrîʔˈēl אֲרִיאֵל fire-place וּ û וְ and לְ lᵊ לְ to מַ֔עְלָה mˈaʕlā מַעַל top הַ ha הַ the קְּרָנֹ֖ות qqᵊrānˌôṯ קֶרֶן horn אַרְבַּֽע׃ ʔarbˈaʕ אַרְבַּע four
43:15. ipse autem arihel quattuor cubitorum et ab arihel usque sursum cornua quattuorAnd the Ariel itself was four cubits: and from the Ariel upward were four horns.
15. And the upper altar shall be four cubits; and from the altar hearth and upward there shall be four horns.
43:15. Now the hearth itself was four cubits. And from the hearth going upward, there were four horns.
43:15. So the altar [shall be] four cubits; and from the altar and upward [shall be] four horns.
So the altar [shall be] four cubits; and from the altar and upward [shall be] four horns:

43:15 Самый жертвенник вышиною в четыре локтя; и из жертвенника {поднимаются} вверх четыре рога.
43:15
καὶ και and; even
τὸ ο the
αριηλ αριηλ.1 forearm; foot and a half
τεσσάρων τεσσαρες four
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
αριηλ αριηλ.1 and; even
ὑπεράνω υπερανω up / far above
τῶν ο the
κεράτων κερας horn
πῆχυς πηχυς forearm; foot and a half
43:15
וְ wᵊ וְ and
הַֽ hˈa הַ the
הַרְאֵ֖ל harʔˌēl הַרְאֵל [uncertain]
אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four
אַמֹּ֑ות ʔammˈôṯ אַמָּה cubit
וּו
וְ and
מֵמ
*mē מִן from
הָה
*hā הַ the
אֲרִיאֵ֣לאראיל
*ʔᵃrîʔˈēl אֲרִיאֵל fire-place
וּ û וְ and
לְ lᵊ לְ to
מַ֔עְלָה mˈaʕlā מַעַל top
הַ ha הַ the
קְּרָנֹ֖ות qqᵊrānˌôṯ קֶרֶן horn
אַרְבַּֽע׃ ʔarbˈaʕ אַרְבַּע four
43:15. ipse autem arihel quattuor cubitorum et ab arihel usque sursum cornua quattuor
And the Ariel itself was four cubits: and from the Ariel upward were four horns.
15. And the upper altar shall be four cubits; and from the altar hearth and upward there shall be four horns.
43:15. Now the hearth itself was four cubits. And from the hearth going upward, there were four horns.
43:15. So the altar [shall be] four cubits; and from the altar and upward [shall be] four horns.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
15. На описанной второй части жертвенника покоилась третья, верхняя и самая священная часть его, жертвенник в собственном смысле. Этой части усвояется дышащее священною древностью имя гарьеэл, букв. “гора Божия”, по кери и дальнейшему описанию ариел (LXX и здесь “Ариил”), “очаг Божий” (ср. Ис ХХIX:1-2: и надпись Меши: “взял я в Атарофе ариел Давида”; может значить и “лев Божий”; если “л” флексия, то просто “очаг”; может быть, гареел народная переделка apиeл). Эта священнейшая часть жертвенника была одинаковой высоты со второй частью - 4: локтя (hi). Как жертвенник скинии и храма, настоящий жертвенник, точнее гареел или ариил его, имел 4: рога, символы крепости и изобилия. К ним, может быть, привязывались приносимые в жертву животные. Такие рога имели на себе, и египетские жертвенники (Трош), следовательно, это был естественный символ в жертвеннике. LXX читала вместо арба, четыре, ама, локоть: роги в 1: локоть, причем число рогов у них не указывается как само собою понятное.
Adam Clarke: Commentary on the Bible - 1831
43:15: So the altar - ההראל haharel, "the mount of God."
And from the altar - ומהאראיל umihaariel, "and from the lion of God." Perhaps the first was a name given to the altar when elevated to the honor of God, and on which the victims were offered to him, and the second, the lion of God, may mean the hearth, which might have been thus called, because it devoured and consumed the burnt-offerings, as a lion does his prey. See on Isa 29:1 (note).
Albert Barnes: Notes on the Bible - 1834
43:15: The altar ... the altar - See the margin. The two words may denote, the first a square block (N) placed upon the upper settle, the second a slab (O), the thickness of which is not given, from which rose four horns Exo 27:2; and to which it seems probable that the victims of sacrifice were at times bound. Psa 118:27. Why the names Harel and Ariel were used must be conjectural. Mount of God may have been a title naturally given to the place of sacrifice as elsewhere to the place of worship Eze 40:2; Lion of God was a term used for the Holy City itself Isa 29:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:15: the altar: Heb. Harel, that is, the mountain of God, Probably so called in opposition to the idolatrous high places.
the altar: Heb. Ariel, that is, the lion of God, Rather, "the hearth of God," from the Arabic irat or iryat a hearth, and ail God. Isa 29:1, Isa 29:2, Isa 29:7
four horns: Exo 27:2; Lev 9:9; Kg1 2:28; Psa 118:27
John Gill
43:15 So the altar shall be four cubits,.... That is, from the greater settle; so that in the whole it was ten cubits high, the same with Solomon's, 2Chron 4:1 some make this to be eleven cubits high, one higher than Solomon's; it is here called "Harel", the mountain of God, because it looked like a mountain in the court, for its size: it was on a mountain our Lord was offered up a sacrifice for the sins of his people; and which was far superior to all other sacrifices, and for more persons than those sacrifices offered up on the altar of burnt offerings.
And from the altar and upward shall be four horns; or, "from Ariel" (x); which was the focus or hearth where the wood was laid, and the fire kindled, called "Ariel"; which some render the lion of God, because, as the Jewish Rabbins (y) say, the fire of the altar lay upon it in the form of a lion; or rather, because like a lion it devoured the sacrifices: this name of the altar agrees well with Christ, the Lion of the tribe of Judah; who was strong to bear the sins of men, and the wrath of God for them, whereby they are no more; though it rather signifies the fire of God, which consumed the sacrifice, and denoted the wrath of God on Christ, and also the divine acceptance of his sacrifice: now from hence and upwards were four horns at the four corners of the altar; which denote the strength of Christ, to save all that come unto God by him, and his being a refuge to them that by faith lay hold upon him; and that he is accessible to persons that come from all parts, from the four corners of the earth.
(x) "ab Hareil", Starckius. (y) Misn. Middot, c. 4. sect. 7.
John Wesley
43:15 Four cubits - In height. From the altar - From the top of the altar.
Robert Jamieson, A. R. Fausset and David Brown
43:15 altar--Hebrew, Harel, that is, "mount of God"; denoting the high security to be imparted by it to the restored Israel. It was a high place, but a high place of God, not of idols.
from the altar--literally, "the lion of God," Ariel (in Is 29:1, "Ariel" is applied to Jerusalem). MENOCHIUS supposes that on it four animals were carved; the lion perhaps was the uppermost, whence the horns were made to issue. GESENIUS regards the two words as expressing the "hearth" or fireplace of the altar.
43:1643:16: Եւ բունն յերկոտասան կանգնոյ, առ երկոտասան կանգուն ՚ի լայնութիւն, չորեքկուսի ՚ի չորեսին կողմանս իւր։
16 զոհասեղանը չորս կողմերից՝ տասներկուական կանգուն, լայնութեամբ ու երկարութեամբ քառակուսի:
16 Կրակարանը* տասներկու կանգուն երկայն ու տասներկու կանգուն լայն, չորս կողմն ալ հաւասար ըլլալով՝ քառակուսի պիտի ըլլայ։
Եւ բունն յերկոտասան կանգնոյ`` առ երկոտասան կանգուն ի լայնութիւն, չորեքկուսի ի չորեսին կողմանս իւր:

43:16: Եւ բունն յերկոտասան կանգնոյ, առ երկոտասան կանգուն ՚ի լայնութիւն, չորեքկուսի ՚ի չորեսին կողմանս իւր։
16 զոհասեղանը չորս կողմերից՝ տասներկուական կանգուն, լայնութեամբ ու երկարութեամբ քառակուսի:
16 Կրակարանը* տասներկու կանգուն երկայն ու տասներկու կանգուն լայն, չորս կողմն ալ հաւասար ըլլալով՝ քառակուսի պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
43:1643:16 Жертвенник имеет двенадцать {локтей} длины {и} двенадцать ширины; он четырехугольный на все свои четыре стороны.
43:16 καὶ και and; even τὸ ο the αριηλ αριηλ.1 forearm; foot and a half δώδεκα δωδεκα twelve μήκους μηκος length ἐπὶ επι in; on πήχεις πηχυς forearm; foot and a half δώδεκα δωδεκα twelve πλάτους πλατος breadth τετράγωνον τετραγωνος four-cornered ἐπὶ επι in; on τὰ ο the τέσσαρα τεσσαρες four μέρη μερος part; in particular αὐτοῦ αυτος he; him
43:16 וְו *wᵊ וְ and הָה *hā הַ the אֲרִיאֵ֗לאראיל *ʔᵃrîʔˈēl אֲרִיאֵל fire-place שְׁתֵּ֤ים šᵊttˈêm שְׁנַיִם two עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen אֹ֔רֶךְ ʔˈōreḵ אֹרֶךְ length בִּ bi בְּ in שְׁתֵּ֥ים šᵊttˌêm שְׁנַיִם two עֶשְׂרֵ֖ה ʕeśrˌē עֶשְׂרֵה -teen רֹ֑חַב rˈōḥav רֹחַב breadth רָב֕וּעַ rāvˈûₐʕ רבע be square אֶ֖ל ʔˌel אֶל to אַרְבַּ֥עַת ʔarbˌaʕaṯ אַרְבַּע four רְבָעָֽיו׃ rᵊvāʕˈāʸw רֶבַע fourth part
43:16. et arihel duodecim cubitorum in longitudine per duodecim cubitos latitudinis quadrangulatum aequis lateribusAnd the Ariel was twelve cubits long, and twelve cubits broad, foursquare, with equal sides.
16. And the altar hearth shall be twelve long by twelve broad, square in the four sides thereof.
43:16. And the hearth was twelve cubits in length by twelve cubits in width, foursquare, with equal sides.
43:16. And the altar [shall be] twelve [cubits] long, twelve broad, square in the four squares thereof.
And the altar [shall be] twelve [cubits] long, twelve broad, square in the four squares thereof:

43:16 Жертвенник имеет двенадцать {локтей} длины {и} двенадцать ширины; он четырехугольный на все свои четыре стороны.
43:16
καὶ και and; even
τὸ ο the
αριηλ αριηλ.1 forearm; foot and a half
δώδεκα δωδεκα twelve
μήκους μηκος length
ἐπὶ επι in; on
πήχεις πηχυς forearm; foot and a half
δώδεκα δωδεκα twelve
πλάτους πλατος breadth
τετράγωνον τετραγωνος four-cornered
ἐπὶ επι in; on
τὰ ο the
τέσσαρα τεσσαρες four
μέρη μερος part; in particular
αὐτοῦ αυτος he; him
43:16
וְו
*wᵊ וְ and
הָה
*hā הַ the
אֲרִיאֵ֗לאראיל
*ʔᵃrîʔˈēl אֲרִיאֵל fire-place
שְׁתֵּ֤ים šᵊttˈêm שְׁנַיִם two
עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen
אֹ֔רֶךְ ʔˈōreḵ אֹרֶךְ length
בִּ bi בְּ in
שְׁתֵּ֥ים šᵊttˌêm שְׁנַיִם two
עֶשְׂרֵ֖ה ʕeśrˌē עֶשְׂרֵה -teen
רֹ֑חַב rˈōḥav רֹחַב breadth
רָב֕וּעַ rāvˈûₐʕ רבע be square
אֶ֖ל ʔˌel אֶל to
אַרְבַּ֥עַת ʔarbˌaʕaṯ אַרְבַּע four
רְבָעָֽיו׃ rᵊvāʕˈāʸw רֶבַע fourth part
43:16. et arihel duodecim cubitorum in longitudine per duodecim cubitos latitudinis quadrangulatum aequis lateribus
And the Ariel was twelve cubits long, and twelve cubits broad, foursquare, with equal sides.
43:16. And the hearth was twelve cubits in length by twelve cubits in width, foursquare, with equal sides.
43:16. And the altar [shall be] twelve [cubits] long, twelve broad, square in the four squares thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Теперь, когда указана высота трех составных частей жертвенника, указывается площадь, длина и ширина его, и это измерение дается, естественно, в обратном порядке, с верхней стороны, которою закончилось измерение высоты, до нижней. Верхняя часть жертвенника, его apиeл (слав. “ариил”, рус. “жертвенник”; не гареел, как в 15: ст., см. об.) представлял собою квадрат, считавшийся всегда за свою правильность символом совершенства (Откр XXI:16), в 12: локтей (“локтей” не названо в евр. т., как само собою понятное: у LXX есть) длины и ширины (il). Букв. с евр.: “12: длины, 12: ширины четырехугольный на 4: стороны”, - описательное выражение понятия квадрат, 12: - символическое число. Моисеев жертвенник был 5: x 5: (Исх XXVII:1).
Albert Barnes: Notes on the Bible - 1834
43:16: altar - Ariel was to be an exact square on all sides. Compare Exo 27:1; Rev 21:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:16: twelve cubits: Exo 27:1; Ch2 4:1; Ezr 3:3
square: Exo 38:1, Exo 38:2
John Gill
43:16 And the altar shall be twelve cubits long, twelve broad,.... The length of it, from east to west, was twelve cubits; and the breadth, from north to south, was the same; so that it was a proper foursquare, as follows: Christ the altar, or the doctrine of his sacrifice and satisfaction for the sins of men, is the doctrine of the twelve apostles of Christ, and embraced by the twelve times twelve, the 144,000 that belong unto him:
square in the four squares thereof; as the altar in the tabernacle, and Solomon's temple, were, Ex 27:1, denoting the largeness of Christ's sacrifice, the perfection of it, and its stability and permanency, to take away the sin, of his people.
Robert Jamieson, A. R. Fausset and David Brown
43:16 square in the four squares--square on the four sides of its squares [FAIRBAIRN].
43:1743:17: Եւ քաւութիւնն չորեքտասան կանգուն յերկայնութիւն, եւ չորեքտասան կանգուն ՚ի լայնութիւն, հասարակ ՚ի չորեցունց կողմանց. եւ ծնօտքն պատուածոյք շուրջանակի պատեալ զնովաւ ՚ի կէս կանգնոյ, եւ բոլորակն նորա շուրջանակի կանգուն մի. եւ աշտիճանքն նորա ընդ արեւելս[13012]։ [13012] Ոսկան. ՚Ի կողմանց լայնութիւն հասարակ ՚ի չորեցունց։
17 Քաւութիւնը տասնչորս կանգուն երկարութեամբ էր, տասնչորս կանգուն լայնութեամբ, չորս կողմերից էլ հաւասար. նրան շրջապատող եզրերը՝ կէս կանգուն, շրջանակը՝ մէկ կանգուն: Աստիճաններն էլ արեւելեան էին:
17 Անոր բոլորտիքը եղող շրջանակը տասնըչորս կանգուն երկայն ու տասնըչորս կանգուն լայն պիտի ըլլայ։ Բոլորտիքը եղող սահմանը կէս կանգուն ու խոր տեղը շուրջանակի մէկ կանգուն պիտի ըլլայ։ Անոր աստիճանները դէպի արեւելք պիտի ըլլան»։
Եւ [929]քաւութիւնն չորեքտասան կանգուն յերկայնութիւն, եւ չորեքտասան կանգուն ի լայնութիւն, [930]հասարակ ի չորեցունց կողմանց. եւ ծնօտքն պատուածոյք շուրջանակի պատեալ զնովաւ ի կէս կանգնոյ, եւ բոլորակն նորա`` շուրջանակի կանգուն մի, եւ աստիճանքն նորա ընդ արեւելս:

43:17: Եւ քաւութիւնն չորեքտասան կանգուն յերկայնութիւն, եւ չորեքտասան կանգուն ՚ի լայնութիւն, հասարակ ՚ի չորեցունց կողմանց. եւ ծնօտքն պատուածոյք շուրջանակի պատեալ զնովաւ ՚ի կէս կանգնոյ, եւ բոլորակն նորա շուրջանակի կանգուն մի. եւ աշտիճանքն նորա ընդ արեւելս[13012]։
[13012] Ոսկան. ՚Ի կողմանց լայնութիւն հասարակ ՚ի չորեցունց։
17 Քաւութիւնը տասնչորս կանգուն երկարութեամբ էր, տասնչորս կանգուն լայնութեամբ, չորս կողմերից էլ հաւասար. նրան շրջապատող եզրերը՝ կէս կանգուն, շրջանակը՝ մէկ կանգուն: Աստիճաններն էլ արեւելեան էին:
17 Անոր բոլորտիքը եղող շրջանակը տասնըչորս կանգուն երկայն ու տասնըչորս կանգուն լայն պիտի ըլլայ։ Բոլորտիքը եղող սահմանը կէս կանգուն ու խոր տեղը շուրջանակի մէկ կանգուն պիտի ըլլայ։ Անոր աստիճանները դէպի արեւելք պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
43:1743:17 А в площадке четырнадцать {локтей} длины и четырнадцать ширины на все четыре стороны ее, и вокруг нее пояс в пол-локтя, а основание ее в локоть вокруг, ступени же к нему с востока.
43:17 καὶ και and; even τὸ ο the ἱλαστῆριον ιλαστηριος placatory; appeasement πηχῶν πηχυς forearm; foot and a half δέκα δεκα ten τεσσάρων τεσσαρες four τὸ ο the μῆκος μηκος length ἐπὶ επι in; on πήχεις πηχυς forearm; foot and a half δέκα δεκα ten τέσσαρας τεσσαρες four τὸ ο the εὖρος ευρος in; on τέσσαρα τεσσαρες four μέρη μερος part; in particular αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the γεῖσος γεισος he; him κυκλόθεν κυκλοθεν circling; from all around κυκλούμενον κυκλοω encircle; surround αὐτῷ αυτος he; him ἥμισυ ημισυς half πήχεος πηχυς forearm; foot and a half καὶ και and; even τὸ ο the κύκλωμα κυκλωμα he; him πῆχυς πηχυς forearm; foot and a half κυκλόθεν κυκλοθεν circling; from all around καὶ και and; even οἱ ο the κλιμακτῆρες κλιμακτηρ he; him βλέποντες βλεπω look; see κατ᾿ κατα down; by ἀνατολάς ανατολη springing up; east
43:17 וְ wᵊ וְ and הָ hā הַ the עֲזָרָ֞ה ʕᵃzārˈā עֲזָרָה barrier אַרְבַּ֧ע ʔarbˈaʕ אַרְבַּע four עֶשְׂרֵ֣ה ʕeśrˈē עֶשְׂרֵה -teen אֹ֗רֶךְ ʔˈōreḵ אֹרֶךְ length בְּ bᵊ בְּ in אַרְבַּ֤ע ʔarbˈaʕ אַרְבַּע four עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen רֹ֔חַב rˈōḥav רֹחַב breadth אֶ֖ל ʔˌel אֶל to אַרְבַּ֣עַת ʔarbˈaʕaṯ אַרְבַּע four רְבָעֶ֑יהָ rᵊvāʕˈeʸhā רֶבַע fourth part וְ wᵊ וְ and הַ ha הַ the גְּבוּל ggᵊvûl גְּבוּל boundary סָבִ֨יב sāvˌîv סָבִיב surrounding אֹותָ֜הּ ʔôṯˈāh אֵת [object marker] חֲצִ֣י ḥᵃṣˈî חֲצִי half הָ hā הַ the אַמָּ֗ה ʔammˈā אַמָּה cubit וְ wᵊ וְ and הַֽ hˈa הַ the חֵיק־ ḥêq- חֵיק lap לָ֤הּ lˈāh לְ to אַמָּה֙ ʔammˌā אַמָּה cubit סָבִ֔יב sāvˈîv סָבִיב surrounding וּ û וְ and מַעֲלֹתֵ֖הוּ maʕᵃlōṯˌēhû מַעֲלָה ascent פְּנֹ֥ות pᵊnˌôṯ פנה turn קָדִֽים׃ qāḏˈîm קָדִים east
43:17. et crepido quattuordecim cubitorum longitudinis per quattuordecim latitudinis in quattuor angulis eius et corona in circuitu eius dimidii cubitus et sinus eius unius cubiti per circuitum gradus autem eius versi ad orientemAnd the brim was fourteen cubits long, and fourteen cubits broad in the four corners thereof: and the crown round about it was half a cubit, and the bottom of it one cubit round about: and its steps turned toward the east.
17. And the settle shall be fourteen long by fourteen broad in the four sides thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and the steps thereof shall look toward the east.
43:17. And the rim was fourteen cubits in length, by fourteen cubits in width, at its four corners. And the crown all around it was one half cubit, and its bend was one cubit all around. And its steps turned toward the east.
43:17. And the settle [shall be] fourteen [cubits] long and fourteen broad in the four squares thereof; and the border about it [shall be] half a cubit; and the bottom thereof [shall be] a cubit about; and his stairs shall look toward the east.
And the settle [shall be] fourteen [cubits] long and fourteen broad in the four squares thereof; and the border about it [shall be] half a cubit; and the bottom thereof [shall be] a cubit about; and his stairs shall look toward the east:

43:17 А в площадке четырнадцать {локтей} длины и четырнадцать ширины на все четыре стороны ее, и вокруг нее пояс в пол-локтя, а основание ее в локоть вокруг, ступени же к нему с востока.
43:17
καὶ και and; even
τὸ ο the
ἱλαστῆριον ιλαστηριος placatory; appeasement
πηχῶν πηχυς forearm; foot and a half
δέκα δεκα ten
τεσσάρων τεσσαρες four
τὸ ο the
μῆκος μηκος length
ἐπὶ επι in; on
πήχεις πηχυς forearm; foot and a half
δέκα δεκα ten
τέσσαρας τεσσαρες four
τὸ ο the
εὖρος ευρος in; on
τέσσαρα τεσσαρες four
μέρη μερος part; in particular
αὐτοῦ αυτος he; him
καὶ και and; even
τὸ ο the
γεῖσος γεισος he; him
κυκλόθεν κυκλοθεν circling; from all around
κυκλούμενον κυκλοω encircle; surround
αὐτῷ αυτος he; him
ἥμισυ ημισυς half
πήχεος πηχυς forearm; foot and a half
καὶ και and; even
τὸ ο the
κύκλωμα κυκλωμα he; him
πῆχυς πηχυς forearm; foot and a half
κυκλόθεν κυκλοθεν circling; from all around
καὶ και and; even
οἱ ο the
κλιμακτῆρες κλιμακτηρ he; him
βλέποντες βλεπω look; see
κατ᾿ κατα down; by
ἀνατολάς ανατολη springing up; east
43:17
וְ wᵊ וְ and
הָ הַ the
עֲזָרָ֞ה ʕᵃzārˈā עֲזָרָה barrier
אַרְבַּ֧ע ʔarbˈaʕ אַרְבַּע four
עֶשְׂרֵ֣ה ʕeśrˈē עֶשְׂרֵה -teen
אֹ֗רֶךְ ʔˈōreḵ אֹרֶךְ length
בְּ bᵊ בְּ in
אַרְבַּ֤ע ʔarbˈaʕ אַרְבַּע four
עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen
רֹ֔חַב rˈōḥav רֹחַב breadth
אֶ֖ל ʔˌel אֶל to
אַרְבַּ֣עַת ʔarbˈaʕaṯ אַרְבַּע four
רְבָעֶ֑יהָ rᵊvāʕˈeʸhā רֶבַע fourth part
וְ wᵊ וְ and
הַ ha הַ the
גְּבוּל ggᵊvûl גְּבוּל boundary
סָבִ֨יב sāvˌîv סָבִיב surrounding
אֹותָ֜הּ ʔôṯˈāh אֵת [object marker]
חֲצִ֣י ḥᵃṣˈî חֲצִי half
הָ הַ the
אַמָּ֗ה ʔammˈā אַמָּה cubit
וְ wᵊ וְ and
הַֽ hˈa הַ the
חֵיק־ ḥêq- חֵיק lap
לָ֤הּ lˈāh לְ to
אַמָּה֙ ʔammˌā אַמָּה cubit
סָבִ֔יב sāvˈîv סָבִיב surrounding
וּ û וְ and
מַעֲלֹתֵ֖הוּ maʕᵃlōṯˌēhû מַעֲלָה ascent
פְּנֹ֥ות pᵊnˌôṯ פנה turn
קָדִֽים׃ qāḏˈîm קָדִים east
43:17. et crepido quattuordecim cubitorum longitudinis per quattuordecim latitudinis in quattuor angulis eius et corona in circuitu eius dimidii cubitus et sinus eius unius cubiti per circuitum gradus autem eius versi ad orientem
And the brim was fourteen cubits long, and fourteen cubits broad in the four corners thereof: and the crown round about it was half a cubit, and the bottom of it one cubit round about: and its steps turned toward the east.
43:17. And the rim was fourteen cubits in length, by fourteen cubits in width, at its four corners. And the crown all around it was one half cubit, and its bend was one cubit all around. And its steps turned toward the east.
43:17. And the settle [shall be] fourteen [cubits] long and fourteen broad in the four squares thereof; and the border about it [shall be] half a cubit; and the bottom thereof [shall be] a cubit about; and his stairs shall look toward the east.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
17. Уже из прежних пропорций (ст. 13, 14) следует, что “площадка”, евр. азара, LXX “очистилище”, именно верхняя из 2-х азара (см. объяснение ст. 14) будет на 2: локтя шире жертвенника в собственном смысле, ариила, т. е. будет квадратом (“на все четыре стороны ее” см. объяснение 16: ст.) 14: х 14: локтей (“локти” опять не названы). Хотя это из измерений 14: ст. само собою следует, но пророк, точный в своем описании, говорит это еще о верхней “площадке” (азара), но о нижней уже не говорит (en =16: л.), тем более, что нижнее основание жертвенника по малой своей высоте не было так заметно. Вместо этого пророк повторением меры для самого нижнего основания (хек) слав. “обдержание” и пояса (гевул), слав. “ограждение” (см. объяснение этих терминов в ст. 13) возвращается концом своего описания к его началу. Ширина жертвенника у его нижнего основания (12: л, ариила + 2: локтя верхних выступов + 2: локтя нижних выступов + 2: л. хеков) - 18: л. стоит в отношении 3:2: к его высоте, (1: л. хек'а + 2: л. 1: азары + 4: л. 2-ой +4: л. ариила +1: л. рогов по LXX) 12: локтям, отношение, любимое у Иезекииля (XLI:22). Проф. Муретов находит, что Иезекиилев жертвенник “не только своим террасовидным устройством и тройственным числом уступов, но даже и отношением высот уступов одного к другому и к общей высоте алтаря, представляет математически точное соответствие пропорциям между высотами разных частей Соломонова храма, - так: основание или цоколь храма составляет 1/6: общей высоты здания (60:10); также и нижний или фундаментальный уступ жертвенника относится к общей высоте алтаря как 2: к 12: = 1/6” (Ветх. хр. 367). По мнению проф. Олесницкого Иезекиилев жертвенник послужил моделью послепленного жертвенника, который в сравнении с ним был только вдвое увеличен в масштабе: по Мidd. III, 1: в основании он имел 32: кв. л., а верхняя доска 24: кв.; 1: - й уступ, называвшийся иессод был на 1: локоть от мостовой, а второй уступ, собеб - на 5: локтей от этого (Ветх. хр 483). - Стих заключается указанием на ступени к жертвеннику, который должно быть предполагается на покатости; ступени, число коих не указано, вели к жертвеннику с восточной, фронтовой его стороны. В жертвеннике скинии, стоявшем на ровном месте, напротив ступени были запрещены: Исх XX:26. И в общем вид жертвенника уклоняется как от Исх XXVIII:1-8, так в от 2: Пар IV:1, знаменуя этим свою новозаветность.
Adam Clarke: Commentary on the Bible - 1831
43:17: And the settle - The ledge on which the priests walked round the altar, see Eze 43:14. By these settles or ledges the altar was narrowed towards the top. "The ascent shall look toward the east;" this ascent was an inclined plane. But these settles, or more properly ledges, as Bp. Newcome translates, may be thus computed. The altar itself was ten feet high and twenty broad; the same as that of Solomon, Ch2 4:1.
Height Cubits For the base, Eze 43:13, is in height 1 From the surface of the base to the first ledge, Eze 43:14 1 From the lower ledge to the upper, Eze 43:14 4 From the upper ledge to the ariel or hearth, Eze 43:15 4 In all 10 Breadth Cubits And as to the breadth, the upper ledge, Eze 43:17, was 14 Add a cubit on each side for the higher ledge, Eze 43:14, latter part 2 Add a cubit on each side for the lower ledge, Eze 43:14, former part 2 Add a cubit on each side for the base, Eze 43:13 2 In all 20
The altar of burnt-offerings, described Exo 27:1; Exo 38:1, was smaller than this, because it was to be removed from place to place with the tabernacle. This was designed for a permanent temple. See Bp. Newcome on this chapter.
Albert Barnes: Notes on the Bible - 1834
43:17: The settle - The "lower settle" (L), projecting beyond the "upper settle" (M) one cubit on every side.
His stairs - Jewish tradition says that the approach to the altar was by an inclined plane, because to go up "by steps" was forbidden Exo 20:26.
The number "twelve" was symbolic of the twelve tribes, "four," of the earth; "sixteen" is the square of "four," and "fourteen" the double of "seven," the number of the covenant, as being composed of "three," the number of God, and of "four," the number of the world. Thus we have in the altar a special instance of Hebrew symbolism.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:17: and the border: Exo 25:25, Exo 30:3; Kg1 18:32
his stairs: Rather, "its ascents," maalothehoo probably an inclined plane; for the law ordained that the priest should not ascend by stairs. Exo 20:26
look toward: Eze 8:16, Eze 40:6; Kg1 6:8; Neh 9:4
John Gill
43:17 And the settle shall be fourteen cubits long and fourteen broad in the four squares thereof,.... Here Kimchi confesses his ignorance. Jarchi interprets it, the top of the altar, with the place of the horns, and of the feet of the priests, and was twenty eight cubits by twenty eight, the fourteen mentioned being to be measured from the middle (z); and he seems to be right in making it to be the upper part of the altar, and not the lower settle, as some; the focus or hearth where the wood was laid, and the sacrifice burnt; and which had a projection of a cubit on each side, and so made the twelve cubits, the length and breadth of the altar, fourteen:
and the border about it shall be half a cubit; or the enclosure, as the Targum; the ledge about it, which went round the altar, to keep the fire or sacrifice from falling, or that the feet of the priests might not slip: the Jews expound it of the horns:
and the bottom thereof shall be a cubit about; or the foundation, as the Targum; which was between the altar, and the border on which the priests walked, when they went round it, to do the business of it: here Kimchi owns his ignorance again;
and his stairs shall look towards the east; steps to the altar were forbidden by the law of Moses, Ex 20:26 wherefore, as the height of the altar of Solomon, and so of the second temple, required some way and method of ascent to the top of it, to do the business upon it; the Jews had what they call "kibbesh", a way made of earth thrown up, which rose gradually, and led to the top of it, and was about two and thirty cubits long, and sixteen broad (a); but here steps or stairs are expressly mentioned, which show that this refers to times when the Mosaic and ceremonial laws should be abolished. These stairs were placed eastward, so that those that went up them looked toward the west, toward the temple and house of God, where he dwelt; and turned their backs to the east, or rising sun, in direct opposition to the worshippers of the sun, whose faces were to the east. How many steps or stairs there were to the altar is not said; Starckius conjectures there might be twelve or fourteen of them, and allows for each step half a cubit; but as the altar was ten, or, as others, eleven cubits high, there should be twenty steps or more, of such a measure. These may signify the several ways and means of coming to, and increasing in, the knowledge of the doctrine of the altar, or of Christ's satisfaction for sin; as hearing, reading, prayer, meditation, &c.
(z) So Lipman. Tzurath Beth Hamikdash, sect. 40. Vid. Misn. Middot, c. 3. sect. 1. (a) So Lipman. Tzurath Beth Hamikdash, sect. 43.
John Wesley
43:17 Stairs - Or steps, for such they needed, (probably each stair about one fourth of a cubit,) to carry them, up to the first and second settles.
Robert Jamieson, A. R. Fausset and David Brown
43:17 settle--ledge [FAIRBAIRN].
stairs--rather, "the ascent," as "steps" up to God's altar were forbidden in Ex 20:26.
43:1843:18: Եւ ասէ ցիս Տէր. Որդի մարդոյ՝ ա՛յսպէս ասէ Տէր Տէր. Ա՛յս հրամանք են սեղանոյն. յաւուր գործուածոյ իւրոյ մատուցանել ՚ի վերայ նորա ողջակէզս, եւ հեղուլ առ նովաւ արիւն[13013]։ [13013] Ոսկան. Յաւուր գործուածոց իւրոց։
18 Տէրն ինձ ասաց. «Մարդո՛ւ որդի, այսպէս է ասում Տէր Աստուած. “Զոհասեղանը գործածելու օրուայ հրահանգները սրանք են. նրա վրայ ողջակէզ մատուցել, շուրջը արիւն ցօղել:
18 Ինծի ըսաւ. «Որդի՛ մարդոյ, Տէր Եհովան այսպէս կ’ըսէ. ‘Ասոնք պիտի ըլլան սեղանին կանոնները՝ այն օրը որ զանիկա շինեն անոր վրայ ողջակէզներ մատուցանելու ու արիւն սրսկելու համար։
Եւ ասէ ցիս [931]Տէր. Որդի մարդոյ, այսպէս ասէ Տէր Տէր. Այս հրամանք են սեղանոյն յաւուր գործուածոյ իւրոյ. մատուցանել ի վերայ նորա ողջակէզս, եւ [932]հեղուլ առ նովաւ արիւն:

43:18: Եւ ասէ ցիս Տէր. Որդի մարդոյ՝ ա՛յսպէս ասէ Տէր Տէր. Ա՛յս հրամանք են սեղանոյն. յաւուր գործուածոյ իւրոյ մատուցանել ՚ի վերայ նորա ողջակէզս, եւ հեղուլ առ նովաւ արիւն[13013]։
[13013] Ոսկան. Յաւուր գործուածոց իւրոց։
18 Տէրն ինձ ասաց. «Մարդո՛ւ որդի, այսպէս է ասում Տէր Աստուած. “Զոհասեղանը գործածելու օրուայ հրահանգները սրանք են. նրա վրայ ողջակէզ մատուցել, շուրջը արիւն ցօղել:
18 Ինծի ըսաւ. «Որդի՛ մարդոյ, Տէր Եհովան այսպէս կ’ըսէ. ‘Ասոնք պիտի ըլլան սեղանին կանոնները՝ այն օրը որ զանիկա շինեն անոր վրայ ողջակէզներ մատուցանելու ու արիւն սրսկելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
43:1843:18 И сказал он мне: сын человеческий! так говорит Господь Бог: вот уставы жертвенника к тому дню, когда он будет сделан для приношения на нем всесожжений и для кропления на него кровью.
43:18 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ταῦτα ουτος this; he τὰ ο the προστάγματα προσταγμα the θυσιαστηρίου θυσιαστηριον altar ἐν εν in ἡμέρᾳ ημερα day ποιήσεως ποιησις doing αὐτοῦ αυτος he; him τοῦ ο the ἀναφέρειν αναφερω bring up; carry up ἐπ᾿ επι in; on αὐτοῦ αυτος he; him ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even προσχέειν προσχεω to; toward αὐτὸ αυτος he; him αἷμα αιμα blood; bloodstreams
43:18 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to בֶּן־ ben- בֵּן son אָדָם֙ ʔāḏˌām אָדָם human, mankind כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH אֵ֚לֶּה ˈʔēlleh אֵלֶּה these חֻקֹּ֣ות ḥuqqˈôṯ חֻקָּה regulation הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar בְּ bᵊ בְּ in יֹ֖ום yˌôm יֹום day הֵעָֽשֹׂותֹ֑ו hēʕˈāśôṯˈô עשׂה make לְ lᵊ לְ to הַעֲלֹ֤ות haʕᵃlˈôṯ עלה ascend עָלָיו֙ ʕālāʸw עַל upon עֹולָ֔ה ʕôlˈā עֹלָה burnt-offering וְ wᵊ וְ and לִ li לְ to זְרֹ֥ק zᵊrˌōq זרק toss עָלָ֖יו ʕālˌāʸw עַל upon דָּֽם׃ dˈām דָּם blood
43:18. et dixit ad me fili hominis haec dicit Dominus Deus hii sunt ritus altaris in quacumque die fuerit fabricatum ut offeratur super illud holocaustum et effundatur sanguisAnd he said to me: Son of man, thus saith the Lord God: These are the ceremonies of the altar, in what day soever it shall be made: that holocausts may be offered upon it, and blood poured out.
18. And he said unto me, Son of man, thus saith the Lord GOD: These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon.
43:18. And he said to me: “Son of man, thus says the Lord God: These are the rituals of the altar, in whatever day it will be made, so that holocausts may be offered upon it, and blood may be poured out.
43:18. And he said unto me, Son of man, thus saith the Lord GOD; These [are] the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon.
And he said unto me, Son of man, thus saith the Lord GOD; These [are] the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon:

43:18 И сказал он мне: сын человеческий! так говорит Господь Бог: вот уставы жертвенника к тому дню, когда он будет сделан для приношения на нем всесожжений и для кропления на него кровью.
43:18
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ταῦτα ουτος this; he
τὰ ο the
προστάγματα προσταγμα the
θυσιαστηρίου θυσιαστηριον altar
ἐν εν in
ἡμέρᾳ ημερα day
ποιήσεως ποιησις doing
αὐτοῦ αυτος he; him
τοῦ ο the
ἀναφέρειν αναφερω bring up; carry up
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
ὁλοκαυτώματα ολοκαυτωμα whole offering
καὶ και and; even
προσχέειν προσχεω to; toward
αὐτὸ αυτος he; him
αἷμα αιμα blood; bloodstreams
43:18
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֗י ʔēlˈay אֶל to
בֶּן־ ben- בֵּן son
אָדָם֙ ʔāḏˌām אָדָם human, mankind
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
אֵ֚לֶּה ˈʔēlleh אֵלֶּה these
חֻקֹּ֣ות ḥuqqˈôṯ חֻקָּה regulation
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
בְּ bᵊ בְּ in
יֹ֖ום yˌôm יֹום day
הֵעָֽשֹׂותֹ֑ו hēʕˈāśôṯˈô עשׂה make
לְ lᵊ לְ to
הַעֲלֹ֤ות haʕᵃlˈôṯ עלה ascend
עָלָיו֙ ʕālāʸw עַל upon
עֹולָ֔ה ʕôlˈā עֹלָה burnt-offering
וְ wᵊ וְ and
לִ li לְ to
זְרֹ֥ק zᵊrˌōq זרק toss
עָלָ֖יו ʕālˌāʸw עַל upon
דָּֽם׃ dˈām דָּם blood
43:18. et dixit ad me fili hominis haec dicit Dominus Deus hii sunt ritus altaris in quacumque die fuerit fabricatum ut offeratur super illud holocaustum et effundatur sanguis
And he said to me: Son of man, thus saith the Lord God: These are the ceremonies of the altar, in what day soever it shall be made: that holocausts may be offered upon it, and blood poured out.
43:18. And he said to me: “Son of man, thus says the Lord God: These are the rituals of the altar, in whatever day it will be made, so that holocausts may be offered upon it, and blood may be poured out.
43:18. And he said unto me, Son of man, thus saith the Lord GOD; These [are] the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. В жертвеннике, этой средоточной части храма, проводнике освящения Божия на народ, также как размеры его, важен способ освящения его. Так как об освящении таинственного храма у пророка не говорится ничего, а освящение жертвенника описывается подробно, то последнее, очевидно, заменяет собою первое, равносильно ему. Устав освящения жертвенника, названный у пророка уставами жертвенника (слав. “заповеди требника”), так как с освящения только жертвенник заслуживает своего, имени изрекается пророку (“сказал”), кем, не указано (как и в ст. 6, см. об.), - с предупреждением 1) что это слово Божие (торжественная формула “так говорит Господь Бог”, - нет даже в 7: ст.; а настоящем отделе она впервые); 2) что устав этот подлежит исполнению “в день” (тает, и LXX точно с евр.: рус. “ко дню”), когда жертвенник “будет сделан”, а сделан он будет, конечно, не раньше, чем будет существовать таинственный храм, если только не возникнет и после самого храма; 3) что назначение жертвенника а) приношение на нем всесожжений, т. е. сожжение на нем целиком этой святейшей жертвы и других, которые разумеются под именем ее как главной, б) кропление (слав. “возливати”) на него кровью, т. е. пролитие на него крови, - вторая составная часть всякого жертвоприношения, заменявшая в некоторых родах жертв сожжение их на жертвеннике.
Albert Barnes: Notes on the Bible - 1834
43:18: The rites here described are not those of the regular service, but those to be observed on the day of dedication. (Compare Lev 8:10 ff; Kg1 8:63 ff; Ch2 7:4 ff, In the tabernacle the priest killed the victims, but Moses sprinkled the blood. In the vision the seer is addressed as though he were to perform the part of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:18: to offer: Eze 45:18, Eze 45:19; Exo 40:29; Lev 1:5-17, Lev 8:18-21, Lev 16:19; Heb 9:21-23, Heb 10:4-12; Heb 12:24
Carl Friedrich Keil and Franz Delitzsch
43:18
Consecration of the Altar
Ezek 43:18. And he said to me, Son of man, Thus saith the Lord Jehovah, These are the statutes of the altar in the day when it is erected, to offer burnt-offerings upon it, and to sprinkle blood thereon. Ezek 43:19. Thou shalt give to the priests of the tribe of Levi who are of the seed of Zadok, who draw near to me, is the saying of the Lord Jehovah, a bullock, a young ox, for a sin-offering. Ezek 43:20. And thou shalt take of its blood, and put it upon is four horns, and upon the four corners of the enclosure, and upon the moulding round about; and so absolve and expiate it. Ezek 43:21. And thou shalt take the bullock of the sin-offering, and burn it at the appointed place of the house, outside the sanctuary. Ezek 43:22. And on the second day thou shalt offer a faultless he-goat for a sin-offering, that they may absolve the altar, as they absolved it with the bullock. Ezek 43:23. When thou hast completed the absolution, thou shalt offer a bullock, a young ox, without fault, and a faultless ram of the flock; Ezek 43:24. And shalt bring them before Jehovah, and the priests shall throw salt upon them, and sacrifice them as burnt-offering to Jehovah. Ezek 43:25. Seven days shalt thou offer a sin-offering goat daily and a bullock, a young ox, and a ram of the flock without fault shall they prepare. Ezek 43:26. Seven days shall they expiate the altar, and cleanse it, and fill its hand. Ezek 43:27. And when they have completed these days, it shall come to pass on the eighth day and henceforward, that the priests place your burnt-offerings and your peace-offerings upon the altar, and I will accept you with delight, is the saying of the Lord Jehovah.
As the altar of the tabernacle and that of Solomon's temple were consecrated before they were used (Lev 8:11, Lev 8:15, Lev 8:19, Lev 8:33; 3Kings 8:62-66; 2Chron 7:4-10), and God commanded and regulated this consecration of the altar of the tabernacle (Ex 29:10.), so also is the altar of burnt-offering in the new sanctuary to be consecrated before it is used. This command is given to Ezekiel, and the consecration enjoined upon him, not as the representative of the nation, but as a prophet, upon whom, as is frequently the case in the prophetical narratives, those things are said to be enjoined, which are to be set in operation through his proclamation. This commission is given to him, however, for the day (the time) when the altar will be made or restored, from which alone we may see that the execution of the command belongs to the future, in which the temple shown him in the spirit is to be erected, and that it will take place in a manner corresponding to the realization of the temple; so that we cannot infer from this command alone that the reference is to the building of a temple and altar of stone, metal, and wood. חקּות are not the regulations prescribed for the altar service generally, but simply those relating to its consecration. If we compare these with the account of the consecration of the altars of the earlier sanctuaries, we find that no detailed description is given of the consecration of the altar of Solomon's temple, but that it is simply stated that it lasted seven days (2Chron 7:9). The consecration of the altar of the tabernacle lasted just the same time (Ex 29:37; Lev 8:33). And the same period is appointed here (Ezek 43:26). But the consecration of the altar of the tabernacle was associated with the consecration of the priests. Here, on the contrary, the existence of the priesthood is presupposed, and only the altar is consecrated. The consecration of the Mosaic altar commenced with the anointing of the altar and all its utensils, by the sprinkling of it seven times by Moses with the holy anointing oil, for the purpose of sanctifying it (Lev 8:11). Here, on the other hand, nothing is said about the anointing of the altar; only the absolving of it by sacrifice is mentioned, which followed the anointing in the case of the Mosaic altar. At the altar in the tabernacle Moses performed the whole act of consecration, as the mediator of the covenant, the anointing as well as the preparation of the sacrifices. Here, however, the priests already consecrated for their service are to complete the sacrificial ceremony. It is true that the expressions used in Ezek 43:20, "take of its blood," etc., and in Ezek 43:21, "take the bullock of the sin-offering," etc., apparently indicate that the prophet was to perform the sprinkling of the blood and the burning of the sin-offering. But it is obvious that this is only to be understood as signifying that he was to do it through the medium of the priests, i.e., was to enjoin the performance of it upon them, from the use of the plural הטּאוּ in Ezek 43:22: "they shall absolve the altar, as they have absolved it with the bullock." It is not all the priests of the tribe of Levi however, who are to perform this service, but simply those of the family of Zadok, who alone are selected in the new temple for specifically priestly service (cf. Ezek 40:46 and Ezek 44:15.).
The sacred ceremony commences with the offering of a young ox as a sin-offering; Ezek 43:19, Ezek 43:20, as in Lev 8:14, compared with Ex 29:1, Ex 29:10. The blood of the ox is to be put upon the four horns and the four corners of the enclosure, and upon the moulding below it round about; and the flesh is to be burned at an appointed place outside the sanctuary. For the article in הפּר החטּאת (Ezek 43:21), see Ewald, 290b. The pouring out of the blood - that was not used for smearing the places indicated - at the foot of the altar is not mentioned, nor the burning of the fat portions of the sacrifice upon the altar. We cannot infer, from the omission of the latter circumstance, that the fat was not consumed upon the altar, but was burned, with the flesh, skin, and bones of the animal, outside the sanctuary, as Kliefoth supposes. Without the burning of certain definite portions of the victim upon the altar, the slaughtering of the animal would not have been a complete sacrifice at all; the smearing of the blood upon the altar would not have sufficed for this. And the fact that in Ezek 43:21 the command is given, "take the bullock and burn it," does not prove that the animal was to be burned along with those fat portions which were to be consumed upon the altar in the case of every sin-offering. In Lev 8:17 also, את־הפּר stands in the place of את־בּשׂר הפּר, Ex 29:14. Ezekiel generally presupposes that the sacrificial ritual is well known, and therefore mentions only those points in which deviations from the ordinary ritual took place in connection with this sacrifice, such as the sprinkling of the blood, because the blood was to be smeared on particular parts of the altar, and the burning of the flesh, on account of the place where this was to be done. In the case of the burnt-offering in Ezek 43:23, no directions are given concerning the ceremonial; because this was to be in conformity with the standing ritual, with the exception of the sprinkling with salt, which was not to be performed in the same manner as in the ordinary sacrifices. The burning is to take place בּמפקד , outside the sanctuary. מפקד is a place commanded or appointed; and מפקד is a place in the temple set apart for that purpose. It follows from this that the place in question, since it belonged to the house, i.e., to the temple, is to be sought for within the square of five hundred cubits in extent, which was covered by the temple and its courts; and at the same time that it was outside the מקדּשׁ, i.e., upon a spot which did not form part of the sanctuary in the stricter sense of the word. Kliefoth therefore thinks of a spot within the gizrah (Ezek 41:12), the name of which implies that the space which it covered did not belong to the true מקדּשׁ. This view is the most probable one; whereas Ewald's conjecture, that the place intended is the locality of the sacrificial kitchens of the priests described in Ezek 46:19, is decidedly erroneous, as these kitchens, which were set apart for the cooking of the holy sacrificial flesh to be eaten by the priests alone, were certainly reckoned as forming part of the מקדּשׁ. - Ezek 43:22. On the second day, a he-goat was to be brought for a sin-offering, and the altar was to be cleansed from sin with this just as with the bullock on the first day; which implies that the same ceremonial was to be observed with this sacrifice as with that of the sin-offering.
After the completion of the expiation a burnt-offering was to be presented to the Lord of a bullock and a ram (Ezek 43:23 and Ezek 43:24). There is a difference of opinion as to the meaning of בּכלותך in these verses. Hitzig and Kliefoth suppose that the expiation was only completed on the second day, with the offering of the he-goat as a sin-offering. They both of them lay stress upon the fact that, on the one hand, in Ezek 43:23 and Ezek 43:24 the offering of the burnt-offering is mentioned on the second day, and not on the first day also; and on the other hand, in Ezek 43:25, for the seven days of consecration, only the preparation of a he-goat for the sin-offering and the preparation of the two animals appointed for the burnt-offering are mentioned. Hitzig also adduces the fact that in Ezek 43:26 there is no further reference to חטּא, but simply to כפּר and טהר, and draws the conclusion from this, that the sin attaching to the altar was removed with two sin-offerings on two days, and then through seven days further by means of burnt-offerings the anger of God which followed the sin was appeased (כפּר), and the uncleanness or profane character of the altar was expunged (טהר), so that the seven days of Ezek 43:25 are not to be dated from Ezek 43:19 onwards. According to this view, the consecration of the altar lasted nine days, and not seven, and the eighth day mentioned in Ezek 43:27 would really be the tenth day, reckoning from the commencement of the consecration. To carry out this view, Hitzig is obliged to erase not only the וכפּרתּהוּ of Ezek 43:20, but also the first half of Ezek 43:25 as glosses; a fact which carries its condemnation with it, as even the Septuagint furnishes no warrant for the erasure of Ezek 43:25. Moreover, the distinction which Hitzig draws between חטּא on the one hand, and כּפּר and טהר on the other, is quite erroneous. Purification (טהר) is never mentioned in the law as the effect produced by a burnt-offering. A sin-offering followed by a burnt-offering is invariably prescribed for the removal of uncleanness; for "reconciliation and purification take place through the absolution effected by the sin-offering; and to such a sin-offering and its purifying operation the burnt-offering is then added to secure the good pleasure of God for that which has been already cleansed" (Kliefoth).
But we cannot regard even Kliefoth's view as well founded, namely, that on the first day a sin-offering alone was presented, and it was only from the second day onwards that a sin-offering and burnt-offering were presented, and this lasted for seven days, so that the consecration of the altar continued fully eight days, and on the ninth day (not the eighth, as stated in Ezek 43:27) the regular use of the altar commenced. Kliefoth bases this conclusion principally upon the fact that Ezek 43:19-21 attribute only the sin-offering of a bullock to the first day; and that, on the other hand, Ezek 43:25 and Ezek 43:26 extend in all its details to seven days the very same ceremony as Ezek 43:22-24 assign to the second day, whereas they do not contain a syllable to the effect that the sin-offering of the bullock was to be repeated every day, or that the sacrifices described in Ezek 43:22-24 were also to be offered on the first day. The sinew of this demonstration consists in silentio, therefore; and this precarious basis of argument crumbles here, as in most other cases, as is evident from the words of Ezek 43:26 : "seven days shall ye reconcile the altar, and purify it." This perfectly general statement, which is not connected with Ezek 43:25 by any Vav copul., or placed in subordination to it, affirms in the clearest manner that the consecration of the altar was to last seven days, neither more nor less; so that if these seven days are to be reckoned from the second day, the sin-offering of the bullock upon the first day must be deprived of its reconciling and purifying worth, in direct contradiction not only to Ezek 43:20, according to which the altar was to be absolved and reconciled through the sin-offering of the bullock to be offered on the first day, but also to Ezek 43:22, according to which they were to absolve the altar by the sin-offering of the he-goat, in just the same manner as they had absolved it by the sin-offering of the bullock (on the first day). To take the כּפּר and מהר in Ezek 43:26 merely as the effect produced by the sacrifices mentioned in Ezek 43:25, renders the שׁבעת standing at the head of Ezek 43:26 an impossibility. Unless, therefore, we would impose upon the words of the prophet a gross contradiction, we must lay no stress either upon the fact that in Ezek 43:23 the offering of the burnt-offering is not mentioned till after the direction concerning he sin-offering to be presented on the second day, or upon the circumstance that in Ezek 43:25 the he-goat is mentioned as a sin-offering for all the seven days, and no allusion is made to the fact that the sin-offering of the first day was a bullock. The former (the reference to the burnt-offering after the sin-offering of the second day) may be explained very simply, on the ground that the sin-offerings of the first two days are mentioned one after the other, because different animals were prescribed for the purpose, and then, first, the burnt-offerings, which were the same for every day. And it is obvious that the explanation is to be sought for in this formal arrangement, and not in the fact that only a sin-offering without a burnt-offering was to be presented on the first day, and consequently that the expression "on the second day" refers solely to the sin-offering of that day, from the words בּכלותך מחטּא in Ezek 43:23; since מחטּא cannot be understood in a different sense from that which it bears in Ezek 43:22, the clause immediately preceding, i.e., must not be restricted to the sin-offering of the second day, but must be taken as referring to the sin-offerings of both the first and second days. The meaning of the words is therefore this: when the absolution by means of the sin-offering on the first and on the second day is ended, then shalt thou bring a burnt-offering. But if this is the meaning of the words, the offering of the burnt-offering prescribed in Ezek 43:23 does not fall so exclusively under the definition of time contained in the words "on the second day," as to warrant our assigning it to the second day alone, and concluding that no such offering was presented on the first day. There was no necessity for Ezekiel to express himself more clearly on this point, as there was no fear of any misunderstanding on the part of those who were acquainted with the law; since every Israelites who had been instructed in the law knew full well that no sin-offering could ever be presented without being followed by a burnt-offering, that in fact the burnt-offering was indispensable to the accomplishment of the כּפּרה, for which the sin-offering was presented. And in Ezek 43:25 also, Ezekiel had no occasion to fear that the somewhat loose expression, "seven days shalt thou prepare a he-goat sin-offering for the day," would be misunderstood; as he had already stated that a bullock was to be taken for the sin-offering of the first day, and the period of seven days was so universally prescribed in the law for every act of consecration which lasted more than one day, that he would have indicated in a clearer manner any deviation from this rule. We therefore regard the change of the seven days devoted to the consecration of the altar into eight as being just as groundless as that into nine, and adhere to the traditional explanation of these verses, namely, that the consecration of the altar lasted only seven days, and that on every one of these days a sin-offering and a burnt-offering were to be presented, the sin-offering on the first day being a bullock, and on the other days a he-goat, whilst the burnt-offerings were to consist on all seven days of a young ox and a ram.
With regard to the burnt-offering, the direction given, that the priests are to throw or pour (השׁליך), and not merely to strew or sprinkle, salt upon it, is to be regarded as significant. According to Lev 2:13, salt was to be added to every קרבּן (bloody or bloodless) sacrifice. The express allusion to the salting of these consecrating burnt-offerings, and also the choice of the verb השׁליך, point to a copious strewing with salt for the purpose of giving greater intensity to the force of these sacrifices. On the significance of salt in relation to the sacrifices, see the comm. on Lev 2:13. The ו attached to the Chetib וכפּרוּ in Ezek 43:26 is to be explained from the fact that the definition of the time שׁבעת is placed at the head absolutely. There is something bold in the application of the expression מלּא יד to the altar; since this expression arose from the ceremony peculiar to the consecrating sacrifice of the priests, namely, that the fat and fleshy portions of this sacrifice, which were intended partly for consumption upon the altar, and partly as a heave-offering for Jehovah, were to be given into the hands of the priests to be consecrated for the purpose of investing them symbolically with the gifts, which they were to offer in part to the Lord in the altar fire in the fulfilment of their official duties, and to receive in part for their service (see the comm. on Lev 8:25-29). Filling the hand of the altar, therefore, is equivalent to providing it with sacrificial gifts, so that it should never be without them. In this sense the symbolical act was connected with the completion of its consecration as a place of sacrifice. The Keri ידו is incorrect, and ידו the proper reading; inasmuch as even at the consecration of the priests, when the sacrificial portions were placed in the hands of the priests, מלּא only is used, and not ידים (cf. Ex 29:9; Lev 21:10, etc.).
If we compare the directions given in the section before us concerning the consecration of the altar, with the consecration which was prescribed in Ex 29 for the altar of burnt-offering in the tabernacle, and was fully carried out according to Lev 8, we find the following points of difference: - (1) the anointing of the altar is wanting here; (2) at the consecration of the Mosaic altar a bullock (young ox) was prescribed as the sin-offering for all the seven days (Ex 29:36), in Ezekiel for the first day only, and a he-goat for the rest; (3) the blood of this sin-offering is smeared upon the horns of the altar in the former consecration (Ex 29:12; Lev 8:15), in the latter upon the horns and the corners of the walls, and upon the lower moulding round about; (4) the burnt-offering there consists in a ram every day, here in a bullock and a ram daily; (5) on the other hand, the ram offered as a sacrifice of consecration in the Mosaic ceremony, which was specially connected with the institution of the priests in their office, is omitted here, as the priests were already holding their office; so that the sacrifice of consecration might be said to be here absorbed into the burnt-offering. All essential differences therefore reduce themselves to the fact that in Ezekiel the anointing of the altar is wanting, and the sin-offering of the last six days is diminished by the selection of an inferior animal, in place of which the burnt-offering is considerably intensified by the demand of a bullock and a ram for this, the same thing being also indicated by the copious pouring of salt thereon. - For the symbolical meaning of these sacrifices, compare the commentary on Lev 8. - The consecration of the altar was completed in seven days; and from the eighth day onwards the priests were to offer the regular sacrifices upon it (Ezek 43:27); whereas at the Mosaic consecration of the altar and priests, the constant altar service of the priests was still further inaugurated by a solemn sacrifice on the eighth day (Lev 9). Burnt-offerings and peace-offerings are mentioned in Ezek 43:27 instar omnium as being the principal and most frequent sacrifices, whilst sin-offerings and meat-offerings are implied therein.
John Gill
43:18 And he said unto me, son of man, thus saith the Lord God,.... This is the voice of the Lord continued, speaking out of the house to the prophet; see Ezek 43:6,
these are the ordinances of the altar: not what go before, concerning the measures of it, but what follow, concerning the sacrifices to be offered on it:
in the day when they shall make it, to offer burnt offerings thereon, and sprinkle blood thereon; this plainly shows that this altar is the altar of burnt offerings; such were to be offered on it, and the blood of them to be sprinkled thereon, as follows; that is, upon the horns, corners, and border of it, Ezek 43:20.
Robert Jamieson, A. R. Fausset and David Brown
43:18 The sacrifices here are not mere commemorative, but propitiatory ones. The expressions, "blood" (Ezek 43:18), and "for a sin offering (Ezek 43:19, Ezek 43:21-22), prove this. In the literal sense they can only apply to the second temple. Under the Christian dispensation they would directly oppose the doctrine taught in Heb. 10:1-18, namely, that Christ has by one offering for ever atoned for sin. However, it is possible that they might exist with a retrospective reference to Christ's sufferings, as the Levitical sacrifices had a prospective reference to them; not propitiatory in themselves, but memorials to keep up the remembrance of His propitiatory sufferings, which form the foundation of His kingdom, lest they should be lost sight of in the glory of that kingdom [DE BURGH]. The particularity of the directions make it unlikely that they are to be understood in a merely vague spiritual sense.
43:1943:19: Եւ տացես քահանայիցն Ղեւտացւոց որք ՚ի զաւակէ Սադովկայ մերձեսցին առ իս՝ ասէ Տէր Տէր պաշտել զիս, զուարակ մի յանդւոյ վասն մեղաց[13014]։ [13014] Ոմանք. Զուարակ մի յանդոյ։
19 Սադոկի որդուց սերած ղեւտացի քահանաներին, որոնք պաշտամունք մատուցելու համար ինձ կը մօտենան, - ասում է Տէր Աստուած, - մեղքերի քաւութեան համար նախիրից մի զուարակ կը տաս ողջակիզելու:
19 Սադովկի սերունդէն եղող Ղեւտացի քահանաներուն, որոնք ինծի ծառայութիւն ընելու համար ինծի պիտի մօտենան, դուն անոնց մեղքի պատարագի համար արջառներէն զուարակ մը պիտի տաս։
Եւ տացես քահանայիցն Ղեւտացւոց որք ի զաւակէ Սադովկայ [933]մերձեսցին առ իս, ասէ Տէր Տէր, պաշտել զիս, զուարակ մի յանդւոյ վասն մեղաց:

43:19: Եւ տացես քահանայիցն Ղեւտացւոց որք ՚ի զաւակէ Սադովկայ մերձեսցին առ իս՝ ասէ Տէր Տէր պաշտել զիս, զուարակ մի յանդւոյ վասն մեղաց[13014]։
[13014] Ոմանք. Զուարակ մի յանդոյ։
19 Սադոկի որդուց սերած ղեւտացի քահանաներին, որոնք պաշտամունք մատուցելու համար ինձ կը մօտենան, - ասում է Տէր Աստուած, - մեղքերի քաւութեան համար նախիրից մի զուարակ կը տաս ողջակիզելու:
19 Սադովկի սերունդէն եղող Ղեւտացի քահանաներուն, որոնք ինծի ծառայութիւն ընելու համար ինծի պիտի մօտենան, դուն անոնց մեղքի պատարագի համար արջառներէն զուարակ մը պիտի տաս։
zohrab-1805▾ eastern-1994▾ western am▾
43:1943:19 Священникам от колена Левиина, которые из племени Садока, приближающимся ко Мне, чтобы служить Мне, говорит Господь Бог, дай тельца из стада волов, в жертву за грех.
43:19 καὶ και and; even δώσεις διδωμι give; deposit τοῖς ο the ἱερεῦσι ιερευς priest τοῖς ο the Λευίταις λευιτης Leuΐtēs; Leitis τοῖς ο the ἐκ εκ from; out of τοῦ ο the σπέρματος σπερμα seed Σαδδουκ σαδδουκ the ἐγγίζουσι εγγιζω get close; near πρός προς to; toward με με me λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God τοῦ ο the λειτουργεῖν λειτουργεω employed; minister μοι μοι me μόσχον μοσχος calf ἐκ εκ from; out of βοῶν βους ox περὶ περι about; around ἁμαρτίας αμαρτια sin; fault
43:19 וְ wᵊ וְ and נָתַתָּ֣ה nāṯattˈā נתן give אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֲנִ֣ים kkōhᵃnˈîm כֹּהֵן priest הַ ha הַ the לְוִיִּ֡ם lᵊwiyyˈim לֵוִי Levite אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֵם֩ hˌēm הֵם they מִ mi מִן from זֶּ֨רַע zzˌeraʕ זֶרַע seed צָדֹ֜וק ṣāḏˈôq צָדֹוק Zadok הַ ha הַ the קְּרֹבִ֣ים qqᵊrōvˈîm קָרֹוב near אֵלַ֗י ʔēlˈay אֶל to נְאֻ֛ם nᵊʔˈum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH לְ lᵊ לְ to שָֽׁרְתֵ֑נִי šˈārᵊṯˈēnî שׁרת serve פַּ֥ר pˌar פַּר young bull בֶּן־ ben- בֵּן son בָּקָ֖ר bāqˌār בָּקָר cattle לְ lᵊ לְ to חַטָּֽאת׃ ḥaṭṭˈāṯ חַטָּאת sin
43:19. et dabis sacerdotibus Levitis qui sunt de semine Sadoc qui accedunt ad me ait Dominus Deus ut offerant mihi vitulum de armento pro peccatoAnd thou shalt give to the priests, and the Levites, that are of the race of Sadoc, who approach to me, saith the Lord God, to offer to me a calf of the herd for sin.
19. Thou shalt give to the priests the Levites that be of the seed of Zadok, which are near unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering.
43:19. And you shall present these to the priests and to the Levites, who are of the offspring of Zadok, those who draw near to me, says the Lord God, so that they may offer to me a calf from the herd on behalf of sin.
43:19. And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering.
And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering:

43:19 Священникам от колена Левиина, которые из племени Садока, приближающимся ко Мне, чтобы служить Мне, говорит Господь Бог, дай тельца из стада волов, в жертву за грех.
43:19
καὶ και and; even
δώσεις διδωμι give; deposit
τοῖς ο the
ἱερεῦσι ιερευς priest
τοῖς ο the
Λευίταις λευιτης Leuΐtēs; Leitis
τοῖς ο the
ἐκ εκ from; out of
τοῦ ο the
σπέρματος σπερμα seed
Σαδδουκ σαδδουκ the
ἐγγίζουσι εγγιζω get close; near
πρός προς to; toward
με με me
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
τοῦ ο the
λειτουργεῖν λειτουργεω employed; minister
μοι μοι me
μόσχον μοσχος calf
ἐκ εκ from; out of
βοῶν βους ox
περὶ περι about; around
ἁμαρτίας αμαρτια sin; fault
43:19
וְ wᵊ וְ and
נָתַתָּ֣ה nāṯattˈā נתן give
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֲנִ֣ים kkōhᵃnˈîm כֹּהֵן priest
הַ ha הַ the
לְוִיִּ֡ם lᵊwiyyˈim לֵוִי Levite
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֵם֩ hˌēm הֵם they
מִ mi מִן from
זֶּ֨רַע zzˌeraʕ זֶרַע seed
צָדֹ֜וק ṣāḏˈôq צָדֹוק Zadok
הַ ha הַ the
קְּרֹבִ֣ים qqᵊrōvˈîm קָרֹוב near
אֵלַ֗י ʔēlˈay אֶל to
נְאֻ֛ם nᵊʔˈum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH
לְ lᵊ לְ to
שָֽׁרְתֵ֑נִי šˈārᵊṯˈēnî שׁרת serve
פַּ֥ר pˌar פַּר young bull
בֶּן־ ben- בֵּן son
בָּקָ֖ר bāqˌār בָּקָר cattle
לְ lᵊ לְ to
חַטָּֽאת׃ ḥaṭṭˈāṯ חַטָּאת sin
43:19. et dabis sacerdotibus Levitis qui sunt de semine Sadoc qui accedunt ad me ait Dominus Deus ut offerant mihi vitulum de armento pro peccato
And thou shalt give to the priests, and the Levites, that are of the race of Sadoc, who approach to me, saith the Lord God, to offer to me a calf of the herd for sin.
43:19. And you shall present these to the priests and to the Levites, who are of the offspring of Zadok, those who draw near to me, says the Lord God, so that they may offer to me a calf from the herd on behalf of sin.
43:19. And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering.
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
19. Освящение алтаря, как неодушевленной вещи, или что то же очищение его от всякой скверны, должно сводиться, или, по крайней мере, начаты с очищения служителей его. Поэтому освящение его начинается с принесения жертвы за грех (см. объяснение XLII:13) священников. Но новое священство, замечает здесь пророк, не вполне тожественно с древним; объем его изменился (как бы с тем, чтобы на счет его увеличилась святость): оно составляется не из всего потомства Ааронова, а только из племени Садока, вследствие отступничества других ветвей (см. объяснение XL:46). Жертва за грех, различная для различных классов общества, для священников положена самая крупная, почетная и, следовательно, самая священная - телец (Лев VIII:14; Исх XXIX:1, 10; ср. об. Иез I:7).
Adam Clarke: Commentary on the Bible - 1831
43:19: The priests - that be of the seed of Zadok - It was this Zadok that was put in the place of Abiathar, by Solomon, Kg1 2:35, in whose family the priesthood had continued ever since.
Albert Barnes: Notes on the Bible - 1834
43:19: The seed of Zadok - See Eze 40:46 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:19: the priests: Eze 40:46, Eze 44:15, Eze 48:11; Sa1 2:35, Sa1 2:36; Kg1 2:27, Kg1 2:35; Isa 61:6, Isa 66:22; Jer 33:18-22; Pe1 2:5, Pe1 2:9
which approach: Num 16:5, Num 16:40, Num 18:5
a young: Eze 45:18, Eze 45:19; Exo 29:10, Exo 29:11; Lev. 4:3-35, Lev 8:14, Lev 8:15; Co2 5:21; Heb 7:27
John Gill
43:19 And thou shalt give to the priests the Levites, that be of the seed of Zadok,.... Who, in Solomon's time, was put in the room of Abiathar; see Ezek 40:46, his name signifies a "righteous" one, a type he was of Jesus Christ the righteous; and here his seed signify the seed of Christ, such whom he makes priests unto the Lord; to these, in a visionary way, the prophet was to give this altar, for them to serve at, and eat of; and all the rites and ordinances to observe and keep; and the sacrifices to offer on it, after mentioned:
which approach unto me, to minister unto me, saith the Lord God; See Gill on Ezek 40:46,
a young bullock for a sin offering: typical of Christ, strong and laborious, able to bear the sins of his people; to become a sin offering, and to be made sin itself for them.
John Wesley
43:19 Give - Direct, or command that it be given.
43:2043:20: Եւ առցեն յարենէ նորա, եւ դիցեն ՚ի վերայ չորեցունց եղջերաց սեղանոյն, եւ ՚ի վերայ չորեցունց անկեանց քաւութեանն. եւ շուրջ զյատակաւն, եւ ցանեսցեն՝ եւ քաւեսցեն[13015]։ [13015] Ոսկան. Եւ շուրջ զյարկաւն ցանեսցեն։
20 Թող վերցնեն սրա արիւնից, դնեն զոհասեղանի չորս եղջիւրներին, քաւութեան չորս անկիւններին էլ, ցանեն յատակի շուրջը ու դրանով սրբագործեն:
20 Անոր արիւնէն պիտի առնես ու սեղանին չորս եղջիւրներուն վրայ ու շրջանակին ու անոր սահմանին վրայ պիտի դնես։ Զանիկա պիտի սրբես եւ անոր համար քաւութիւն պիտի ընես։
Եւ [934]առցեն յարենէ նորա, եւ [935]դիցեն ի վերայ չորեցունց եղջերաց սեղանոյն, եւ ի վերայ չորեցունց անկեանց [936]քաւութեանն, եւ շուրջ զյատակաւն, եւ ցանեսցեն եւ քաւեսցեն:

43:20: Եւ առցեն յարենէ նորա, եւ դիցեն ՚ի վերայ չորեցունց եղջերաց սեղանոյն, եւ ՚ի վերայ չորեցունց անկեանց քաւութեանն. եւ շուրջ զյատակաւն, եւ ցանեսցեն՝ եւ քաւեսցեն[13015]։
[13015] Ոսկան. Եւ շուրջ զյարկաւն ցանեսցեն։
20 Թող վերցնեն սրա արիւնից, դնեն զոհասեղանի չորս եղջիւրներին, քաւութեան չորս անկիւններին էլ, ցանեն յատակի շուրջը ու դրանով սրբագործեն:
20 Անոր արիւնէն պիտի առնես ու սեղանին չորս եղջիւրներուն վրայ ու շրջանակին ու անոր սահմանին վրայ պիտի դնես։ Զանիկա պիտի սրբես եւ անոր համար քաւութիւն պիտի ընես։
zohrab-1805▾ eastern-1994▾ western am▾
43:2043:20 И возьми крови его, и покропи на четыре рога его, и на четыре угла площадки, и на пояс кругом, и так очисти его и освяти его.
43:20 καὶ και and; even λήμψονται λαμβανω take; get ἐκ εκ from; out of τοῦ ο the αἵματος αιμα blood; bloodstreams αὐτοῦ αυτος he; him καὶ και and; even ἐπιθήσουσιν επιτιθημι put on; put another ἐπὶ επι in; on τὰ ο the τέσσαρα τεσσαρες four κέρατα κερας horn τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even ἐπὶ επι in; on τὰς ο the τέσσαρας τεσσαρες four γωνίας γωνια corner τοῦ ο the ἱλαστηρίου ιλαστηριος placatory; appeasement καὶ και and; even ἐπὶ επι in; on τὴν ο the βάσιν βασις sole of the foot κύκλῳ κυκλω circling; in a circle καὶ και and; even ἐξιλάσονται εξιλασκομαι he; him
43:20 וְ wᵊ וְ and לָקַחְתָּ֣ lāqaḥtˈā לקח take מִ mi מִן from דָּמֹ֗ו ddāmˈô דָּם blood וְ wᵊ וְ and נָ֨תַתָּ֜ה nˌāṯattˈā נתן give עַל־ ʕal- עַל upon אַרְבַּ֤ע ʔarbˈaʕ אַרְבַּע four קַרְנֹתָיו֙ qarnōṯāʸw קֶרֶן horn וְ wᵊ וְ and אֶל־ ʔel- אֶל to אַרְבַּע֙ ʔarbˌaʕ אַרְבַּע four פִּנֹּ֣ות pinnˈôṯ פִּנָּה corner הָ hā הַ the עֲזָרָ֔ה ʕᵃzārˈā עֲזָרָה barrier וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to הַ ha הַ the גְּב֖וּל ggᵊvˌûl גְּבוּל boundary סָבִ֑יב sāvˈîv סָבִיב surrounding וְ wᵊ וְ and חִטֵּאתָ֥ ḥiṭṭēṯˌā חטא miss אֹותֹ֖ו ʔôṯˌô אֵת [object marker] וְ wᵊ וְ and כִפַּרְתָּֽהוּ׃ ḵippartˈāhû כפר cover
43:20. et adsumens de sanguine eius pones super quattuor cornua eius et super quattuor angulos crepidinis et super coronam in circuitu et mundabis illud et expiabisAnd thou shalt take of his blood, and shalt put it upon the four horns thereof, and upon the four corners of the brim, and upon the crown round about: and thou shalt cleanse, and expiate it.
20. And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse it and make atonement for it.
43:20. And you shall take from its blood, and you shall place it on its four horns, and on the four corners of the rim, and on the crown all around. And so shall you cleanse and expiate it.
43:20. And thou shalt take of the blood thereof, and put [it] on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it.
And thou shalt take of the blood thereof, and put [it] on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it:

43:20 И возьми крови его, и покропи на четыре рога его, и на четыре угла площадки, и на пояс кругом, и так очисти его и освяти его.
43:20
καὶ και and; even
λήμψονται λαμβανω take; get
ἐκ εκ from; out of
τοῦ ο the
αἵματος αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπιθήσουσιν επιτιθημι put on; put another
ἐπὶ επι in; on
τὰ ο the
τέσσαρα τεσσαρες four
κέρατα κερας horn
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
καὶ και and; even
ἐπὶ επι in; on
τὰς ο the
τέσσαρας τεσσαρες four
γωνίας γωνια corner
τοῦ ο the
ἱλαστηρίου ιλαστηριος placatory; appeasement
καὶ και and; even
ἐπὶ επι in; on
τὴν ο the
βάσιν βασις sole of the foot
κύκλῳ κυκλω circling; in a circle
καὶ και and; even
ἐξιλάσονται εξιλασκομαι he; him
43:20
וְ wᵊ וְ and
לָקַחְתָּ֣ lāqaḥtˈā לקח take
מִ mi מִן from
דָּמֹ֗ו ddāmˈô דָּם blood
וְ wᵊ וְ and
נָ֨תַתָּ֜ה nˌāṯattˈā נתן give
עַל־ ʕal- עַל upon
אַרְבַּ֤ע ʔarbˈaʕ אַרְבַּע four
קַרְנֹתָיו֙ qarnōṯāʸw קֶרֶן horn
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אַרְבַּע֙ ʔarbˌaʕ אַרְבַּע four
פִּנֹּ֣ות pinnˈôṯ פִּנָּה corner
הָ הַ the
עֲזָרָ֔ה ʕᵃzārˈā עֲזָרָה barrier
וְ wᵊ וְ and
אֶֽל־ ʔˈel- אֶל to
הַ ha הַ the
גְּב֖וּל ggᵊvˌûl גְּבוּל boundary
סָבִ֑יב sāvˈîv סָבִיב surrounding
וְ wᵊ וְ and
חִטֵּאתָ֥ ḥiṭṭēṯˌā חטא miss
אֹותֹ֖ו ʔôṯˌô אֵת [object marker]
וְ wᵊ וְ and
כִפַּרְתָּֽהוּ׃ ḵippartˈāhû כפר cover
43:20. et adsumens de sanguine eius pones super quattuor cornua eius et super quattuor angulos crepidinis et super coronam in circuitu et mundabis illud et expiabis
And thou shalt take of his blood, and shalt put it upon the four horns thereof, and upon the four corners of the brim, and upon the crown round about: and thou shalt cleanse, and expiate it.
43:20. And you shall take from its blood, and you shall place it on its four horns, and on the four corners of the rim, and on the crown all around. And so shall you cleanse and expiate it.
43:20. And thou shalt take of the blood thereof, and put [it] on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Освящение самого алтаря должно состоять в кроплении жертвенной кровью на все наиболее выступающие части его; не только а) на рога, которые кропились кровью и по Моисееву законодательству (Исх XXIX:12), но и б) на углы, т. е. тоже своего рода рога, площадки, азра, слово переведенное в ст. 14: (см. об.) выступ (здесь обозначены все они коллективно) и в) на пояс, гевул (см. объяснение ст. 13). Кровь кропления означает, по блаж. Иеровиму, “кровь Спасителя; что очищаются 4: рога алтаря, это означает 4: части света; что кропится пояс очистилища, или основание кругом, это означает очищение всего и что это очищение твердо”. Таким кроплением алтарь не только очистится (не имеется ли в виду, между прочим, думает Сменд, предписание Исх XX:25, нарушенное в устройстве настоящего жертвенника?), но и освятится. Обряды освящения Бог велит совершить пророку, что нельзя понимать в том прямом смысле, в каком велено было некогда сделать это Моисею, а в смыле предсказания: 2: л. ед. ч. вместо 3: л. мн. ч., почему LXX ставят почти везде 3: л. мн. ч.: “возмут”, “возложат”. Так и далее.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:20: take: Eze 43:15; Exo 29:12, Exo 29:36; Lev 4:25, Lev 4:30, Lev 4:34, Lev 8:15, Lev 9:9
and on the four: Eze 43:16, Eze 43:17
thus shalt: Eze 43:22, Eze 43:26; Lev 16:19; Heb 9:21-23
John Gill
43:20 And thou shalt take of the blood thereof,.... Ezekiel being a priest. This must be understood in a visionary way; for, as Kimchi observes, Ezekiel did not live to come up out of the captivity, but died, and was buried in the land of Babylon, and so did not actually do this: though it is a mere dream of the same writer, that this is to be understood of the resurrection of the dead, when he supposes Ezekiel will be high priest, though Aaron be present; or however be the second, or deputy to him.
And put it on the four horns of it, and on the four corners of the settle, and upon the border round about; that is, on the four horns of the altar, and on the four corners of the settle which went round it, for the priests to walk on, and do their business; either the uppermost, or as others the lowermost, and as some both; and also on the border or ledge that enclosed the settle. The prophet's doing this, putting the blood on these several things, represents the nature of the Gospel ministry, and the business of it; which is to hold forth the blood of Christ, and the blessings of grace through it, as redemption, peace, pardon, righteousness, and life.
Thus shall thou cleanse and purge it; the altar; thus Christ, though without sin, and needed no cleansing and purging for himself, yet was sanctified by his own blood; that he might sanctify his people, and perfect by his sacrifice them that were sanctified, Jn 17:19.
John Wesley
43:20 Shalt take - Appoint it to be taken.
Robert Jamieson, A. R. Fausset and David Brown
43:20 cleanse--literally, "make expiation for."
43:2143:21: Եւ առցեն զզուարակն զվասն մեղացն՝ եւ այրեսցի ՚ի զատեալ տեղւոջ տաճարին՝ արտաքոյ սրբութեանցն։
21 Թող վերցնեն մեղքերի համար ողջակիզուող զուարակը եւ այրեն տաճարում առանձնացուած մի տեղում, սրբարանից դուրս:
21 Մեղքի պատարագին զուարակը պիտի առնես եւ սրբարանէն դուրս՝ տաճարին որոշուած տեղը պիտի այրես։
Եւ առցեն`` զզուարակն զվասն մեղացն, եւ այրեսցի ի զատեալ տեղւոջ տաճարին` արտաքոյ սրբութեանցն:

43:21: Եւ առցեն զզուարակն զվասն մեղացն՝ եւ այրեսցի ՚ի զատեալ տեղւոջ տաճարին՝ արտաքոյ սրբութեանցն։
21 Թող վերցնեն մեղքերի համար ողջակիզուող զուարակը եւ այրեն տաճարում առանձնացուած մի տեղում, սրբարանից դուրս:
21 Մեղքի պատարագին զուարակը պիտի առնես եւ սրբարանէն դուրս՝ տաճարին որոշուած տեղը պիտի այրես։
zohrab-1805▾ eastern-1994▾ western am▾
43:2143:21 И возьми тельца, {в жертву} за грех, и сожги его на назначенном месте дома вне святилища.
43:21 καὶ και and; even λήμψονται λαμβανω take; get τὸν ο the μόσχον μοσχος calf τὸν ο the περὶ περι about; around ἁμαρτίας αμαρτια sin; fault καὶ και and; even κατακαυθήσεται κατακαιω burn up ἐν εν in τῷ ο the ἀποκεχωρισμένῳ αποχωριζω depart; part τοῦ ο the οἴκου οικος home; household ἔξωθεν εξωθεν from outside; outer τῶν ο the ἁγίων αγιος holy
43:21 וְ wᵊ וְ and לָ֣קַחְתָּ֔ lˈāqaḥtˈā לקח take אֵ֖ת ʔˌēṯ אֵת [object marker] הַ ha הַ the פָּ֣ר ppˈār פַּר young bull הַֽ hˈa הַ the חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin וּ û וְ and שְׂרָפֹו֙ śᵊrāfˌô שׂרף burn בְּ bᵊ בְּ in מִפְקַ֣ד mifqˈaḏ מִפְקָד order הַ ha הַ the בַּ֔יִת bbˈayiṯ בַּיִת house מִ mi מִן from ח֖וּץ ḥˌûṣ חוּץ outside לַ la לְ to † הַ the מִּקְדָּֽשׁ׃ mmiqdˈāš מִקְדָּשׁ sanctuary
43:21. et tolles vitulum qui oblatus fuerit pro peccato et conbures illum in separato loco domus extra sanctuariumAnd thou shalt take the calf, that is offered for sin: and thou shalt burn him in a separate place of the house without the sanctuary.
21. Thou shalt also take the bullock of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary.
43:21. And you shall take the calf, which will be offered for sin, and you shall burn it in a separate place in the house, outside of the sanctuary.
43:21. Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary.
Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary:

43:21 И возьми тельца, {в жертву} за грех, и сожги его на назначенном месте дома вне святилища.
43:21
καὶ και and; even
λήμψονται λαμβανω take; get
τὸν ο the
μόσχον μοσχος calf
τὸν ο the
περὶ περι about; around
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
κατακαυθήσεται κατακαιω burn up
ἐν εν in
τῷ ο the
ἀποκεχωρισμένῳ αποχωριζω depart; part
τοῦ ο the
οἴκου οικος home; household
ἔξωθεν εξωθεν from outside; outer
τῶν ο the
ἁγίων αγιος holy
43:21
וְ wᵊ וְ and
לָ֣קַחְתָּ֔ lˈāqaḥtˈā לקח take
אֵ֖ת ʔˌēṯ אֵת [object marker]
הַ ha הַ the
פָּ֣ר ppˈār פַּר young bull
הַֽ hˈa הַ the
חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin
וּ û וְ and
שְׂרָפֹו֙ śᵊrāfˌô שׂרף burn
בְּ bᵊ בְּ in
מִפְקַ֣ד mifqˈaḏ מִפְקָד order
הַ ha הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
מִ mi מִן from
ח֖וּץ ḥˌûṣ חוּץ outside
לַ la לְ to
הַ the
מִּקְדָּֽשׁ׃ mmiqdˈāš מִקְדָּשׁ sanctuary
43:21. et tolles vitulum qui oblatus fuerit pro peccato et conbures illum in separato loco domus extra sanctuarium
And thou shalt take the calf, that is offered for sin: and thou shalt burn him in a separate place of the house without the sanctuary.
43:21. And you shall take the calf, which will be offered for sin, and you shall burn it in a separate place in the house, outside of the sanctuary.
43:21. Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. По Моисееву закону жертва за грех, как носительница его нечистоты, сожигалась вне стана. Настоящая таинственная жертва тоже должна быть сожжена вне святилища: но с другой стороны, должно быть, как более Моисеевой священная, не совсем вне храма, а в особом месте его (“Дома”), называемом у пророка мифкад, словом, которым обозначается у Неем III:31: одни из восточных ворот города, имевшие, следовательно, близкое отношение к храму или непосредственную связь с ним, и именно с западной, заднею частью храма, где по Иезекиилю было особое здание менее благородного и священного назначения и гизра; хотя это не достает основании для отожествления мифкад с этим последним местом храма и еще менее с священническими кухнями XLVI:19-20: (Эвальд). О месте этом можно с уверенностью сказать разве только, что оно лежало не вне храмовой области XLV:2; LXX называют его “во отлученнем (apokecwrismenw) храме” (читали мифрад, вместо мифкад), предполагая, очевидно, нарочитое здание. Место служило таким образом цели полусвященной, полунечистой (тонкость разделения у пророка между священным и несвященным). По Моисееву закону, не вся жертва за грех сожигалась вне стана: на алтаре из нее сожигались тук и кровь. Так должно быть и с Иезекиилевой жертвой, о чем не говорится, может быть, только как о само собою понятном. А может быть, здесь разница с Моисеем: только чистейшая часть жертвы кровь (и то не вся, а нужная лишь для кропления) достойна вознестись к Богу через кропление от принявшей на себя грех жертвы.
Albert Barnes: Notes on the Bible - 1834
43:21: In the appointed place of the house - A place within the temple-court, but "without the sanctuary" properly so called, that is to say, without the temple and inner court. This was probably the "separate place" (see Eze 41:12).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:21: burn: Exo 29:14; Lev 4:12, Lev 8:17; Heb 13:11, Heb 13:12
John Gill
43:21 Thou shalt take the bullock also of the sin offering,.... Which was appointed for the sin offering, according to the divine direction, Ezek 43:19, the prophet was to take it out of the herd, and separate it from the rest for this purpose, and deliver it into the hands of one of the priests:
and he shall burn it in the appointed place of the house; that is, one of the sons of Zadok should receive it of the prophet, and burn it in its proper place; not within the house, without the court, but within the wall of the house: this burning of it was typical of the dolorous sufferings of Christ; See Gill on Ezek 40:39, or of the zeal and fervency of the ministers of the Gospel, in preaching a crucified Christ in the proper place, in the house and church of God: without the sanctuary; the holy place or temple, properly so called; or without the camp, typical of Christ's suffering without Jerusalem, and of his being preached not only there, but in the Gentile world; see Heb 13:11, this was the work of the first day of the consecration of the altar.
John Wesley
43:21 He - The priest. In the appointed place - That is, in the court of the house, and on the altar appointed; this is the first day's sacrifice.
Robert Jamieson, A. R. Fausset and David Brown
43:21 burn it . . . without the sanctuary-- (Heb 13:11).
43:2243:22: Եւ յաւուրն երկրորդի առցեն նոխազս երկուս յայծեաց անարատից վասն մեղաց, եւ քաւեսցեն զսեղանն՝ որպէս քաւեցին զուարակաւն[13016]։ [13016] Ոմանք. Յայծեաց անարատս վասն։
22 Երկրորդ օրը առանց արատի այծերից երկու նոխազ թող վերցնեն՝ իրենց մեղքերի համար, սրբագործեն զոհասեղանը, ինչպէս որ զուարակով սրբագործեցին:
22 Ու երկրորդ օրը մեղքի պատարագի համար այծերէն անարատ նոխազ մը պիտի մատուցանես։ Սեղանը պիտի սրբես՝ ինչպէս զուարակով սրբեցիր։
Եւ յաւուրն երկրորդի [937]առցեն նոխազս երկուս յայծեաց անարատից`` վասն մեղաց, եւ քաւեսցեն զսեղանն` որպէս քաւեցին զուարակաւն:

43:22: Եւ յաւուրն երկրորդի առցեն նոխազս երկուս յայծեաց անարատից վասն մեղաց, եւ քաւեսցեն զսեղանն՝ որպէս քաւեցին զուարակաւն[13016]։
[13016] Ոմանք. Յայծեաց անարատս վասն։
22 Երկրորդ օրը առանց արատի այծերից երկու նոխազ թող վերցնեն՝ իրենց մեղքերի համար, սրբագործեն զոհասեղանը, ինչպէս որ զուարակով սրբագործեցին:
22 Ու երկրորդ օրը մեղքի պատարագի համար այծերէն անարատ նոխազ մը պիտի մատուցանես։ Սեղանը պիտի սրբես՝ ինչպէս զուարակով սրբեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
43:2243:22 А на другой день в жертву за грех принеси из козьего стада козла без порока, и пусть очистят жертвенник так же, как очищали тельцом.
43:22 καὶ και and; even τῇ ο the ἡμέρᾳ ημερα day τῇ ο the δευτέρᾳ δευτερος second λήμψονται λαμβανω take; get ἐρίφους εριφος kid δύο δυο two αἰγῶν αιξ flawless; blameless ὑπὲρ υπερ over; for ἁμαρτίας αμαρτια sin; fault καὶ και and; even ἐξιλάσονται εξιλασκομαι the θυσιαστήριον θυσιαστηριον altar καθότι καθοτι in that ἐξιλάσαντο εξιλασκομαι in τῷ ο the μόσχῳ μοσχος calf
43:22 וּ û וְ and בַ va בְּ in † הַ the יֹּום֙ yyôm יֹום day הַ ha הַ the שֵּׁנִ֔י ššēnˈî שֵׁנִי second תַּקְרִ֛יב taqrˈîv קרב approach שְׂעִיר־ śᵊʕîr- שָׂעִיר he-goat עִזִּ֥ים ʕizzˌîm עֵז goat תָּמִ֖ים tāmˌîm תָּמִים complete לְ lᵊ לְ to חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin וְ wᵊ וְ and חִטְּאוּ֙ ḥiṭṭᵊʔˌû חטא miss אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חִטְּא֖וּ ḥiṭṭᵊʔˌû חטא miss בַּ ba בְּ in † הַ the פָּֽר׃ ppˈār פַּר young bull
43:22. et in die secunda offeres hircum caprarum inmaculatum pro peccato et expiabunt altare sicut expiaverunt in vituloAnd in the second day thou shalt offer a he goat without blemish for sin: and they shall expiate the altar, as they expiated it with the calf.
22. And on the second day thou shalt offer a he-goat without blemish for a sin offering; and they shall cleanse the altar, as they did cleanse it with the bullock.
43:22. And on the second day, you shall offer an immaculate he-goat from among the she-goats on behalf of sin. And they shall expiate the altar, just as they expiated it with the calf.
43:22. And on the second day thou shalt offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they did cleanse [it] with the bullock.
And on the second day thou shalt offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they did cleanse [it] with the bullock:

43:22 А на другой день в жертву за грех принеси из козьего стада козла без порока, и пусть очистят жертвенник так же, как очищали тельцом.
43:22
καὶ και and; even
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
δευτέρᾳ δευτερος second
λήμψονται λαμβανω take; get
ἐρίφους εριφος kid
δύο δυο two
αἰγῶν αιξ flawless; blameless
ὑπὲρ υπερ over; for
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
ἐξιλάσονται εξιλασκομαι the
θυσιαστήριον θυσιαστηριον altar
καθότι καθοτι in that
ἐξιλάσαντο εξιλασκομαι in
τῷ ο the
μόσχῳ μοσχος calf
43:22
וּ û וְ and
בַ va בְּ in
הַ the
יֹּום֙ yyôm יֹום day
הַ ha הַ the
שֵּׁנִ֔י ššēnˈî שֵׁנִי second
תַּקְרִ֛יב taqrˈîv קרב approach
שְׂעִיר־ śᵊʕîr- שָׂעִיר he-goat
עִזִּ֥ים ʕizzˌîm עֵז goat
תָּמִ֖ים tāmˌîm תָּמִים complete
לְ lᵊ לְ to
חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin
וְ wᵊ וְ and
חִטְּאוּ֙ ḥiṭṭᵊʔˌû חטא miss
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
חִטְּא֖וּ ḥiṭṭᵊʔˌû חטא miss
בַּ ba בְּ in
הַ the
פָּֽר׃ ppˈār פַּר young bull
43:22. et in die secunda offeres hircum caprarum inmaculatum pro peccato et expiabunt altare sicut expiaverunt in vitulo
And in the second day thou shalt offer a he goat without blemish for sin: and they shall expiate the altar, as they expiated it with the calf.
43:22. And on the second day, you shall offer an immaculate he-goat from among the she-goats on behalf of sin. And they shall expiate the altar, just as they expiated it with the calf.
43:22. And on the second day thou shalt offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they did cleanse [it] with the bullock.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Жертвой за грех, тельцом и кровью его, покропленной на жертвеннике, последний еще не вполне очистился; ею только начато очищение его, для завершения которого требуется символически полное число 7: дней. Но в остальные 6: дней (ср. ст. 25) не требуется для очищения жертвенника уже столь крупной жертвы, как телец. Телец заменяется козлом из коз (по Розенмюллеру, нежное выражение, как у Зах IX:9; может быть, указание на молодость: детеныш, сосун рус: “из стадо козьего козла”, LXX: “два”, должно быть по аналогии с днем очищения). Жертва эта должна быть принесена с теми же обрядами, направленными к очищению жертвенника, с какими приносился телец в первый день освящения жертвенника, т. е. с кроплением кровью жертвы на выпуклости жертвенника и сожжением ее в особом месте. Такая же жертва за грех приносилась ежедневно в великие праздники: XIV:23. По Моисееву закону, в жертву за грех при освящении скинии ежедневно приносился овен (менее крупное, чем козел жертвенное животное).
Albert Barnes: Notes on the Bible - 1834
43:22: They shall cleanse - By sprinkling the blood Eze 43:18. Here "they" marks the act as that of the priests. Moses did his part before the priests were consecrated, and the seer could act through them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:22: a kid: Eze 43:25; Exo 29:15-18; Lev 8:18-21; Isa 53:6, Isa 53:10; Pe1 1:19
and they: Eze 43:20, Eze 43:26
John Gill
43:22 And on the second day thou shalt offer a kid of the goats without blemish for a sin offering,.... Jarchi observes, that this was not in the tabernacle, but ordered to be in future time by him that speaks; instead of this, another ram was appointed by the law, Ex 29:15, this shows the ceremonial law to be changeable, and now abolished: this was typical of Christ, without spot and blemish, and yet figured by the goat, being made sin for his people:
and they shall cleanse the altar, as they did cleanse it with the bullock; See Gill on Ezek 43:20.
John Wesley
43:22 They - The priests in attendance.
43:2343:23: Եւ յետ վախճանելոյ զքաւութիւնն, մատուսցեն զուարակ յարջառոց անարատ՝ եւ խո՛յ ՚ի հօտից անարատ։
23 Քաւութիւնը սրբագործելը վերջացնելուց յետոյ թող նախիրներից առանց արատի մի զուարակ մատուցեն, հօտից էլ՝ առանց արատի մի խոյ. դրանք մատուցեն Տիրոջ առաջ,
23 Երբ սրբելը լմնցնես, արջառներէն անարատ զուարակ մը ու ոչխարներէն անարատ խոյ մը պիտի մատուցանես։
Եւ յետ վախճանելոյ[938] զքաւութիւնն, [939]մատուսցեն զուարակ յարջառոց անարատ, եւ խոյ ի հօտից անարատ:

43:23: Եւ յետ վախճանելոյ զքաւութիւնն, մատուսցեն զուարակ յարջառոց անարատ՝ եւ խո՛յ ՚ի հօտից անարատ։
23 Քաւութիւնը սրբագործելը վերջացնելուց յետոյ թող նախիրներից առանց արատի մի զուարակ մատուցեն, հօտից էլ՝ առանց արատի մի խոյ. դրանք մատուցեն Տիրոջ առաջ,
23 Երբ սրբելը լմնցնես, արջառներէն անարատ զուարակ մը ու ոչխարներէն անարատ խոյ մը պիտի մատուցանես։
zohrab-1805▾ eastern-1994▾ western am▾
43:2343:23 Когда же кончишь очищение, приведи из стада волов тельца без порока и из стада овец овна без порока;
43:23 καὶ και and; even μετὰ μετα with; amid τὸ ο the συντελέσαι συντελεω consummate; finish σε σε.1 you τὸν ο the ἐξιλασμὸν εξιλασμος offer; bring to μόσχον μοσχος calf ἐκ εκ from; out of βοῶν βους ox ἄμωμον αμωμος flawless; blameless καὶ και and; even κριὸν κριος from; out of προβάτων προβατον sheep ἄμωμον αμωμος flawless; blameless
43:23 בְּ bᵊ בְּ in כַלֹּותְךָ֖ ḵallôṯᵊḵˌā כלה be complete מֵֽ mˈē מִן from חַטֵּ֑א ḥaṭṭˈē חטא miss תַּקְרִיב֙ taqrîv קרב approach פַּ֣ר pˈar פַּר young bull בֶּן־ ben- בֵּן son בָּקָ֣ר bāqˈār בָּקָר cattle תָּמִ֔ים tāmˈîm תָּמִים complete וְ wᵊ וְ and אַ֥יִל ʔˌayil אַיִל ram, despot מִן־ min- מִן from הַ ha הַ the צֹּ֖אן ṣṣˌōn צֹאן cattle תָּמִֽים׃ tāmˈîm תָּמִים complete
43:23. cumque conpleveris expians illud offeres vitulum de armento inmaculatum et arietem de grege inmaculatumAnd when thou shalt have made an end of the expiation thereof, thou shalt offer a calf of the herd without blemish, and a ram of the flock without blemish.
23. When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.
43:23. And when you will have completed expiating it, you shall offer an immaculate calf from the herd and an immaculate ram from the flock.
43:23. When thou hast made an end of cleansing [it], thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.
When thou hast made an end of cleansing [it], thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish:

43:23 Когда же кончишь очищение, приведи из стада волов тельца без порока и из стада овец овна без порока;
43:23
καὶ και and; even
μετὰ μετα with; amid
τὸ ο the
συντελέσαι συντελεω consummate; finish
σε σε.1 you
τὸν ο the
ἐξιλασμὸν εξιλασμος offer; bring to
μόσχον μοσχος calf
ἐκ εκ from; out of
βοῶν βους ox
ἄμωμον αμωμος flawless; blameless
καὶ και and; even
κριὸν κριος from; out of
προβάτων προβατον sheep
ἄμωμον αμωμος flawless; blameless
43:23
בְּ bᵊ בְּ in
כַלֹּותְךָ֖ ḵallôṯᵊḵˌā כלה be complete
מֵֽ mˈē מִן from
חַטֵּ֑א ḥaṭṭˈē חטא miss
תַּקְרִיב֙ taqrîv קרב approach
פַּ֣ר pˈar פַּר young bull
בֶּן־ ben- בֵּן son
בָּקָ֣ר bāqˈār בָּקָר cattle
תָּמִ֔ים tāmˈîm תָּמִים complete
וְ wᵊ וְ and
אַ֥יִל ʔˌayil אַיִל ram, despot
מִן־ min- מִן from
הַ ha הַ the
צֹּ֖אן ṣṣˌōn צֹאן cattle
תָּמִֽים׃ tāmˈîm תָּמִים complete
43:23. cumque conpleveris expians illud offeres vitulum de armento inmaculatum et arietem de grege inmaculatum
And when thou shalt have made an end of the expiation thereof, thou shalt offer a calf of the herd without blemish, and a ram of the flock without blemish.
43:23. And when you will have completed expiating it, you shall offer an immaculate calf from the herd and an immaculate ram from the flock.
43:23. When thou hast made an end of cleansing [it], thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. Когда жертвенник будет очищен жертвою за грех, не на седьмой день, когда это очищение закончится совсем, а, как показывает 25: ст., в первый же день очищения, после первой очистительной жертвы на нем, он становится годным для святейшей жертвы, жертвы kat exochn, жертвы жертв, всесожжения. Эта жертва вместе с тем своею величайшею святостью и завершает наряду с ежедневной жертвой за грех ежедневное очищение жертвенника. Она должна состоять из непорочных (слово, дважды в знак особой важности требования) тельца и овена; тот и другой морально совершеннее козла. “Из стада” - см. объяснение в ст. 22.
Albert Barnes: Notes on the Bible - 1834
43:23: There was, on each of the seven days, a burnt-offering of a bullock and a ram, preceded by a "sin-offereng of a bullock" on the first day, and of a "kid of the goats" on the other days.
John Gill
43:23 When thou hast made an end of cleansing it,.... The altar, by the sacrifices of the bullock and the kid, on the first and second days; then, on the third day,
thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish; all these sacrifices point at the one sacrifice of Christ; which was pure and perfect, and once offered up for the sins of many, and needs no reiteration; only the doctrine of it is to be frequently inculcated in the ministry of the word and ordinances.
John Wesley
43:23 Shalt offer - On the third day, and so on, through seven days.
43:2443:24: Եւ մատուսցին առաջի Տեառն, եւ ցանեսցեն ՚ի վերայ նորա քահանայքն աղ. եւ հանցեն զնոսա յողջակէզս Տեառն[13017]։ [13017] Այլք. Եւ մատուսցեն առաջի Տեառն։ ՚Ի լուս՛՛. Եւ ցանեսցեն ՚ի վերայ նոցա. համաձայն այլոց ՚ի բն՛՛։
24 քահանաները դրանց վրայ աղ ցանեն ու տանեն ողջակիզելու Տիրոջ համար:
24 Զանոնք Տէրոջը առջեւ պիտի մօտեցնես ու քահանաները անոնց վրայ աղ պիտի ցանեն ու զանոնք Տէրոջը իբր ողջակէզ պիտի ընեն։
Եւ [940]մատուսցեն առաջի Տեառն, եւ ցանեսցեն ի վերայ նոցա քահանայքն աղ, եւ հանցեն զնոսա յողջակէզս Տեառն:

43:24: Եւ մատուսցին առաջի Տեառն, եւ ցանեսցեն ՚ի վերայ նորա քահանայքն աղ. եւ հանցեն զնոսա յողջակէզս Տեառն[13017]։
[13017] Այլք. Եւ մատուսցեն առաջի Տեառն։ ՚Ի լուս՛՛. Եւ ցանեսցեն ՚ի վերայ նոցա. համաձայն այլոց ՚ի բն՛՛։
24 քահանաները դրանց վրայ աղ ցանեն ու տանեն ողջակիզելու Տիրոջ համար:
24 Զանոնք Տէրոջը առջեւ պիտի մօտեցնես ու քահանաները անոնց վրայ աղ պիտի ցանեն ու զանոնք Տէրոջը իբր ողջակէզ պիտի ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
43:2443:24 и принеси их пред лице Господа; и священники бросят на них соли, и вознесут их во всесожжение Господу.
43:24 καὶ και and; even προσοίσετε προσφερω offer; bring to ἐναντίον εναντιον next to; before κυρίου κυριος lord; master καὶ και and; even ἐπιρρίψουσιν επιρριπτω fling on οἱ ο the ἱερεῖς ιερευς priest ἐπ᾿ επι in; on αὐτὰ αυτος he; him ἅλα αλας salt καὶ και and; even ἀνοίσουσιν αναφερω bring up; carry up αὐτὰ αυτος he; him ὁλοκαυτώματα ολοκαυτωμα whole offering τῷ ο the κυρίῳ κυριος lord; master
43:24 וְ wᵊ וְ and הִקְרַבְתָּ֖ם hiqravtˌām קרב approach לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הִשְׁלִ֨יכוּ hišlˌîḵû שׁלך throw הַ ha הַ the כֹּהֲנִ֤ים kkōhᵃnˈîm כֹּהֵן priest עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon מֶ֔לַח mˈelaḥ מֶלַח salt וְ wᵊ וְ and הֶעֱל֥וּ heʕᵉlˌû עלה ascend אֹותָ֛ם ʔôṯˈām אֵת [object marker] עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
43:24. et offeres eos in conspectu Domini et mittent sacerdotes super eos sal et offerent eos holocaustum DominoAnd thou shalt offer them in the sight of the Lord, and the priests shall put salt upon them, and shall offer them a holocaust to the Lord.
24. And thou shalt bring them near before the LORD, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the LORD.
43:24. And you shall offer them in the sight of the Lord. And the priests shall sprinkle salt over them, and they shall offer them as a holocaust to the Lord.
43:24. And thou shalt offer them before the LORD, and the priests shall cast salt upon them, and they shall offer them up [for] a burnt offering unto the LORD.
And thou shalt offer them before the LORD, and the priests shall cast salt upon them, and they shall offer them up [for] a burnt offering unto the LORD:

43:24 и принеси их пред лице Господа; и священники бросят на них соли, и вознесут их во всесожжение Господу.
43:24
καὶ και and; even
προσοίσετε προσφερω offer; bring to
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
καὶ και and; even
ἐπιρρίψουσιν επιρριπτω fling on
οἱ ο the
ἱερεῖς ιερευς priest
ἐπ᾿ επι in; on
αὐτὰ αυτος he; him
ἅλα αλας salt
καὶ και and; even
ἀνοίσουσιν αναφερω bring up; carry up
αὐτὰ αυτος he; him
ὁλοκαυτώματα ολοκαυτωμα whole offering
τῷ ο the
κυρίῳ κυριος lord; master
43:24
וְ wᵊ וְ and
הִקְרַבְתָּ֖ם hiqravtˌām קרב approach
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הִשְׁלִ֨יכוּ hišlˌîḵû שׁלך throw
הַ ha הַ the
כֹּהֲנִ֤ים kkōhᵃnˈîm כֹּהֵן priest
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
מֶ֔לַח mˈelaḥ מֶלַח salt
וְ wᵊ וְ and
הֶעֱל֥וּ heʕᵉlˌû עלה ascend
אֹותָ֛ם ʔôṯˈām אֵת [object marker]
עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering
לַֽ lˈa לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
43:24. et offeres eos in conspectu Domini et mittent sacerdotes super eos sal et offerent eos holocaustum Domino
And thou shalt offer them in the sight of the Lord, and the priests shall put salt upon them, and shall offer them a holocaust to the Lord.
43:24. And you shall offer them in the sight of the Lord. And the priests shall sprinkle salt over them, and they shall offer them as a holocaust to the Lord.
43:24. And thou shalt offer them before the LORD, and the priests shall cast salt upon them, and they shall offer them up [for] a burnt offering unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. Это будет первая настоящая жертва Господу (“принеси их пред лице Господа”) на новом жертвеннике, жертва всесожжения. Она должна быть посолена (только обрядно: через бросание на нее соли) священниками (впервые они в этом культе выступают как действующие лица). По Моисееву закону, соление требовалось только для бескровной жертвы (Лев II:13), но практика усвоила его всем жертвам: Мк IX:49, И. Фл. Ant. III, 9, 1. Высокий символизм соления жертвы виден уже из наименования соли в Ветхом Завете “солию завета” (Чис XVIII:19; 2: Пар XIII:5). “Первоначально каждая жертва была общим пиршеством почитателя с своим божеством, и получала такое приготовление, в каком люди вкушали ее; а соль и теперь еще на востоке символ гостеприимства” (Берт.).
Albert Barnes: Notes on the Bible - 1834
43:24
Salt is here added to the "burnt-offering" to express still more the idea of purification. In the second temple no sacrifice was complete without the use of salt, and the rabbis assert that there was a great heap of salt close to the altar, always ready for use, and that the inclined plane to the altar was kept covered with salt. Compare Mar 9:49.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:24: cast salt: Lev 2:13; Num 18:19; Ch2 13:5; Mat 5:13; Mar 9:49, Mar 9:50; Col 4:6
John Gill
43:24 And thou shalt offer them before the Lord,.... Upon the altar of burnt offering, which stood before the house or temple where Jehovah dwelt, Ezek 40:47,
and the priests shall cast salt upon them; which was to be used in all sacrifices under the law, Lev 2:13, this may denote the savoury doctrines and lives of the ministers of the Gospel, who thereby recommend the truths they deliver, concerning a crucified Christ, his blood, righteousness, and sacrifice, to others; see Mt 5:13,
and they shall offer them up for a burnt offering unto the Lord; throughout the whole seven days of the consecration and cleansing of the altar, as follows:
John Wesley
43:24 Shalt offer - Direct them to offer. Salt - It may allude to the perpetuity of the covenant thus made by sacrifice.
43:2543:25: Զեւթն օր արասցեն նոխազ մի վասն մեղաց հանապազ, եւ զուարակ մի յարջառոց, եւ խոյ մի ՚ի հօտից անարատ արասցեն[13018] [13018] Օրինակ մի. Զեւթն օր արածեսցեն նոխազ։
25 Թող եօթը օր անընդհատ իրենց մեղքերի համար մի նոխազ մատուցեն, նախիրներից՝ մի զուարակ, հօտերից՝ առանց արատի մի խոյ,
25 Եօթը օր մեղքի պատարագի համար՝ օրը մէկմէկ նոխազ պիտի մատուցանես։ Նաեւ արջառներէն զուարակ մը ու ոչխարներէն խոյ մը պիտի մատուցանես, որոնք անարատ պէտք է ըլլան։
Զեւթն օր [941]արասցեն նոխազ մի վասն մեղաց հանապազ, եւ զուարակ մի յարջառոց, եւ խոյ մի ի հօտից անարատ արասցեն:

43:25: Զեւթն օր արասցեն նոխազ մի վասն մեղաց հանապազ, եւ զուարակ մի յարջառոց, եւ խոյ մի ՚ի հօտից անարատ արասցեն[13018]
[13018] Օրինակ մի. Զեւթն օր արածեսցեն նոխազ։
25 Թող եօթը օր անընդհատ իրենց մեղքերի համար մի նոխազ մատուցեն, նախիրներից՝ մի զուարակ, հօտերից՝ առանց արատի մի խոյ,
25 Եօթը օր մեղքի պատարագի համար՝ օրը մէկմէկ նոխազ պիտի մատուցանես։ Նաեւ արջառներէն զուարակ մը ու ոչխարներէն խոյ մը պիտի մատուցանես, որոնք անարատ պէտք է ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
43:2543:25 Семь дней приноси в жертву за грех по козлу в день; также пусть приносят в жертву по тельцу из стада волов и по овну из стада овец без порока.
43:25 ἑπτὰ επτα seven ἡμέρας ημερα day ποιήσεις ποιεω do; make ἔριφον εριφος kid ὑπὲρ υπερ over; for ἁμαρτίας αμαρτια sin; fault καθ᾿ κατα down; by ἡμέραν ημερα day καὶ και and; even μόσχον μοσχος calf ἐκ εκ from; out of βοῶν βους ox καὶ και and; even κριὸν κριος from; out of προβάτων προβατον sheep ἄμωμα αμωμος flawless; blameless ποιήσουσιν ποιεω do; make
43:25 שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֔ים yāmˈîm יֹום day תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make שְׂעִיר־ śᵊʕîr- שָׂעִיר he-goat חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin לַ la לְ to † הַ the יֹּ֑ום yyˈôm יֹום day וּ û וְ and פַ֧ר fˈar פַּר young bull בֶּן־ ben- בֵּן son בָּקָ֛ר bāqˈār בָּקָר cattle וְ wᵊ וְ and אַ֥יִל ʔˌayil אַיִל ram, despot מִן־ min- מִן from הַ ha הַ the צֹּ֖אן ṣṣˌōn צֹאן cattle תְּמִימִ֥ים tᵊmîmˌîm תָּמִים complete יַעֲשֽׂוּ׃ yaʕᵃśˈû עשׂה make
43:25. septem diebus facies hircum pro peccato cotidie et vitulum de armento et arietem de pecoribus inmaculatos offerentSeven days shalt thou offer a he goat for sin daily: they shall offer also a calf of the herd, and a ram of the flock without blemish.
25. Seven days shalt thou prepare every day a goat for a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish.
43:25. For seven days, you shall offer daily a he-goat on behalf of sin. Also, they shall offer a calf from the herd, and a ram from the flock, ones that are immaculate.
43:25. Seven days shalt thou prepare every day a goat [for] a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish.
Seven days shalt thou prepare every day a goat [for] a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish:

43:25 Семь дней приноси в жертву за грех по козлу в день; также пусть приносят в жертву по тельцу из стада волов и по овну из стада овец без порока.
43:25
ἑπτὰ επτα seven
ἡμέρας ημερα day
ποιήσεις ποιεω do; make
ἔριφον εριφος kid
ὑπὲρ υπερ over; for
ἁμαρτίας αμαρτια sin; fault
καθ᾿ κατα down; by
ἡμέραν ημερα day
καὶ και and; even
μόσχον μοσχος calf
ἐκ εκ from; out of
βοῶν βους ox
καὶ και and; even
κριὸν κριος from; out of
προβάτων προβατον sheep
ἄμωμα αμωμος flawless; blameless
ποιήσουσιν ποιεω do; make
43:25
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֔ים yāmˈîm יֹום day
תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make
שְׂעִיר־ śᵊʕîr- שָׂעִיר he-goat
חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin
לַ la לְ to
הַ the
יֹּ֑ום yyˈôm יֹום day
וּ û וְ and
פַ֧ר fˈar פַּר young bull
בֶּן־ ben- בֵּן son
בָּקָ֛ר bāqˈār בָּקָר cattle
וְ wᵊ וְ and
אַ֥יִל ʔˌayil אַיִל ram, despot
מִן־ min- מִן from
הַ ha הַ the
צֹּ֖אן ṣṣˌōn צֹאן cattle
תְּמִימִ֥ים tᵊmîmˌîm תָּמִים complete
יַעֲשֽׂוּ׃ yaʕᵃśˈû עשׂה make
43:25. septem diebus facies hircum pro peccato cotidie et vitulum de armento et arietem de pecoribus inmaculatos offerent
Seven days shalt thou offer a he goat for sin daily: they shall offer also a calf of the herd, and a ram of the flock without blemish.
43:25. For seven days, you shall offer daily a he-goat on behalf of sin. Also, they shall offer a calf from the herd, and a ram from the flock, ones that are immaculate.
43:25. Seven days shalt thou prepare every day a goat [for] a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish.
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
25. Жертва должна приноситься 7: дней, символическое число полноты и святости, принятое в ветхозаветном законе для всех священных сроков, длиннейших одного дня. В течение этих дней должны приноситься на очищаемом и освящаемом жертвеннике как жертва за грех, состоящая из козла (точнее: тельца для первого дня, и козла для последующих 6; здесь в видах сжатости, обобщение), так и “жертва” настоящая, т. е. всесожжение - телец и овен.
Adam Clarke: Commentary on the Bible - 1831
43:25: Seven days shalt thou prepare - These are, in general, ordinances of the Law; and may be seen by consulting the parallel passages. All these directions are given that they might follow them, when they should be put in possession of their own land. For in several cases the prophet enters into particulars, as if he had supposed that the book of the law had perished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:25: Exo 29:35-37; Lev 8:33
John Gill
43:25 Seven days shalt thou prepare every day a goat for a sin offering,.... By this it appears that the altar was seven days a consecrating and cleansing; and that on each day a goat was prepared and offered, typical of Christ, as before observed. Here Kimchi owns that this was not according to the order of Moses, or was done by those that came out of the captivity of Babylon; and is obliged to confess that there will be a change or an innovation in the order of sacrifices in time to come, or under the Messiah.
They shall also prepare a young bullock, and a ram out of the flock without blemish; which, either one or all of them, should be offered up on each of the seven days; See Gill on Ezek 43:23.
43:2643:26: զեւթն օր, եւ քաւեսցեն զսեղանն՝ եւ սրբեսցեն զնա։ Եւ կատարեսցեն զձեռս իւրեանց.
26 ու եօթը օր սրբագործեն զոհասեղանը, մաքրեն այն: Թող մաքրեն նաեւ իրենց ձեռքերը:
26 Եօթը օր սեղանին քաւութիւն պիտի ընես եւ զանիկա սրբես ու նուիրես։
Զեւթն օր քաւեսցեն զսեղանն եւ սրբեսցեն զնա, եւ կատարեսցեն զձեռս իւրեանց:

43:26: զեւթն օր, եւ քաւեսցեն զսեղանն՝ եւ սրբեսցեն զնա։ Եւ կատարեսցեն զձեռս իւրեանց.
26 ու եօթը օր սրբագործեն զոհասեղանը, մաքրեն այն: Թող մաքրեն նաեւ իրենց ձեռքերը:
26 Եօթը օր սեղանին քաւութիւն պիտի ընես եւ զանիկա սրբես ու նուիրես։
zohrab-1805▾ eastern-1994▾ western am▾
43:2643:26 Семь дней они должны очищать жертвенник и освящать его и наполнять руки свои.
43:26 ἑπτὰ επτα seven ἡμέρας ημερα day καὶ και and; even ἐξιλάσονται εξιλασκομαι the θυσιαστήριον θυσιαστηριον altar καὶ και and; even καθαριοῦσιν καθαριζω cleanse αὐτὸ αυτος he; him καὶ και and; even πλήσουσιν πληθω fill; fulfill χεῖρας χειρ hand αὐτῶν αυτος he; him
43:26 שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֗ים yāmˈîm יֹום day יְכַפְּרוּ֙ yᵊḵappᵊrˌû כפר cover אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar וְ wᵊ וְ and טִֽהֲר֖וּ ṭˈihᵃrˌû טהר be clean אֹתֹ֑ו ʔōṯˈô אֵת [object marker] וּ û וְ and מִלְא֖וּ milʔˌû מלא be full יָדָֽיוידו *yāḏˈāʸw יָד hand
43:26. septem diebus expiabunt altare et mundabunt illud et implebunt manum eiusSeven days shall they expiate the altar, and shall cleanse it: and they shall consecrate it.
26. Seven days shall they make atonement for the altar and purify it; so shall they consecrate it.
43:26. For seven days, they shall expiate the altar, and they shall cleanse it, and they shall fill its hand.
43:26. Seven days shall they purge the altar and purify it; and they shall consecrate themselves.
Seven days shall they purge the altar and purify it; and they shall consecrate themselves:

43:26 Семь дней они должны очищать жертвенник и освящать его и наполнять руки свои.
43:26
ἑπτὰ επτα seven
ἡμέρας ημερα day
καὶ και and; even
ἐξιλάσονται εξιλασκομαι the
θυσιαστήριον θυσιαστηριον altar
καὶ και and; even
καθαριοῦσιν καθαριζω cleanse
αὐτὸ αυτος he; him
καὶ και and; even
πλήσουσιν πληθω fill; fulfill
χεῖρας χειρ hand
αὐτῶν αυτος he; him
43:26
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֗ים yāmˈîm יֹום day
יְכַפְּרוּ֙ yᵊḵappᵊrˌû כפר cover
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
וְ wᵊ וְ and
טִֽהֲר֖וּ ṭˈihᵃrˌû טהר be clean
אֹתֹ֑ו ʔōṯˈô אֵת [object marker]
וּ û וְ and
מִלְא֖וּ milʔˌû מלא be full
יָדָֽיוידו
*yāḏˈāʸw יָד hand
43:26. septem diebus expiabunt altare et mundabunt illud et implebunt manum eius
Seven days shall they expiate the altar, and shall cleanse it: and they shall consecrate it.
43:26. For seven days, they shall expiate the altar, and they shall cleanse it, and they shall fill its hand.
43:26. Seven days shall they purge the altar and purify it; and they shall consecrate themselves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26. Во всех перечисленных обрядах, наполняющих 7: дней, и должно состоять а) очищение таинственного жертвенника от всего тварно-нечистого в нем, б) освящение его для божественного назначения; то и другое являются для него в) своего рода наполнением рук его (по кетив ядав, руки его, по кери - ядо, рука его, по LXX ядам, руки своя, т. е. священников) подобным тому наполнению рук посвящаемых священников жертвенным мясом, которое было заключительным обрядом их посвящения (Исх ХХIX:9; Лев VIII:33). Замечательно, что о посвящении священников на их служение здесь ничего не говорится (если не считать указанием на это последнее слово стиха в чтении его у LXX). Не говорится и о помазании жертвенника и храма елеем. Таким образом, обряды освящения нового храма разнятся с Моисеевыми не только в роде и количестве жертв освящения (см. объяснение ст. 20: и сл.), но и в самом характере и сущности освящения, отличаясь большею простотою и так сказать объективностью.
Albert Barnes: Notes on the Bible - 1834
43:26
Consecrate themselves - literally, as in the margin. Lev 8:27. The priests are already consecrated, but the memory of their consecration was thus kept up at the dedication of the altar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:26: they shall: Lev 8:34
consecrate themselves: Heb. fill their hands, Exo 29:24, Exo 32:29 *marg.
John Gill
43:26 Seven days shall they purge the altar, and purify it,.... Which denotes the perfect purity and sanctification of it; which how to be applied to Christ; see Gill on Ezek 43:20;
and they shall consecrate themselves: the priests shall consecrate themselves, or devote themselves to the service of the altar; so Gospel ministers to the ministry of a crucified Christ: or they themselves should consecrate the altar by the above rites: or rather it may be literally rendered,
and they shall fill its hands, or "their own hands" (b); that is, either they shall fill the sides of the altar with sacrifices, as much as it could hold; or the hands of the priests with parts of the sacrifice, or with gifts, as a token of their being inaugurated into, and invested with, the priestly office: so Gospel ministers should have their hands full of, or be filled with, the gifts and graces of the Spirit, and with the knowledge of Christ, his person, offices, grace, righteousness, and sacrifice, that they may minister unto others.
(b) There is a double reading of the words; the Cetib or textual reading is "its hand"; the Keri or marginal reading is "their own hands".
John Wesley
43:26 They - The priests in course.
Robert Jamieson, A. R. Fausset and David Brown
43:26 Seven days--referring to the original directions of Moses for seven days' purification services of the altar (Ex 29:37).
consecrate themselves--literally, "fill their hands," namely, with offerings; referring to the mode of consecrating a priest (Ex 29:24, Ex 29:35).
43:2743:27: եւ վախճանեսցեն զաւուրսն. եւ եղիցի յօրէն ութերորդէ եւ անդր՝ արասցեն քահանայքն ՚ի վերայ սեղանոյն զողջակէզս ձեր, եւ զվասն փրկութեան ձերոյ, եւ ընկալայց զձեզ՝ ասէ Տէր Տէր[13019]։[13019] Բազումք. Յօրէն ութերորդի եւ անդր։
27 Երբ օրերն աւարտուեն, եւ երբ ութերորդ օրը լինի, քահանաները թող սեղանի վրայ անեն ձեր ողջակէզը, եւ դա թող լինի ձեր փրկութեան համար: Ես էլ կ’ընդունեմ ձեզ”», - ասում է Տէր Աստուածը:
27 Երբ այն օրերը լմննան, ութերորդ օրը քահանաները սեղանին վրայ ձեր ողջակէզները ու ձեր խաղաղութեան զոհերը պիտի մատուցանեն եւ ես ձեզ պիտի ընդունիմ», կ’ըսէ Տէր Եհովան։
Եւ վախճանեսցեն զաւուրսն, եւ եղիցի յօրէն ութերորդէ եւ անդր` արասցեն քահանայքն ի վերայ սեղանոյն զողջակէզս ձեր, եւ [942]զվասն փրկութեան ձերոյ``, եւ ընկալայց զձեզ, ասէ Տէր Տէր:

43:27: եւ վախճանեսցեն զաւուրսն. եւ եղիցի յօրէն ութերորդէ եւ անդր՝ արասցեն քահանայքն ՚ի վերայ սեղանոյն զողջակէզս ձեր, եւ զվասն փրկութեան ձերոյ, եւ ընկալայց զձեզ՝ ասէ Տէր Տէր[13019]։
[13019] Բազումք. Յօրէն ութերորդի եւ անդր։
27 Երբ օրերն աւարտուեն, եւ երբ ութերորդ օրը լինի, քահանաները թող սեղանի վրայ անեն ձեր ողջակէզը, եւ դա թող լինի ձեր փրկութեան համար: Ես էլ կ’ընդունեմ ձեզ”», - ասում է Տէր Աստուածը:
27 Երբ այն օրերը լմննան, ութերորդ օրը քահանաները սեղանին վրայ ձեր ողջակէզները ու ձեր խաղաղութեան զոհերը պիտի մատուցանեն եւ ես ձեզ պիտի ընդունիմ», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
43:2743:27 По окончании же сих дней, в восьмой день и далее, священники будут возносить на жертвеннике ваши всесожжения и благодарственные жертвы; и Я буду милостив к вам, говорит Господь Бог.
43:27 καὶ και and; even ἔσται ειμι be ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day τῆς ο the ὀγδόης ογδοος eighth καὶ και and; even ἐπέκεινα επεκεινα beyond ποιήσουσιν ποιεω do; make οἱ ο the ἱερεῖς ιερευς priest ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering ὑμῶν υμων your καὶ και and; even τὰ ο the τοῦ ο the σωτηρίου σωτηριος salvation; saving ὑμῶν υμων your καὶ και and; even προσδέξομαι προσδεχομαι welcome; wait for ὑμᾶς υμας you λέγει λεγω tell; declare κύριος κυριος lord; master
43:27 וִֽ wˈi וְ and יכַלּ֖וּ yḵallˌû כלה be complete אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יָּמִ֑ים ס yyāmˈîm s יֹום day וְ wᵊ וְ and הָיָה֩ hāyˌā היה be בַ va בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the שְּׁמִינִ֜י ššᵊmînˈî שְׁמִינִי eighth וָ wā וְ and הָ֗לְאָה hˈālᵊʔā הָלְאָה further יַעֲשׂ֨וּ yaʕᵃśˌû עשׂה make הַ ha הַ the כֹּהֲנִ֤ים kkōhᵃnˈîm כֹּהֵן priest עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar אֶת־ ʔeṯ- אֵת [object marker] עֹולֹֽותֵיכֶם֙ ʕôlˈôṯêḵem עֹלָה burnt-offering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שַׁלְמֵיכֶ֔ם šalmêḵˈem שֶׁלֶם final offer וְ wᵊ וְ and רָצִ֣אתִי rāṣˈiṯî רצה like אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהֹוִֽה׃ ס [yᵊhôˈih] . s יְהוָה YHWH
43:27. expletis autem diebus in die octava et ultra facient sacerdotes super altare holocausta vestra et quae pro pace offerunt et placatus ero vobis ait Dominus DeusAnd the days being expired, on the eighth day and thenceforward, the priests shall offer your holocausts upon the altar, and the peace offerings: and I will be pacified towards you, saith the Lord God.
27. And when they have accomplished the days, it shall be that upon the eighth day, and forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD.
43:27. Then, when the days have been completed, on the eighth day and thereafter, the priests shall offer your holocausts upon the altar along with the peace offering. And I will be pleased with you, says the Lord God.”
43:27. And when these days are expired, it shall be, [that] upon the eighth day, and [so] forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD.
And when these days are expired, it shall be, [that] upon the eighth day, and [so] forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD:

43:27 По окончании же сих дней, в восьмой день и далее, священники будут возносить на жертвеннике ваши всесожжения и благодарственные жертвы; и Я буду милостив к вам, говорит Господь Бог.
43:27
καὶ και and; even
ἔσται ειμι be
ἀπὸ απο from; away
τῆς ο the
ἡμέρας ημερα day
τῆς ο the
ὀγδόης ογδοος eighth
καὶ και and; even
ἐπέκεινα επεκεινα beyond
ποιήσουσιν ποιεω do; make
οἱ ο the
ἱερεῖς ιερευς priest
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
ὑμῶν υμων your
καὶ και and; even
τὰ ο the
τοῦ ο the
σωτηρίου σωτηριος salvation; saving
ὑμῶν υμων your
καὶ και and; even
προσδέξομαι προσδεχομαι welcome; wait for
ὑμᾶς υμας you
λέγει λεγω tell; declare
κύριος κυριος lord; master
43:27
וִֽ wˈi וְ and
יכַלּ֖וּ yḵallˌû כלה be complete
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יָּמִ֑ים ס yyāmˈîm s יֹום day
וְ wᵊ וְ and
הָיָה֩ hāyˌā היה be
בַ va בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
שְּׁמִינִ֜י ššᵊmînˈî שְׁמִינִי eighth
וָ וְ and
הָ֗לְאָה hˈālᵊʔā הָלְאָה further
יַעֲשׂ֨וּ yaʕᵃśˌû עשׂה make
הַ ha הַ the
כֹּהֲנִ֤ים kkōhᵃnˈîm כֹּהֵן priest
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar
אֶת־ ʔeṯ- אֵת [object marker]
עֹולֹֽותֵיכֶם֙ ʕôlˈôṯêḵem עֹלָה burnt-offering
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שַׁלְמֵיכֶ֔ם šalmêḵˈem שֶׁלֶם final offer
וְ wᵊ וְ and
רָצִ֣אתִי rāṣˈiṯî רצה like
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהֹוִֽה׃ ס [yᵊhôˈih] . s יְהוָה YHWH
43:27. expletis autem diebus in die octava et ultra facient sacerdotes super altare holocausta vestra et quae pro pace offerunt et placatus ero vobis ait Dominus Deus
And the days being expired, on the eighth day and thenceforward, the priests shall offer your holocausts upon the altar, and the peace offerings: and I will be pacified towards you, saith the Lord God.
43:27. Then, when the days have been completed, on the eighth day and thereafter, the priests shall offer your holocausts upon the altar along with the peace offering. And I will be pleased with you, says the Lord God.”
43:27. And when these days are expired, it shall be, [that] upon the eighth day, and [so] forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27. С восьмого дня, первого дня, следующего за 7: днями освящения и носящего в цифре своей высокий и самый таинственный символизм (больший семи, образ будущего века) на новом жертвеннике может начаться правильный ряд жертвоприношений, которых остается по-прежнему два главных рода: ола, “всесожжение” и шелем, “благодарственная жертва”, LXX: “яже спасения”, в других местах: “мира”, - разнившиеся количеством сожигаемого: в первом случае сожигалось все, во втором жир и кровь. Эти жертвы, в противоположность старым на старом жертвеннике, будут приниматься (LXX, рус. еще сильнее “буду милостив”; евр. terminus technicus раца должно быть вернее передан LXX) Богом, в чем Он уверяет торжественно Своим словом Бога.
Albert Barnes: Notes on the Bible - 1834
43:27: After this inauguration the regular service shall be resumed, and be acceptable unto God (compare Mal 1:11).
The Epistle to the Hebrews Heb. 8-10 helps us to recognize in this vision the symbol of the purification of the Church of God by the cleansing blood of Christ, Victim and priest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:27: that upon: Lev 9:1
make: Rom 15:16; Phi 2:17; Heb 13:15
peace offerings: or, thank offerings
I will accept: Eze 20:40, Eze 20:41; Job 42:8; Hos 8:13; Rom 12:1; Eph 1:6; Col 1:20, Col 1:21; Pe1 2:5
John Gill
43:27 And when these days are expired,.... The seven days of consecration, and all these rites and sacrifices observed:
Tit shall be, that upon the eighth day, and so forward; that is, on the first day of the week, or Lord's day, the Christian sabbath, the next day after the seventh, and so upon every return of it; in which Christian ministrations are exercised, the word preached, ordinances administered, and works of righteousness and charity done; see Jn 20:19.
The priests shall make your burnt offerings upon the altar, and your peace offerings; or "thank offerings" (c); preach Christ and him crucified to the people, and offer up the sacrifices of prayer and praise unto God for them:
and I will accept you, saith the Lord God; through Christ the Mediator, in whom he is well pleased; who is the altar on which such sacrifices are accepted, and become well pleasing to God, Is 56:7.
(c) "eucharistica vestraz", Junius & Tremellius, Polanus, Piscator.
John Wesley
43:27 I will accept you - Those that give themselves to God, shall be accepted of God, their persons first, and then their performances, through the mediator.
Robert Jamieson, A. R. Fausset and David Brown
43:27 I will accept you-- (Ezek 20:40-41; Rom 12:1; 1Pet 2:5).