Եզեկիէլ / Ezekiel - 44 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Описав храм в XL-XLII гл. и его освящение (через возвращение в него Господа и очищение жертвенника) в XLIII гл., пророк может теперь заняться установлениями нового храма. Весь характер этих установлений можно наперед предугадать по изображенной рельефно доселе и опять указываемой (ст. 1-2, 4-5) святости храма. Порядок излагаемых теперь предписаний очень характерен. Он исходит от князя (XLIV:3), чтобы к нему возвратиться в заключении (XLV:7; XLVI:18). Но гораздо важнее в новой теократии священники (ср. XLIV:1: с ст. 4, 24); посему дается ряд постановлений а) о выделении необрезанных из обрядового персонала (ст. 7-9) и б) левитов из священства (10-14), в) о садокидах, как единственно законном священстве в потомстве Аарона (15-16); г) об обязанностях, (17-27) и д) содержании (28-31) нового сященства.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The appropriating of the east gate of the temple to the prince, ver. 1-3. II. A reproof sent to the house of Israel for their former profanations of God's sanctuary, with a charge to them to be more strict for the future, ver. 4-9. III. The degrading of those Levites that had formerly been guilty of idolatry and the establishing of the priesthood in the family of Zadok, which had kept their integrity, ver. 10-16. IV. Divers laws and ordinances concerning the priests, ver. 17-31.
Adam Clarke: Commentary on the Bible - 1831
This chapter gives an account of the glory of God having returned to the temple, Eze 44:14. The Jews reproved for suffering idolatrous priests to pollute it with their ministrations, Eze 44:5-8. Ordinances respecting the conduct of the priests, and the maintenance due to them, vv. 9-31.
Albert Barnes: Notes on the Bible - 1834
44:0: The relation of the different classes of people to the temple and its courts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 44:1, The east gate assigned only to the prince; Eze 44:4, The priests reproved for polluting the sanctuary; Eze 44:9, Idolaters incapable of the priests office; Eze 44:15, The sons of Zadok are accepted thereto; Eze 44:17, Ordinances for the priests.
Carl Friedrich Keil and Franz Delitzsch

Position of the Different Classes of the People in Relation to the New Sanctuary
With the consecration of the altar of burnt-offering the way is opened for the congregation of Israel to appear in the sanctuary before the Lord, to serve Him with sacrifices. If, however, the use of the new house of God was to be in harmony with the holiness of the God who dwelt therein, it was requisite that still further directions should be given concerning the entering of the people into it, and the character of the servants of both the altar and the sanctuary. These directions follow in the chapter before us-first, as to the place which the prince was to occupy at the service in the temple (Ezek 44:1-3); secondly, as to the admission of foreigners and the appointment of Levites and priests for the service (Ezek 44:4-16); and lastly, as to the conditions requisite for the administration of the priest's office, and the duties and privileges of that office (Ezek 44:17-31).
John Gill
INTRODUCTION TO EZEKIEL 44
This chapter treats of the eastern gate of the temple being appropriated to the use of the prince, Ezek 44:1, of the sin of the Lord's people, in admitting strangers and unholy persons into the sanctuary, either to officiate or communicate there, Ezek 44:4 of the degrading of the Levites, that went astray, assigning them inferior posts and service in the house of God, Ezek 44:10 and of the establishment of the sons of Zadok in their ministry, who were faithful, Ezek 44:15, then follow various laws relating to their garments; shaving of their heads; drinking wine; their marriage; performance of their ministerial work; their regard to the dead, and their food and maintenance, Ezek 44:17.
44:144:1: Եւ դարձոյց զիս ընդ ճանապարհ արտաքին դրա՛ն սրբութեանցն՝ որ հայէր յարեւելս. եւ այն էր փակեալ[13020]։ [13020] Ոմանք. Որ հայէր ընդ արեւելս։
1 Նա ինձ յետ դարձրեց սրբարանի արտաքին դռնով, որ նայում էր դէպի արեւելք: Այն փակուած էր:
44 Զիս սրբարանին դէպի արեւելք նայող դուրսի դրանը ճամբան դարձուց։ Անիկա գոց էր։
Եւ դարձոյց զիս ընդ ճանապարհ արտաքին դրան սրբութեանցն` որ հայէր յարեւելս, եւ այն էր փակեալ:

44:1: Եւ դարձոյց զիս ընդ ճանապարհ արտաքին դրա՛ն սրբութեանցն՝ որ հայէր յարեւելս. եւ այն էր փակեալ[13020]։
[13020] Ոմանք. Որ հայէր ընդ արեւելս։
1 Նա ինձ յետ դարձրեց սրբարանի արտաքին դռնով, որ նայում էր դէպի արեւելք: Այն փակուած էր:
44 Զիս սրբարանին դէպի արեւելք նայող դուրսի դրանը ճամբան դարձուց։ Անիկա գոց էր։
zohrab-1805▾ eastern-1994▾ western am▾
44:144:1 И привел он меня обратно ко внешним воротам святилища, обращенным лицом на восток, и они были затворены.
44:1 καὶ και and; even ἐπέστρεψέν επιστρεφω turn around; return με με me κατὰ κατα down; by τὴν ο the ὁδὸν οδος way; journey τῆς ο the πύλης πυλη gate τῶν ο the ἁγίων αγιος holy τῆς ο the ἐξωτέρας εξωτερος outer τῆς ο the βλεπούσης βλεπω look; see κατ᾿ κατα down; by ἀνατολάς ανατολη springing up; east καὶ και and; even αὕτη ουτος this; he ἦν ειμι be κεκλεισμένη κλειω shut
44:1 וַ wa וְ and יָּ֣שֶׁב yyˈāšev שׁוב return אֹתִ֗י ʔōṯˈî אֵת [object marker] דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way שַׁ֤עַר šˈaʕar שַׁעַר gate הַ ha הַ the מִּקְדָּשׁ֙ mmiqdˌāš מִקְדָּשׁ sanctuary הַֽ hˈa הַ the חִיצֹ֔ון ḥîṣˈôn חִיצֹון external הַ ha הַ the פֹּנֶ֖ה ppōnˌeh פנה turn קָדִ֑ים qāḏˈîm קָדִים east וְ wᵊ וְ and ה֖וּא hˌû הוּא he סָגֽוּר׃ sāḡˈûr סגר close
44:1. et convertit me ad viam portae sanctuarii exterioris quae respiciebat ad orientem et erat clausaAnd he brought me back to the way of the gate of the outward sanctuary, which looked towards the east: and it was shut.
1. Then he brought me back the way of the outer gate of the sanctuary, which looketh toward the east; and it was shut.
44:1. And he turned me back, toward the way of the gate of the outer sanctuary, which looked toward the east. And it was closed.
44:1. Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it [was] shut.
Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it [was] shut:

44:1 И привел он меня обратно ко внешним воротам святилища, обращенным лицом на восток, и они были затворены.
44:1
καὶ και and; even
ἐπέστρεψέν επιστρεφω turn around; return
με με me
κατὰ κατα down; by
τὴν ο the
ὁδὸν οδος way; journey
τῆς ο the
πύλης πυλη gate
τῶν ο the
ἁγίων αγιος holy
τῆς ο the
ἐξωτέρας εξωτερος outer
τῆς ο the
βλεπούσης βλεπω look; see
κατ᾿ κατα down; by
ἀνατολάς ανατολη springing up; east
καὶ και and; even
αὕτη ουτος this; he
ἦν ειμι be
κεκλεισμένη κλειω shut
44:1
וַ wa וְ and
יָּ֣שֶׁב yyˈāšev שׁוב return
אֹתִ֗י ʔōṯˈî אֵת [object marker]
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
שַׁ֤עַר šˈaʕar שַׁעַר gate
הַ ha הַ the
מִּקְדָּשׁ֙ mmiqdˌāš מִקְדָּשׁ sanctuary
הַֽ hˈa הַ the
חִיצֹ֔ון ḥîṣˈôn חִיצֹון external
הַ ha הַ the
פֹּנֶ֖ה ppōnˌeh פנה turn
קָדִ֑ים qāḏˈîm קָדִים east
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
סָגֽוּר׃ sāḡˈûr סגר close
44:1. et convertit me ad viam portae sanctuarii exterioris quae respiciebat ad orientem et erat clausa
And he brought me back to the way of the gate of the outward sanctuary, which looked towards the east: and it was shut.
44:1. And he turned me back, toward the way of the gate of the outer sanctuary, which looked toward the east. And it was closed.
44:1. Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it [was] shut.
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, которого мы оставили на внутреннем дворе (XLIII:5) за созерцанием жертвенника (XLIII:13: и д.), приводится (“привел” без подлежащего, см. объяснение XL:17) снова (XL:6; XLII:15; ХLIII:1) к внешним восточным воротам храма (“святилища”, микдаш в самом широком смысле) - и именно как видно из ст. 4: (см. об.) к внутренней их стороне, чтобы показать, что эти ворота и промежуток времени с той поры, как пророк был у них в последний раз (XLII:15), оказались закрытыми.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it was shut. 2 Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut. 3 It is for the prince; the prince, he shall sit in it to eat bread before the LORD; he shall enter by the way of the porch of that gate, and shall go out by the way of the same.
The prophet is here brought to review what he had before once surveyed; for, though we have often looked into the things of God, they will yet bear to be looked over again, such a copiousness there is in them. The lessons we have learned we should still repeat to ourselves. Every time we review the sacred fabric of holy things, which we have in the scriptures, we shall still find something new which we did not before take notice of. The prophet is brought a third time to the east gate, and finds it shut, which intimates that the rest of the gates were open at all times to the worshippers. But such an account is given of this gate's being shut as puts honour, 1. Upon the God of Israel. It is for the honour of him that the gate of the inner court, at which his glory entered when he took possession of the house, was ever after kept shut, and no man was allowed to enter in by it, v. 2. The difference ever after made between this and the other gates, that this was shut when the others were open, was intended both to perpetuate the remembrance of the solemn entrance of the glory of the Lord into the house (which it would remain a traditional evidence of the truth of) and also to possess the minds of people with a reverence for the Divine Majesty, and with very awful thoughts of his transcendent glory, which was designed in God's charge to Moses at the bush, Put off thy shoe from off thy foot. God will have a way by himself. 2. Upon the prince of Israel, v. 3. It is an honour to him that though he may not enter in by this gate, for no man may, yet, (1.) He shall sit in this gate to eat his share of the peace-offerings, that sacred food, before the Lord. (2.) He shall enter by the way of the porch of that gate, by some little door or wicket, either in the gate or adjoining to it, which is called the say of the porch. This as to signify that God puts some of his glory upon magistrates, upon the princes of his people, for he has said, You are gods. Some by the prince here understand the high priests, or the sagan or second priest; and that he only was allowed to enter by this gate, for he was God's representative. Christ is the high priest of our profession, who entered himself into the holy place, and opened the kingdom of heaven to all believers.
Adam Clarke: Commentary on the Bible - 1831
44:1: The outward sanctuary - In opposition to the temple itself, which was the inner sanctuary.
Albert Barnes: Notes on the Bible - 1834
44:1: Outward sanctuary - The court of the priests, as distinguished from the temple itself. This gate was reserved for the prince, to whom it was opened on certain days. Only a prince of the house of David might sit down in the priests' court (compare Eze 46:1-2).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:1: the outward: So called in opposition to the temple itself, which was the inner sanctuary. Eze 40:6, Eze 40:17, Eze 42:14; Ch2 4:9, Ch2 20:5, Ch2 33:5; Act 21:28-30
looketh: Eze 43:1, Eze 43:4, Eze 46:1
Carl Friedrich Keil and Franz Delitzsch
44:1
The Place of the Prince in the Sanctuary. - Ezek 44:1. And he brought me back by the way to the outer gate of the sanctuary, which looked toward the east; and it was shut. Ezek 44:2. And Jehovah said to me, This gate shall be shut, shall not be opened, and no one shall enter thereby; because Jehovah, the God of Israel, has entered by it, it shall be shut. Ezek 44:3. As for the prince, as prince he shall sit therein, to eat bread before Jehovah; from the way to the porch of the gate shall he go in, and from its way shall he go out. - From the inner court where Ezekiel had received the measurements of the altar of burnt-offering and the instructions concerning its consecration (Ezek 43:5.), he is taken back to the east gate of the outer court, and finds this gate, which formed the principle entrance to the temple, closed. Jehovah explains this fact to him through the angel (ויּאמר is to be understood according to Ezek 43:6 and Ezek 43:7) thus: "this gate is to be shut, because Jehovah, the God of Israel, has entered into the temple thereby," as we have already learned from Ezek 43:2. Only the prince, as prince, was allowed to sit in it for the purpose of holding sacrificial meals there. So far the meaning of the words is clear and indisputable. For there can be no doubt whatever that Ezek 44:3 introduces a more precise statement concerning the closing of the gate; in other words, that the right of sitting in the gate to eat bread before Jehovah, which is conceded to the priest, is intended as an explanation, resp. modification and limitation, of the statement והיה (Ezek 44:2). On the other hand, the more precise definition of the prerogative granted to the prince in Ezek 44:3 is not quite clear, and therefore open to dispute. Such a prerogative is already indicated in the prominence expressly given to the prince, consisting partly in the fact that את־הנּשׂיא is written first in an absolute form, and partly in the expression נשׂיא הוּא, which is repeated in the form of a circumstantial clause, "prince is he," equivalent to "because he is prince, he is to sit there." נשׂיא is neither the high priest, as many of the older commentators supposed, nor a collective term for the civil authorities of the people of Israel in the Messianic times (Hvernick), but the David who will be prince in Israel at that time, according to Ezek 34:23-24, and Ezek 37:24. "To eat bread before Jehovah" signifies to hold a sacrificial meal at the place of the divine presence, i.e., in the temple court, and is not to be restricted, as Kliefoth supposes, to that sacrificial meal "which was held after and along with the bloodless sacrifices, viz., the minchoth, and the shew-breads, and the sweet loaves of the Passover." There is no authority in the usage of the language for this literal interpretation of the expression "to eat bread," for אכל לחם means in general to partake of a meal, compare Gen 31:54, etc., and especially Ex 18:12, where Jethro "eats bread before God" with Aaron and the elders of Israel, that is to say, joins in a sacrificial meal composed of זבחים or slain-offerings. According to this view, which is the only one supported by usage, the prerogative secured to the נשׂיא of the future is not "that of participating in the sacrificial meals (of the priests), which were to be held daily with the minchoth and shew-bread, in opposition to the law which prevailed before" (Kliefoth), but simply that of holding his sacrificial meals in the gate, i.e., in the porch of the gate, whereas the people were only allowed to hold them in the court, namely, in the vicinity of the sacrificial kitchens.
There is also a difference of opinion concerning the meaning of the second statement in Ezek 44:3 : "from the way of the porch of the gate shall he enter in, and thence shall he go out." The suffix in מדּרכּו can only refer to אוּלם, "from the way from which he came (entered), from this way shall he go out again." Hitzig follows the Rabbins, who understand the passage thus: "as the gate is to remain shut, he must go by the way to the porch which is directed inwardly, toward the court (Ezek 40:9). He must have gone into the outer court through the north or the south gate, and by the way by which he came he also went back again." But Kliefoth argues, in objection to this, that "if the prince was to eat the bread in the porch, the entrance through the south or the north gate would be of no use to him at all; as the gate which could be shut was at that door of the porch which was turned toward the outer court." Moreover, he affirms that it is not at all the meaning of the text that he was to eat the bread in the porch, but that he was to eat it in the gate-building, and he was to come thither מדּרך אוּלם השּׁער, i.e., "from the place which served as a way to the gate porch, that is to say, the walk from the eastern entrance of the gate-building to the front of the porch, and from that was he to go out again." The prince, therefore, was "to go into the gate-building as far as the front of the porch through the eastern entrance, there to eat his bread before Jehovah, and to come out again from thence, so that the gate at the western side of the gate porch still remained shut." But we cannot regard either of these views as correct. There is no firm foundation in the text for Kliefoth's assertion, that he was not to eat the bread in the porch, but in the gate-building. It is true that the porch is not expressly mentioned as the place where the eating was to take place, but simply the gate (בּו); yet the porch belonged to the gate as an integral part of the gate-building; and if דּרך אוּלם is the way to the porch, or the way leading to the porch, the words, "by the way to the porch shall he enter in," imply clearly enough that he was to go into the porch and to eat bread there. This is also demanded by the circumstance, as the meaning of the words cannot possibly be that the prince was to hold his sacrificial meal upon the threshold of the gate, or in one of the guard-rooms, or in the middle of the gateway; and apart from the porch, there were no other places in the gate-building than those we have named. And again, the statement that the gate on the western side of the gate porch was to be shut, and not that against the eastern wall, is also destitute of proof, as דּרך אוּלם, the way to the porch, is not equivalent to the way "up to the front of the porch." And if the prince was to hold the sacrificial meal behind the inner gate, which was closed, how was the food when it was prepared to be carried into the gate-building? Through a door of one of the guard-rooms? Such a supposition is hardly reconcilable with the significance of a holy sacrificial meal. In fact, it is a question whether eating in the gate-building with the inner door closed, so that it was not even possible to look toward the sanctuary, in which Jehovah was enthroned, could be called eating לפני.
Hitzig's explanation of the words is not exposed to any of these difficulties, but it is beset by others. At the outset it is chargeable with improbability, as it is impossible to see any just ground why the prince, if he was to hold the sacrificial meal in the porch of the east gate, should not have been allowed to enter through this gate, but was obliged to take the circuitous route through the south or the north gate. Again, it is irreconcilable with the analogous statements in Ezekiel 46. According to Ezek 46:1., the east gate of the inner court was to be shut, namely, during the six working days; but on the Sabbath and on the new moon it was to be opened. Then the prince was to come by the way of the gate porch from without, and during the preparation of his sacrifice by the priests to stand upon the threshold of the gate and worship. This same thing was to take place when the prince desired to offer a freewill offering on any of the week-days. The east gate was to be opened for him to this end; but after the conclusion of the offering of sacrifice it was to be closed again, whereas on the Sabbaths and new moons it was to stand open till the evening (Ezek 46:12 compared with Ezek 44:2). It is still further enjoined, that when offering these sacrifices the prince is to enter by the way of the gate porch, and to go out again by the same way (Ezek 44:2 and Ezek 44:8); whereas on the feast days, on which the people appear before Jehovah, every one who comes, the priest along with the rest, is to go in and out through the north or the south gate (Ezek 44:9 and Ezek 44:10). If, therefore, on the feast days, when the people appeared before Jehovah, the prince was to go into the temple in the midst of the people through the north or the south gate to worship, whereas on the Sabbaths and new moons, on which the people were not required to appear before the Lord, so that the prince alone had to bring the offerings for himself and the people, he was to enter by the way of the porch of the east gate, and to go out again by the same, and during the ceremony of offering the sacrifice was to stand upon the threshold of the inner east gate, it is obvious that the going in and out by the way of the porch of the gate was to take place by a different way from that through the north or the south gate. This other way could only be through the east gate, as no fourth gate existed. - The conclusion to which this brings us, so far as the passage before us is concerned, is that the shutting of the east gate of the outer court was to be the rule, but that there were certain exceptions which are not fully explained till Ezekiel 46, though they are hinted at in the chapter before us in the directions given there, that the prince was to hold the sacrificial meal in this gate. - The outer east gate, which was probably the one chiefly used by the people when appearing before the Lord in the earlier temple, both for going in and coming out, is to be shut in the new temple, and not to be made use of by the people for either entrance or exit, because the glory of the Lord entered into the temple thereby. This reason is of course not to be understood in the way suggested by the Rabbins, namely, that the departure of the Shechinah from the temple was to be prevented by the closing of the gate; but the thought is this: because this gateway had been rendered holy through the entrance of the Shechinah into the temple thereby, it was not to remain open to the people, so as to be desecrated, but was to be kept perpetually holy. This keeping holy was not prejudiced in any way by the fact that the prince held the sacrificial meal in the gate, and also entered the court through this gateway for the purpose of offering his sacrifice, which was made ready by the priests before the inner gate, and then was present at the offering of the sacrifice upon the altar, standing upon the threshold of the inner gate-building. דּרך אוּלם is therefore the way which led from the outer flight of steps across the threshold past the guard-rooms to the gate porch at the inner end of the gate-building. By this way the priest was to go into the gate opened for him, and hold the sacrificial meal therein, namely, in the porch of this gate. That the offering of the sacrifice necessarily preceded the meal is assumed as self-evident, and the law of sacrifice in Ezekiel 46 first prescribes the manner in which the prince was to behave when offering the sacrifice, and how near to the altar he was to be allowed to go.
John Gill
44:1 Then he brought me back the way of the gate of the outward sanctuary,.... The prophet was brought by his divine guide, from the altar of burnt offerings, which stood before the house, where he had given him the dimensions of it, and the ordinances concerning it, to the temple or holy place, called the outward sanctuary, in distinction from the inward sanctuary, or holy of holies; and to one of the gates of it, which was a gate of the inner court:
and which looketh toward the east: the eastern gate, and was the same he had been at before, and therefore is said to be brought back the way of it; see Ezek 43:1,
and it was shut; when he was there before, it was open; for he saw the glory of the Lord enter into the house by the way of it; but now it was shut, and for that reason, because he had entered into it; signifying, among other things, that he would never return, or remove from thence any more. The Misnic doctors (d) interpret this of one of the little doors to the great gate of the temple, that had two little doors, one in the north, the other in the south; that which was in the south no man ever entered in by, and this they say is understood here; but it is not a little door, but a gate here spoken of, and that the eastern one; of which more in the following verses.
(d) Misna Middot, c. 4. sect. 2.
44:244:2: Եւ ասէ ցիս Տէր. Ա՛յդ դուռն փակեալ կացցէ՝ եւ մի՛ բացցի՝ եւ մի՛ ոք անցցէ ընդ դա, զի Տէր Աստուած Իսրայէլի մտցէ ընդ դա. եւ եղիցի փակեալ։
2 Տէրն ինձ ասաց. «Այդ դուռը փակ է մնալու ու չի բացուելու, նրանով ոչ ոք չի անցնելու, որպէսզի Իսրայէլի Տէր Աստուածը մտնի այդտեղով: Այն փակ է լինելու,
2 Տէրը ինծի ըսաւ. «Այս դուռը գոց պիտի մնայ, պիտի չբացուի, անկէ մարդ պիտի չմտնէ. քանզի անկէ Իսրայէլի Տէր Աստուածը մտաւ, անոր համար գոց պիտի մնայ։
Եւ ասէ ցիս Տէր. Այդ դուռն փակեալ կացցէ եւ մի՛ բացցի, եւ մի՛ ոք անցցէ ընդ դա, զի Տէր Աստուած Իսրայելի [943]մտցէ ընդ դա, եւ եղիցի փակեալ:

44:2: Եւ ասէ ցիս Տէր. Ա՛յդ դուռն փակեալ կացցէ՝ եւ մի՛ բացցի՝ եւ մի՛ ոք անցցէ ընդ դա, զի Տէր Աստուած Իսրայէլի մտցէ ընդ դա. եւ եղիցի փակեալ։
2 Տէրն ինձ ասաց. «Այդ դուռը փակ է մնալու ու չի բացուելու, նրանով ոչ ոք չի անցնելու, որպէսզի Իսրայէլի Տէր Աստուածը մտնի այդտեղով: Այն փակ է լինելու,
2 Տէրը ինծի ըսաւ. «Այս դուռը գոց պիտի մնայ, պիտի չբացուի, անկէ մարդ պիտի չմտնէ. քանզի անկէ Իսրայէլի Տէր Աստուածը մտաւ, անոր համար գոց պիտի մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
44:244:2 И сказал мне Господь: ворота сии будут затворены, не отворятся, и никакой человек не войдет ими, ибо Господь, Бог Израилев, вошел ими, и они будут затворены.
44:2 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἡ ο the πύλη πυλη gate αὕτη ουτος this; he κεκλεισμένη κλειω shut ἔσται ειμι be οὐκ ου not ἀνοιχθήσεται ανοιγω open up καὶ και and; even οὐδεὶς ουδεις no one; not one μὴ μη not διέλθῃ διερχομαι pass through; spread δι᾿ δια through; because of αὐτῆς αυτος he; him ὅτι οτι since; that κύριος κυριος lord; master ὁ ο the θεὸς θεος God τοῦ ο the Ισραηλ ισραηλ.1 Israel εἰσελεύσεται εισερχομαι enter; go in δι᾿ δια through; because of αὐτῆς αυτος he; him καὶ και and; even ἔσται ειμι be κεκλεισμένη κλειω shut
44:2 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלַ֜י ʔēlˈay אֶל to יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the שַּׁ֣עַר ššˈaʕar שַׁעַר gate הַ ha הַ the זֶּה֩ zzˌeh זֶה this סָג֨וּר sāḡˌûr סגר close יִהְיֶ֜ה yihyˈeh היה be לֹ֣א lˈō לֹא not יִפָּתֵ֗חַ yippāṯˈēₐḥ פתח open וְ wᵊ וְ and אִישׁ֙ ʔîš אִישׁ man לֹא־ lō- לֹא not יָ֣בֹא yˈāvō בוא come בֹ֔ו vˈô בְּ in כִּ֛י kˈî כִּי that יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בָּ֣א bˈā בוא come בֹ֑ו vˈô בְּ in וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be סָגֽוּר׃ sāḡˈûr סגר close
44:2. et dixit Dominus ad me porta haec clausa erit non aperietur et vir non transiet per eam quoniam Dominus Deus Israhel ingressus est per eam eritque clausaAnd the Lord said to me: This gate shall be shut, it shall not be opened, and no man shall pass through it: because the Lord the God of Israel hath entered in by it, and it shall be shut
2. And the LORD said unto me, This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the LORD, the God of Israel, hath entered in by it; therefore it shall be shut.
44:2. And the Lord said to me: “This gate will be closed; it will not be opened. And man shall not cross through it. For the Lord, the God of Israel, has entered through it, and it shall be closed
44:2. Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut.
Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut:

44:2 И сказал мне Господь: ворота сии будут затворены, не отворятся, и никакой человек не войдет ими, ибо Господь, Бог Израилев, вошел ими, и они будут затворены.
44:2
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
ο the
πύλη πυλη gate
αὕτη ουτος this; he
κεκλεισμένη κλειω shut
ἔσται ειμι be
οὐκ ου not
ἀνοιχθήσεται ανοιγω open up
καὶ και and; even
οὐδεὶς ουδεις no one; not one
μὴ μη not
διέλθῃ διερχομαι pass through; spread
δι᾿ δια through; because of
αὐτῆς αυτος he; him
ὅτι οτι since; that
κύριος κυριος lord; master
ο the
θεὸς θεος God
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
εἰσελεύσεται εισερχομαι enter; go in
δι᾿ δια through; because of
αὐτῆς αυτος he; him
καὶ και and; even
ἔσται ειμι be
κεκλεισμένη κλειω shut
44:2
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלַ֜י ʔēlˈay אֶל to
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
שַּׁ֣עַר ššˈaʕar שַׁעַר gate
הַ ha הַ the
זֶּה֩ zzˌeh זֶה this
סָג֨וּר sāḡˌûr סגר close
יִהְיֶ֜ה yihyˈeh היה be
לֹ֣א lˈō לֹא not
יִפָּתֵ֗חַ yippāṯˈēₐḥ פתח open
וְ wᵊ וְ and
אִישׁ֙ ʔîš אִישׁ man
לֹא־ lō- לֹא not
יָ֣בֹא yˈāvō בוא come
בֹ֔ו vˈô בְּ in
כִּ֛י kˈî כִּי that
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בָּ֣א bˈā בוא come
בֹ֑ו vˈô בְּ in
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
סָגֽוּר׃ sāḡˈûr סגר close
44:2. et dixit Dominus ad me porta haec clausa erit non aperietur et vir non transiet per eam quoniam Dominus Deus Israhel ingressus est per eam eritque clausa
And the Lord said to me: This gate shall be shut, it shall not be opened, and no man shall pass through it: because the Lord the God of Israel hath entered in by it, and it shall be shut
44:2. And the Lord said to me: “This gate will be closed; it will not be opened. And man shall not cross through it. For the Lord, the God of Israel, has entered through it, and it shall be closed
44:2. Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Закрыты они были, как узнает пророк из нарочитого откровения ему Божия об этом, следовательно, необыкновенной важности, обстоятельств, навсегда, причиной чего было наблюдавшееся пророком в XLIII:1: вступление через них Бога в новый храм для вечного обитания в нем, след. вступление существенное, не символическое лишь и благодатное, как в прежний храм с его свободным доступом через все ворота (может быть, и в действительном храме восточным ворота, как обращенные к незаселенное местности, открывались редко или, по крайней мере, был закрыт главный пролет их, а для пользования народа предоставлялся ход через притвор ворот - ст. 3. Пр. А. Олесницкий, Ветх. хр. 431). Именно порог храма, это начало и граница его, должен вследствие вхождения Божия во храм остаться не попираемым для ноги человеческой. Этим хорошо знаменовалась полная реальность обитания Божия в новом храме. Правос. Церковь поэтому справедливо видит осуществление этого пророчества в воплощении Сына Божия от Пр. Девы Марии и в соблюдении ею вследствие этого присного девства, в виду чего место служит паремией на Богородичные праздники.
Adam Clarke: Commentary on the Bible - 1831
44:2: This gate shall be shut - It was not to be opened on ordinary occasions, nor at all on the week days: but only on the Sabbaths and the new moons. See the account of the gates (4) in the explanation of the plan.
This verse has been adduced by the Roman Catholics to prove the perpetual virginity of the mother of our Lord; and it may be allowed to be as much to the purpose as any other that has been brought to prove this very precarious point, on which no stress should ever be laid by any man. Mary was a virgin when she brought forth Jesus.
Albert Barnes: Notes on the Bible - 1834
44:2: The Lord hath entered in - See Eze 43:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:2: because: Eze 43:2-4; Exo 24:10; Isa 6:1-5
Geneva 1599
44:2 Then said the LORD to me; This gate shall be (a) shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut.
(a) Meaning, from the common people, but not from the priests nor the prince, read (Ezek 46:8-9).
John Gill
44:2 Then said the Lord unto me, this gate shall be shut,.... In time to come, as Jarchi interprets it, in the latter day; it was shut, and it should continue to be shut:
Tit shall not be opened; any more; though it has been, yet hereafter no more:
and no man shall enter in by it, into the house of the Lord,
because the Lord the God of Israel hath entered in by it; the same with the glory of the God of Israel, Ezek 43:2,
therefore it shall be shut; no one being to enter after him. Various are the sentiments of expositors concerning this gate. Some of the ancients have interpreted it of the Virgin Mary, by whom Christ came into this world in human nature, being born of her, a virgin, who had never known man, and as is thought never did after the birth of Christ; nor were any afterwards born of her; no man might come into the world by her, by that self-same way the incarnate God did, and for that reason. This sense is approved of, not only by Papists, but by many Protestant writers. Others understand it of the Scriptures, the word of God, which as it is a sealed book to men learned and unlearned, so a gate shut up; it cannot be opened by a mere natural man, or be understood by the light of nature; none can open it but the Lion of the tribe of Judah; who gives the spiritual knowledge of it to whom he pleases, the perfect knowledge of which is reserved to a future state; and there are some things in it which will be always shut, and ever secrets; as the modus of the subsistence of the three Persons in the Godhead; the generation of the Son, the procession of the Spirit, and the union of the two natures in Christ; see Is 29:11, others think that the gate of heaven, or the way to eternal glory and happiness, is meant; which was shut by the sin of man, and could never be opened again by any mere man; but Christ by his blood has opened the way into it; and has entered into it, not as a private, but public person, representing all his people; and none but those that belong to him, that are members of him, shall enter there; as none but Christ personal, so none but Christ mystical: but I am rather of opinion, since this whole fabric, as we have seen, is an emblem of the church of Christ on earth in the latter day, the way into that is designed here; and its being shut signifies, that, as the church is a garden enclosed, a spring shut up, and is only for the use of Christ, and should be a chaste virgin to him, he should have all her heart, affection, and faith; so it should not be pervious unto others; no natural or unregenerate man should enter into it; and when the Lord shall have taken up his residence in the church in the latter day, in a more spiritual and glorious manner than ever, there shall no more come into her the uncircumcised and the unclean, Is 52:1, and especially in the New Jerusalem state nothing shall enter that defiles, or makes an abomination, or a lie, Rev_ 21:27 none but those that are Christ's, that are true members of his, and one with him; and this sense agrees with what follows in this chapter, and receives light and confirmation thereby; in which the Lord complains of the Israel and church of God in these its present declining times, that unregenerate persons were admitted into the sanctuary of the Lord, to communicate with the saints, and officiate there, Ezek 44:7 and commends such who are faithful ministers and members, who are established therein, Ezek 44:15.
John Wesley
44:2 Shall not be opened - Shall not ordinarily stand open. No man - None of the common people. The Lord - That glory which was the visible sign of his presence.
Robert Jamieson, A. R. Fausset and David Brown
44:2 ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
shut . . . not be opened-- (Job 12:14; Is 22:22; Rev_ 3:7). "Shut" to the people (Ex 19:21-22), but open to "the prince" (Ezek 44:3), he holding the place of God in political concerns, as the priests do in spiritual. As a mark of respect to an Eastern monarch, the gate by which he enters is thenceforth shut to all other persons (compare Ex 19:24).
44:344:3: Քանզի առաջնորդ իշխանն նա՛ նստցի ՚ի դմա ուտել հաց առաջի Տեառն, ընդ ճանապարհ կամարի դրանն մտցէ, եւ ընդ նո՛յն ճանապարհ ելցէ[13021]։ ԼԷ [13021] Ոսկան. Նստցի ՚ի դա ուտել զհաց։
3 որովհետեւ առաջնորդ իշխանն է ներսում նստելու՝ Տիրոջ առաջ հաց ուտելու համար: Նա մտնելու է դռան կամարի տակի ճանապարհով եւ նոյն տեղով էլ դուրս է գալու»:ՏԱՃԱՐ ՄՏՆԵԼՈՒ ԿԱՆՈՆՆԵՐԸ
3 Անիկա իշխանին համար պիտի ըլլայ, հոն միայն իշխանը պիտի նստի Տէրոջը առջեւ հաց ուտելու համար։ Անիկա սրահին դրանը ճամբայէն պիտի մտնէ ու նոյն ճամբայէն պիտի ելլէ»։
Քանզի առաջնորդ իշխանն նա նստցի ի դմա ուտել հաց առաջի Տեառն, ընդ ճանապարհ [944]կամարի դրանն մտցէ, եւ ընդ նոյն ճանապարհ ելցէ:

44:3: Քանզի առաջնորդ իշխանն նա՛ նստցի ՚ի դմա ուտել հաց առաջի Տեառն, ընդ ճանապարհ կամարի դրանն մտցէ, եւ ընդ նո՛յն ճանապարհ ելցէ[13021]։ ԼԷ
[13021] Ոսկան. Նստցի ՚ի դա ուտել զհաց։
3 որովհետեւ առաջնորդ իշխանն է ներսում նստելու՝ Տիրոջ առաջ հաց ուտելու համար: Նա մտնելու է դռան կամարի տակի ճանապարհով եւ նոյն տեղով էլ դուրս է գալու»:ՏԱՃԱՐ ՄՏՆԵԼՈՒ ԿԱՆՈՆՆԵՐԸ
3 Անիկա իշխանին համար պիտի ըլլայ, հոն միայն իշխանը պիտի նստի Տէրոջը առջեւ հաց ուտելու համար։ Անիկա սրահին դրանը ճամբայէն պիտի մտնէ ու նոյն ճամբայէն պիտի ելլէ»։
zohrab-1805▾ eastern-1994▾ western am▾
44:344:3 Что до князя, он, {как} князь, сядет в них, чтобы есть хлеб пред Господом; войдет путем притвора этих ворот, и тем же путем выйдет.
44:3 διότι διοτι because; that ὁ ο the ἡγούμενος ηγεομαι lead; consider οὗτος ουτος this; he καθήσεται καθιημι let down ἐν εν in αὐτῇ αυτος he; him τοῦ ο the φαγεῖν φαγω swallow; eat ἄρτον αρτος bread; loaves ἐναντίον εναντιον next to; before κυρίου κυριος lord; master κατὰ κατα down; by τὴν ο the ὁδὸν οδος way; journey αιλαμ αιλαμ.1 the πύλης πυλη gate εἰσελεύσεται εισερχομαι enter; go in καὶ και and; even κατὰ κατα down; by τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him ἐξελεύσεται εξερχομαι come out; go out
44:3 אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the נָּשִׂ֗יא nnāśˈî נָשִׂיא chief נָ֥שִׂיא nˌāśî נָשִׂיא chief ה֛וּא hˈû הוּא he יֵֽשֶׁב־ yˈēšev- ישׁב sit בֹּ֥ו bˌô בְּ in לֶל *le לְ to אֱכָלאכול־ *ʔᵉḵol- אכל eat לֶ֖חֶם lˌeḥem לֶחֶם bread לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from דֶּ֨רֶךְ ddˌereḵ דֶּרֶךְ way אֻלָ֤ם ʔulˈām אֵילָם porch הַ ha הַ the שַּׁ֨עַר֙ ššˈaʕar שַׁעַר gate יָבֹ֔וא yāvˈô בוא come וּ û וְ and מִ mi מִן from דַּרְכֹּ֖ו ddarkˌô דֶּרֶךְ way יֵצֵֽא׃ yēṣˈē יצא go out
44:3. principi princeps ipse sedebit in ea ut comedat panem coram Domino per viam vestibuli portae ingredietur et per viam eius egredieturFor the prince. The prince himself shall sit in it, to eat bread before the Lord: he shall enter in by the way of the porch of the gate, and shall go out by the same way.
3. As for the prince, he shall sit therein as prince to eat bread before the LORD; he shall enter by the way of the porch of the gate, and shall go out by the way of the same.
44:3. to the prince. The prince himself will sit at it, so that he may eat bread before the Lord; he will enter by the way of the vestibule of the gate, and he will depart by the same way.”
44:3. [It is] for the prince; the prince, he shall sit in it to eat bread before the LORD; he shall enter by the way of the porch of [that] gate, and shall go out by the way of the same.
It is for the prince; the prince, he shall sit in it to eat bread before the LORD; he shall enter by the way of the porch of [that] gate, and shall go out by the way of the same:

44:3 Что до князя, он, {как} князь, сядет в них, чтобы есть хлеб пред Господом; войдет путем притвора этих ворот, и тем же путем выйдет.
44:3
διότι διοτι because; that
ο the
ἡγούμενος ηγεομαι lead; consider
οὗτος ουτος this; he
καθήσεται καθιημι let down
ἐν εν in
αὐτῇ αυτος he; him
τοῦ ο the
φαγεῖν φαγω swallow; eat
ἄρτον αρτος bread; loaves
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
κατὰ κατα down; by
τὴν ο the
ὁδὸν οδος way; journey
αιλαμ αιλαμ.1 the
πύλης πυλη gate
εἰσελεύσεται εισερχομαι enter; go in
καὶ και and; even
κατὰ κατα down; by
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
ἐξελεύσεται εξερχομαι come out; go out
44:3
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
נָּשִׂ֗יא nnāśˈî נָשִׂיא chief
נָ֥שִׂיא nˌāśî נָשִׂיא chief
ה֛וּא hˈû הוּא he
יֵֽשֶׁב־ yˈēšev- ישׁב sit
בֹּ֥ו bˌô בְּ in
לֶל
*le לְ to
אֱכָלאכול־
*ʔᵉḵol- אכל eat
לֶ֖חֶם lˌeḥem לֶחֶם bread
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
דֶּ֨רֶךְ ddˌereḵ דֶּרֶךְ way
אֻלָ֤ם ʔulˈām אֵילָם porch
הַ ha הַ the
שַּׁ֨עַר֙ ššˈaʕar שַׁעַר gate
יָבֹ֔וא yāvˈô בוא come
וּ û וְ and
מִ mi מִן from
דַּרְכֹּ֖ו ddarkˌô דֶּרֶךְ way
יֵצֵֽא׃ yēṣˈē יצא go out
44:3. principi princeps ipse sedebit in ea ut comedat panem coram Domino per viam vestibuli portae ingredietur et per viam eius egredietur
For the prince. The prince himself shall sit in it, to eat bread before the Lord: he shall enter in by the way of the porch of the gate, and shall go out by the same way.
44:3. to the prince. The prince himself will sit at it, so that he may eat bread before the Lord; he will enter by the way of the vestibule of the gate, and he will depart by the same way.”
44:3. [It is] for the prince; the prince, he shall sit in it to eat bread before the LORD; he shall enter by the way of the porch of [that] gate, and shall go out by the way of the same.
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
3. Неприступность восточных ворот несколько уменьшалась для князя, - евр. ганаси, не мелек - царь Мессия как в XXXVI:22; LXX только 'hgoumenoV, слав. старейшина, но в паремиях “игумен”. Не имея права, как и все, ступить на их священный порог, он может пользоваться и это в качестве исключительной и почетнейшей привилегии обширными (XL:6: и сл.) постройкам этих ворот, притвором их, для того, чтобы снедать в них хлеб пред Господом, т. е. назначенные для свящ. пиршества части мирной жертвы и хлебного приношения (XLIII:27). Для этой трапезы князя мог служить или притвор ворот (план 1) или одна из 30: комнат внешнего двора (XL:17), назначенных для священной трапезы народа, и именно должно быть прилегавшая к восточным воротам. Но для этой цели князь должен входить в сооружение ворот и выходить из него не через самые ворота, главный пролет их, а “путем притвора” их, LXX: kata thn 'odon ailam thV pulhV, слав. “по пути елама” (в паремиях неточно: еламских врат), т. е. через пристройку к ним со стороны внешнего двора, имевшую на последний не один выход (XL:13; см. план 1: и 3). Таким образом и князь мог только “приметатися” у святого порога этих ворот, не ступая на него.
Albert Barnes: Notes on the Bible - 1834
44:3: The prince - Foretold under the name of David Eze 34:24. The rabbis understood this to be the Messiah.
To eat bread - See Lev 2:3; Lev 24:9; according to the old Law these feasts belonged only to the priests; none of the rest of the congregation, not even the king, might partake of them. The new system gives to the "prince" a privilege which he did not before possess; the prince, as the representative of the Messiah, standing in a higher position than the kings of old. "To eat bread" may also include participation in the animals sacrificed, portions of which were reserved for those of the people who offered them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:3: for: Eze 46:2, Eze 46:8; Ch2 23:13, Ch2 34:31
the prince: It is probable that the prince mentioned here and elsewhere, does not mean the Messiah, but the ruler of the Jewish nation for the time being. For it is not only directed where he should sit in the temple, and eat his portion of the sacrifices, and when and how he should go out; but it is also ordered (Eze 45:22), that at the passover he shall offer a bullock, a sin offering for himself and the people; and to guard him against any temptation of oppressing the people, he had a provision of land allotted to him (Eze 45:8), out of which he is to give an inheritance for his sons (Eze 46:18). These appear plainly to be political rules for common princes, and for a succession of them; but as no such rules were observed under the second temple, the fulfilment of it must still be future. Eze 34:24, Eze 37:25; Zac 6:12, Zac 6:13
to eat: Gen 31:54; Exo 24:9-11; Deu 12:7, Deu 12:17, Deu 12:18; Isa 23:18, Isa 62:9; 1Cor. 10:18-33; Rev 3:20
he shall enter: Eze 40:9, Eze 46:2, Eze 46:8-10
John Gill
44:3 It is for the prince: the prince shall sit in it to eat bread before the Lord,.... Or, "as for the prince, the prince shall sit in it" (e); in the gate which is shut to others: not the high priest, as Jarchi, though he might have a particular seat in the temple, as Eli had in the tabernacle, 1Kings 1:9, where he might eat the bread and flesh of holy things: nor the political prince, the king of Israel, though he might have a place in the temple peculiar to himself; see 2Chron 6:12, 2Chron 24:31, and the Jews say only the kings of the house of David were allowed to sit in the sanctuary: but the King Messiah, as Kimchi and Ben Melech rightly interpret it, is here meant; who before, in this prophecy, is called David a Prince, Ezek 34:24, he who is the Prince of peace; Michael the great Prince; the Prince of life, and the Prince of the kings of the earth; the Messiah the Prince. Such who interpret the gate of the gate of heaven understand this of Christ's sitting down there at his Father's right hand, on the same throne with him, having done his work, and being at ease, and in honour; and of his enjoyment of glory there, as the heavenly glory is sometimes signified by a feast, by sitting down at a table, and eating bread in the kingdom of God, Mt 8:11, and so it may intend his being in the presence of God with the utmost delight and joy; having that glory he had with him before the world was, and all power in heaven and in earth; dispensing gifts and grace to men, and receiving honour and glory from them, and seeing the travail of his soul with satisfaction: but why may it not be understood, more consistent with the scope of the vision, of his sitting in his church, at his table there with his saints, eating with them, and they with him, in his word and ordinances before the Lord? see Song 1:12,
he shall enter by the way of the porch of that gate, and shall go out by the way of the same; which some explain of Christ's ascension to heaven, and descent from thence in the same way; he went up to heaven in the eastern part of the world, from the mount of Olives, to the east of Jerusalem; and in like manner shall he descend, and his feet shall stand on that mount, Acts 1:11, but it may be interpreted of his going in and out of his church at his will and pleasure; and affording his gracious presence and fellowship with himself in his house and ordinances,
(e) "veruntamen ad principem quod attinet, princeps ipse inquam", &c. Piscator; "quantum ad principem"; "princeps sedebit in ea", Noldius, Ebr. Part. Concord. p. 120.
John Wesley
44:3 He - The king might sit before the Lord, others might not. Bread - That part of the sacrifice, which was allowed to the offerer.
Robert Jamieson, A. R. Fausset and David Brown
44:3 the prince--not King Messiah, as He never would offer a burnt offering for Himself, as the prince is to do (Ezek 46:4). The prince must mean the civil ruler under Messiah. His connection with the east gate (by which the Lord had returned to His temple) implies, that, as ruling under God, he is to stand in a place of peculiar nearness to God. He represents Messiah, who entered heaven, the true sanctuary, by a way that none other could, namely, by His own holiness; all others must enter as sinners by faith in His blood, through grace.
eat bread before the Lord--a custom connected with sacrifices (Gen 31:54; Ex 18:12; Ex 24:11; 1Cor 10:18).
44:444:4: Եւ տարաւ զիս ընդ ճանապարհ դրանն որ ընդ հիւսւսի յանդիման տաճարին. տեսանէի եւ ահա փառօք Տեառն լի՛ էր տունն Տեառն. եւ անկա՛յ ՚ի վերայ երեսաց իմոց։
4 Նա ինձ տարաւ մի դռնով, որ դէպի հիւսիս, տաճարի դիմաց էր նայում: Տեսնում էի՝ ահա Տիրոջ տունը լի էր Տիրոջ փառքով: Երեսս ի վայր ընկայ ու խոնարհութիւն արեցի:
4 Զիս հիւսիսային դրանը ճամբայէն տանը առջեւ տարաւ։ Տեսայ թէ Տէրոջը փառքը Տէրոջը տունը լեցուցեր էր. ուստի երեսիս վրայ ինկայ։
Եւ տարաւ զիս ընդ ճանապարհ դրանն որ ընդ հիւսիսի յանդիման տաճարին. եւ տեսանէի եւ ահա փառօք Տեառն լի էր տունն Տեառն, եւ անկայ ի վերայ երեսաց իմոց:

44:4: Եւ տարաւ զիս ընդ ճանապարհ դրանն որ ընդ հիւսւսի յանդիման տաճարին. տեսանէի եւ ահա փառօք Տեառն լի՛ էր տունն Տեառն. եւ անկա՛յ ՚ի վերայ երեսաց իմոց։
4 Նա ինձ տարաւ մի դռնով, որ դէպի հիւսիս, տաճարի դիմաց էր նայում: Տեսնում էի՝ ահա Տիրոջ տունը լի էր Տիրոջ փառքով: Երեսս ի վայր ընկայ ու խոնարհութիւն արեցի:
4 Զիս հիւսիսային դրանը ճամբայէն տանը առջեւ տարաւ։ Տեսայ թէ Տէրոջը փառքը Տէրոջը տունը լեցուցեր էր. ուստի երեսիս վրայ ինկայ։
zohrab-1805▾ eastern-1994▾ western am▾
44:444:4 Потом привел меня путем ворот северных перед лице храма, и я видел, и вот, слава Господа наполняла дом Господа, и пал я на лице мое.
44:4 καὶ και and; even εἰσήγαγέν εισαγω lead in; bring in με με me κατὰ κατα down; by τὴν ο the ὁδὸν οδος way; journey τῆς ο the πύλης πυλη gate τῆς ο the πρὸς προς to; toward βορρᾶν βορρας north wind κατέναντι κατεναντι opposite; before τοῦ ο the οἴκου οικος home; household καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am πλήρης πληρης full δόξης δοξα glory ὁ ο the οἶκος οικος home; household κυρίου κυριος lord; master καὶ και and; even πίπτω πιπτω fall ἐπὶ επι in; on πρόσωπόν προσωπον face; ahead of μου μου of me; mine
44:4 וַ wa וְ and יְבִיאֵ֜נִי yᵊvîʔˈēnî בוא come דֶּֽרֶךְ־ dˈereḵ- דֶּרֶךְ way שַׁ֣עַר šˈaʕar שַׁעַר gate הַ ha הַ the צָּפֹון֮ ṣṣāfôn צָפֹון north אֶל־ ʔel- אֶל to פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the בַּיִת֒ bbayˌiṯ בַּיִת house וָ wā וְ and אֵ֕רֶא ʔˈēre ראה see וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold מָלֵ֥א mālˌē מלא be full כְבֹוד־ ḵᵊvôḏ- כָּבֹוד weight יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וָ wā וְ and אֶפֹּ֖ל ʔeppˌōl נפל fall אֶל־ ʔel- אֶל to פָּנָֽי׃ pānˈāy פָּנֶה face
44:4. et adduxit me per viam portae aquilonis in conspectu domus et vidi et ecce implevit gloria Domini domum Domini et cecidi in faciem meamAnd he brought me by the way of the north gate, in the sight of the house: and I saw, and behold the glory of the Lord filled the house of the Lord: and I fell on my face.
4. Then he brought me the way of the north gate before the house; and I looked, and behold, the glory of the LORD filled the house of the LORD: and I fell upon my face.
44:4. And he led me in, along the way of the north gate, in the sight of the house. And I saw, and behold, the glory of the Lord filled the house of the Lord. And I fell upon my face.
44:4. Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the LORD filled the house of the LORD: and I fell upon my face.
Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the LORD filled the house of the LORD: and I fell upon my face:

44:4 Потом привел меня путем ворот северных перед лице храма, и я видел, и вот, слава Господа наполняла дом Господа, и пал я на лице мое.
44:4
καὶ και and; even
εἰσήγαγέν εισαγω lead in; bring in
με με me
κατὰ κατα down; by
τὴν ο the
ὁδὸν οδος way; journey
τῆς ο the
πύλης πυλη gate
τῆς ο the
πρὸς προς to; toward
βορρᾶν βορρας north wind
κατέναντι κατεναντι opposite; before
τοῦ ο the
οἴκου οικος home; household
καὶ και and; even
εἶδον οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
πλήρης πληρης full
δόξης δοξα glory
ο the
οἶκος οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
πίπτω πιπτω fall
ἐπὶ επι in; on
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
44:4
וַ wa וְ and
יְבִיאֵ֜נִי yᵊvîʔˈēnî בוא come
דֶּֽרֶךְ־ dˈereḵ- דֶּרֶךְ way
שַׁ֣עַר šˈaʕar שַׁעַר gate
הַ ha הַ the
צָּפֹון֮ ṣṣāfôn צָפֹון north
אֶל־ ʔel- אֶל to
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
בַּיִת֒ bbayˌiṯ בַּיִת house
וָ וְ and
אֵ֕רֶא ʔˈēre ראה see
וְ wᵊ וְ and
הִנֵּ֛ה hinnˈē הִנֵּה behold
מָלֵ֥א mālˌē מלא be full
כְבֹוד־ ḵᵊvôḏ- כָּבֹוד weight
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וָ וְ and
אֶפֹּ֖ל ʔeppˌōl נפל fall
אֶל־ ʔel- אֶל to
פָּנָֽי׃ pānˈāy פָּנֶה face
44:4. et adduxit me per viam portae aquilonis in conspectu domus et vidi et ecce implevit gloria Domini domum Domini et cecidi in faciem meam
And he brought me by the way of the north gate, in the sight of the house: and I saw, and behold the glory of the Lord filled the house of the Lord: and I fell on my face.
44:4. And he led me in, along the way of the north gate, in the sight of the house. And I saw, and behold, the glory of the Lord filled the house of the Lord. And I fell upon my face.
44:4. Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the LORD filled the house of the LORD: and I fell upon my face.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. От восточных ворот, где пророк стоит, он переводится с целью показать ему, что слава Божия наполняет храм (баит, т. е. здание святилища и Св. Св.), пред фронтом его, но приводится не ближайшим путем через внутренние восточные ворота, что было невозможно в виду XLVI:1-2, а “путем ворот северных”. Пред лицем славы Божией, являвшей присутствие в храме самого Бога, пророк естественно пал ниц.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the LORD filled the house of the LORD: and I fell upon my face. 5 And the LORD said unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the LORD, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary. 6 And thou shalt say to the rebellious, even to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations, 7 In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations. 8 And ye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves. 9 Thus saith the Lord GOD; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel.
This is much to the same purport with what we had in the beginning of ch. xliii. As the prophet must look again upon what he had before seen, so he must be told again what he had before heard. Here, as before, he sees the house filled with the glory of the Lord, which strikes an awe upon him, so that he falls prostrate at the sight, the humblest posture of adoration and the expression of a holy awe: I fell upon my face, v. 4. Note, The more we see of the glory of God the more low we shall lie in our own eyes. Now here,
I. God charges the prophet to take a very particular notice of all he saw, and all that was said to him (v. 5): "Behold with thy eyes what is shown thee, particularly the entering in of the house and every going forth of it, all the inlets and all the outlets of the sanctuary;" those he must take special notice of. Note, In acquainting ourselves with divine things we must not aim so much at an abstract speculation of the things themselves as at finding the plain appointed way of converse and communion with those things, that we may go in and out and find pasture. 2. Hear with thy ears all that I say unto thee about the laws and ordinances of the house, which he was to instruct the people in. Note, Those who are appointed to be teachers have need to be very diligent careful learners, that they may neither forget any of the things they are entrusted with nor mistake concerning them.
II. He sends him upon an errand to the people, to the rebellious, even to the house of Israel, v. 6. It is sad to think that the house of Israel should deserve this character from him who perfectly knew them, that a people in covenant with God should be rebellious against him. Who are his subjects if the house of Israel be rebels? But it is an instance of God's rich mercy that, though they had been rebellious, yet, being the house of Israel, he does not cast them off, but sends an ambassador to them, to invite and encourage them to return to their allegiance, which he would not have done if he had been pleased to kill them. The whole race of mankind has fallen under the character here given of the house of Israel; but our Lord Jesus, when he ascended on high, received gifts for men, yea, even for the rebellious also, that, as here, the Lord God might dwell among them, Ps. lxviii. 18.
1. He must tell them of their faults, must show them their rebellions, must show the house of Jacob their sins. Note, Those that are sent to comfort God's people must first convince them, and so prepare them for comfort. Let it suffice you of all your abominations, v. 6. Note, It is time for those that have continued long in sin to reckon it long enough, and too long, and to begin to think of taking up in time, and leaving off their evil courses. "Let the time past of your lives suffice, for by this time, surely, you have surfeited upon your abominations and have become sick of them," 1 Pet. iv. 3. That which is here charged upon them is, (1.) That they had admitted those to the privileges of the sanctuary that were not entitled to them; whereas God had said, The stranger that comes nigh shall be put to death, they had not only connived at the intrusion of strangers into the sanctuary, but had themselves introduced them (v. 7): You brought in strangers uncircumcised in flesh, and therefore under a legal incapacity to enter into the sanctuary, which was a breaking of the covenant of circumcision, throwing down the hedge of their peculiarity, and laying themselves in common with the rest of the world. Yet if these strangers had been devout and good, though they were not circumcised, the crime would not have been so great; but they were uncircumcised in heart too, unhumbled, unreformed, and strangers indeed to God and all goodness. When they came to offer sacrifice they brought these with them to feast with them upon the sacrifice, because they were fond of their company, and this was one of their abominations, wherewith they polluted God's sanctuary; it was giving that which was holy unto dogs, Matt. vii. 6. Note, The admission of those who are openly wicked and profane to special ordinances is a polluting of God's sanctuary and a great provocation to him. (2.) That they had employed those in the service of the sanctuary who were not fit for it. Though none but priests and Levites were to minister in the sanctuary, yet we may suppose that all who were priests and Levites did not immediately attend there, but chosen men of them, who were best qualified, who were most wise, serious, and conscientious, and most likely to keep the charge of the holy things carefully; but, in making this choice, they had not regard to merit and qualification for the work: "You have set keepers of my charge in my sanctuary for yourselves, such as you had some favour or affection for, such as you either had got, or hoped to get, money by, or such as would comply with your humours and would dispense with the laws of the sanctuary to please you; thus you have not kept the charge of my holy things." Note, Those who have the choice of the keepers of the holy things, if, to serve some secular selfish purpose, they choose such as are unfit and unfaithful, will justly have it laid at their door, that they have betrayed the holy things by lodging them in bad hands.
2. He must tell them their duty (v. 9): "No stranger shall enter into my sanctuary till he has first submitted to the laws of it." But, lest any should think that this excluded the penitent believing Gentiles from the church, the stranger here is described to be one that is uncircumcised in heart, not in sincerity consenting to the covenant, nor putting away the filth of the flesh; whereas the believing Gentiles were circumcised with the circumcision made without hands, Col. ii. 11. This circumcision of the heart, in the spirit, not in the letter, was what the unbelieving Jews were strangers to and unconcerned about, while yet they were zealous to keep out of the sanctuary uncircumcised Gentiles, witness their rage against Paul when they did but suspect him to have brought Greeks into the temple, Acts xxi. 28.
Albert Barnes: Notes on the Bible - 1834
44:4
The north gate before the house - The north gate of the inner court. God expostulates with His people in the seat of their former idolatries Eze 8:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:4: the way: Eze 40:20, Eze 40:40
the glory: Eze 3:23, Eze 10:4, Eze 10:18, Eze 10:19, Eze 11:22, Eze 11:23, Eze 43:4, Eze 43:5; Isa 6:3, Isa 6:4; Hag 2:7; Mal 3:1
and I fell: Eze 1:28, Eze 43:3; Gen 17:3; Num 16:42-45; Psa 89:7; Rev 1:17
Carl Friedrich Keil and Franz Delitzsch
44:4
The Position of Foreigners, Levites, and Priests in Relation to the Temple and the Temple Service. - The further precepts concerning the approach to the sanctuary, and the worship to be presented there, are introduced with a fresh exhortation to observe with exactness all the statutes and laws, in order that the desecration of the sanctuary which had formerly taken place might not be repeated, and are delivered to the prophet at the north gate in front of the manifestation of the glory of God (Ezek 44:4-8). - Ezek 44:4. And he brought me by the way of the north gate to the front of the house; and I looked, and behold the glory of Jehovah filled the house of Jehovah, and I fell down upon my face. Ezek 44:5. And Jehovah said to me, Son of man, direct thy heart and see with thine eyes and hear with thine ears all that I say to thee with regard to all the statutes of the house of Jehovah and all its laws, and direct thy heart to the entering into the house through all the exits of the house, Ezek 44:6. And say to the rebellious one, to the family of Israel, Thus saith the Lord Jehovah, Let it be sufficient for you, of all your abominations, O house of Israel, Ezek 44:7. In that ye brought in foreigners, uncircumcised in heart and uncircumcised in flesh, to be in my sanctuary, to desecrate it, my house, when ye offered my food, fat and blood, and so they broke my covenant to all your abominations, Ezek 44:8. And so ye did not keep the charge of my holy things, but made them keepers of my charge for you in my sanctuary. - From the outer gate to which Ezekiel had been taken, simply that he might be instructed concerning the entering thereby, he is once more conducted, after this has been done, by the way of the north gate to the front of the temple house, to receive the further directions there for the performance of the worship of God in the new sanctuary. The question, whether we are to understand by the north gate that of the outer or that of the inner court, cannot be answered with certainty. Hitzig has decided in favour of the latter, Kliefoth in favour of the former. The place to which he is conducted is אל־פּני הבּית, ad faciem domus, before the temple house, so that he had it before his eyes, i.e., was able to see it. As the gateway of the inner court was eight steps, about four cubits, higher than the outer court gate, this was hardly possible if he stood at or within the latter. הבּית, i.e., the temple house, could only be distinctly seen from the inner north gate. And the remark that it is more natural to think of the outer north gate, because the next thing said to the prophet has reference to the question who is to go into and out of the sanctuary, has not much force, as the instructions do not refer to the going in and out alone, but chiefly to the charge of Jehovah, i.e., to the maintenance of divine worship.
At the fresh standing-place the glory of the Lord, which filled the temple, met the sight of the prophet again, so that he fell down and worshipped once more (cf. Ezek 43:3, Ezek 43:5). This remark is not intended "to indicate that now, after the preliminary observations in Ezekiel 43:13-44:3, the true thorah commences" (Kliefoth), but to show the unapproachable glory and holiness of the new temple. For Ezek 44:5, see Ezek 40:4; Ezek 43:11-12. In Ezek 44:6 אל־מרי is placed at the head in a substantive form for the sake of emphasis, and בּית־ישׂראל is appended in the form of an apposition. For the fact itself, see Ezek 2:8. רב־לּכם followed by מן, a sufficiency of anything, as in Ex 9:28; 3Kings 12:28, is equivalent to "there is enough for you to desist from it." The תּועבות, from which they are to desist, are more precisely defined in Ezek 44:6. They consisted in the fact that the Israelites admitted foreigners, heathen, uncircumcised in heart and flesh, into the sanctuary, to desecrate it during the offering of sacrifice. It is not expressly stated, indeed, that they admitted uncircumcised heathen to the offering of sacrifice, but this is implied in what is affirmed. The offering of sacrifice in the temple of Jehovah is not only permitted in the Mosaic law to foreigners living in Israel, but to some extent prescribed (Lev 17:10,Lev 17:12; Num 15:13.). It was only in the paschal meal that no 'בן was allowed to participate (Ex 12:43). To do this, he must first of all be circumcised (v. 44). Solomon accordingly prays to the Lord in his temple-prayer that He will also hearken to the prayer of the foreigner, who may come from a distant land for the Lord's name sake to worship in His house (3Kings 8:41.). The reproof in the verse before us is apparently at variance with this. Raschi would therefore understand by בּני־נכר, Israelites who had fallen into heathen idolatry. Rosenmller, on the other hand, is of opinion that the Israelites were blamed because they had accepted victimas et libamina from the heathen, and offered them in the temple, which had been prohibited in Lev 25:22. Hvernick understands by the sons of the foreigner, Levites who had become apostates from Jehovah, and were therefore placed by Ezekiel on a par with the idolatrous sons of the foreigner. And lastly, Hitzig imagines that they were foreign traders, who had been admitted within the sacred precincts as sellers of sacrificial animals, incense, and so forth. All these are alike arbitrary and erroneous. The apparent discrepancy vanishes, if we consider the more precise definition of בּני , viz., "uncircumcised in heart and flesh." Their being uncircumcised in heart is placed first, for the purpose of characterizing the foreigners as godless heathen, who ere destitute not only of the uncircumcision of their flesh, but also of that of the heart, i.e., of piety of heart, which Solomon mentions in his prayer as the motive for the coming of distant strangers to the temple. By the admission of such foreigners as these, who had no fear of God at all, into the temple during the sacrificial worship, Israel had defiled the sanctuary. את־בּיתי is in apposition to the suffix to חלּלו. The food of Jehovah (לחמי) is sacrifice, according to Lev 3:11; Lev 21:6, etc., and is therefore explained by "fat and blood." ויּפרוּ, which the lxx changed in an arbitrary manner into the second person, refers to the "foreigners," the heathen. By their treading the temple in their ungodliness they broke the covenant of the Lord with His people, who allowed this desecration of His sanctuary. אל כּל־תּועבות, in addition to all your abominations. How grievous a sin was involved in this is stated in Ezek 44:8. The people of Israel, by their unrighteous admission of godless heathen into the temple, not only failed to show the proper reverence for the holy things of the Lord, but even made these heathen, so to speak, servants of God for themselves in His sanctuary. These last words are not to be understood literally, but spiritually. Allowing them to tread the temple is regarded as equivalent to appointing them to take charge of the worship in the temple. For שׁמר , see Lev 18:30; Lev 22:9, and the commentary on Lev 8:35.
The Lord would guard against such desecration of His sanctuary in the future. To this end the following precepts concerning the worship in the new temple are given. - Ezek 44:9. Thus saith the Lord Jehovah, No foreigner, uncircumcised in heart and uncircumcised in flesh, shall come into my sanctuary, of all the foreigners that are in the midst of the sons of Israel; Ezek 44:10. But even the Levites, who have gone away from me in the wandering of Israel, which wandered away from me after its idols, they shall bear their guilt. Ezek 44:11. They shall be servants in my sanctuary, as guards at the gates of the house and serving in the house; they shall slay the burnt-offering and the slain-offering for the people, and shall stand before it to serve them. Ezek 44:12. Because they served them before their idols, and became to the house of Israel a stumbling-block to guilt, therefore I have lifted my hand against them, is the saying of the Lord Jehovah, that they should bear their guilt. Ezek 44:13. They shall not draw near to me to serve me as priests, and to draw near to all my holy things, to the most holy, but shall bear their disgrace and all their abominations which they have done. Ezek 44:14. And so will I make them guards of the charge of the house with regard to all its service, and to all that is performed therein. Ezek 44:15. But the priests of the tribe of Levi, the sons of Zadok, who have kept the charge of my sanctuary on the wandering of the sons of Israel from me, they shall draw near to me to serve me, and stand before me, offer to me fat and blood, is the saying of the Lord Jehovah. Ezek 44:16. They shall come into my sanctuary, and they draw near to my table to serve me, and shall keep my charge. - In order that all desecration may be kept at a distance from the new sanctuary, foreigners uncircumcised in heart and flesh are not to be admitted into it; and even of the Levites appointed for the service of the sanctuary according to the Mosaic law, all who took part in the falling away of the people into idolatry are to be excluded from investiture with the priests' office as a punishment for their departure from the Lord, and only to be allowed to perform subordinate duties in connection with the worship of God. On the other hand, the descendants of Zadok, who kept themselves free from all straying into idolatry, are to perform the specifically priestly service at the altar and in the sanctuary, and they alone. The meaning and design of the command, to shut out the foreigners uncircumcised in heart from all access to the sanctuary, are not that the intermediate position and class of foreigners living in Israel should henceforth be abolished (Kliefoth); for this would be at variance with Ezek 47:22 and Ezek 47:23, according to which the foreigners (גּרים) were to receive a possession of their own in the fresh distribution of the land, which not only presupposes their continuance within the congregation of Israel, but also secures it for the time to come. The meaning is rather this: No heathen uncircumcised in heart, i.e., estranged in life from God, shall have access to the altar in the new sanctuary. The emphasis of the prohibition lies here, as in Ezek 44:7, upon their being uncircumcised in heart; and the reason for the exclusion of foreigners consists not so much in the foreskin of the flesh as in the spiritual foreskin, so that not only the uncircumcised heathen, but also Israelites who were circumcised in flesh, were to keep at a distance from the sanctuary if they failed to possess circumcision of heart. The ל before כּל־בּן serves the purpose of comprehension, as in Gen 9:10; Lev 11:42, etc. (compare Ewald, ֗310a). Not only are foreigners who are estranged from God to be prevented from coming into the sanctuary, but even the Levites, who fell into idolatry at the time of the apostasy of the Israelites, are to bear their guilt, i.e., are to be punished for it by exclusion from the rights of the priesthood. This is the connection between the tenth verse and the ninth, indicated by כּי אם, which derives its meaning, truly (imo), yea even, from this connection, as in Is 33:21. הלויּם are not the Levites here as distinguished from the priests (Aaronites), but all the descendants of Levi, including the Aaronites chosen for the priests' office, to whom what is to be said concerning the Levites chiefly applied. The division of the Levites into such as are excluded from the service and office of priests (כּהן, Ezek 44:13) on account of their former straying into idolatry, and the sons of Zadok, who kept aloof from that wandering, and therefore are to be the only persons allowed to administer the priests' office for the future, shows very clearly that the threat "they shall bear their guilt" does not apply to the common Levites, but to the Levitical priests. They are to be degraded to the performance of the inferior duties in the temple and at divine worship. The guilt with which they are charged is that they forsook Jehovah when the people strayed into idolatry. Forsaking Jehovah involves both passive and active participation in idolatry (cf. Jer 2:5). This wandering of the Israelites from Jehovah took place during the whole time that the tabernacle and Solomon's temple were in existence, though at different periods and with varying force and extent.
Bearing the guilt is more minutely defined in Ezek 44:11-13. The Levitical priests who have forsaken the Lord are to lose the dignity and rights of the priesthood; they are not, indeed, to be entirely deprived of the prerogative conferred upon the tribe of Levi by virtue of its election to the service of the sanctuary in the place of the first-born of the whole nation, but henceforth they are merely to be employed in the performance of the lower duties, as guards at the gates of the temple, and as servants of the people at the sacrificial worship, when they are to slaughter the animals for the people, which every one who offered sacrifice was also able to do for himself. Because they have already served the people before their idols, i.e., have helped them in their idolatry, they shall also serve the people in time to come in the worship of God, though not as priests, but simply in non-priestly occupations. The words 'המּה יעמדוּ are taken from Num 16:9, and the suffixes in לפּניהם and לשׁרתּם refer to עם. מכשׁול עון .עם ot ref, as in Ezek 7:19; Ezek 14:3; Ezek 18:30. נשׂא יד, not to raise the arm to smite, but to lift up the hand to swear, as in Ezek 20:5-6, etc. לגשׁת על כּל־קדשׁי, to draw near to all my holy things. קדשׁים are not the rooms in the sanctuary, but those portions of the sacrifices which were sacred to the Lord. They are not to touch these, i.e., neither to sprinkle blood nor to burn the portions of fat upon the altar, or perform anything connected therewith. This explanation is required by the apposition אל־קדשׁי הקּדשׁים, which (in the plural) does not mean the most holy place at the hinder part of the temple, but the most holy sacrificial gifts (cf. Ezek 42:13). נשׂא , as in Ezek 16:52. In Ezek 44:14 it is once more stated in a comprehensive manner in what the bearing of the guilt and shame was to consist: God would make them keepers of the temple with regard to the inferior acts of service. The general expression שׁמר משׁמרת הבּית, which signifies the temple service universally, receives its restriction to the inferior acts of service from 'לכל עבדתו וגו, which is used in Num 3:26; Num 4:23, Num 4:30,Num 4:32, Num 4:39, Num 4:47, for the heavy duties performed by the Merarites and Gershonites, in distinction from the עבדה of the Kohathites, which consisted in שׁמר משׁמרת הקּדשׁ (Num 3:28) and עשׂות מלאכה (Num 4:3). The priestly service at the altar and in the sanctuary, on the other hand, was to be performed by the sons of Zadok alone, because when the people went astray they kept the charge of the sanctuary, i.e., performed the duties of the priestly office with fidelity. Zadok was the son of Ahitub, of the line of Eleazar (1 Chr. 5:34; 1Chron 6:37-38), who remained faithful to King David at the rebellion of Absalom (2Kings 15:24.), and also anointed Solomon as king in opposition to Adonijah the pretender (3Kings 1:32.); whereas the high priest Abiathar, of the line of Ithamar, took part with Adonijah (3Kings 1:7, 3Kings 1:25), and was deposed from his office by Solomon in consequence, so that now the high-priesthood was in the sole possession of Zadok and his descendants (3Kings 2:26-27, and 3Kings 2:35). From this attitude of Zadok toward David, the prince given by the Lord to His people, it may be seen at once that he not only kept aloof from the wandering of the people, but offered a decided opposition thereto, and attended to his office in a manner that was well-pleasing to God. As he received the high-priesthood from Solomon in the place of Abiathar for this fidelity of his, so shall his descendants only be invested with the priestly office in the new temple. For the correct explanation of the words in these verses, however, we must pay particular regard to the clause, "who have kept the charge of my sanctuary." This implies, for example, that lineal descent from Zadok alone was not sufficient, but that fidelity in the service of the Lord must also be added as an indispensable requisite. In Ezek 44:15 and Ezek 44:16 the priestly service is described according to its principal functions at the altar of burnt-offering, and in the holy place at the altar of incense. שׁלחני is the altar of incense (see Ezek 41:22).
John Gill
44:4 Then brought he me the way of the north gate before the house,.... The north gate of the inward court, whither he was brought from the east gate, which was shut: this, and what follow, may have some respect to the churches in these our northern parts of the world, in their now declining circumstances, which are aptly represented in some following verses; but will hereafter be filled with the glory of the Lord, as follows:
and I looked, and, behold, the glory of the Lord filled the house of the Lord; as he had seen at the eastern gate, Ezek 43:2,
and I fell upon my face; as he had done before, under a sense of the greatness and glory of the divine Majesty, and of his own vileness and unworthiness; see Ezek 43:3.
John Wesley
44:4 He - Christ in the appearance of a man.
Robert Jamieson, A. R. Fausset and David Brown
44:4 Directions as to the priests. Their acts of desecration are attributed to "the house of Israel" (Ezek 44:6-7), as the sins of the priesthood and of the people acted and reacted on one another; "like people, like priest" (Jer 5:31; Hos 4:9).
44:544:5: Եւ ասէ ցիս Տէր. Որդի մարդոյ, դի՛ր ՚ի սրտի քում, եւ տե՛ս աչօք քովք, եւ լո՛ւր ակընջօք քովք զամենայն ինչ զոր ես ընդ քեզ խօսեցայց, ըստ ամենայն հրամանաց տանդ Տեառն, եւ ըստ ամենայն իրաւանց դորա. եւ կարգեսցես ՚ի սրտի քում զմուտ տանդ ըստ ամենայն ելից դորա, եւ ըստ ամենայն սրբութեանցն[13022]։ [13022] Ոմանք. Ըստ ամենայնի հրամանաց տանն Իսրայէլի, եւ ըստ ամենայն... ամենայն ելից նորա։
5 Տէրն ինձ ասաց. «Մարդո՛ւ որդի, սրտի՛դ մէջ դիր, աչքերո՛վդ տես ու ականջներո՛վդ լսիր այն ամէնը, ինչ որ քեզ կ’ասեմ Տիրոջ տաճարի բոլոր հրահանգների ու նրա օրէնքների մասին: Դու սրտիդ մէ՛ջ կը պահես այդ տաճար մտնելու ու նրա սրբարանից ելնելու կարգը:
5 Տէրը ինծի ըսաւ. «Որդի՛ մարդոյ, Տէրոջը տանը բոլոր կանոններուն ու անոր բոլոր օրէնքներուն վրայով քեզի ըսածներս միտքդ պահէ՛։ Աչքերովդ տե՛ս եւ ականջներովդ լսէ՛։ Տանը մուտքերը ու սրբարանին բոլոր ելքերը աղէկ դիտէ՛
Եւ ասէ ցիս Տէր. Որդի մարդոյ, դիր ի սրտի քում, եւ տես աչօք քովք, եւ լուր ականջօք քովք զամենայն ինչ զոր ես ընդ քեզ [945]խօսեցայց, ըստ ամենայն հրամանաց տանդ Տեառն եւ ըստ ամենայն իրաւանց դորա. եւ կարգեսցես ի սրտի քում զմուտ տանդ ըստ ամենայն ելից դորա եւ ըստ ամենայն սրբութեանցն:

44:5: Եւ ասէ ցիս Տէր. Որդի մարդոյ, դի՛ր ՚ի սրտի քում, եւ տե՛ս աչօք քովք, եւ լո՛ւր ակընջօք քովք զամենայն ինչ զոր ես ընդ քեզ խօսեցայց, ըստ ամենայն հրամանաց տանդ Տեառն, եւ ըստ ամենայն իրաւանց դորա. եւ կարգեսցես ՚ի սրտի քում զմուտ տանդ ըստ ամենայն ելից դորա, եւ ըստ ամենայն սրբութեանցն[13022]։
[13022] Ոմանք. Ըստ ամենայնի հրամանաց տանն Իսրայէլի, եւ ըստ ամենայն... ամենայն ելից նորա։
5 Տէրն ինձ ասաց. «Մարդո՛ւ որդի, սրտի՛դ մէջ դիր, աչքերո՛վդ տես ու ականջներո՛վդ լսիր այն ամէնը, ինչ որ քեզ կ’ասեմ Տիրոջ տաճարի բոլոր հրահանգների ու նրա օրէնքների մասին: Դու սրտիդ մէ՛ջ կը պահես այդ տաճար մտնելու ու նրա սրբարանից ելնելու կարգը:
5 Տէրը ինծի ըսաւ. «Որդի՛ մարդոյ, Տէրոջը տանը բոլոր կանոններուն ու անոր բոլոր օրէնքներուն վրայով քեզի ըսածներս միտքդ պահէ՛։ Աչքերովդ տե՛ս եւ ականջներովդ լսէ՛։ Տանը մուտքերը ու սրբարանին բոլոր ելքերը աղէկ դիտէ՛
zohrab-1805▾ eastern-1994▾ western am▾
44:544:5 И сказал мне Господь: сын человеческий! прилагай сердце твое {ко всему}, и смотри глазами твоими, и слушай ушами твоими все, что Я говорю тебе о всех постановлениях дома Господа и всех законах его; и прилагай сердце твое ко входу в храм и ко всем выходам из святилища.
44:5 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human τάξον τασσω arrange; appoint εἰς εις into; for τὴν ο the καρδίαν καρδια heart σου σου of you; your καὶ και and; even ἰδὲ οραω view; see τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your καὶ και and; even τοῖς ο the ὠσίν ους ear σου σου of you; your ἄκουε ακουω hear πάντα πας all; every ὅσα οσος as much as; as many as ἐγὼ εγω I λαλῶ λαλεω talk; speak μετὰ μετα with; amid σοῦ σου of you; your κατὰ κατα down; by πάντα πας all; every τὰ ο the προστάγματα προσταγμα home; household κυρίου κυριος lord; master καὶ και and; even κατὰ κατα down; by πάντα πας all; every τὰ ο the νόμιμα νομιμος he; him καὶ και and; even τάξεις τασσω arrange; appoint τὴν ο the καρδίαν καρδια heart σου σου of you; your εἰς εις into; for τὴν ο the εἴσοδον εισοδος inroad; entrance τοῦ ο the οἴκου οικος home; household κατὰ κατα down; by πάσας πας all; every τὰς ο the ἐξόδους εξοδος exodus αὐτοῦ αυτος he; him ἐν εν in πᾶσι πας all; every τοῖς ο the ἁγίοις αγιος holy
44:5 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלַ֜י ʔēlˈay אֶל to יְהֹוָ֗ה [yᵊhôˈāh] יְהוָה YHWH בֶּן־ ben- בֵּן son אָדָ֡ם ʔāḏˈām אָדָם human, mankind שִׂ֣ים śˈîm שׂים put לִבְּךָ֩ libbᵊḵˌā לֵב heart וּ û וְ and רְאֵ֨ה rᵊʔˌē ראה see בְ vᵊ בְּ in עֵינֶ֜יךָ ʕênˈeʸḵā עַיִן eye וּ û וְ and בְ vᵊ בְּ in אָזְנֶ֣יךָ ʔoznˈeʸḵā אֹזֶן ear שְּׁמָ֗ע ššᵊmˈāʕ שׁמע hear אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אֲנִי֙ ʔᵃnˌî אֲנִי i מְדַבֵּ֣ר mᵊḏabbˈēr דבר speak אֹתָ֔ךְ ʔōṯˈāḵ אֵת [object marker] לְ lᵊ לְ to כָל־ ḵol- כֹּל whole חֻקֹּ֥ות ḥuqqˌôṯ חֻקָּה regulation בֵּית־ bêṯ- בַּיִת house יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וּ û וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole תֹּֽורֹתָ֑יותורתו *tˈôrōṯˈāʸw תֹּורָה instruction וְ wᵊ וְ and שַׂמְתָּ֤ śamtˈā שׂים put לִבְּךָ֙ libbᵊḵˌā לֵב heart לִ li לְ to מְבֹ֣וא mᵊvˈô מָבֹוא entrance הַ ha הַ the בַּ֔יִת bbˈayiṯ בַּיִת house בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole מֹוצָאֵ֥י môṣāʔˌê מֹוצָא issue הַ ha הַ the מִּקְדָּֽשׁ׃ mmiqdˈāš מִקְדָּשׁ sanctuary
44:5. et dixit ad me Dominus fili hominis pone cor tuum et vide oculis tuis et auribus tuis audi omnia quae ego loquor ad te de universis caerimoniis domus Domini et de cunctis legibus eius et pones cor tuum in viis templi per omnes exitus sanctuariiAnd the Lord said to me: Son of man, attend with thy heart and behold with thy eyes, and hear with thy ears, all that I say to thee concerning all the ceremonies of the house of the Lord, and concerning all the laws thereof: and mark well the ways of the temple, with all the goings out of the sanctuary.
5. And the LORD said unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the LORD, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary.
44:5. And the Lord said to me: “Son of man, set within your heart, and see with your eyes, and hear with your ears all that I am speaking to you about all the ceremonies of the house of the Lord and about all its laws. And set your heart upon the ways of the temple, along all the exits of the sanctuary.
44:5. And the LORD said unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the LORD, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary.
And the LORD said unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the LORD, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary:

44:5 И сказал мне Господь: сын человеческий! прилагай сердце твое {ко всему}, и смотри глазами твоими, и слушай ушами твоими все, что Я говорю тебе о всех постановлениях дома Господа и всех законах его; и прилагай сердце твое ко входу в храм и ко всем выходам из святилища.
44:5
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
τάξον τασσω arrange; appoint
εἰς εις into; for
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
καὶ και and; even
ἰδὲ οραω view; see
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
τοῖς ο the
ὠσίν ους ear
σου σου of you; your
ἄκουε ακουω hear
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐγὼ εγω I
λαλῶ λαλεω talk; speak
μετὰ μετα with; amid
σοῦ σου of you; your
κατὰ κατα down; by
πάντα πας all; every
τὰ ο the
προστάγματα προσταγμα home; household
κυρίου κυριος lord; master
καὶ και and; even
κατὰ κατα down; by
πάντα πας all; every
τὰ ο the
νόμιμα νομιμος he; him
καὶ και and; even
τάξεις τασσω arrange; appoint
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
εἰς εις into; for
τὴν ο the
εἴσοδον εισοδος inroad; entrance
τοῦ ο the
οἴκου οικος home; household
κατὰ κατα down; by
πάσας πας all; every
τὰς ο the
ἐξόδους εξοδος exodus
αὐτοῦ αυτος he; him
ἐν εν in
πᾶσι πας all; every
τοῖς ο the
ἁγίοις αγιος holy
44:5
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלַ֜י ʔēlˈay אֶל to
יְהֹוָ֗ה [yᵊhôˈāh] יְהוָה YHWH
בֶּן־ ben- בֵּן son
אָדָ֡ם ʔāḏˈām אָדָם human, mankind
שִׂ֣ים śˈîm שׂים put
לִבְּךָ֩ libbᵊḵˌā לֵב heart
וּ û וְ and
רְאֵ֨ה rᵊʔˌē ראה see
בְ vᵊ בְּ in
עֵינֶ֜יךָ ʕênˈeʸḵā עַיִן eye
וּ û וְ and
בְ vᵊ בְּ in
אָזְנֶ֣יךָ ʔoznˈeʸḵā אֹזֶן ear
שְּׁמָ֗ע ššᵊmˈāʕ שׁמע hear
אֵ֣ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אֲנִי֙ ʔᵃnˌî אֲנִי i
מְדַבֵּ֣ר mᵊḏabbˈēr דבר speak
אֹתָ֔ךְ ʔōṯˈāḵ אֵת [object marker]
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
חֻקֹּ֥ות ḥuqqˌôṯ חֻקָּה regulation
בֵּית־ bêṯ- בַּיִת house
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וּ û וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
תֹּֽורֹתָ֑יותורתו
*tˈôrōṯˈāʸw תֹּורָה instruction
וְ wᵊ וְ and
שַׂמְתָּ֤ śamtˈā שׂים put
לִבְּךָ֙ libbᵊḵˌā לֵב heart
לִ li לְ to
מְבֹ֣וא mᵊvˈô מָבֹוא entrance
הַ ha הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
מֹוצָאֵ֥י môṣāʔˌê מֹוצָא issue
הַ ha הַ the
מִּקְדָּֽשׁ׃ mmiqdˈāš מִקְדָּשׁ sanctuary
44:5. et dixit ad me Dominus fili hominis pone cor tuum et vide oculis tuis et auribus tuis audi omnia quae ego loquor ad te de universis caerimoniis domus Domini et de cunctis legibus eius et pones cor tuum in viis templi per omnes exitus sanctuarii
And the Lord said to me: Son of man, attend with thy heart and behold with thy eyes, and hear with thy ears, all that I say to thee concerning all the ceremonies of the house of the Lord, and concerning all the laws thereof: and mark well the ways of the temple, with all the goings out of the sanctuary.
44:5. And the Lord said to me: “Son of man, set within your heart, and see with your eyes, and hear with your ears all that I am speaking to you about all the ceremonies of the house of the Lord and about all its laws. And set your heart upon the ways of the temple, along all the exits of the sanctuary.
44:5. And the LORD said unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the LORD, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary.
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
5. Должно быть из внутренности святилища или Св. Св. и наполняющего их облака пророк слышит настоящее откровение. Он призывается Господом к особой внимательности как к предшествующим откровениям (“смотри глазами твоими…”), так и к настоящему: постановлениям Дома Господня и законам его. На важность откровения указывает уже обширность и торжественность этого вступления к нему. Откровение это будет касаться входа во храм, т. е. как увидим из его содержания входящим, во храм, имеющих доступ к нему, ко (перед этим рус. пер. добавляет “и”, которого нет в евр. и у LXX, и “бе”, в передает “к”, как и предшествующее ле, для) всем выходам его, которым столь важное значение придано еще в XLIII:11, см. объяснение там.
Adam Clarke: Commentary on the Bible - 1831
44:5: Mark well, and behold - Take notice of every thing; register all so fully that thou shalt be able to give the most minute information to the children of Israel.
Albert Barnes: Notes on the Bible - 1834
44:5
Mark well - The careful arrangements made had all been intended to keep the temple and its surroundings from profanation. Hence, attention to these particulars is enjoined.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:5: mark well: Heb. set thine heart, Eze 40:4; Exo 9:21 *marg. Deu 32:46; Ch1 22:19; Ch2 11:16; Pro 24:32 *marg. Dan 10:12
concerning: Eze 43:10, Eze 43:11; Deu 12:32; Mat 28:20
and mark well: Psa 119:4
the entering: Psa 96:8, Psa 96:9; Act 8:37
John Gill
44:5 And the Lord said unto me, son of man,.... This is still the voice of the Lord speaking out of the house to the prophet, Ezek 43:6,
mark well; or, "set thine heart" (f); be attentive to what is about to be said, as being of great concern and importance:
and behold with thine eyes, and hear with thine ears all that I say unto thee; heart, eyes, and ears, are all to be employed in the most diligent manner in regarding the things hereafter delivered; the same expressions exciting attention were used at the first of this vision, Ezek 40:4, concerning all the ordinances of the house of the Lord, and all the laws thereof; See Gill on Ezek 43:11,
mark well the entering in of the house, with every going forth of the sanctuary; the way of entrance into the Gospel church, and the manner of exclusion from it, and the laws and rules concerning these; the prophet is bid particularly to observe these well, because it was in these things God's professing people chiefly offended, as appears by what follows; they were not so careful as they should have been in the admission of persons among them, or in the exclusion of delinquents.
(f) "pone cor tuum", V. L. Vatablus, Paguinus, Montanus; "pone ad cor tuum", Starckius.
John Wesley
44:5 The entering - The persons who may, and who may not enter. The sanctuary - Taken here for the courts, rather than the house itself.
44:644:6: Եւ ասասցես ցտունդ Իսրայէլի տուն դառնացողաց. Ա՛յսպէս ասէ Տէր Տէր. Շա՛տ լիցի ձեզ առ ամենայն անօրէնութեամբք ձերովք տունդ Իսրայէլի,
6 Կ’ասես Իսրայէլի տանը՝ խռովարարների այդ տանը. “Այսպէս է ասում Տէր Աստուած. թող բաւական լինեն ձեր բոլոր անօրէնութիւնները, ո՛վ տունդ Իսրայէլի,
6 Եւ ապստամբներուն՝ Իսրայէլի տանը՝ ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Ալ հերի՛ք է ձեզի ձեր բոլոր պղծութիւնները, ո՛վ Իսրայէլի տուն,
Եւ ասասցես ցտունդ Իսրայելի` տուն դառնացողաց. Այսպէս ասէ Տէր Տէր. Շատ լիցի ձեզ առ ամենայն անօրէնութեամբք ձերովք, տունդ Իսրայելի:

44:6: Եւ ասասցես ցտունդ Իսրայէլի տուն դառնացողաց. Ա՛յսպէս ասէ Տէր Տէր. Շա՛տ լիցի ձեզ առ ամենայն անօրէնութեամբք ձերովք տունդ Իսրայէլի,
6 Կ’ասես Իսրայէլի տանը՝ խռովարարների այդ տանը. “Այսպէս է ասում Տէր Աստուած. թող բաւական լինեն ձեր բոլոր անօրէնութիւնները, ո՛վ տունդ Իսրայէլի,
6 Եւ ապստամբներուն՝ Իսրայէլի տանը՝ ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Ալ հերի՛ք է ձեզի ձեր բոլոր պղծութիւնները, ո՛վ Իսրայէլի տուն,
zohrab-1805▾ eastern-1994▾ western am▾
44:644:6 И скажи мятежному дому Израилеву: так говорит Господь Бог: довольно вам, дом Израилев, делать все мерзости ваши,
44:6 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward τὸν ο the οἶκον οικος home; household τὸν ο the παραπικραίνοντα παραπικραινω exasperate πρὸς προς to; toward τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God ἱκανούσθω ικανοω make adequate; sufficient ὑμῖν υμιν you ἀπὸ απο from; away πασῶν πας all; every τῶν ο the ἀνομιῶν ανομια lawlessness ὑμῶν υμων your οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel
44:6 וְ wᵊ וְ and אָמַרְתָּ֤ ʔāmartˈā אמר say אֶל־ ʔel- אֶל to מֶ֨רִי֙ mˈerî מְרִי rebellion אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH רַב־ rav- רַב much לָכֶ֛ם lāḵˈem לְ to מִֽ mˈi מִן from כָּל־ kkol- כֹּל whole תֹּועֲבֹֽותֵיכֶ֖ם tôʕᵃvˈôṯêḵˌem תֹּועֵבָה abomination בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
44:6. et dices ad exasperantem me domum Israhel haec dicit Dominus Deus sufficiant vobis omnia scelera vestra domus IsrahelAnd thou shalt say to the house of Israel that provoketh me: Thus saith the Lord God: Let all your wicked doings suffice you, O house of Israel:
6. And thou shalt say to the rebellious, even to the house of Israel, Thus saith the Lord GOD: O ye house of Israel, let it suffice you of all your abominations,
44:6. And you shall say to the house of Israel, which provokes me: Thus says the Lord God: Let all your wicked deeds be sufficient for you, O house of Israel.
44:6. And thou shalt say to the rebellious, [even] to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations,
And thou shalt say to the rebellious, [even] to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations:

44:6 И скажи мятежному дому Израилеву: так говорит Господь Бог: довольно вам, дом Израилев, делать все мерзости ваши,
44:6
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
τὸν ο the
οἶκον οικος home; household
τὸν ο the
παραπικραίνοντα παραπικραινω exasperate
πρὸς προς to; toward
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
ἱκανούσθω ικανοω make adequate; sufficient
ὑμῖν υμιν you
ἀπὸ απο from; away
πασῶν πας all; every
τῶν ο the
ἀνομιῶν ανομια lawlessness
ὑμῶν υμων your
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
44:6
וְ wᵊ וְ and
אָמַרְתָּ֤ ʔāmartˈā אמר say
אֶל־ ʔel- אֶל to
מֶ֨רִי֙ mˈerî מְרִי rebellion
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כֹּ֥ה kˌō כֹּה thus
אָמַ֖ר ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
רַב־ rav- רַב much
לָכֶ֛ם lāḵˈem לְ to
מִֽ mˈi מִן from
כָּל־ kkol- כֹּל whole
תֹּועֲבֹֽותֵיכֶ֖ם tôʕᵃvˈôṯêḵˌem תֹּועֵבָה abomination
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
44:6. et dices ad exasperantem me domum Israhel haec dicit Dominus Deus sufficiant vobis omnia scelera vestra domus Israhel
And thou shalt say to the house of Israel that provoketh me: Thus saith the Lord God: Let all your wicked doings suffice you, O house of Israel:
44:6. And you shall say to the house of Israel, which provokes me: Thus says the Lord God: Let all your wicked deeds be sufficient for you, O house of Israel.
44:6. And thou shalt say to the rebellious, [even] to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Особую важность это откровение о “входе во храм” получает в виду прежних тяжких незаконностей, допущенных Израилем в этом отношении, которое даваемые теперь постановления имеют устранить и горькое воспоминание о которых срывает с уст пророка по отношению к Израилю не употреблявшийся доселе во второй части книги эпитет “мятежный дом” (первый раз в книге 1, 8: и последний доселе XXIV:3). По крайней мере, теперь в новой теократии Израиль должен оставить все мерзости свои, особенно оскверняющая храм введением в него недостойных элементов (каких, - делают намеки следующие предписания).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:6: thou shalt say: Eze 2:5-8, Eze 3:9, Eze 3:26, Eze 3:27
let it suffice: Eze 45:9; Pe1 4:3
John Gill
44:6 And thou shalt say to the rebellious, even to the house of Israel,.... This is a character of literal Israel from the beginning, Deut 9:24, and frequently given it in this prophecy, Ezek 2:2, Ezek 3:9 and well agrees with these declining churches in the latter day, and even in our times; it represents them as rebellious, because of their disregard to the ordinances of God's house, and to the laws and rules of it; and are not only called "rebellious", but "rebellion" (g) itself; expressive of the greatness of their sin, and the aggravations of it:
thus saith the Lord God, O ye house of Israel, let it suite you of all your abominations; that is, let the abominations you have committed, will worship and superstition, paying a regard to the doctrines and commandments of men, be sufficient; stop and proceed no further; relinquish those things which are so abominable in my sight; let the time past suffice to have wrought them; cease entirely from them; see 1Pet 4:3, these abominations are more particularly expressed in the following words.
(g) "ad inobedientiam", Cocceius, Starckius.
John Wesley
44:6 Let it suffice - Let the time you have spent on your sins suffice.
44:744:7: մուծանել ձեզ զորդիս այլազգիս անթլփատս սրտիւ՝ եւ անթլփատս մարմնով՝ լինել ՚ի սրբութիւնս իմ եւ պղծել զնոսա, ՚ի մատուցանել ձեզ զհացդ իմ ճարպով եւ արեամբ, եւ անցանէք զուխտիւ իմով ամենայն անօրէնութեամբք ձերովք[13023]։ [13023] Ոմանք. Անթլփատս սրտիւք։ Ոսկան. Եւ անցանել զուխտիւ իմով։
7 որ ձեր մէջ էք մտցրել այլազգիներին՝ սրտով անթլփատներին ու մարմնով անթլփատներին: Նրանք մտել են իմ սրբարանը եւ պղծել այն, մինչ դուք մատուցում էիք իմ հացը՝ ճարպով ու արիւնով: Դուք, որ զանց էք առնում ուխտս ձեր բոլոր անօրէնութիւններով,
7 Որ դուք սրտով անթլփատ ու մարմնով անթլփատ օտարազգիներ մօտեցուցիք, որ իմ սրբարանիս մէջ մտնեն ու իմ տունս պղծեն, երբ դուք իմ հացս, ճարպն ու արիւնը կը մատուցանէիք։ Ձեր բոլոր պղծութիւններէն զատ անոնք իմ ուխտս խափանեցին։
մուծանել ձեզ զորդիս այլազգիս` անթլփատս սրտիւ եւ անթլփատս մարմնով` լինել ի սրբութիւնս իմ, եւ պղծել զնոսա, ի մատուցանել ձեզ զհացդ իմ ճարպով եւ արեամբ, եւ անցանէք զուխտիւ իմով ամենայն անօրէնութեամբք ձերովք:

44:7: մուծանել ձեզ զորդիս այլազգիս անթլփատս սրտիւ՝ եւ անթլփատս մարմնով՝ լինել ՚ի սրբութիւնս իմ եւ պղծել զնոսա, ՚ի մատուցանել ձեզ զհացդ իմ ճարպով եւ արեամբ, եւ անցանէք զուխտիւ իմով ամենայն անօրէնութեամբք ձերովք[13023]։
[13023] Ոմանք. Անթլփատս սրտիւք։ Ոսկան. Եւ անցանել զուխտիւ իմով։
7 որ ձեր մէջ էք մտցրել այլազգիներին՝ սրտով անթլփատներին ու մարմնով անթլփատներին: Նրանք մտել են իմ սրբարանը եւ պղծել այն, մինչ դուք մատուցում էիք իմ հացը՝ ճարպով ու արիւնով: Դուք, որ զանց էք առնում ուխտս ձեր բոլոր անօրէնութիւններով,
7 Որ դուք սրտով անթլփատ ու մարմնով անթլփատ օտարազգիներ մօտեցուցիք, որ իմ սրբարանիս մէջ մտնեն ու իմ տունս պղծեն, երբ դուք իմ հացս, ճարպն ու արիւնը կը մատուցանէիք։ Ձեր բոլոր պղծութիւններէն զատ անոնք իմ ուխտս խափանեցին։
zohrab-1805▾ eastern-1994▾ western am▾
44:744:7 вводить сынов чужой, необрезанных сердцем и необрезанных плотью, чтобы они были в Моем святилище и оскверняли храм Мой, подносить хлеб Мой, тук и кровь, и разрушать завет Мой всякими мерзостями вашими.
44:7 τοῦ ο the εἰσαγαγεῖν εισαγω lead in; bring in ὑμᾶς υμας you υἱοὺς υιος son ἀλλογενεῖς αλλογενης of another family ἀπεριτμήτους απεριτμητος uncircumcised καρδίᾳ καρδια heart καὶ και and; even ἀπεριτμήτους απεριτμητος uncircumcised σαρκὶ σαρξ flesh τοῦ ο the γίνεσθαι γινομαι happen; become ἐν εν in τοῖς ο the ἁγίοις αγιος holy μου μου of me; mine καὶ και and; even ἐβεβήλουν βεβηλοω profane αὐτὰ αυτος he; him ἐν εν in τῷ ο the προσφέρειν προσφερω offer; bring to ὑμᾶς υμας you ἄρτους αρτος bread; loaves στέαρ στεαρ and; even αἷμα αιμα blood; bloodstreams καὶ και and; even παρεβαίνετε παραβαινω transgress; overstep τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine ἐν εν in πάσαις πας all; every ταῖς ο the ἀνομίαις ανομια lawlessness ὑμῶν υμων your
44:7 בַּ ba בְּ in הֲבִיאֲכֶ֣ם hᵃvîʔᵃḵˈem בוא come בְּנֵֽי־ bᵊnˈê- בֵּן son נֵכָ֗ר nēḵˈār נֵכָר foreigner עַרְלֵי־ ʕarlê- עָרֵל uncircumcised לֵב֙ lˌēv לֵב heart וְ wᵊ וְ and עַרְלֵ֣י ʕarlˈê עָרֵל uncircumcised בָשָׂ֔ר vāśˈār בָּשָׂר flesh לִ li לְ to הְיֹ֥ות hᵊyˌôṯ היה be בְּ bᵊ בְּ in מִקְדָּשִׁ֖י miqdāšˌî מִקְדָּשׁ sanctuary לְ lᵊ לְ to חַלְּלֹ֣ו ḥallᵊlˈô חלל defile אֶת־ ʔeṯ- אֵת [object marker] בֵּיתִ֑י bêṯˈî בַּיִת house בְּ bᵊ בְּ in הַקְרִֽיבְכֶ֤ם haqrˈîvᵊḵˈem קרב approach אֶת־ ʔeṯ- אֵת [object marker] לַחְמִי֙ laḥmˌî לֶחֶם bread חֵ֣לֶב ḥˈēlev חֵלֶב fat וָ wā וְ and דָ֔ם ḏˈām דָּם blood וַ wa וְ and יָּפֵ֨רוּ֙ yyāfˈērû פרר break אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֔י bᵊrîṯˈî בְּרִית covenant אֶ֖ל ʔˌel אֶל to כָּל־ kol- כֹּל whole תֹּועֲבֹותֵיכֶֽם׃ tôʕᵃvôṯêḵˈem תֹּועֵבָה abomination
44:7. eo quod inducitis filios alienos incircumcisos corde et incircumcisos carne ut sint in sanctuario meo et polluant domum meam et offertis panes meos adipem et sanguinem et dissolvitis pactum meum in omnibus sceleribus vestrisIn that you have brought in strangers uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, and to defile my house: and you offer my bread, the fat, and the blood: and you have broken my covenant by all your wicked doings.
7. in that ye have brought in aliens, uncircumcised in heart and uncircumcised in flesh, to be in my sanctuary, to profane it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant, unto all your abominations.
44:7. For you bring in foreign sons, uncircumcised in heart and uncircumcised in flesh, so that they may be in my sanctuary and may defile my house. And you offer my bread, the fat, and the blood, yet you have broken my covenant by all your wicked deeds.
44:7. In that ye have brought [into my sanctuary] strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, [even] my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations.
In that ye have brought [into my sanctuary] strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, [even] my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations:

44:7 вводить сынов чужой, необрезанных сердцем и необрезанных плотью, чтобы они были в Моем святилище и оскверняли храм Мой, подносить хлеб Мой, тук и кровь, и разрушать завет Мой всякими мерзостями вашими.
44:7
τοῦ ο the
εἰσαγαγεῖν εισαγω lead in; bring in
ὑμᾶς υμας you
υἱοὺς υιος son
ἀλλογενεῖς αλλογενης of another family
ἀπεριτμήτους απεριτμητος uncircumcised
καρδίᾳ καρδια heart
καὶ και and; even
ἀπεριτμήτους απεριτμητος uncircumcised
σαρκὶ σαρξ flesh
τοῦ ο the
γίνεσθαι γινομαι happen; become
ἐν εν in
τοῖς ο the
ἁγίοις αγιος holy
μου μου of me; mine
καὶ και and; even
ἐβεβήλουν βεβηλοω profane
αὐτὰ αυτος he; him
ἐν εν in
τῷ ο the
προσφέρειν προσφερω offer; bring to
ὑμᾶς υμας you
ἄρτους αρτος bread; loaves
στέαρ στεαρ and; even
αἷμα αιμα blood; bloodstreams
καὶ και and; even
παρεβαίνετε παραβαινω transgress; overstep
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
ἐν εν in
πάσαις πας all; every
ταῖς ο the
ἀνομίαις ανομια lawlessness
ὑμῶν υμων your
44:7
בַּ ba בְּ in
הֲבִיאֲכֶ֣ם hᵃvîʔᵃḵˈem בוא come
בְּנֵֽי־ bᵊnˈê- בֵּן son
נֵכָ֗ר nēḵˈār נֵכָר foreigner
עַרְלֵי־ ʕarlê- עָרֵל uncircumcised
לֵב֙ lˌēv לֵב heart
וְ wᵊ וְ and
עַרְלֵ֣י ʕarlˈê עָרֵל uncircumcised
בָשָׂ֔ר vāśˈār בָּשָׂר flesh
לִ li לְ to
הְיֹ֥ות hᵊyˌôṯ היה be
בְּ bᵊ בְּ in
מִקְדָּשִׁ֖י miqdāšˌî מִקְדָּשׁ sanctuary
לְ lᵊ לְ to
חַלְּלֹ֣ו ḥallᵊlˈô חלל defile
אֶת־ ʔeṯ- אֵת [object marker]
בֵּיתִ֑י bêṯˈî בַּיִת house
בְּ bᵊ בְּ in
הַקְרִֽיבְכֶ֤ם haqrˈîvᵊḵˈem קרב approach
אֶת־ ʔeṯ- אֵת [object marker]
לַחְמִי֙ laḥmˌî לֶחֶם bread
חֵ֣לֶב ḥˈēlev חֵלֶב fat
וָ וְ and
דָ֔ם ḏˈām דָּם blood
וַ wa וְ and
יָּפֵ֨רוּ֙ yyāfˈērû פרר break
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתִ֔י bᵊrîṯˈî בְּרִית covenant
אֶ֖ל ʔˌel אֶל to
כָּל־ kol- כֹּל whole
תֹּועֲבֹותֵיכֶֽם׃ tôʕᵃvôṯêḵˈem תֹּועֵבָה abomination
44:7. eo quod inducitis filios alienos incircumcisos corde et incircumcisos carne ut sint in sanctuario meo et polluant domum meam et offertis panes meos adipem et sanguinem et dissolvitis pactum meum in omnibus sceleribus vestris
In that you have brought in strangers uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, and to defile my house: and you offer my bread, the fat, and the blood: and you have broken my covenant by all your wicked doings.
44:7. For you bring in foreign sons, uncircumcised in heart and uncircumcised in flesh, so that they may be in my sanctuary and may defile my house. And you offer my bread, the fat, and the blood, yet you have broken my covenant by all your wicked deeds.
44:7. In that ye have brought [into my sanctuary] strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, [even] my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Первая и самая худшая из мерзостей этого рода, которых указывается 3: разряда (см. предисл. к главе), это допущение иноплеменников (поэтически-сильно называемых “сынами чужой” не евреянки, не стоящей по своему племени, в заветных отношениях к Богу), которые все или в большинстве своем потому уже, по иноплеменному происхождение своему, необрезаны сердцем (духовное понимание обрезания, предвосхищающее Апостола Павла!), т. е. идолопоклонники, а другие необрезаны и плотию (таковы были все язычники, исключая финикиян, египтян, ассириян и нек. др.), допущение в части храма, которые могли быть доступны только священникам и левитам, даже в самое святилище (если микдаш понимать здесь узко), что кажется запрещает дальнейшее, для исполнения там церковно-служительских обязанностей - подношения (т. е., должно быть, подавания на руки священникам) хлеба Божия (жертвы, как символической пищи и трапезы Божией) и даже священнейших частей ее - тука и крови (которые чаще всего сожигались), так как мирная жертва, из которой сожигались только эти части, была кажется самою употребительною. Таким неугодным Иегове участием язычников в священнодействиях нарушается завет Божий, в котором может участвовать только Израиль. Пророк в этом месте явно имеет в виду утвердившийся еще с И. Навина и едва ли не с его одобрительного (сам И. Навин в своей книге не ставит этого себе в вину) почина в отношении гаваонитян (Нав IX:27) - обычай для низших работ при скинии, которые по смыслу Моисеева закона все должны исполняться левитами, пользоваться военнопленными, составлявшими при храме особое сословие нефинеев (Езд II:43-54; Неем VII:46-56); от рубки дров и ношения воды, что было предоставлено им И. Навином, нефинеи вероятно перешли к другим работам при скинии, требовавшим недоступной никому, кроме левитов, близости к свящ. предметам. Настоящим местом не ограничивается даваемое язычникам Моисеевым, законом и всегда признававшееся за ними (см. молитву Соломона при освящении храма) право на жертвоприношение в храме, не всякое впрочем (напр., вкушение пасхального агнца запрещалось им). Иезекииль не занимается здесь тем, что дозволено Моисеевым законом.
Adam Clarke: Commentary on the Bible - 1831
44:7: The fat and the blood - These never went into common use; they were wholly offered to God. The blood was poured out; the fat consumed.
Because of all your abominations - Several MSS. of Kennicott's and De Rossi's read their abominations, referring to the strangers mentioned before.
Albert Barnes: Notes on the Bible - 1834
44:7
Strangers - This refers especially to the sin of unauthorized and unfaithful priests ministering in the services of the temple. Compare marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:7: ye have brought: Eze 44:9, Eze 7:20, Eze 22:26, Eze 43:7, Eze 43:8; Lev 22:25; Act 21:28
strangers: Heb. children of a stranger, Isa 56:6, Isa 56:7
uncircumcised in heart: The introduction of uncircumcised persons to eat of the peace offerings and oblations, would have been a gross violation of the Mosaic law; but, as there was no law to exclude "the uncircumcised of heart," who were circumcised and ritually clean, this seems to point out a new and different constitution. Lev 26:41; Deu 10:16, Deu 30:6; Jer 4:4, Jer 9:26; Act 7:51; Rom 2:28, Rom 2:29; Col 2:11-13
when: Lev 3:16, Lev 21:6, Lev 21:8, Lev 21:17, Lev 21:21, Lev 22:25; Mal 1:7, Mal 1:12-14; Joh 6:52-58
the fat: Lev 3:13-17, Lev 17:11
broken: Gen 17:14; Lev 26:15; Deu 31:16, Deu 31:20; Isa 24:5; Jer 11:10, Jer 31:32; Heb 8:9
Geneva 1599
44:7 In that ye have brought [into my sanctuary] (b) strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, [even] my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations.
(b) For they had brought idolaters who were from other countries, to teach them their idolatry, (Ezek 23:40).
John Gill
44:7 In that ye have brought into my sanctuary strangers,.... Unregenerate men, who are in a state of alienation and estrangement to divine and spiritual things: strangers to God; to the true knowledge of him in Christ; to the fear and love of God; to the true grace of God in conversion; and to communion with him: strangers to Christ, to his person and offices; to the way of peace, life, and salvation by him; to his righteousness; to faith in him, love of him, and fellowship with him: strangers to the Spirit; to his person, to regeneration and sanctification by him; to the graces of the Spirit, faith, hope, love, humility, self-denial, &c.; to the things of the Spirit, which they neither know nor savour; and to the several offices he performs, as a comforter, the Spirit of adoption, an earnest and sealer: strangers to their own hearts, and the plague of them, and sin that dwells in them: strangers to the nature of sin, and the exceeding sinfulness of it; to the deceitfulness of sin, and the consequences of it; to true repentance for it, and to the right way of atonement of it, by the blood of Christ: strangers to the Gospel of Christ, and the truths of it; and to the saints and people of God:
and uncircumcised in heart; who never were pricked in the heart for sin, or felt any pain there on account of it; never had the hardness of their heart removed, or the impurity of it discovered to them; never were filled with shame and loathing because of it; or ever put off the body of sins in a course of conversation; or renounced their own righteousness:
and uncircumcised in flesh; carnal, as they were born; men in the flesh, in a state of nature, mind and savour the things of the flesh, and do the works of it; having never been taught by the grace of God to deny ungodliness, and worldly lusts, and to abstain from fleshly ones: or, who put their trust in the flesh, in outward things, in carnal privileges, and external righteousness: these the Lord complains were brought
to be in my sanctuary, to pollute it, even my house: either to be members here, and partake of all the ordinances and privileges of the Lord's house; or to officiate here as priests and ministers of the Lord:
when ye offer my bread, the fat and the blood; which, under the law, were the Lord's; and here signify the ministry of the word and ordinances, the goodness and fatness of the Lord's house; and especially the ordinance of the Lord's supper, that feast of fat things; in which Christ, the true and living bread of God, whose flesh is meat indeed, and whose blood is drink indeed, is represented to the faith of God's people:
and they have broken my covenant, because of all your abominations: that is, have broken the rule of the divine word and everlasting Gospel by such abominations; by admitting such ministers and members, the one to administer, the other to partake of, Gospel ordinances: this is the true state of the case of most of the reformed churches in our days; it is to be feared that there are multitudes of unregenerate ministers in them; that they are full of carnal professors; and notorious it is that the ordinance of the Lord's supper is prostituted to wicked persons, and to answer ends it never was designed for; which must be an abomination to the Lord.
John Wesley
44:7 Bread - Either the meal - offering or first - fruits of corn and dough, and the shew - bread. They - The whole nation of the Jews.
Robert Jamieson, A. R. Fausset and David Brown
44:7 uncircumcised in heart--Israelites circumcised outwardly, but wanting the true circumcision of the heart (Deut 10:16; Acts 7:51).
uncircumcised in flesh--not having even the outward badge of the covenant-people.
44:844:8: Եւ ո՛չ պահեցէք զպահպանութիւնս սրբութեանց իմոց. եւ կարգեցէք զնոսա պահել զպահպանութիւն սրբութեան սրբութեանց իմոց[13024]։ [13024] Բազումք. Պահել զպահպանութիւնս։
8 չէք պահել ու պահպանել սրբավայրերս, այլազգիներին էք պահապան կարգել իմ սրբութիւնների սրբութեան վրայ”»:
8 Իմ սուրբ բաներուս պահպանութիւն չըրիք, հապա իմ սրբարանիս մէջ ձեր ուզածին պէս պահապաններ դրիք»։
Եւ ոչ պահեցէք զպահպանութիւնս սրբութեանց իմոց, եւ կարգեցէք զնոսա պահել զպահպանութիւնս սրբութեան սրբութեանց [946]իմոց:

44:8: Եւ ո՛չ պահեցէք զպահպանութիւնս սրբութեանց իմոց. եւ կարգեցէք զնոսա պահել զպահպանութիւն սրբութեան սրբութեանց իմոց[13024]։
[13024] Բազումք. Պահել զպահպանութիւնս։
8 չէք պահել ու պահպանել սրբավայրերս, այլազգիներին էք պահապան կարգել իմ սրբութիւնների սրբութեան վրայ”»:
8 Իմ սուրբ բաներուս պահպանութիւն չըրիք, հապա իմ սրբարանիս մէջ ձեր ուզածին պէս պահապաններ դրիք»։
zohrab-1805▾ eastern-1994▾ western am▾
44:844:8 Вы не исполняли стражи у святынь Моих, а ставили вместо себя их для стражи в Моем святилище.
44:8 καὶ και and; even διετάξατε διατασσω give orders; ordain τοῦ ο the φυλάσσειν φυλασσω guard; keep φυλακὰς φυλακη prison; watch ἐν εν in τοῖς ο the ἁγίοις αγιος holy μου μου of me; mine
44:8 וְ wᵊ וְ and לֹ֥א lˌō לֹא not שְׁמַרְתֶּ֖ם šᵊmartˌem שׁמר keep מִשְׁמֶ֣רֶת mišmˈereṯ מִשְׁמֶרֶת guard-post קָדָשָׁ֑י qoḏāšˈāy קֹדֶשׁ holiness וַ wa וְ and תְּשִׂימ֗וּן ttᵊśîmˈûn שׂים put לְ lᵊ לְ to שֹׁמְרֵ֧י šōmᵊrˈê שׁמר keep מִשְׁמַרְתִּ֛י mišmartˈî מִשְׁמֶרֶת guard-post בְּ bᵊ בְּ in מִקְדָּשִׁ֖י miqdāšˌî מִקְדָּשׁ sanctuary לָכֶֽם׃ lāḵˈem לְ to
44:8. et non servastis praecepta sanctuarii mei et posuistis custodes observationum mearum in sanctuario meo vobismet ipsisAnd you have not kept the ordinances of my sanctuary: but you have set keepers of my charge in my sanctuary for yourselves.
8. And ye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves.
44:8. And you have not observed the precepts of my sanctuary, yet you have stationed observers of my vigil in my sanctuary for yourselves.
44:8. And ye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves.
And ye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves:

44:8 Вы не исполняли стражи у святынь Моих, а ставили вместо себя их для стражи в Моем святилище.
44:8
καὶ και and; even
διετάξατε διατασσω give orders; ordain
τοῦ ο the
φυλάσσειν φυλασσω guard; keep
φυλακὰς φυλακη prison; watch
ἐν εν in
τοῖς ο the
ἁγίοις αγιος holy
μου μου of me; mine
44:8
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שְׁמַרְתֶּ֖ם šᵊmartˌem שׁמר keep
מִשְׁמֶ֣רֶת mišmˈereṯ מִשְׁמֶרֶת guard-post
קָדָשָׁ֑י qoḏāšˈāy קֹדֶשׁ holiness
וַ wa וְ and
תְּשִׂימ֗וּן ttᵊśîmˈûn שׂים put
לְ lᵊ לְ to
שֹׁמְרֵ֧י šōmᵊrˈê שׁמר keep
מִשְׁמַרְתִּ֛י mišmartˈî מִשְׁמֶרֶת guard-post
בְּ bᵊ בְּ in
מִקְדָּשִׁ֖י miqdāšˌî מִקְדָּשׁ sanctuary
לָכֶֽם׃ lāḵˈem לְ to
44:8. et non servastis praecepta sanctuarii mei et posuistis custodes observationum mearum in sanctuario meo vobismet ipsis
And you have not kept the ordinances of my sanctuary: but you have set keepers of my charge in my sanctuary for yourselves.
44:8. And you have not observed the precepts of my sanctuary, yet you have stationed observers of my vigil in my sanctuary for yourselves.
44:8. And ye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
8. Для храмовой стражи, вероятно, нередко употреблялись солдаты, даже без разбора, евреи они или нет (ср. 4: Цар XI).
Albert Barnes: Notes on the Bible - 1834
44:8
Mine holy things - The altar, its sacrifices, the sacred utensils, and the like.
For yourselves - According to your own pleasure, not My ordinances Num 16:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:8: ye have not: Lev. 22:2-33; Num 18:3-5; Act 7:53; Ti1 6:13; Ti2 4:1
charge: or, ward, or ordinance, and so Eze 44:14, Eze 44:16, Eze 40:45, Eze 40:46; Ch1 23:32; Ezr 8:24-30
Geneva 1599
44:8 And ye have not kept the (c) charge of my holy things: but ye have set keepers of my charge in my sanctuary for yourselves.
(c) You have not offered to me according to my Law.
John Gill
44:8 And ye have not kept the charge of mine holy things,.... That is, have not kept and retained the holy doctrines of the Gospel; nor observed the holy ordinances of it, as they were first delivered:
but ye have set keepers of my charge in my sanctuary for yourselves; meaning either, that such as were in public office did not attend to it; but were idol shepherds, and left the flock, their care and charge, to others, to surrogates and curates, to do their work for them; while they indulged themselves in sloth and idleness: or that the members and hearers set up preachers for themselves, according to their lusts, agreeable to their own carnal sentiments, without any regard to the will and glory of God.
John Wesley
44:8 Have not kept - You have not observed the laws I gave you for the keeping of my holy things, house, sacrifices, and worship. Have set - You have substituted others in your rooms.
Robert Jamieson, A. R. Fausset and David Brown
44:8 keepers . . . for yourselves--such as you yourselves thought fit, not such as I approve of. Or else, "Ye have not yourselves kept the charge of My holy things, but have set others as keepers of My charge in My sanctuary for yourselves" [MAURER].
44:944:9: Վասն այդորիկ ա՛յսպէս ասէ Տէր Աստուած. Ամենայն որդի օտարածին անթլփատ սրտիւ եւ անթլփատ մարմնով, մի՛ մտցէ ՚ի սրբութիւնս իմ. յամենայն որդւոց այլազգեացն որ իցեն ՚ի տանդ Իսրայէլի։
9 Ուստի այսպէս է ասում Տէր Աստուած. «Ոչ մի օտարածին զաւակ՝ սրտով անթլփատ ու մարմնով անթլփատ, չի մտնելու իմ սրբարանը, ոչ մէկն այն այլազգիների բոլոր որդիներից, որ կան Իսրայէլի այդ տանը:
9 Տէր Եհովան այսպէս կ’ըսէ. «Իսրայէլի որդիներուն մէջ եղող բոլոր օտարազգիներէն՝ սրտով անթլփատ ու մարմնով անթլփատ ոեւէ օտարազգի իմ սրբարանս պիտի չմտնէ։
Վասն այդորիկ այսպէս ասէ Տէր Աստուած``. Ամենայն որդի օտարածին` անթլփատ սրտիւ եւ անթլփատ մարմնով` մի՛ մտցէ ի սրբութիւնս իմ յամենայն որդւոց այլազգեացն որ իցեն [947]ի տանդ Իսրայելի:

44:9: Վասն այդորիկ ա՛յսպէս ասէ Տէր Աստուած. Ամենայն որդի օտարածին անթլփատ սրտիւ եւ անթլփատ մարմնով, մի՛ մտցէ ՚ի սրբութիւնս իմ. յամենայն որդւոց այլազգեացն որ իցեն ՚ի տանդ Իսրայէլի։
9 Ուստի այսպէս է ասում Տէր Աստուած. «Ոչ մի օտարածին զաւակ՝ սրտով անթլփատ ու մարմնով անթլփատ, չի մտնելու իմ սրբարանը, ոչ մէկն այն այլազգիների բոլոր որդիներից, որ կան Իսրայէլի այդ տանը:
9 Տէր Եհովան այսպէս կ’ըսէ. «Իսրայէլի որդիներուն մէջ եղող բոլոր օտարազգիներէն՝ սրտով անթլփատ ու մարմնով անթլփատ ոեւէ օտարազգի իմ սրբարանս պիտի չմտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
44:944:9 Так говорит Господь Бог: никакой сын чужой, необрезанный сердцем и необрезанный плотью, не должен входить во святилище Мое, даже и тот сын чужой, который {живет} среди сынов Израиля.
44:9 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God πᾶς πας all; every υἱὸς υιος son ἀλλογενὴς αλλογενης of another family ἀπερίτμητος απεριτμητος uncircumcised καρδίᾳ καρδια heart καὶ και and; even ἀπερίτμητος απεριτμητος uncircumcised σαρκὶ σαρξ flesh οὐκ ου not εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for τὰ ο the ἅγιά αγιος holy μου μου of me; mine ἐν εν in πᾶσιν πας all; every υἱοῖς υιος son ἀλλογενῶν αλλογενης of another family τῶν ο the ὄντων ειμι be ἐν εν in μέσῳ μεσος in the midst; in the middle οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel
44:9 כֹּה־ kō- כֹּה thus אָמַר֮ ʔāmar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH כָּל־ kol- כֹּל whole בֶּן־ ben- בֵּן son נֵכָ֗ר nēḵˈār נֵכָר foreigner עֶ֤רֶל ʕˈerel עָרֵל uncircumcised לֵב֙ lˌēv לֵב heart וְ wᵊ וְ and עֶ֣רֶל ʕˈerel עָרֵל uncircumcised בָּשָׂ֔ר bāśˈār בָּשָׂר flesh לֹ֥א lˌō לֹא not יָבֹ֖וא yāvˌô בוא come אֶל־ ʔel- אֶל to מִקְדָּשִׁ֑י miqdāšˈî מִקְדָּשׁ sanctuary לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בֶּן־ ben- בֵּן son נֵכָ֔ר nēḵˈār נֵכָר foreigner אֲשֶׁ֕ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
44:9. haec dicit Dominus Deus omnis alienigena incircumcisus corde et incircumcisus carne non ingredietur sanctuarium meum omnis filius alienus qui est in medio filiorum IsrahelThus saith the Lord God: No stranger uncircumcised in heart, and uncircumcised in flesh, shall enter into my sanctuary, no stranger that is in the midst of the children of Israel.
9. Thus saith the Lord GOD, No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into my sanctuary, of any alien that is among the children of Israel.
44:9. Thus says the Lord God: Any foreigner, any foreign son who is in the midst of the sons of Israel, who is uncircumcised in heart and uncircumcised in flesh, shall not enter into my sanctuary.
44:9. Thus saith the Lord GOD; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that [is] among the children of Israel.
Thus saith the Lord GOD; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that [is] among the children of Israel:

44:9 Так говорит Господь Бог: никакой сын чужой, необрезанный сердцем и необрезанный плотью, не должен входить во святилище Мое, даже и тот сын чужой, который {живет} среди сынов Израиля.
44:9
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
πᾶς πας all; every
υἱὸς υιος son
ἀλλογενὴς αλλογενης of another family
ἀπερίτμητος απεριτμητος uncircumcised
καρδίᾳ καρδια heart
καὶ και and; even
ἀπερίτμητος απεριτμητος uncircumcised
σαρκὶ σαρξ flesh
οὐκ ου not
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
τὰ ο the
ἅγιά αγιος holy
μου μου of me; mine
ἐν εν in
πᾶσιν πας all; every
υἱοῖς υιος son
ἀλλογενῶν αλλογενης of another family
τῶν ο the
ὄντων ειμι be
ἐν εν in
μέσῳ μεσος in the midst; in the middle
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
44:9
כֹּה־ kō- כֹּה thus
אָמַר֮ ʔāmar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH
כָּל־ kol- כֹּל whole
בֶּן־ ben- בֵּן son
נֵכָ֗ר nēḵˈār נֵכָר foreigner
עֶ֤רֶל ʕˈerel עָרֵל uncircumcised
לֵב֙ lˌēv לֵב heart
וְ wᵊ וְ and
עֶ֣רֶל ʕˈerel עָרֵל uncircumcised
בָּשָׂ֔ר bāśˈār בָּשָׂר flesh
לֹ֥א lˌō לֹא not
יָבֹ֖וא yāvˌô בוא come
אֶל־ ʔel- אֶל to
מִקְדָּשִׁ֑י miqdāšˈî מִקְדָּשׁ sanctuary
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
בֶּן־ ben- בֵּן son
נֵכָ֔ר nēḵˈār נֵכָר foreigner
אֲשֶׁ֕ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
44:9. haec dicit Dominus Deus omnis alienigena incircumcisus corde et incircumcisus carne non ingredietur sanctuarium meum omnis filius alienus qui est in medio filiorum Israhel
Thus saith the Lord God: No stranger uncircumcised in heart, and uncircumcised in flesh, shall enter into my sanctuary, no stranger that is in the midst of the children of Israel.
44:9. Thus says the Lord God: Any foreigner, any foreign son who is in the midst of the sons of Israel, who is uncircumcised in heart and uncircumcised in flesh, shall not enter into my sanctuary.
44:9. Thus saith the Lord GOD; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that [is] among the children of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Запрещение необрезанному иноплеменнику (“сын чужой” прилагательное в именит. падеже; м. р. вместо “сынов чужой” = ст. 7, где р. п. ж. р.) входить во святилище в знак настойчивости повторяется заключительно с замечанием, что оно распространяется и на такого иноплеменника, “который среди Израиля”, т. е. имеет постоянное жительство и право гражданства в новом св. обществе и которого в других отношениях уравнивает с израильтянами.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:9: Eze 44:7; Psa 50:16, Psa 93:5; Joe 3:17; Zac 14:21; Mar 16:16; Joh 3:3-5; Tit 1:5-9
John Gill
44:9 Thus saith the Lord God,.... This that follows is the law and rule to be observed, and which will be observed by the churches in the latter day, though so little regarded now:
no stranger uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary; of these See Gill on Ezek 44:7 unregenerate men may not be admitted members of a Gospel church; for that is holy, and holiness becomes it; but they are unholy, and as unfit to be received as swine into a king's palace; saints and they cannot talk together, their language being different, they are barbarians to one another; nor can they walk together, being not agreed in sentiment and practice; besides, such persons disquiet the churches of Christ by their quarrelsome behaviour in it, and immoral conversation out of it; and are dangerous and infectious persons, whether heterodox in principle, or immoral in life: and much less should such be admitted to public service, to preach the word, and administer ordinances; since they should be holy that bear the vessels of the Lord, his name, and Gospel; they are blind and ignorant, and so not apt and fit to teach others; they are dumb, and cannot speak to cases they are strangers to, as those of wounded consciences, tempted and deserted, or backslidden ones; they will bring in strange doctrines, foreign to the Scriptures, and the experience of saints; and it is no wonder they are unsuccessful in their ministry, and churches do not thrive under them; to which, among other things, we must impute the great decline of religion, even among Protestant dissenters, who, it is to be feared, have too many of this character among them: but there should not be here
of any stranger that is among the children of Israel; though they are among them, nay, though they are the children of them, and have had a religious education; yet being strangers to the grace of God, should not be admitted members, and much less ministers, of the churches of Christ.
44:1044:10: Այլ եւ Ղեւտացիքն որք հեռացան յինէն ՚ի մոլորել ժողովրդանն. որ մոլորեցան յինէն զհետ խորհրդոցն իւրեանց, եւ ընկալցին ըստ անօրէնութեանց իւրեանց[13025]։ [13025] Ոմանք. Ըստ անօրէնութեան իւրեանց։
10 Նաեւ ղեւտացիները, որոնք ինձնից հեռացել են, երբ ժողովուրդը մոլորուել էր, մոլորուել-հեռացել իմ ճանապարհից՝ հետեւելով իրենց խորհուրդներին, - նրանք էլ են պատժուելու ըստ իրենց անօրէնութիւնների:
10 Մանաւանդ Ղեւտացիները, որոնք ինձմէ հեռացան, երբ Իսրայէլի որդիները ինձմէ մոլորեցան ու իրենց կուռքերուն ետեւէն գացին, ուստի իրենց անօրէնութիւնը պիտի կրեն։
Այլ եւ Ղեւտացիքն որք հեռացան յինէն ի մոլորել [948]ժողովրդանն, որ մոլորեցան յինէն զհետ [949]խորհրդոցն իւրեանց, եւ ընկալցին ըստ անօրէնութեանց իւրեանց:

44:10: Այլ եւ Ղեւտացիքն որք հեռացան յինէն ՚ի մոլորել ժողովրդանն. որ մոլորեցան յինէն զհետ խորհրդոցն իւրեանց, եւ ընկալցին ըստ անօրէնութեանց իւրեանց[13025]։
[13025] Ոմանք. Ըստ անօրէնութեան իւրեանց։
10 Նաեւ ղեւտացիները, որոնք ինձնից հեռացել են, երբ ժողովուրդը մոլորուել էր, մոլորուել-հեռացել իմ ճանապարհից՝ հետեւելով իրենց խորհուրդներին, - նրանք էլ են պատժուելու ըստ իրենց անօրէնութիւնների:
10 Մանաւանդ Ղեւտացիները, որոնք ինձմէ հեռացան, երբ Իսրայէլի որդիները ինձմէ մոլորեցան ու իրենց կուռքերուն ետեւէն գացին, ուստի իրենց անօրէնութիւնը պիտի կրեն։
zohrab-1805▾ eastern-1994▾ western am▾
44:1044:10 Равно и левиты, которые удалились от Меня во время отступничества Израилева, которые, оставив Меня, блуждали вслед идолов своих, понесут наказание за вину свою.
44:10 ἀλλ᾿ αλλα but ἢ η or; than οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis οἵτινες οστις who; that ἀφήλαντο αφαλλομαι from; away ἐμοῦ εμου my ἐν εν in τῷ ο the πλανᾶσθαι πλαναω mislead; wander τὸν ο the Ισραηλ ισραηλ.1 Israel ἀπ᾿ απο from; away ἐμοῦ εμου my κατόπισθεν κατοπισθεν the ἐνθυμημάτων ενθυμημα he; him καὶ και and; even λήμψονται λαμβανω take; get ἀδικίαν αδικια injury; injustice αὐτῶν αυτος he; him
44:10 כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if הַ ha הַ the לְוִיִּ֗ם lᵊwiyyˈim לֵוִי Levite אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] רָֽחֲקוּ֙ rˈāḥᵃqû רחק be far מֵֽ mˈē מִן from עָלַ֔י ʕālˈay עַל upon בִּ bi בְּ in תְעֹ֤ות ṯᵊʕˈôṯ תעה err יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תָּע֣וּ tāʕˈû תעה err מֵֽ mˈē מִן from עָלַ֔י ʕālˈay עַל upon אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after גִּלּֽוּלֵיהֶ֑ם gillˈûlêhˈem גִּלּוּלִים idols וְ wᵊ וְ and נָשְׂא֖וּ nāśᵊʔˌû נשׂא lift עֲוֹנָֽם׃ ʕᵃwōnˈām עָוֹן sin
44:10. sed et Levitae qui longe recesserunt a me in errore filiorum Israhel et erraverunt a me post idola sua et portaverunt iniquitatem suamMoreover the Levites that went away far from me, when the children of Israel went astray, and have wandered from me after their idols, and have borne their iniquity:
10. But the Levites that went far from me, when Israel went astray, which went astray from me after their idols; they shall bear their iniquity.
44:10. And as for the Levites, they have withdrawn far away from me, in the errors of the sons of Israel, and they have gone astray from me after their idols, and they have borne their iniquity.
44:10. And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols; they shall even bear their iniquity.
And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols; they shall even bear their iniquity:

44:10 Равно и левиты, которые удалились от Меня во время отступничества Израилева, которые, оставив Меня, блуждали вслед идолов своих, понесут наказание за вину свою.
44:10
ἀλλ᾿ αλλα but
η or; than
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
οἵτινες οστις who; that
ἀφήλαντο αφαλλομαι from; away
ἐμοῦ εμου my
ἐν εν in
τῷ ο the
πλανᾶσθαι πλαναω mislead; wander
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ἀπ᾿ απο from; away
ἐμοῦ εμου my
κατόπισθεν κατοπισθεν the
ἐνθυμημάτων ενθυμημα he; him
καὶ και and; even
λήμψονται λαμβανω take; get
ἀδικίαν αδικια injury; injustice
αὐτῶν αυτος he; him
44:10
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
הַ ha הַ the
לְוִיִּ֗ם lᵊwiyyˈim לֵוִי Levite
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
רָֽחֲקוּ֙ rˈāḥᵃqû רחק be far
מֵֽ mˈē מִן from
עָלַ֔י ʕālˈay עַל upon
בִּ bi בְּ in
תְעֹ֤ות ṯᵊʕˈôṯ תעה err
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תָּע֣וּ tāʕˈû תעה err
מֵֽ mˈē מִן from
עָלַ֔י ʕālˈay עַל upon
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
גִּלּֽוּלֵיהֶ֑ם gillˈûlêhˈem גִּלּוּלִים idols
וְ wᵊ וְ and
נָשְׂא֖וּ nāśᵊʔˌû נשׂא lift
עֲוֹנָֽם׃ ʕᵃwōnˈām עָוֹן sin
44:10. sed et Levitae qui longe recesserunt a me in errore filiorum Israhel et erraverunt a me post idola sua et portaverunt iniquitatem suam
Moreover the Levites that went away far from me, when the children of Israel went astray, and have wandered from me after their idols, and have borne their iniquity:
44:10. And as for the Levites, they have withdrawn far away from me, in the errors of the sons of Israel, and they have gone astray from me after their idols, and they have borne their iniquity.
44:10. And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols; they shall even bear their iniquity.
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
10. Не терпя в себе языческих служителей, святилище не может мириться и с теми из своих законных служителей - потомков Левии (“левиты” здесь все колено Левия), которые во время отступничества Израилева оставили Иегову уклонившись в идолопоклонство. Ограничение прав в служении, которое они должны за это понести, изображается в ст. 11-14. Критическая школа видит в настоящем месте историческое объяснение введенного Пятокнижием различения между священниками и левитами: левитами стали те из колена Левиина, которые были до утверждения единобожия и сосредоточения богослужения в Иерусалиме служителями высот и сельских капищ, а священниками остался иерусалимский аристократический род садокидов. Эту вызванную историческими обстоятельствами деградацию Пятокнижие свело к различию в происхождении левитов и священников. Это доказывают тем, что 1) во Второзаконии левиты будто бы равны священникам, 2) у Иезекииля это равенство уничтожается и мотивируется различие между ними и 3) в так называемом “Священническом кодексе” (часть книги Левит) это различие относится уже к Моисееву времени (Сменд). Не говоря о других произвольных утверждениях этой гипотезы (напр., о Второзаконии, где вследствие общности содержания не дано повода останавливаться на различии между священниками и левитами), она влагает ложь в уста богодохновенного автора книги Левит.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols; they shall even bear their iniquity. 11 Yet they shall be ministers in my sanctuary, having charge at the gates of the house, and ministering to the house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them. 12 Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up mine hand against them, saith the Lord GOD, and they shall bear their iniquity. 13 And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame, and their abominations which they have committed. 14 But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein. 15 But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD: 16 They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge.
The Master of the house, being about to set up house again, takes account of his servants the priests, and sees who are fit to be turned out of their places and who to be kept in, and takes a course with them accordingly.
I. Those who have been treacherous are degraded and put lower those Levites--or priests who were carried down the stream of the apostasy of Israel formerly, who went astray from God after their idols (v. 10), who had complied with the idolatrous kings of Israel or Judah, who ministered to them before their idols (v. 12), bowed with them in the house of Rimmon, or set up altars for them, as Urijah did for Ahaz, and so caused the house of Israel to fall into iniquity, led them to sin and hardened them in sin; for, if the priests go astray, many will follow their pernicious ways. Perhaps in Babylon some of the Jewish priests had complied with the idolaters of the place, to the great scandal of their religion. Now these priests who had thus prevaricated were justly put under the mark of God's displeasure; or, if they were dead (as it is probable that they were, if the crime were committed before the captivity), the iniquity was visited upon their children. Or perhaps it was the whole family of Abiathar that had been guilty of this trespass, which was now called to account for it. And, 1. They are sentenced to be deprived, in part, of their office, and from the dignity of priests are put down into the condition or ordinary Levites. God has lifted up his hand against them, has said it, and sworn it, that they shall bear their iniquity (v. 12); assuredly they shall suffer for it, shall suffer disgrace for it; they shall bear their shame (v. 13), for though they have (we charitably hope) repented of it, yet they shall not come near to do the office of a priest, that is, those parts of the office that were peculiar to them, they shall not come near to any of the holy things within the sanctuary, v. 13. Note, those who have robbed God of his honour will justly be deprived of their honour. And it is really a great punishment to be forbidden to come near to God; and justly might those who have once gone away from him be rejected as unworthy ever to come near to him and put at an everlasting distance. 2. Yet there is a mixture of mercy in this sentence. God deals not in severity, as he might have done, with those who had dealt treacherously with him, but mitigates the sentence, v. 11, 14. They are deprived but in part, ab officio--of their office, and, it should seem, not at all à beneficio--of their emoluments. They shall help to slay the sacrifice, which the Levites were permitted to do, and which in this temple was done, not at the altar, but at the tables, ch. xl. 29. They shall be porters at the gates of the house, and they shall be keepers of the charge of the house, for all the service thereof. Note, Those who may not be fit to be employed in one kind of service may yet be fit to be employed in another; and even those who have offended may yet be made use of, and not quite thrown aside, much less thrown away.
II. Those who have been faithful are honoured and established, v. 15, 16. These are remarkably distinguished from the other: "But the sons of Zadok, who kept their integrity in a time of general apostasy, who went not astray when others did, they shall come near to me, shall come near to my table." Note, God will put marks of honour upon those who give proofs of their fidelity and constancy to him in shaking trying times, and will employ those in his service who have kept close to his service when others deserted it and drew back. And it ought to be reckoned a true and great reward of stability in duty to be established in it. If we keep close to God, God will keep us close to him.
Adam Clarke: Commentary on the Bible - 1831
44:10: And the Levites that are gone away far from me - This refers to the schism of Jeroboam, who, when he set up a new worship, got as many of the priests and Levites to join him in his idolatry as he could. These, on the return from the captivity, should not be permitted to perform the functions of priests in the new temple; but they might be continued as keepers of all the charge of the house - be treasurers, guards of the temple, porters, etc.; see Eze 44:11-15. The whole of these passages refer to the period of time when the second temple was built.
Albert Barnes: Notes on the Bible - 1834
44:10
The Levites as a body had remained true to the temple-service at Jerusalem Ch2 11:13; but individuals among them deserted to Israel probably from the first (see the marginal references), as in later years some went over to the worship of the Samaritans on Mount Gerizim. These apostate Levites "shall bear their iniquities," they shall not be restored to their former rank and privileges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:10: the Levites: Eze 44:15, Eze 22:26, Eze 48:11; Kg2 23:8, Kg2 23:9; Ch2 29:4, Ch2 29:5; Neh 9:34; Jer 23:11; Zep 3:4; Ti1 5:22
bear: Gen 4:13; Lev 19:8; Num 5:31; Psa 38:4; Isa 53:11
Geneva 1599
44:10 And the (d) Levites that have gone away far from me, when Israel went astray, who went astray from me after their idols; they shall even bear their iniquity.
(d) The Levites who had committed idolatry were put from their dignity and could not be received into the priests office although they had been of the house of Aaron, but must serve in the inferior offices as to watch and to keep the doors, read (4Kings 23:9).
John Gill
44:10 And the Levites that are gone away far from me,.... These Levites were priests, as appears from Ezek 44:13, who professed themselves Gospel preachers, ministers of the reformed churches; but departed from the reformation principles; erred from the faith; and either mixed it with the doctrines of men, or wholly dropped, concealed, or dissembled it; departed from the word of God, as the rule of faith and practice; and set up their own reason as their guide in matters of religion; were gone off from the pure worship of God and his ordinances, and entirely neglected the discipline of his house:
when Israel went astray, which went astray away from me after their idols; though there may be an allusion to some apostasy of literal Israel, under the Old Testament, and from whence language may be borrowed to express this; either to the Israelites joining themselves to Baalpeor in the fields of Moab, in the time of Phinehas, who was zealous and faithful to the Lord, from whom Zadok descended after mentioned: or to the defection in the times of Jeroboam and Rehoboam, when all Israel forsook the word of the Lord: or to the times of Ahaz, when Uriah the priest made an altar like to that at Damascus by the king's order; and which idolatrous practices increased in the times of Manasseh; when, no doubt, many of the priests and Levites, either through fear of kings, or on account of gain, and for the sake of their livelihood, departed from the Lord and his worship: but the reference is to a defection in the times of the New Testament, and in the latter days of those times; not to the falling away of the church of Rome, and its departure from the faith and order of the Gospel, predicted Th2 2:3, though, no doubt, some truly godly ministers have been carried away with the errors of that church, and afterwards restored, as these Levites: but the case here referred to is the declension in the reformed churches; their formality; their great imperfection in the service of God; their departure from the doctrine of faith they once heard and received, which they are called upon to repent of; their defiling themselves with superstition and will worship, and going after the idols of their own hearts, corrupt reason, the doctrines and inventions of men, and carnal rites and ceremonies; see Rev_ 3:1,
they shall even bear their iniquity; that is, the Levites, priests, or ministers; they shall bear the shame and disgrace, when they come to see their errors, and the punishment and chastisement of their sin, of which hereafter.
John Wesley
44:10 Are gone away - By their idolatry.
Robert Jamieson, A. R. Fausset and David Brown
44:10 Levites . . . shall . . . bear--namely, the punishment of
their iniquity . . . Yet they shall be ministers--So Mark, a Levite, nephew of Barnabas (Acts 4:36), was punished by Paul for losing an opportunity of bearing the cross of Christ, and yet was afterwards admitted into his friendship again, and showed his zeal (Acts 13:13; Acts 15:37; Col 4:10; Ti2 4:11). One may be a believer, and that too in a distinguished place, and yet lose some special honor--be acknowledged as pious, yet be excluded from some dignity [BENGEL].
charge at the gates--Better to be "a doorkeeper in the house of God, than to dwell in the tents of wickedness" (Ps 84:10). Though standing as a mere doorkeeper, it is in the house of God, which hath foundations: whereas he who dwells with the wicked, dwells in but shifting tents.
44:1144:11: Եւ եղիցին ՚ի սրբութիւնս իմ պաշտօնեայք բարապանք դրանց տանդ, եւ սպասաւորք տաճարիդ. նոքա զենուցուն զողջակէզս եւ զզոհս ժողովրդեանն. եւ նոքա կացցեն առաջի ժողովրդեանն լինել նոցա ՚ի սպասաւորս.
11 Նրանք իմ սրբարանում, այդ տան դռներին դռնապան ծառաներ են լինելու եւ տաճարի սպասաւորներ: Նրանք են մորթելու ժողովրդի ողջակէզներն ու զոհաբերութիւնները. նրանք են կանգնելու ժողովրդի առաջ՝ լինելով նրա սպասաւորները:
11 Իմ սրբարանիս մէջ տանը դռները որոշուած սպասաւորներ ու տաճարին սպասաւորներ պէտք է գտնուին, որպէս զի ժողովուրդին համար ողջակէզներ ու զոհեր մորթեն ու անոնց ծառայութիւն ընելու համար անոնց առջեւ կայնին։
Եւ եղիցին ի սրբութիւնս իմ պաշտօնեայք, բարապանք դրանց տանդ, եւ սպասաւորք տաճարիդ. նոքա զենուցուն զողջակէզս եւ զզոհս ժողովրդեանն, եւ նոքա կացցեն առաջի ժողովրդեանն` լինել նոցա ի սպասաւորս:

44:11: Եւ եղիցին ՚ի սրբութիւնս իմ պաշտօնեայք բարապանք դրանց տանդ, եւ սպասաւորք տաճարիդ. նոքա զենուցուն զողջակէզս եւ զզոհս ժողովրդեանն. եւ նոքա կացցեն առաջի ժողովրդեանն լինել նոցա ՚ի սպասաւորս.
11 Նրանք իմ սրբարանում, այդ տան դռներին դռնապան ծառաներ են լինելու եւ տաճարի սպասաւորներ: Նրանք են մորթելու ժողովրդի ողջակէզներն ու զոհաբերութիւնները. նրանք են կանգնելու ժողովրդի առաջ՝ լինելով նրա սպասաւորները:
11 Իմ սրբարանիս մէջ տանը դռները որոշուած սպասաւորներ ու տաճարին սպասաւորներ պէտք է գտնուին, որպէս զի ժողովուրդին համար ողջակէզներ ու զոհեր մորթեն ու անոնց ծառայութիւն ընելու համար անոնց առջեւ կայնին։
zohrab-1805▾ eastern-1994▾ western am▾
44:1144:11 Они будут служить во святилище Моем, как сторожа у ворот храма и прислужники у храма; они будут заколать для народа всесожжение и другие жертвы, и будут стоять пред ними для служения им.
44:11 καὶ και and; even ἔσονται ειμι be ἐν εν in τοῖς ο the ἁγίοις αγιος holy μου μου of me; mine λειτουργοῦντες λειτουργεω employed; minister θυρωροὶ θυρωρος doorkeeper ἐπὶ επι in; on τῶν ο the πυλῶν πυλη gate τοῦ ο the οἴκου οικος home; household καὶ και and; even λειτουργοῦντες λειτουργεω employed; minister τῷ ο the οἴκῳ οικος home; household οὗτοι ουτος this; he σφάξουσιν σφαζω slaughter τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even τὰς ο the θυσίας θυσια immolation; sacrifice τῷ ο the λαῷ λαος populace; population καὶ και and; even οὗτοι ουτος this; he στήσονται ιστημι stand; establish ἐναντίον εναντιον next to; before τοῦ ο the λαοῦ λαος populace; population τοῦ ο the λειτουργεῖν λειτουργεω employed; minister αὐτοῖς αυτος he; him
44:11 וְ wᵊ וְ and הָי֤וּ hāyˈû היה be בְ vᵊ בְּ in מִקְדָּשִׁי֙ miqdāšˌî מִקְדָּשׁ sanctuary מְשָׁ֣רְתִ֔ים mᵊšˈārᵊṯˈîm שׁרת serve פְּקֻדֹּות֙ pᵊquddôṯ פְּקֻדָּה commission אֶל־ ʔel- אֶל to שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate הַ ha הַ the בַּ֔יִת bbˈayiṯ בַּיִת house וּֽ ˈû וְ and מְשָׁרְתִ֖ים mᵊšārᵊṯˌîm שׁרת serve אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house הֵ֠מָּה hēmmˌā הֵמָּה they יִשְׁחֲט֨וּ yišḥᵃṭˌû שׁחט slaughter אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֹלָ֤ה ʕōlˈā עֹלָה burnt-offering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זֶּ֨בַח֙ zzˈevaḥ זֶבַח sacrifice לָ lā לְ to † הַ the עָ֔ם ʕˈām עַם people וְ wᵊ וְ and הֵ֛מָּה hˈēmmā הֵמָּה they יַעַמְד֥וּ yaʕamᵊḏˌû עמד stand לִ li לְ to פְנֵיהֶ֖ם fᵊnêhˌem פָּנֶה face לְ lᵊ לְ to שָֽׁרְתָֽם׃ šˈārᵊṯˈām שׁרת serve
44:11. erunt in sanctuario meo aeditui et ianitores portarum domus et ministri domus ipsi mactabunt holocaustosin et victimas populi et ipsi stabunt in conspectu eorum ut ministrent eisThey shall be officers in my sanctuary, and doorkeepers of the gates of the house, and ministers to the house: they shall slay the holocausts, and the victims of the people: and they shall stand in their sight, to minister to them.
11. Yet they shall be ministers in my sanctuary, having oversight at the gates of the house, and ministering in the house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them.
44:11. They will be caretakers in my sanctuary, and doorkeepers at the gates of the house, and ministers to the house. They will slay the holocausts and the victims of the people. And they will stand before them, so that they may minister to them.
44:11. Yet they shall be ministers in my sanctuary, [having] charge at the gates of the house, and ministering to the house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them.
Yet they shall be ministers in my sanctuary, [having] charge at the gates of the house, and ministering to the house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them:

44:11 Они будут служить во святилище Моем, как сторожа у ворот храма и прислужники у храма; они будут заколать для народа всесожжение и другие жертвы, и будут стоять пред ними для служения им.
44:11
καὶ και and; even
ἔσονται ειμι be
ἐν εν in
τοῖς ο the
ἁγίοις αγιος holy
μου μου of me; mine
λειτουργοῦντες λειτουργεω employed; minister
θυρωροὶ θυρωρος doorkeeper
ἐπὶ επι in; on
τῶν ο the
πυλῶν πυλη gate
τοῦ ο the
οἴκου οικος home; household
καὶ και and; even
λειτουργοῦντες λειτουργεω employed; minister
τῷ ο the
οἴκῳ οικος home; household
οὗτοι ουτος this; he
σφάξουσιν σφαζω slaughter
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
καὶ και and; even
τὰς ο the
θυσίας θυσια immolation; sacrifice
τῷ ο the
λαῷ λαος populace; population
καὶ και and; even
οὗτοι ουτος this; he
στήσονται ιστημι stand; establish
ἐναντίον εναντιον next to; before
τοῦ ο the
λαοῦ λαος populace; population
τοῦ ο the
λειτουργεῖν λειτουργεω employed; minister
αὐτοῖς αυτος he; him
44:11
וְ wᵊ וְ and
הָי֤וּ hāyˈû היה be
בְ vᵊ בְּ in
מִקְדָּשִׁי֙ miqdāšˌî מִקְדָּשׁ sanctuary
מְשָׁ֣רְתִ֔ים mᵊšˈārᵊṯˈîm שׁרת serve
פְּקֻדֹּות֙ pᵊquddôṯ פְּקֻדָּה commission
אֶל־ ʔel- אֶל to
שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate
הַ ha הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
וּֽ ˈû וְ and
מְשָׁרְתִ֖ים mᵊšārᵊṯˌîm שׁרת serve
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
הֵ֠מָּה hēmmˌā הֵמָּה they
יִשְׁחֲט֨וּ yišḥᵃṭˌû שׁחט slaughter
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֹלָ֤ה ʕōlˈā עֹלָה burnt-offering
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
זֶּ֨בַח֙ zzˈevaḥ זֶבַח sacrifice
לָ לְ to
הַ the
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
הֵ֛מָּה hˈēmmā הֵמָּה they
יַעַמְד֥וּ yaʕamᵊḏˌû עמד stand
לִ li לְ to
פְנֵיהֶ֖ם fᵊnêhˌem פָּנֶה face
לְ lᵊ לְ to
שָֽׁרְתָֽם׃ šˈārᵊṯˈām שׁרת serve
44:11. erunt in sanctuario meo aeditui et ianitores portarum domus et ministri domus ipsi mactabunt holocaustosin et victimas populi et ipsi stabunt in conspectu eorum ut ministrent eis
They shall be officers in my sanctuary, and doorkeepers of the gates of the house, and ministers to the house: they shall slay the holocausts, and the victims of the people: and they shall stand in their sight, to minister to them.
44:11. They will be caretakers in my sanctuary, and doorkeepers at the gates of the house, and ministers to the house. They will slay the holocausts and the victims of the people. And they will stand before them, so that they may minister to them.
44:11. Yet they shall be ministers in my sanctuary, [having] charge at the gates of the house, and ministering to the house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them.
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
11. Низшее служение при храме, назначаемое для левитов, также как высшее служение священников будет сводиться к двум главным родам: страже и, собственно, священнослужению (ср. ст. 16). Под руководством священников левиты будут стражами у ворот храма (для чего последние снабжены комнатами - XL:7) и прислужниками при жертвоприношениях. Этот последний род церковнослужения (“прислужники у храма”) будет состоять в закалании всесожжении и других жертв для народа; для князя жертвы, по-видимому, закалали сами священники - XLVI:2; они же одни закалали жертвы за грех и преступление - XLIII:19; остальные жертвы по Моисееву закону, по-видимому, предоставлялось закалать самому жертвователю: Лев I:5, 11; III:2; IV:28, 38, - который, если затруднялся сделать это или просто не желал, поручал опытному левиту. Таким образом, служение левитов было не столько Богу (ср. ст. 16), сколько народу: слав. “станут пред людьми (стоять пред кем-либо = служить: Быт XLI:46; Втор I:38: и др.; рус. неясно: “пред ними”) еже служити им”. Но так как оно касалось и Бога и происходило в непосредственной близости к Его святилищу, то оно было и должно быть почетным и вожделенным для каждого (Пс LXXXIII:11), а посему противозаконно поручалось ранее иноплеменникам (см. объяснение ст. 7). Замечательно, что и после плена левитов в сравнении с священниками оказалось так мало (340-360, из них только 74: состоящих при священниках, тогда как последних было 4289, - по Езд II:36-41; Неем VII:43-45; Ездра позже разыскал еще только 38), что пришлось недостаток их восполнить нефинеями, прежними иноплеменными служителями храма.
Albert Barnes: Notes on the Bible - 1834
44:11
Ministers - As, according to the new system, the Levites, as a body, were to receive their portion in the "oblation" Eze 45:5; the only manner in which the Levites of Eze 44:10 could live at all, was as part of the whole body, to which they were therefore reunited, but in the lowest grade. It is remarkable that the number of Levites who returned after the captivity was very small, not exceeding 400, of whom only 74 were priests' assistants (Ezr 2:40-42; compare Ezr 8:15-19). The gap in their number was filled up by 220 Nethinim ("given" ones), probably originally strangers and captives, who, although employed in the temple services, were held by the Jews in the lowest repute.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:11: they shall be: As few, if any, of those who, before the captivity, had been guilty in these respects, lived to witness the restoration of the temple service; and as it does not appear that their descendants were thus degraded for the idolatry of their ancestors; it is probable that a thorough reformation of the whole church, or the pRev_alence of pure religion among the converted Jews, is here predicted.
having charge: Eze 44:14, Eze 40:45; ch1 26:1-19
shall slay: Ch2 29:34, Ch2 30:17, Ch2 35:10, Ch2 35:11
and they: Num 16:9, Num 18:6
John Gill
44:11 Yet they shall be ministers in my sanctuary,.... Though degraded from their office as priests and ministers of the word, yet being restored from their sins and errors, shall have a place in the house of God, and do their work there in a less honourable and a more servile way; as in former times, when ministers had sinned foully, and were degraded from their office, upon repentance they were not restored to that, but only admitted to lay communion; see 4Kings 23:9,
having charge at the gates of the house; like those sort of Levites who were porters and doorkeepers in the temple, or like our sextons or pew openers now:
and ministering to the house; employed as the Gibeonites were in hewing wood and bringing water for the use of the sanctuary, or in repairing of it; learning and exercising the business of smiths, masons, and carpenters:
they shall slay the burnt offering, and the sacrifice for the people; not bring it to the altar, and offer it there; only slay it, and skin it for the priests; which is not to be understood literally, there being no such sacrifice in Gospel times; but to denote the menial service and inferior post that such shall be employed in; if they have no trade, they shall learn one, in order to get a livelihood for themselves, and be serviceable to the interest of religion in a lower way; but ministers of the word they shall not be:
and they shall stand before them to minister unto them; either before the priests, whose servants they shall be, or before the people; signifying that those that sin publicly shall be rebuked before all.
John Wesley
44:11 Ministers - Servants employed in the lowest work. Sanctuary - Not the temple itself, but about the courts of it. Having charge - They shall be porters to open and shut, and sweep, and go on errands. To minister - To wait on the priests.
44:1244:12: փոխանակ զի էին նոքա սպասաւորք առաջի կռոցն նոցա. եւ եղեւ տանն Իսրայէլի այն ՚ի տանջանս անիրաւութեան։ Վասն այնորիկ ամբարձի զձեռն իմ ՚ի վերայ նոցա ասէ Տէր Աստուած. եւ ընկալցին ըստ անօրէնութեան իւրեանց[13026]. [13026] Բազումք. Ըստ անիրաւութեան իւրեանց։
12 Այն բանի համար, որ իրենք սպասաւորներ էին նրանց կուռքերի առաջ, այդ անիրաւութեան համար էլ Իսրայէլի տունը տանջանքների է մատնուել: Դրա համար է որ ձեռքս բարձրացրի նրանց վրայ, - ասում է Տէր Աստուած, - եւ ըստ իրենց անիրաւութիւնների էլ նրանք պատժուելու են:
12 Որովհետեւ անոնց կուռքերուն առջեւ ծառայութիւն ըրին ու Իսրայէլի տանը գայթակղութեան ու անօրէնութեան պատճառ եղան, անոր համար անոնց վրայ իմ ձեռքս վերցուցի։ Անոնք իրենց անօրէնութիւնը պիտի կրեն։
Փոխանակ զի էին նոքա սպասաւորք առաջի կռոցն նոցա, եւ եղեւ տանն Իսրայելի [950]այն ի տանջանս`` անիրաւութեան. վասն այնորիկ ամբարձի զձեռն իմ ի վերայ նոցա, ասէ Տէր Աստուած, եւ ընկալցին ըստ անօրէնութեան իւրեանց:

44:12: փոխանակ զի էին նոքա սպասաւորք առաջի կռոցն նոցա. եւ եղեւ տանն Իսրայէլի այն ՚ի տանջանս անիրաւութեան։ Վասն այնորիկ ամբարձի զձեռն իմ ՚ի վերայ նոցա ասէ Տէր Աստուած. եւ ընկալցին ըստ անօրէնութեան իւրեանց[13026].
[13026] Բազումք. Ըստ անիրաւութեան իւրեանց։
12 Այն բանի համար, որ իրենք սպասաւորներ էին նրանց կուռքերի առաջ, այդ անիրաւութեան համար էլ Իսրայէլի տունը տանջանքների է մատնուել: Դրա համար է որ ձեռքս բարձրացրի նրանց վրայ, - ասում է Տէր Աստուած, - եւ ըստ իրենց անիրաւութիւնների էլ նրանք պատժուելու են:
12 Որովհետեւ անոնց կուռքերուն առջեւ ծառայութիւն ըրին ու Իսրայէլի տանը գայթակղութեան ու անօրէնութեան պատճառ եղան, անոր համար անոնց վրայ իմ ձեռքս վերցուցի։ Անոնք իրենց անօրէնութիւնը պիտի կրեն։
zohrab-1805▾ eastern-1994▾ western am▾
44:1244:12 За то, что они служили им пред идолами их и были для дома Израилева соблазном к нечестию, Я поднял на них руку Мою, говорит Господь Бог, и они понесут наказание за вину свою;
44:12 ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐλειτούργουν λειτουργεω employed; minister αὐτοῖς αυτος he; him πρὸ προ before; ahead of προσώπου προσωπον face; ahead of τῶν ο the εἰδώλων ειδωλον idol αὐτῶν αυτος he; him καὶ και and; even ἐγένετο γινομαι happen; become τῷ ο the οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel εἰς εις into; for κόλασιν κολασις punishment ἀδικίας αδικια injury; injustice ἕνεκα ενεκα for the sake of; on account of τούτου ουτος this; he ἦρα αιρω lift; remove τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God
44:12 יַ֗עַן yˈaʕan יַעַן motive אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יְשָׁרְת֤וּ yᵊšārᵊṯˈû שׁרת serve אֹותָם֙ ʔôṯˌām אֵת [object marker] לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face גִלּֽוּלֵיהֶ֔ם ḡillˈûlêhˈem גִּלּוּלִים idols וְ wᵊ וְ and הָי֥וּ hāyˌû היה be לְ lᵊ לְ to בֵֽית־ vˈêṯ- בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to מִכְשֹׁ֣ול miḵšˈôl מִכְשֹׁול stumbling block עָוֹ֑ן ʕāwˈōn עָוֹן sin עַל־ ʕal- עַל upon כֵּן֩ kˌēn כֵּן thus נָשָׂ֨אתִי nāśˌāṯî נשׂא lift יָדִ֜י yāḏˈî יָד hand עֲלֵיהֶ֗ם ʕᵃlêhˈem עַל upon נְאֻם֙ nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH וְ wᵊ וְ and נָשְׂא֖וּ nāśᵊʔˌû נשׂא lift עֲוֹנָֽם׃ ʕᵃwōnˈām עָוֹן sin
44:12. pro eo quod ministraverunt illis in conspectu idolorum suorum et facti sunt domui Israhel in offendiculum iniquitatis idcirco levavi manum meam super eos dicit Dominus Deus et portaverunt iniquitatem suamBecause they ministered to them before their idols, and were a stumblingblock of iniquity to the house of Israel: therefore have I lifted up my hand against them, saith the Lord God, and they shall bear their iniquity:
12. Because they ministered unto them before their idols, and became a stumblingblock of iniquity unto the house of Israel; therefore have I lifted up mine hand against them, saith the Lord GOD, and they shall bear their iniquity.
44:12. But because they ministered to them in the sight their idols, and they became a stumbling block of iniquity to the house of Israel, for this reason, I have lifted up my hand against them, says the Lord God, and they will bear their iniquity.
44:12. Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up mine hand against them, saith the Lord GOD, and they shall bear their iniquity.
Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up mine hand against them, saith the Lord GOD, and they shall bear their iniquity:

44:12 За то, что они служили им пред идолами их и были для дома Израилева соблазном к нечестию, Я поднял на них руку Мою, говорит Господь Бог, и они понесут наказание за вину свою;
44:12
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐλειτούργουν λειτουργεω employed; minister
αὐτοῖς αυτος he; him
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
τῶν ο the
εἰδώλων ειδωλον idol
αὐτῶν αυτος he; him
καὶ και and; even
ἐγένετο γινομαι happen; become
τῷ ο the
οἴκῳ οικος home; household
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
κόλασιν κολασις punishment
ἀδικίας αδικια injury; injustice
ἕνεκα ενεκα for the sake of; on account of
τούτου ουτος this; he
ἦρα αιρω lift; remove
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
44:12
יַ֗עַן yˈaʕan יַעַן motive
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יְשָׁרְת֤וּ yᵊšārᵊṯˈû שׁרת serve
אֹותָם֙ ʔôṯˌām אֵת [object marker]
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
גִלּֽוּלֵיהֶ֔ם ḡillˈûlêhˈem גִּלּוּלִים idols
וְ wᵊ וְ and
הָי֥וּ hāyˌû היה be
לְ lᵊ לְ to
בֵֽית־ vˈêṯ- בַּיִת house
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
מִכְשֹׁ֣ול miḵšˈôl מִכְשֹׁול stumbling block
עָוֹ֑ן ʕāwˈōn עָוֹן sin
עַל־ ʕal- עַל upon
כֵּן֩ kˌēn כֵּן thus
נָשָׂ֨אתִי nāśˌāṯî נשׂא lift
יָדִ֜י yāḏˈî יָד hand
עֲלֵיהֶ֗ם ʕᵃlêhˈem עַל upon
נְאֻם֙ nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
וְ wᵊ וְ and
נָשְׂא֖וּ nāśᵊʔˌû נשׂא lift
עֲוֹנָֽם׃ ʕᵃwōnˈām עָוֹן sin
44:12. pro eo quod ministraverunt illis in conspectu idolorum suorum et facti sunt domui Israhel in offendiculum iniquitatis idcirco levavi manum meam super eos dicit Dominus Deus et portaverunt iniquitatem suam
Because they ministered to them before their idols, and were a stumblingblock of iniquity to the house of Israel: therefore have I lifted up my hand against them, saith the Lord God, and they shall bear their iniquity:
44:12. But because they ministered to them in the sight their idols, and they became a stumbling block of iniquity to the house of Israel, for this reason, I have lifted up my hand against them, says the Lord God, and they will bear their iniquity.
44:12. Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up mine hand against them, saith the Lord GOD, and they shall bear their iniquity.
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
12. Идолослужение левитов непростительнее им, чем народу, так как они предназначены были для непосредственного служения Богу, а стали служить идолам; зато теперь, в новом храме они и будут служить не столько Богу, сколько народу, которого они своим авторитетным примером ввели в соблазн (“соблазн к нечестию”, слав.: “мучение неправды”, см. объяснение в VII:19: “поводом к беззаконию”). Бог с клятвою (“поднял на них руку Мою” см. объяснение XX:5) обещает им кару за этот возмутительный (отсюда клятва) грех.
Albert Barnes: Notes on the Bible - 1834
44:12
Lifted up mine hand - i. e., "The Lord sware" Eze 20:5, that they should bear their iniquities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:12: they ministered: Sa1 2:29, Sa1 2:30; Kg2 16:10-16; Isa 9:16; Hos 4:6, Hos 5:1; Mal 2:8, Mal 2:9
caused the house of Israel to fall into iniquity: Heb. were for a stumbling-block of iniquity unto, etc. Eze 14:3, Eze 14:4
therefore: Eze 20:6, Eze 20:15, Eze 20:23, Eze 20:28; Deu 32:40-42; Psa 106:26; Amo 8:7; Rev 10:5, Rev 10:6
and they shall: Eze 44:10, Eze 44:13
John Gill
44:12 Because they ministered unto them before their idols,.... Had officiated for them in the priest's office, their idols being in the courts of the Lord at the same time; or preached unto them false doctrines, such as are not agreeable to the word of God; and led them into superstition and will worship, and confirmed them therein:
and caused the house of Israel to fall into iniquity; or, "were for a stumbling block of iniquity" (h); unto them the means of their stumbling and falling; by their ministrations, teaching them unsound doctrine; and by their practices and example, leading them into a way of false worship, and dissoluteness of life and conversation; who ought to have been examples to them in word and conversation, in faith and purity:
therefore have I lifted up mine hand against them, saith the Lord; to smite and afflict them, and chastise them for the same; or, "upon them", or "concerning them" (i); and so it may be expressive of an oath, of which lifting up the hand is a sign; wherefore, that what the Lord had said of them might be believed and expected, he swears to it:
and they shall bear their iniquity; which is repeated for the confirmation and certainty of it; see Ezek 44:10, what is meant by it follows.
(h) "in offendiculum iniquitatis", Pagninus, Montanus; "offendiculo ad iniquitatem", Junius & Tremellius, Piscator; "offendiculo pravitatis", Starckius. (i) "super eos", Pagninus, Montanus; "super ipsos", Starckius; "super ipsis", Cocceius.
John Wesley
44:12 Iniquity - The punishment of it.
44:1344:13: եւ մի՛ մերձեսցին առ իս քահանայանալ ինձ, եւ մի՛ հպել յամենայն սրբութիւնս որդւոցն Իսրայէլի, եւ մի՛ յամենայն սրբութիւն սրբութեանց իմոց. եւ ընկալցին զանարգանս իւրեանց մոլորութեամբն զոր մոլորեցան[13027]։ [13027] Բազումք. Մերձեսցին առ ՚ի քահանայանալ ինձ։
13 Թող ինձ չմերձենան նրանք, ինձ համար քահանայ չլինեն ու չդիպչեն ո՛չ Իսրայէլի զաւակների սրբութիւններին, ո՛չ էլ իմ ամենասուրբ բոլոր սրբութիւններին: Նրանք կրելու են իրենց անարգանքը իրենց արած մոլորութեան համար:
13 Ինծի պիտի չմօտենան քահանայութիւն ընելու ու իմ բոլոր սուրբ բաներուս եւ ամենասուրբ բաներուս պիտի չմօտենան, հապա իրենց անարգանքը ու իրենց պղծութիւնները պիտի կրեն։
եւ մի՛ մերձեսցին առ իս քահանայանալ ինձ, եւ մի՛ հպել յամենայն սրբութիւնս [951]որդւոցն Իսրայելի, եւ մի՛ յամենայն սրբութիւն սրբութեանց իմոց``. եւ ընկալցին զանարգանս իւրեանց [952]մոլորութեամբն զոր մոլորեցան:

44:13: եւ մի՛ մերձեսցին առ իս քահանայանալ ինձ, եւ մի՛ հպել յամենայն սրբութիւնս որդւոցն Իսրայէլի, եւ մի՛ յամենայն սրբութիւն սրբութեանց իմոց. եւ ընկալցին զանարգանս իւրեանց մոլորութեամբն զոր մոլորեցան[13027]։
[13027] Բազումք. Մերձեսցին առ ՚ի քահանայանալ ինձ։
13 Թող ինձ չմերձենան նրանք, ինձ համար քահանայ չլինեն ու չդիպչեն ո՛չ Իսրայէլի զաւակների սրբութիւններին, ո՛չ էլ իմ ամենասուրբ բոլոր սրբութիւններին: Նրանք կրելու են իրենց անարգանքը իրենց արած մոլորութեան համար:
13 Ինծի պիտի չմօտենան քահանայութիւն ընելու ու իմ բոլոր սուրբ բաներուս եւ ամենասուրբ բաներուս պիտի չմօտենան, հապա իրենց անարգանքը ու իրենց պղծութիւնները պիտի կրեն։
zohrab-1805▾ eastern-1994▾ western am▾
44:1344:13 они не будут приближаться ко Мне, чтобы священнодействовать предо Мною и приступать ко всем святыням Моим, к Святому Святых, но будут нести на себе бесславие свое и мерзости свои, какие делали.
44:13 καὶ και and; even οὐκ ου not ἐγγιοῦσι εγγιζω get close; near πρός προς to; toward με με me τοῦ ο the ἱερατεύειν ιερατευω do sacred duty; priest μοι μοι me οὐδὲ ουδε not even; neither τοῦ ο the προσάγειν προσαγω lead toward; head toward πρὸς προς to; toward τὰ ο the ἅγια αγιος holy υἱῶν υιος son τοῦ ο the Ισραηλ ισραηλ.1 Israel οὐδὲ ουδε not even; neither πρὸς προς to; toward τὰ ο the ἅγια αγιος holy τῶν ο the ἁγίων αγιος holy μου μου of me; mine καὶ και and; even λήμψονται λαμβανω take; get ἀτιμίαν ατιμια dishonor αὐτῶν αυτος he; him ἐν εν in τῇ ο the πλανήσει πλανησις who; what ἐπλανήθησαν πλαναω mislead; wander
44:13 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִגְּשׁ֤וּ yiggᵊšˈû נגשׁ approach אֵלַי֙ ʔēlˌay אֶל to לְ lᵊ לְ to כַהֵ֣ן ḵahˈēn כהן act as priest לִ֔י lˈî לְ to וְ wᵊ וְ and לָ lā לְ to גֶ֨שֶׁת֙ ḡˈešeṯ נגשׁ approach עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole קָ֣דָשַׁ֔י qˈoḏāšˈay קֹדֶשׁ holiness אֶל־ ʔel- אֶל to קָדְשֵׁ֖י qoḏšˌê קֹדֶשׁ holiness הַ ha הַ the קְּדָשִׁ֑ים qqᵊḏāšˈîm קֹדֶשׁ holiness וְ wᵊ וְ and נָֽשְׂאוּ֙ nˈāśᵊʔû נשׂא lift כְּלִמָּתָ֔ם kᵊlimmāṯˈām כְּלִמָּה insult וְ wᵊ וְ and תֹועֲבֹותָ֖ם ṯôʕᵃvôṯˌām תֹּועֵבָה abomination אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשֽׂוּ׃ ʕāśˈû עשׂה make
44:13. et non adpropinquabunt ad me ut sacerdotio fungantur mihi neque accedent ad omne sanctuarium meum iuxta sancta sanctorum sed portabunt confusionem suam et scelera sua quae feceruntAnd they shall not come near to me, to do the office of priest to me, neither shall they come near to any of my holy things that are by the holy of holies: but they shall bear their shame, and their wickednesses which they have committed.
13. And they shall not come near unto me, to execute the office of priest unto me, nor to come near to any of my holy things, unto the things that are most holy: but they shall bear their shame, and their abominations which they have committed.
44:13. And they shall not draw near to me, so as to exercise the priesthood for me, and they shall not approach to any of my holy things, which are near the Holy of Holies. Instead, they will bear their shame and their wicked deeds, which they committed.
44:13. And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy [place]: but they shall bear their shame, and their abominations which they have committed.
And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy [place]: but they shall bear their shame, and their abominations which they have committed:

44:13 они не будут приближаться ко Мне, чтобы священнодействовать предо Мною и приступать ко всем святыням Моим, к Святому Святых, но будут нести на себе бесславие свое и мерзости свои, какие делали.
44:13
καὶ και and; even
οὐκ ου not
ἐγγιοῦσι εγγιζω get close; near
πρός προς to; toward
με με me
τοῦ ο the
ἱερατεύειν ιερατευω do sacred duty; priest
μοι μοι me
οὐδὲ ουδε not even; neither
τοῦ ο the
προσάγειν προσαγω lead toward; head toward
πρὸς προς to; toward
τὰ ο the
ἅγια αγιος holy
υἱῶν υιος son
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
οὐδὲ ουδε not even; neither
πρὸς προς to; toward
τὰ ο the
ἅγια αγιος holy
τῶν ο the
ἁγίων αγιος holy
μου μου of me; mine
καὶ και and; even
λήμψονται λαμβανω take; get
ἀτιμίαν ατιμια dishonor
αὐτῶν αυτος he; him
ἐν εν in
τῇ ο the
πλανήσει πλανησις who; what
ἐπλανήθησαν πλαναω mislead; wander
44:13
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִגְּשׁ֤וּ yiggᵊšˈû נגשׁ approach
אֵלַי֙ ʔēlˌay אֶל to
לְ lᵊ לְ to
כַהֵ֣ן ḵahˈēn כהן act as priest
לִ֔י lˈî לְ to
וְ wᵊ וְ and
לָ לְ to
גֶ֨שֶׁת֙ ḡˈešeṯ נגשׁ approach
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
קָ֣דָשַׁ֔י qˈoḏāšˈay קֹדֶשׁ holiness
אֶל־ ʔel- אֶל to
קָדְשֵׁ֖י qoḏšˌê קֹדֶשׁ holiness
הַ ha הַ the
קְּדָשִׁ֑ים qqᵊḏāšˈîm קֹדֶשׁ holiness
וְ wᵊ וְ and
נָֽשְׂאוּ֙ nˈāśᵊʔû נשׂא lift
כְּלִמָּתָ֔ם kᵊlimmāṯˈām כְּלִמָּה insult
וְ wᵊ וְ and
תֹועֲבֹותָ֖ם ṯôʕᵃvôṯˌām תֹּועֵבָה abomination
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשֽׂוּ׃ ʕāśˈû עשׂה make
44:13. et non adpropinquabunt ad me ut sacerdotio fungantur mihi neque accedent ad omne sanctuarium meum iuxta sancta sanctorum sed portabunt confusionem suam et scelera sua quae fecerunt
And they shall not come near to me, to do the office of priest to me, neither shall they come near to any of my holy things that are by the holy of holies: but they shall bear their shame, and their wickednesses which they have committed.
44:13. And they shall not draw near to me, so as to exercise the priesthood for me, and they shall not approach to any of my holy things, which are near the Holy of Holies. Instead, they will bear their shame and their wicked deeds, which they committed.
44:13. And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy [place]: but they shall bear their shame, and their abominations which they have committed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Определив положительно обязанности левитов, пророк определяет их отрицательно, чем ярко и не без горечи характеризуется невысокая, но вполне заслуженная их степень. Они не могут приближаться к Богу на такую близость как священники (ХL:46; ХLII:13; XLIII:19) а) через непосредственное священнодействие (возложение жертв, каждение и т. п.), б) через приступание (слав. “приносити”) неточный перевод (греч. prosagein) к святыням (вместо “Моим” LXX имеют определение “сынов Израилевых” gen. subjecti, вместо objecti), евр. миквашим, которое, имея в других местах значение “святилища”, здесь вероятно, как показывает мн. ч., означает жертвы, святейшие из которых, напр., жертва за грех и преступление (предназначенные только для священников), далее названы “святынь святых”, как b XLII:3; Чис IV:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:13: they shall not: Num 18:3; Kg2 23:9
bear: Eze 32:20, Eze 36:7
John Gill
44:13 And they shall not come near unto me, to do the office of priest unto me,.... To bring the sacrifice to the altar, and offer it there; to sprinkle the blood, or burn the fat, or the incense; to intercede for the people, or bless them; see Hos 4:6,
nor to come near to any of my holy things in the most holy place; to do any business, either in the holy or in the most holy place; to offer holy things, or eat of them. The sense is, that these degraded ministers, who had sinned so greatly, and had fallen so foully, though restored by repentance; yet should not preach the word, nor administer any ordinance:
but they shall bear their shame, and their abominations which they have committed; that is, the shame of their abominations, of their abominable principles and practices, which they have held and maintained; being publicly disgraced and degraded, and so notoriously distinguished.
John Wesley
44:13 Shall bear their shame - They shall be dealt with according to their abominations, and bear the punishment thereof.
44:1444:14: Եւ կարգեսցեն զնոսա պահել զպահպանութիւնս տանն. յամենայն ՚ի գործս նորա, եւ յամենայն ինչ զոր գործեսցեն անդ[13028]։ [13028] Ոսկան. Յամենայնի գործս նորա, եւ յամենայն ինչ զոր գործիցէ անդ։ Բազումք. Զոր գործիցեն անդ (15) քահանայքն Ղեւ՛՛։
14 Նրանց պահապան են կարգել այն տան, նրա բոլոր գործերի, այն ամենի վրայ, ինչ անելու են այնտեղ»:
14 Սակայն զանոնք տանը վրայ պահապան պիտի դնեմ անոր ծառայելու ու անոր մէջ եղած բոլոր գործերուն համար։
Եւ կարգեսցեն`` զնոսա պահել զպահպանութիւնս տանն` յամենայն ի գործս նորա, եւ յամենայն ինչ զոր գործեսցեն անդ:

44:14: Եւ կարգեսցեն զնոսա պահել զպահպանութիւնս տանն. յամենայն ՚ի գործս նորա, եւ յամենայն ինչ զոր գործեսցեն անդ[13028]։
[13028] Ոսկան. Յամենայնի գործս նորա, եւ յամենայն ինչ զոր գործիցէ անդ։ Բազումք. Զոր գործիցեն անդ (15) քահանայքն Ղեւ՛՛։
14 Նրանց պահապան են կարգել այն տան, նրա բոլոր գործերի, այն ամենի վրայ, ինչ անելու են այնտեղ»:
14 Սակայն զանոնք տանը վրայ պահապան պիտի դնեմ անոր ծառայելու ու անոր մէջ եղած բոլոր գործերուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
44:1444:14 Сделаю их стражами храма для всех служб его и для всего, что производится в нем.
44:14 καὶ και and; even κατατάξουσιν κατατασσω he; him φυλάσσειν φυλασσω guard; keep φυλακὰς φυλακη prison; watch τοῦ ο the οἴκου οικος home; household εἰς εις into; for πάντα πας all; every τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him καὶ και and; even εἰς εις into; for πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ποιήσωσιν ποιεω do; make
44:14 וְ wᵊ וְ and נָתַתִּ֣י nāṯattˈî נתן give אֹותָ֔ם ʔôṯˈām אֵת [object marker] שֹׁמְרֵ֖י šōmᵊrˌê שׁמר keep מִשְׁמֶ֣רֶת mišmˈereṯ מִשְׁמֶרֶת guard-post הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house לְ lᵊ לְ to כֹל֙ ḵˌōl כֹּל whole עֲבֹ֣דָתֹ֔ו ʕᵃvˈōḏāṯˈô עֲבֹדָה work וּ û וְ and לְ lᵊ לְ to כֹ֛ל ḵˈōl כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֵעָשֶׂ֖ה yēʕāśˌeh עשׂה make בֹּֽו׃ פ bˈô . f בְּ in
44:14. et dabo eos ianitores domus in omni ministerio eius et universis quae fiunt in eaAnd I will make them doorkeepers of the house, for all the service thereof, and for all that shall be done therein.
14. Yet will I make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein.
44:14. And I will make them doorkeepers of the house, for all its ministries and for all that will be done within it.
44:14. But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein.
But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein:

44:14 Сделаю их стражами храма для всех служб его и для всего, что производится в нем.
44:14
καὶ και and; even
κατατάξουσιν κατατασσω he; him
φυλάσσειν φυλασσω guard; keep
φυλακὰς φυλακη prison; watch
τοῦ ο the
οἴκου οικος home; household
εἰς εις into; for
πάντα πας all; every
τὰ ο the
ἔργα εργον work
αὐτοῦ αυτος he; him
καὶ και and; even
εἰς εις into; for
πάντα πας all; every
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
ποιήσωσιν ποιεω do; make
44:14
וְ wᵊ וְ and
נָתַתִּ֣י nāṯattˈî נתן give
אֹותָ֔ם ʔôṯˈām אֵת [object marker]
שֹׁמְרֵ֖י šōmᵊrˌê שׁמר keep
מִשְׁמֶ֣רֶת mišmˈereṯ מִשְׁמֶרֶת guard-post
הַ ha הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
לְ lᵊ לְ to
כֹל֙ ḵˌōl כֹּל whole
עֲבֹ֣דָתֹ֔ו ʕᵃvˈōḏāṯˈô עֲבֹדָה work
וּ û וְ and
לְ lᵊ לְ to
כֹ֛ל ḵˈōl כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יֵעָשֶׂ֖ה yēʕāśˌeh עשׂה make
בֹּֽו׃ פ bˈô . f בְּ in
44:14. et dabo eos ianitores domus in omni ministerio eius et universis quae fiunt in ea
And I will make them doorkeepers of the house, for all the service thereof, and for all that shall be done therein.
44:14. And I will make them doorkeepers of the house, for all its ministries and for all that will be done within it.
44:14. But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Левиты будут таким образом только стражами (“стражи” здесь в более широком смысле, чем в 11: ст.) - в смысле низших служителей храма во всех его священнодействиях.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:14: Num 18:4; Ch1 23:28-32
John Gill
44:14 But I will make them keepers of the charge of the house,.... To be watchmen or porters in it; to open and shut the doors of it; to sweep and keep it clean; to repair and mend it, and to do such like works, as it follows:
for all the service thereof, and for all that shall be done therein; in a servile way; but not as priests or ministers of the word.
44:1544:15: Եւ քահանայքն Ղեւտացիք որդիքն Սադովկայ որք պահեցին զպահպանութիւնս սրբութեանց իմոց ՚ի մոլորել տանն Իսրայէլի յինէն, նոքա՛ մերձեսցին առ իս պաշտել զիս. եւ կացցեն առաջի երեսաց իմոց մատուցանել ինձ զոհս եւ ճարպ եւ արիւն՝ ասէ Տէր Աստուած։
15 «Իսկ ղեւտացի քահանաները՝ Սադոկի այն որդիները, որոնք պահպանել են իմ սրբութիւնները, երբ Իսրայէլի տունը մոլորուել-հեռացել էր իմ ճանապարհից, - նրանք մերձենալու են ինձ՝ պաշտամունք մատուցելու համար ինձ: Կանգնելու են իմ դիմաց եւ ինձ զոհեր, ճարպ ու արիւն են մատուցելու, - ասում է Տէր Աստուած: -
15 «Բայց Ղեւտացի քահանաները, այսինքն Սադովկի որդիները, որոնք իմ սրբարանիս պահպանութիւնը կատարեցին երբ Իսրայէլի որդիները ինձմէ մոլորեցան, անոնք ինծի ծառայութիւն ընելու համար ինծի պիտի մօտենան եւ ճարպն ու արիւնը ինծի մատուցանելու համար անոնք իմ առջեւս պիտի կայնին», կ’ըսէ Տէր Եհովան։
Եւ քահանայքն Ղեւտացիք` որդիքն Սադովկայ` որք պահեցին զպահպանութիւնս սրբութեանց իմոց ի մոլորել տանն Իսրայելի յինէն, նոքա մերձեսցին առ իս պաշտել զիս. եւ կացցեն առաջի երեսաց իմոց` մատուցանել ինձ [953]զոհս եւ`` ճարպ եւ արիւն, ասէ Տէր Աստուած:

44:15: Եւ քահանայքն Ղեւտացիք որդիքն Սադովկայ որք պահեցին զպահպանութիւնս սրբութեանց իմոց ՚ի մոլորել տանն Իսրայէլի յինէն, նոքա՛ մերձեսցին առ իս պաշտել զիս. եւ կացցեն առաջի երեսաց իմոց մատուցանել ինձ զոհս եւ ճարպ եւ արիւն՝ ասէ Տէր Աստուած։
15 «Իսկ ղեւտացի քահանաները՝ Սադոկի այն որդիները, որոնք պահպանել են իմ սրբութիւնները, երբ Իսրայէլի տունը մոլորուել-հեռացել էր իմ ճանապարհից, - նրանք մերձենալու են ինձ՝ պաշտամունք մատուցելու համար ինձ: Կանգնելու են իմ դիմաց եւ ինձ զոհեր, ճարպ ու արիւն են մատուցելու, - ասում է Տէր Աստուած: -
15 «Բայց Ղեւտացի քահանաները, այսինքն Սադովկի որդիները, որոնք իմ սրբարանիս պահպանութիւնը կատարեցին երբ Իսրայէլի որդիները ինձմէ մոլորեցան, անոնք ինծի ծառայութիւն ընելու համար ինծի պիտի մօտենան եւ ճարպն ու արիւնը ինծի մատուցանելու համար անոնք իմ առջեւս պիտի կայնին», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
44:1544:15 А священники из колена Левиина, сыны Садока, которые, во время отступления сынов Израилевых от Меня, постоянно стояли на страже святилища Моего, те будут приближаться ко Мне, чтобы служить Мне, и будут предстоять пред лицем Моим, чтобы приносить Мне тук и кровь, говорит Господь Бог.
44:15 οἱ ο the ἱερεῖς ιερευς priest οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis οἱ ο the υἱοὶ υιος son τοῦ ο the Σαδδουκ σαδδουκ who; that ἐφυλάξαντο φυλασσω guard; keep τὰς ο the φυλακὰς φυλακη prison; watch τῶν ο the ἁγίων αγιος holy μου μου of me; mine ἐν εν in τῷ ο the πλανᾶσθαι πλαναω mislead; wander οἶκον οικος home; household Ισραηλ ισραηλ.1 Israel ἀπ᾿ απο from; away ἐμοῦ εμου my οὗτοι ουτος this; he προσάξουσιν προσαγω lead toward; head toward πρός προς to; toward με με me τοῦ ο the λειτουργεῖν λειτουργεω employed; minister μοι μοι me καὶ και and; even στήσονται ιστημι stand; establish πρὸ προ before; ahead of προσώπου προσωπον face; ahead of μου μου of me; mine τοῦ ο the προσφέρειν προσφερω offer; bring to μοι μοι me θυσίαν θυσια immolation; sacrifice στέαρ στεαρ and; even αἷμα αιμα blood; bloodstreams λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God
44:15 וְ wᵊ וְ and הַ ha הַ the כֹּהֲנִ֨ים kkōhᵃnˌîm כֹּהֵן priest הַ ha הַ the לְוִיִּ֜ם lᵊwiyyˈim לֵוִי Levite בְּנֵ֣י bᵊnˈê בֵּן son צָדֹ֗וק ṣāḏˈôq צָדֹוק Zadok אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] שָׁמְר֜וּ šāmᵊrˈû שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] מִשְׁמֶ֤רֶת mišmˈereṯ מִשְׁמֶרֶת guard-post מִקְדָּשִׁי֙ miqdāšˌî מִקְדָּשׁ sanctuary בִּ bi בְּ in תְעֹ֤ות ṯᵊʕˈôṯ תעה err בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מֵֽ mˈē מִן from עָלַ֔י ʕālˈay עַל upon הֵ֛מָּה hˈēmmā הֵמָּה they יִקְרְב֥וּ yiqrᵊvˌû קרב approach אֵלַ֖י ʔēlˌay אֶל to לְ lᵊ לְ to שָֽׁרְתֵ֑נִי šˈārᵊṯˈēnî שׁרת serve וְ wᵊ וְ and עָמְד֣וּ ʕāmᵊḏˈû עמד stand לְ lᵊ לְ to פָנַ֗י fānˈay פָּנֶה face לְ lᵊ לְ to הַקְרִ֥יב haqrˌîv קרב approach לִי֙ lˌî לְ to חֵ֣לֶב ḥˈēlev חֵלֶב fat וָ wā וְ and דָ֔ם ḏˈām דָּם blood נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
44:15. sacerdotes autem Levitae filii Sadoc qui custodierunt caerimonias sanctuarii mei cum errarent filii Israhel a me ipsi accedent ad me ut ministrent mihi et stabunt in conspectu meo ut offerant mihi adipem et sanguinem ait Dominus DeusBut the priests, and Levites, the sons of Sadoc, who kept the ceremonies of my sanctuary, when the children of Israel went astray from me, they shall come near to me, to minister to me: and they shall stand before me, to offer me the fat, and the blood, saith the Lord God.
15. But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me; and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD:
44:15. But the priests and the Levites who are the sons of Zadok, who observed the ceremonies of my sanctuary when the sons of Israel went astray from me, these shall draw near to me, so that they may minister for me. And they shall stand in my sight, so that they may offer to me the fat and the blood, says the Lord God.
44:15. But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD:
But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD:

44:15 А священники из колена Левиина, сыны Садока, которые, во время отступления сынов Израилевых от Меня, постоянно стояли на страже святилища Моего, те будут приближаться ко Мне, чтобы служить Мне, и будут предстоять пред лицем Моим, чтобы приносить Мне тук и кровь, говорит Господь Бог.
44:15
οἱ ο the
ἱερεῖς ιερευς priest
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
οἱ ο the
υἱοὶ υιος son
τοῦ ο the
Σαδδουκ σαδδουκ who; that
ἐφυλάξαντο φυλασσω guard; keep
τὰς ο the
φυλακὰς φυλακη prison; watch
τῶν ο the
ἁγίων αγιος holy
μου μου of me; mine
ἐν εν in
τῷ ο the
πλανᾶσθαι πλαναω mislead; wander
οἶκον οικος home; household
Ισραηλ ισραηλ.1 Israel
ἀπ᾿ απο from; away
ἐμοῦ εμου my
οὗτοι ουτος this; he
προσάξουσιν προσαγω lead toward; head toward
πρός προς to; toward
με με me
τοῦ ο the
λειτουργεῖν λειτουργεω employed; minister
μοι μοι me
καὶ και and; even
στήσονται ιστημι stand; establish
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
μου μου of me; mine
τοῦ ο the
προσφέρειν προσφερω offer; bring to
μοι μοι me
θυσίαν θυσια immolation; sacrifice
στέαρ στεαρ and; even
αἷμα αιμα blood; bloodstreams
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
44:15
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֲנִ֨ים kkōhᵃnˌîm כֹּהֵן priest
הַ ha הַ the
לְוִיִּ֜ם lᵊwiyyˈim לֵוִי Levite
בְּנֵ֣י bᵊnˈê בֵּן son
צָדֹ֗וק ṣāḏˈôq צָדֹוק Zadok
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁמְר֜וּ šāmᵊrˈû שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁמֶ֤רֶת mišmˈereṯ מִשְׁמֶרֶת guard-post
מִקְדָּשִׁי֙ miqdāšˌî מִקְדָּשׁ sanctuary
בִּ bi בְּ in
תְעֹ֤ות ṯᵊʕˈôṯ תעה err
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵֽ mˈē מִן from
עָלַ֔י ʕālˈay עַל upon
הֵ֛מָּה hˈēmmā הֵמָּה they
יִקְרְב֥וּ yiqrᵊvˌû קרב approach
אֵלַ֖י ʔēlˌay אֶל to
לְ lᵊ לְ to
שָֽׁרְתֵ֑נִי šˈārᵊṯˈēnî שׁרת serve
וְ wᵊ וְ and
עָמְד֣וּ ʕāmᵊḏˈû עמד stand
לְ lᵊ לְ to
פָנַ֗י fānˈay פָּנֶה face
לְ lᵊ לְ to
הַקְרִ֥יב haqrˌîv קרב approach
לִי֙ lˌî לְ to
חֵ֣לֶב ḥˈēlev חֵלֶב fat
וָ וְ and
דָ֔ם ḏˈām דָּם blood
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
44:15. sacerdotes autem Levitae filii Sadoc qui custodierunt caerimonias sanctuarii mei cum errarent filii Israhel a me ipsi accedent ad me ut ministrent mihi et stabunt in conspectu meo ut offerant mihi adipem et sanguinem ait Dominus Deus
But the priests, and Levites, the sons of Sadoc, who kept the ceremonies of my sanctuary, when the children of Israel went astray from me, they shall come near to me, to minister to me: and they shall stand before me, to offer me the fat, and the blood, saith the Lord God.
44:15. But the priests and the Levites who are the sons of Zadok, who observed the ceremonies of my sanctuary when the sons of Israel went astray from me, these shall draw near to me, so that they may minister for me. And they shall stand in my sight, so that they may offer to me the fat and the blood, says the Lord God.
44:15. But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Левитам отступникам противополагаются потомки Левия, происходящие от Садока (потомка Елеазара, сына Ааронова), самое имя которого означает праведность и который при вступлении Соломона на царство остался верным Давиду и помазал Соломона, тогда как первосвященник Авиафар (потомок Ифамара сына Ааронова) принял сторону Адонии (3: Цар I:7, 25), за что лишился первосвященства, отошедшего с того времени к Садоку (3: Цар II:26, 27). Садок совершил и первое жертвоприношение в Соломоновом храме. Верность Садока Давиду и Соломону (3: Цар II:35) была как бы залогом верности его потомков истинному Богу. Сыны Садока и впоследствии во время “отступления” Израиля (см. объяснение ст. 10) “стояли на страже святилища”, отстаивали законность богослужения в одном Иерусалиме и его храме (высоты) и одному истинному Богу. Посему они и теперь одни из потомков Левии “будут приближаться” ко Господу “чтобы служить” Ему (см. объяснение XL:46) и “будут предстоять пред лицем” (см. объяснение ст. 11) Господним “чтобы приносить ему тук и кровь” (см. объяснение ст. 7). В этом уверяет их Господь словом Своим. По мнению критич. школы, Иезекииль здесь ратует за привилегии, постепенно присвоенные себе Иерусалимским священством (Садокидов) пред священством провинциальным (“высот”) и за притязание его на исключительное право священнослужения (из нов. Сменд, Берт., Кречм.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:15: the sons: Eze 40:46, Eze 43:19, Eze 48:11; Sa1 2:35; Kg1 2:35; Ti1 3:3-10; Ti2 2:2; Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18, Rev 3:1, Rev 3:7, Rev 3:14, Rev 3:22
when: Eze 44:10
they shall stand: Deu 10:8; Zac 3:1-7
the fat: Eze 44:7; Lev 3:16, Lev 3:17
the blood: Lev 17:5, Lev 17:6
Geneva 1599
44:15 But the priests the Levites, the sons of Zadok, that (e) kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister to me, and they shall stand before me to offer to me the fat and the blood, saith the Lord GOD:
(e) Who observed the law of God and did not fall to idolatry.
John Gill
44:15 But the priests the Levites, the sons of Zadok;.... The priests who were of the tribe of Levi, whom the Lord chose and separated, to minister to him, and so had a lawful call to this office, and were regularly invested with it; and design true and lawful, as well as faithful, ministers of the word; these are called the sons of Zadok, who descended from Eleazar the son of Aaron in the line of Phinehas, to whom the Lord promised the everlasting priesthood, and who was put into this office by Solomon in the room of Abiathar, 3Kings 2:35, his name signifies "righteous", and was a type of Christ; who, as a divine Person, is essentially righteous; as man, truly and perfectly so; and, as Mediator, God's righteous servant; and who, by his obedience and sufferings, is the author of righteousness to his people; who are his spiritual seed and offspring; children given him of his Father; who have his sonship and adoption through him, and are born of him, his Spirit, and grace; and these are made righteous by him, through his righteousness imputed to them, and may be rightly called sons of Zadok: and this agrees with all the saints; and who, under the Gospel dispensation, are all priests, and offer up themselves, souls and bodies, and their spiritual sacrifices of prayer and praise, unto God by Christ; though all have not a right to preach the word, and administer ordinances, as ministers lawfully called have, and who seem to be more particularly designed here; and such as are regenerated persons, and justified by Christ's righteousness, and preach the doctrine of free justification by it, are the only fit persons for such an office:
that kept the charge of my sanctuary, when the children of Israel went astray from me; that kept and held fast the pure doctrines of the Gospel, committed as a sacred depositum to them, without mixture, and without wavering, with courage and valour; though a greater number were on the other side, and though they were reproached and persecuted for it; and who taught the people to keep the ordinances of the Gospel as they were first delivered, in faith and love, and without sinister ends, and so administered them themselves; and such faithful ministers and members of churches, especially in a time of great declension and general defection, God takes notice of, and has promised them great and good things; see Rev_ 2:7.
they shall come near to me to minister unto me; in holy things to his people, which is called ministering unto him; as to pray to him for them; lo preach to them in his name, and administer ordinances: all the saints indeed are priests, and may draw nigh to God through Christ; men are at a distance from him, through sin; there is no coming near to him but by Christ; and this coming near is not local, but spiritual, and includes all acts of worship, particularly prayer; and is a great favour and blessing:
and they shall stand before me, to offer unto me the fat and the blood, saith the Lord God; which, under the law, were both the Lord's; the one was burnt, and the other sprinkled, on divers things, and in various places: here it may respect the administration of the ordinance of the Lord's supper, that feast of fat things, and which may be eminently called the goodness and fatness of the house of God; and in which the blood of Christ is represented as shed for the remission of sins, and as spiritual drink indeed to believers; and the sacrifice of Christ is commemorated, the feast being kept in remembrance of that.
John Wesley
44:15 That kept the charge - Were constant, zealous, and faithful in their priestly office.
Robert Jamieson, A. R. Fausset and David Brown
44:15 Zadok--The priests of the line of Ithamar were to be discharged from ministrations in the temple, because of their corruptions, following in the steps of Eli's sons, against whom the same denunciation was uttered (1Kings 2:32, 1Kings 2:35). Zadok, according to his name (which means "righteous") and his line, were to succeed (3Kings 2:35; 1Chron 24:3), as they did not take part in the general apostasy to the same degree, and perhaps [FAIRBAIRN] the prophet, referring to their original state, speaks of them as they appeared when first chosen to the office.
44:1644:16: Նոքա մտցեն ՚ի սրբութիւնս իմ, եւ նոքա մերձեսցին ՚ի սեղան իմ պաշտել զիս. եւ պահեսցեն զպահպանութիւնս իմ։
16 Նրանք մտնելու են իմ սրբարանը, մերձենալու են սեղանիս՝ ինձ պաշտամունք մատուցելու, եւ պահպանութիւն են անելու:
16 Անոնք իմ սրբարանս պիտի մտնեն ու ինծի ծառայութիւն ընելու համար պիտի մօտենան իմ սեղանիս եւ պահպանութիւն պիտի ընեն։
Նոքա մտցեն ի սրբութիւնս իմ, եւ նոքա մերձեսցին ի սեղան իմ պաշտել զիս, եւ պահեսցեն զպահպանութիւնս իմ:

44:16: Նոքա մտցեն ՚ի սրբութիւնս իմ, եւ նոքա մերձեսցին ՚ի սեղան իմ պաշտել զիս. եւ պահեսցեն զպահպանութիւնս իմ։
16 Նրանք մտնելու են իմ սրբարանը, մերձենալու են սեղանիս՝ ինձ պաշտամունք մատուցելու, եւ պահպանութիւն են անելու:
16 Անոնք իմ սրբարանս պիտի մտնեն ու ինծի ծառայութիւն ընելու համար պիտի մօտենան իմ սեղանիս եւ պահպանութիւն պիտի ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
44:1644:16 Они будут входить во святилище Мое и приближаться к трапезе Моей, чтобы служить Мне и соблюдать стражу Мою.
44:16 οὗτοι ουτος this; he εἰσελεύσονται εισερχομαι enter; go in εἰς εις into; for τὰ ο the ἅγιά αγιος holy μου μου of me; mine καὶ και and; even οὗτοι ουτος this; he προσελεύσονται προσερχομαι approach; go ahead πρὸς προς to; toward τὴν ο the τράπεζάν τραπεζα table; bank μου μου of me; mine τοῦ ο the λειτουργεῖν λειτουργεω employed; minister μοι μοι me καὶ και and; even φυλάξουσιν φυλασσω guard; keep τὰς ο the φυλακάς φυλακη prison; watch μου μου of me; mine
44:16 הֵ֜מָּה hˈēmmā הֵמָּה they יָבֹ֣אוּ yāvˈōʔû בוא come אֶל־ ʔel- אֶל to מִקְדָּשִׁ֗י miqdāšˈî מִקְדָּשׁ sanctuary וְ wᵊ וְ and הֵ֛מָּה hˈēmmā הֵמָּה they יִקְרְב֥וּ yiqrᵊvˌû קרב approach אֶל־ ʔel- אֶל to שֻׁלְחָנִ֖י šulḥānˌî שֻׁלְחָן table לְ lᵊ לְ to שָׁרְתֵ֑נִי šārᵊṯˈēnî שׁרת serve וְ wᵊ וְ and שָׁמְר֖וּ šāmᵊrˌû שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] מִשְׁמַרְתִּֽי׃ mišmartˈî מִשְׁמֶרֶת guard-post
44:16. ipsi ingredientur sanctuarium meum et ipsi accedent ad mensam meam ut ministrent mihi et custodiant caerimonias measThey shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and to keep my ceremonies.
16. they shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge.
44:16. They shall enter into my sanctuary, and they shall draw near to my table, so that they may minister for me, and so that they may observe my ceremonies.
44:16. They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge.
They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge:

44:16 Они будут входить во святилище Мое и приближаться к трапезе Моей, чтобы служить Мне и соблюдать стражу Мою.
44:16
οὗτοι ουτος this; he
εἰσελεύσονται εισερχομαι enter; go in
εἰς εις into; for
τὰ ο the
ἅγιά αγιος holy
μου μου of me; mine
καὶ και and; even
οὗτοι ουτος this; he
προσελεύσονται προσερχομαι approach; go ahead
πρὸς προς to; toward
τὴν ο the
τράπεζάν τραπεζα table; bank
μου μου of me; mine
τοῦ ο the
λειτουργεῖν λειτουργεω employed; minister
μοι μοι me
καὶ και and; even
φυλάξουσιν φυλασσω guard; keep
τὰς ο the
φυλακάς φυλακη prison; watch
μου μου of me; mine
44:16
הֵ֜מָּה hˈēmmā הֵמָּה they
יָבֹ֣אוּ yāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
מִקְדָּשִׁ֗י miqdāšˈî מִקְדָּשׁ sanctuary
וְ wᵊ וְ and
הֵ֛מָּה hˈēmmā הֵמָּה they
יִקְרְב֥וּ yiqrᵊvˌû קרב approach
אֶל־ ʔel- אֶל to
שֻׁלְחָנִ֖י šulḥānˌî שֻׁלְחָן table
לְ lᵊ לְ to
שָׁרְתֵ֑נִי šārᵊṯˈēnî שׁרת serve
וְ wᵊ וְ and
שָׁמְר֖וּ šāmᵊrˌû שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁמַרְתִּֽי׃ mišmartˈî מִשְׁמֶרֶת guard-post
44:16. ipsi ingredientur sanctuarium meum et ipsi accedent ad mensam meam ut ministrent mihi et custodiant caerimonias meas
They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and to keep my ceremonies.
44:16. They shall enter into my sanctuary, and they shall draw near to my table, so that they may minister for me, and so that they may observe my ceremonies.
44:16. They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge.
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
16. Кроме обязанностей на внутреннем дворе храма у жертвенника Господня приношение тука и крови - ст. 15, священники садокиды будут иметь еще более высокие и почетные обязанности в самом “святилище” (в собств. смысле), у “трапезы Господней”; как назван еще в XLI:22: (см. об.) алтарь курений, где они будут а) служить Господу (через курение фимиама и должно быть кропление крови на этот алтарь; если же в Иезекиилевом храме предполагается стол для хлебов предложения и светильник, то здесь разумеется и служение, связанное с этими священными предметами) и б) соблюдать стражу Господню в святилище, т. е. заботиться всесторонне об этой святейшей части храма.
Adam Clarke: Commentary on the Bible - 1831
44:16: Come near to my table - To place the shew-bread there, and to burn incense on the golden altar in the holy of holies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:16: They shall enter: Rev 1:6
to my table: To place the shew-bread there. It is observable, that the table in the sanctuary is mentioned rather than the altar of incense; perhaps intimating the change in the external institutions of Divine worship which should take place before the accomplishment of the prophecy. It is not easy to determine, whether any external regulations, with respect to Divine ordinances, answerable to these predictions, will be made among the converted Jews, when reinstated in their own land, or not. Eze 41:22; Mal 1:7, Mal 1:12
keep: Num 18:7, Num 18:8; Deu 33:8-10
John Gill
44:16 They shall enter into my sanctuary,.... Both to officiate, and to participate, which strangers and uncircumcised persons might not do, Ezek 44:9,
and they shall come near to my table to minister unto me; which some understand of the altar of burnt offering, which was as a table, and the sacrifice on it was the food of the Lord, Lev 3:11, others, the altar of incense; see Ezek 41:22. Kimchi interprets it of the table of shewbread; but, whatever is meant in the letter, the mystical sense is, the ordinance of the Lord's supper, called the Lord's table, 1Cor 10:21, a table richly spread, and well furnished with spiritual provision: here Christ himself sits, bids his people welcome, eats with them, and they with him; and here all the saints are guests, and ministers in particular officiate:
and they shall keep my charge; continue to do so; for this they did before, Ezek 44:15, but now should be confirmed in their office, and never be displaced, as others; they that honour God he will honour, 1Kings 2:30.
John Wesley
44:16 Into my sanctuary - Both to the altar, to the temple, and the high - priest into the holy of holies. Come near - To set the shew - bread on, and to take it off. To minister - To offer sacrifice at the altar, and incense in the house. God will put marks of honour upon those who are faithful to him in trying times, and will, employ those in his service, who have kept close to it, when others drew back.
44:1744:17: Եւ եղիցի ՚ի մտանելն նոցա ընդ դուռն սրահին ներքնոյ, զգեցցին զպատմուճանս կտաւիս. եւ մի՛ զգենուցուն ասուիս ՚ի պաշտամանն իւրեանց, ՚ի դրանէ ներքին սրահին[13029]։ [13029] Ոսկան. Սրահին ՚ի ներքնոյ։ Ոմանք. ՚Ի դրանէ սրահին ներքին։
17 Երբ նրանք ներքին գաւթի դռնով մտնեն, պէտք է կտաւէ պատմուճաններ հագած լինեն եւ իրենց պաշտամունքը մատուցելու ժամանակ բրդեղէն հագած չպէտք է լինեն՝ սկսած ներքին գաւթի դռնից:
17 Երբ ներսի գաւիթին դռներէն մտնեն՝ կտաւէ զգեստներ պիտի հագնին ու ներսի գաւիթին դռները ու ներսը ծառայութիւն ըրած ատեննին իրենց վրայ բուրդ պիտի չհագնին*։
Եւ եղիցի ի մտանելն նոցա ընդ դուռն [954]սրահին ներքնոյ, զգեցցին զպատմուճանս կտաւիս. եւ մի՛ զգենուցուն ասուիս ի պաշտամանն իւրեանց [955]ի դրանէ ներքին սրահին:

44:17: Եւ եղիցի ՚ի մտանելն նոցա ընդ դուռն սրահին ներքնոյ, զգեցցին զպատմուճանս կտաւիս. եւ մի՛ զգենուցուն ասուիս ՚ի պաշտամանն իւրեանց, ՚ի դրանէ ներքին սրահին[13029]։
[13029] Ոսկան. Սրահին ՚ի ներքնոյ։ Ոմանք. ՚Ի դրանէ սրահին ներքին։
17 Երբ նրանք ներքին գաւթի դռնով մտնեն, պէտք է կտաւէ պատմուճաններ հագած լինեն եւ իրենց պաշտամունքը մատուցելու ժամանակ բրդեղէն հագած չպէտք է լինեն՝ սկսած ներքին գաւթի դռնից:
17 Երբ ներսի գաւիթին դռներէն մտնեն՝ կտաւէ զգեստներ պիտի հագնին ու ներսի գաւիթին դռները ու ներսը ծառայութիւն ըրած ատեննին իրենց վրայ բուրդ պիտի չհագնին*։
zohrab-1805▾ eastern-1994▾ western am▾
44:1744:17 Когда придут к воротам внутреннего двора, тогда оденутся в одежды льняные, а шерстяное не должно быть на них во время служения их в воротах внутреннего двора и внутри храма.
44:17 καὶ και and; even ἔσται ειμι be ἐν εν in τῷ ο the εἰσπορεύεσθαι εισπορευομαι intrude; travel into αὐτοὺς αυτος he; him τὰς ο the πύλας πυλη gate τῆς ο the αὐλῆς αυλη courtyard; fold τῆς ο the ἐσωτέρας εσωτερος inner στολὰς στολη robe λινᾶς λινους dress in; wear καὶ και and; even οὐκ ου not ἐνδύσονται ενδυω dress in; wear ἐρεᾶ ερεα in τῷ ο the λειτουργεῖν λειτουργεω employed; minister αὐτοὺς αυτος he; him ἀπὸ απο from; away τῆς ο the πύλης πυλη gate τῆς ο the ἐσωτέρας εσωτερος inner αὐλῆς αυλη courtyard; fold
44:17 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be בְּ bᵊ בְּ in בֹואָם֙ vôʔˌām בוא come אֶֽל־ ʔˈel- אֶל to שַׁעֲרֵי֙ šaʕᵃrˌê שַׁעַר gate הֶ he הַ the חָצֵ֣ר ḥāṣˈēr חָצֵר court הַ ha הַ the פְּנִימִ֔ית ppᵊnîmˈîṯ פְּנִימִי inner בִּגְדֵ֥י biḡᵊḏˌê בֶּגֶד garment פִשְׁתִּ֖ים fištˌîm פֵּשֶׁת flax יִלְבָּ֑שׁוּ yilbˈāšû לבשׁ cloth וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַעֲלֶ֤ה yaʕᵃlˈeh עלה ascend עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon צֶ֔מֶר ṣˈemer צֶמֶר wool בְּ bᵊ בְּ in שָֽׁרְתָ֗ם šˈārᵊṯˈām שׁרת serve בְּ bᵊ בְּ in שַׁעֲרֵ֛י šaʕᵃrˈê שַׁעַר gate הֶ he הַ the חָצֵ֥ר ḥāṣˌēr חָצֵר court הַ ha הַ the פְּנִימִ֖ית ppᵊnîmˌîṯ פְּנִימִי inner וָ wā וְ and בָֽיְתָה׃ vˈāyᵊṯā בַּיִת house
44:17. cumque ingredientur portas atrii interioris vestibus lineis induentur nec ascendet super eos quicquam laneum quando ministrant in portis atrii interioris et intrinsecusAnd when they shall enter in at the gates of the inner court, they shall be clothed with linen garments: neither shall any woollen come upon them, when they minister in the gates of the inner court and within.
17. And it shall be that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.
44:17. And when they enter the gates of the inner court, they shall be clothed with linen garments. Neither shall anything woolen be placed over them, when they minister within the gates of the inner and the outer court.
44:17. And it shall come to pass, [that] when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.
And it shall come to pass, [that] when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within:

44:17 Когда придут к воротам внутреннего двора, тогда оденутся в одежды льняные, а шерстяное не должно быть на них во время служения их в воротах внутреннего двора и внутри храма.
44:17
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῷ ο the
εἰσπορεύεσθαι εισπορευομαι intrude; travel into
αὐτοὺς αυτος he; him
τὰς ο the
πύλας πυλη gate
τῆς ο the
αὐλῆς αυλη courtyard; fold
τῆς ο the
ἐσωτέρας εσωτερος inner
στολὰς στολη robe
λινᾶς λινους dress in; wear
καὶ και and; even
οὐκ ου not
ἐνδύσονται ενδυω dress in; wear
ἐρεᾶ ερεα in
τῷ ο the
λειτουργεῖν λειτουργεω employed; minister
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
τῆς ο the
πύλης πυλη gate
τῆς ο the
ἐσωτέρας εσωτερος inner
αὐλῆς αυλη courtyard; fold
44:17
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
בְּ bᵊ בְּ in
בֹואָם֙ vôʔˌām בוא come
אֶֽל־ ʔˈel- אֶל to
שַׁעֲרֵי֙ šaʕᵃrˌê שַׁעַר gate
הֶ he הַ the
חָצֵ֣ר ḥāṣˈēr חָצֵר court
הַ ha הַ the
פְּנִימִ֔ית ppᵊnîmˈîṯ פְּנִימִי inner
בִּגְדֵ֥י biḡᵊḏˌê בֶּגֶד garment
פִשְׁתִּ֖ים fištˌîm פֵּשֶׁת flax
יִלְבָּ֑שׁוּ yilbˈāšû לבשׁ cloth
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַעֲלֶ֤ה yaʕᵃlˈeh עלה ascend
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
צֶ֔מֶר ṣˈemer צֶמֶר wool
בְּ bᵊ בְּ in
שָֽׁרְתָ֗ם šˈārᵊṯˈām שׁרת serve
בְּ bᵊ בְּ in
שַׁעֲרֵ֛י šaʕᵃrˈê שַׁעַר gate
הֶ he הַ the
חָצֵ֥ר ḥāṣˌēr חָצֵר court
הַ ha הַ the
פְּנִימִ֖ית ppᵊnîmˌîṯ פְּנִימִי inner
וָ וְ and
בָֽיְתָה׃ vˈāyᵊṯā בַּיִת house
44:17. cumque ingredientur portas atrii interioris vestibus lineis induentur nec ascendet super eos quicquam laneum quando ministrant in portis atrii interioris et intrinsecus
And when they shall enter in at the gates of the inner court, they shall be clothed with linen garments: neither shall any woollen come upon them, when they minister in the gates of the inner court and within.
44:17. And when they enter the gates of the inner court, they shall be clothed with linen garments. Neither shall anything woolen be placed over them, when they minister within the gates of the inner and the outer court.
44:17. And it shall come to pass, [that] when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.
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
17. Святость прямых служителей Божиих священников виднее и рельефнее всего выражается через необычайно строгие требования даже относительно их одежды этой самой внешней и на первый взгляд неважной частности в человеке, на которую однако человек смотрит, как на продолжение во внешнем мире его существа. Главное требование относительно этой одежды, что она не должна быть шерстяною. Основание для этого требования не указывается, если не считать намеком на него замечание ст. 18: “в поту они не должны опоясываться”, - что в шерстяной одежде тело скорее потеет и пот, это грязное выделение организма, сохраняется шерстью навсегда и не может быть отмыто с нее, как со льна. Вероятно основание для этого требования какое-либо другое, более глубокое и символическое (может быть: шерсть своего рода падаль, мертвечина). - На служении своем как во всем внутреннем дворе, начиная от его ворот, т. е. главным образом у жертвенника, так тем более “внутри храма”, в святилище, священники должны быть в льняных одеждах, за свою чистоту и белый цвет усвояемых и являющимся на земле небожителям (IX:2; Дан X:5; XII:6: и д.). Льняная материя здесь названа пиште, настоящий лен (означает и лен на корню), тогда как в Пятокнижии бад (волокна). По Моисееву закону только нижнее платье (“от чресл до голеней” - надраги, брюки) должны быть у священников льняное (бад), а верхнее - хитон и кидар - висонные (хлопчатобумажные), следовательно, пророк Иезекииль усиливает здесь требование Моисея об одежде священников и возвышает идею чистоты их. Переодеваться в такие, льняные, одежды священники должны у самых “ворот внутреннего двора” т. е. северных или южных (восточные были большею частью закрыты и ими не входили: XLVI:1-2) может быть, в устроенных у них комнатах для певцов XL:44; план 3: - С и D, а снимать эти одежды в комнатах XLII:14: (Н и Н'). Таким образом священники выходят из внутреннего двора не теми воротами, которыми входят, как то определеннее требуется от мирян в XLVI:9.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within. 18 They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat. 19 And when they go forth into the utter court, even into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments. 20 Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads. 21 Neither shall any priest drink wine, when they enter into the inner court. 22 Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before. 23 And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean. 24 And in controversy they shall stand in judgment; and they shall judge it according to my judgments: and they shall keep my laws and my statutes in all mine assemblies; and they shall hallow my sabbaths. 25 And they shall come at no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves. 26 And after he is cleansed, they shall reckon unto him seven days. 27 And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD. 28 And it shall be unto them for an inheritance: I am their inheritance: and ye shall give them no possession in Israel: I am their possession. 29 They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs. 30 And the first of all the firstfruits of all things, and every oblation of all, of every sort of your oblations, shall be the priest's: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house. 31 The priests shall not eat of any thing that is dead of itself, or torn, whether it be fowl or beast.
God's priests must be regulars, not seculars; and therefore here are rules laid down for them to govern themselves by and due encouragement given them to live up to those rules. Directions are here given,
I. Concerning their clothes; they must wear linen garments when they went in to minister or do any service in the inner court, or in the sanctuary, and nothing that was woollen, because it would cause sweat, v. 17, 18. They must dress themselves cool, that they might go the more readily about their work; and they had the more need to do so because they were to attend the altars, which had constant fires upon them. And they must dress themselves clean and sweet, and avoid every thing that was sweaty and filthy, to signify the purity of mind with which the service of God is to be attended to. Sweat came in with sin and was part of the curse. In the sweat of thy face shalt thou eat bread. Clothes came in with sin, coats of skins did; and therefore the priests must use as little and as light clothing as possible, and not such as caused sweat. When they had finished their service they must change their clothes again, and lay up their linen garments in the chambers appointed for that purpose, v. 19, as before, ch. xlii. 14. They must not go among the people with their holy garments on, lest they should imagine themselves sanctified by the touch of them; or, They shall sanctify the people, that is (as it is explained, ch. xlii. 14), they shall approach to those things which are for the people, in their ordinary garments.
II. Concerning their hair; in that they must avoid extremes on both hands (v. 20): They must not shave their heads, in imitation of the Gentile priests, and as the priests of the Romish church do; nor, on the other hand, must they suffer their locks to grow long, as the beaux, or that they might be thought Nazarites, when really they were not; but they must be grave and modest, must poll their heads and keep their hair short. If a man, especially a minister, wear long hair, it is not becoming (1 Cor. xi. 14); it is effeminate.
III. Concerning their diet; they must be sure to drink no wine when they went in to minister, lest they should rink to excess, should drink and forget the law, v. 21. It is not for kings to drink wine, more than will do them good, much less for priests. See Lev. x. 9; Prov. xxxi. 4, 5.
IV. Concerning their marriages, v. 22. Here they must consult the credit of their office, and not marry one that had been divorced, that was at least under the suspicion of immodesty, nor a widow, unless she were a priest's widow, that had been accustomed to the usages of the priests' families. Others may do that which ministers may not do, but must deny themselves in, in honour of their character. Their wives as well as themselves must be of good report.
V. Concerning their preaching and church-government. 1. It was part of their business to teach the people; and herein they must approve themselves both skilful and faithful (v. 23): They shall teach my people the difference between the holy and the profane, between good and evil, lawful and unlawful, that they may neither scruple what is lawful nor venture upon what is unlawful, that they may not pollute what is holy nor pollute themselves with what is profane. Ministers must take pains to cause people to discern between the clean and the unclean, that they may not confound the distinctions between right and wrong, nor mistake concerning them, so as to put darkness for light and light for darkness, but may have a good judgment of discretion concerning their own actions. 2. It was part of their business to judge upon appeals made to them (Deut. xvii. 8, 9); and in controversy they shall stand in judgment, v. 24. They shall have the honesty to stand up for what is right, and, when they have passed a right judgment, shall have the courage to stand to it and stand by it. They must judge, not according to their own fancies, or inclinations, or secular interests, but according to my judgments; that must be their rule and standard. Note, Ministers must decide controversies according to the word of God, to the law and to the testimony. Sit liber judex--Let the judge be unbiased. Their business is to keep courts in God's name, to preside in the congregations of his people. And herein they must go to the statute-book: They shall keep my statutes in all my assemblies. God calls the assemblies of his people his assemblies, because they are held in his name, to his glory. Ministers are the masters of those assemblies, are to preside in them, and in all their acts must keep close to God's laws. Another part of their work, as church governors, is to hallow God's sabbaths, to do the public work of that day with a becoming care and reverence, as the work of a holy day should be done, and to see that God's people also sanctify that day and do nothing to pollute it.
VI. Concerning their mourning for dead relations; the rule here agrees with the law of Moses, Lev. xxi. 1, 11. A priest shall not come near any dead body (for they must be purified from dead works) except of his next relations, v. 25. Decent expressions of a pious sorrow for dear relations, when they are removed by death, are not disagreeable to the character of a minister. Yet by this approach to the dead body of a relation they contracted a ceremonial pollution, from which they must be cleansed by a sin-offering before they went in again to minister, v. 26, 27. Note, Though sorrow for the dead is very allowable and commendable, yet there is danger of sinning in it, either by excess or dissimulation; and those tears have too often need to be wept over again.
VII. Concerning their maintenance; they must live upon the altar at which they served, and live comfortably (v. 28): "You shall give them no possession in Israel, no lands or tenements, lest they should be entangled with the affairs of this life;" for God has said, I am their inheritance, and they need no other in reserve; I am their possession, and they need no other in hand. Some land was allowed them (ch. xlviii. 10), but their principal subsistence was by their office. What God appropriated to himself they were the receivers of, for their own proper use and behoof; they lived upon the holy things, and so God himself was the portion both of their inheritance and of their cup. Note, Those who have God for their inheritance and their possession may be content with a little, and ought not to covet a great deal of the possessions and inheritances of this earth. If we have God, we have all; and therefore may well reckon that we have enough. Observe,
1. What the priests were to have from the people, for their maintenance and encouragement. (1.) They must have the flesh of many of the offerings, the sin-offering and trespass-offering, which would supply them and their families with flesh-meat, and the meat-offerings, which would supply them with bread. What we offer to God will redound to our own advantage. (2.) They must have every dedicated devoted thing in Israel, which was in many cases to be turned into money and given to the priest. This is explained, v. 20. Every oblation or free-will offering (which in times of reformation and devotion would be many and considerable) of all, of every sort of your oblations, shall be the priest's. We have the law concerning them Lev. xxvii. (3.) They were to have the first of the dough when it was going to the oven, as well as the first of their fruits when they were going to the barn. God, who is the first, must have the first; and, if it belong to him, his priests must have it. We may then comfortably enjoy what we have, when a share of it has been first set apart for works of piety and charity. To this the apostle's rule bears some analogy, to begin the week with laying by for pious uses, 1 Cor. xvi. 2. The priests being so well provided for, it would be inexcusable in them if they (contrary to the law which every Israelite is bound by) should eat that which is torn or which died of itself, v. 31. Those that were in want of necessary food might perhaps expect to be dispensed with in such a case. Poverty has its temptations, but the priests were so well provided for that they could have no pretence for it.
2. What the people might expect from the priest for their recompence. Those that are kind to a prophet, to a priest, shall have a prophet's, a priest's reward: That he may cause the blessing to rest in thy house (v. 30), that God may cause it by commanding it, that the priest may cause it by praying for it; and it was part of the priest's work to bless the people in the name of the Lord, not only their congregations, but their families. Note, It is all in all to the comfort of any house to have the blessing of God upon it and to have the blessing to rest in it, to dwell where we dwell and to attend the entail of it upon those that shall come after us. And the way to have the blessing of God abide upon our estates is to honour God with them, and to give him and his ministers, him and his poor, their share out of them. God blesses, he surely blesses, the habitation of those who are thus just, Prov. iii. 33. And ministers, by instructing and praying for the families that are kind to them, should do their part towards causing the blessing to rest there. Peace be to this house.
Adam Clarke: Commentary on the Bible - 1831
44:17: No wool shall come upon them - The reason is plain; wool is more apt than linen to contract dirt and breed insects; linen breeds none; besides, this is a vegetable, and the other an animal substance. It was an ancient maxim, that whatever was taken from a dead body was impure in matters of religion, and should not be permitted to enter into the temple. The Egyptian priests always wore linen on their bodies, and shoes of matting or rushes on their feet. The Mohammedans never write the Koran upon vellum or skin of any kind, as they would consider that as a defilement.
Albert Barnes: Notes on the Bible - 1834
44:17: Regulations as to the priests' services. The garments of the priests are defined and various rules prescribed in the Law are repeated with some additions in order to denote additional care to avoid uncleanness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:17: they shall: Exo 28:39, Exo 28:40, Exo 28:43, Exo 39:27-29; Lev 16:4; Rev 4:4, Rev 19:8
Carl Friedrich Keil and Franz Delitzsch
44:17
Requisites for the Administration of the Priests' Office, and the Obligations and Privileges of that Office. - Ezek 44:17. And it shall come to pass, when they go to the gates of the inner court, they shall put on linen clothes, and no wool shall lie upon them, when they serve in the gates of the inner court and serve toward the house. Ezek 44:18. Linen turbans shall be upon their head, and linen drawers upon their hips; they shall not gird themselves in sweat. Ezek 44:19. And when they go out into the outer court, into the outer court to the people, they shall take off their clothes in which they have ministered, and put them in the holy cells, and put on other clothes, that they may not sanctify the people with their clothes. Ezek 44:20. And they shall not shave their head bald, nor let their hair grow freely; they shall cut the hair of their head. Ezek 44:21. And they shall not drink wine, no priest, when they go into the inner court. Ezek 44:22. And a window and a divorced woman they shall not take as wives, but virgins of the seed of the house of Israel, and the widow who has become the widow of a priest they may take. Ezek 44:23. And they shall teach my people, make known to them the difference between holy and common, and between unclean and clean. Ezek 44:24. And they shall stand to judge concerning disputes; and they shall observe my laws and my statutes at all my feasts, and sanctify my Sabbaths. Ezek 44:25. And one shall not go to any corpse of a man to defile himself; only for father and mother, for son and daughter, for brother, for sister who had no husband, may they defile themselves. Ezek 44:26. And after his purification shall they reckon seven days more to him; Ezek 44:27. And on the day when he comes to the holy place, into the inner court, to serve in the holy place, he shall offer his sin-offering, is the saying of the Lord Jehovah. - Ezek 44:28. And so shall it be with their inheritance, that I am their inheritance, ye shall not give them a possession in Israel: I am their possession. Ezek 44:29. The meat-offering, and the sin-offering, and the trespass-offering, these shall they eat, and everything banned in Israel shall belong to them. Ezek 44:30. And the firstlings of all the first-fruits of everything, and every heave-offering of everything, of all your heave-offerings, shall belong to the priests; and the firstlings of all your ground meal shall ye give to the priest, that a blessing may come down upon thy house. Ezek 44:31. No carrion nor anything torn in pieces of fowl and of beast shall the priests eat. - To the directions, who are to perform the service in the new temple, there are appended corresponding instructions concerning the bodily condition in which this service is to be performed, as the bodily condition shadows forth the state of the soul, or the spiritual constitution of the servants of God. The dress prescribed in Ex 28 for the priests to wear during the holy service had this signification. The same rule is here presupposed as still in force; and it is simply renewed and partially emphasized by the enumeration of some of the leading points. At the service at the altar and in the holy place the priests are to wear linen clothes, and, after the performance of the service, they are to take them off again when they go into the outer court (Ezek 44:17-19). In the Mosaic law, שׁשׁ, white byssus, or בּד, white linen, is mentioned as the material used for the priests' clothing (Ex 28:39, Ex 28:42); here the material is more distinctly designated as פּשׁתּים, flax linen; and צמר, animal wool, is expressly forbidden, the motive being assigned for this regulation, namely, that the priest is not to cause himself to sweat by wearing woollen clothing. Sweat produces uncleanness; and the priest, by keeping his body clean, is to show even outwardly that he is clean and blameless. With regard to the putting on and off of the official clothes, the new thorah accords with the Mosaic. For we cannot agree with Kliefoth, who detects a deviation in the fact that, according to Ex 28:43, the priests were to wear the official clothes only when they entered the tabernacle and when approaching the altar, and, according to Lev 6:4; Lev 16:23, were to take them off when the service was ended; whereas, according to Ezek 44:17 of the chapter before us, they were to put them on as soon as they entered the inner court, and were never to come before the people in the official costume. If, according to the Mosaic law, the priests were to go before the altar of burnt-offering in the court in their holy official dress, and not otherwise, they must have put on this dress on entering the court; for they could not wait till they were in front of the altar before they changed their clothes. For the expression צאת אל העם does not imply that, according to Ezekiel, they were never to appear in the presence of the people in their official costume, as it does not mean "come before the people," but "go out to the people," or "walk among the people;" nor is this involved in the words 'ולא יקדּשׁוּ , they shall not sanctify the people in their clothes (by their clothes). The latter by no means affirms that they are to sanctify the people by intercourse with them, but are not to do this in official costume; the meaning is simply that they are not to move among the people in the outer court while wearing their official clothes, that they may not sanctify them by their holy clothes.
This sanctification cannot be understood in any other way than as analogous to the rule laid down in the law, that touching most holy sacrificial flesh would sanctify (Lev 6:11, Lev 6:20), which Ezekiel repeats in Ezek 46:20, and which does not stand in anything like an isolated position in the law, but is also affirmed in Ex 29:37 and Ex 30:29 of the altar of burnt-offering and the vessels of the sanctuary. The same thing which applied to these vessels - namely, that their holiness passed from them to any one who touched them - is here predicated of the holy dresses of the priests; and the moving of the priests among the people in their holy clothes is forbidden, because such holiness, acquired by contact with holy objects, imposed upon the person to whom it had passed the obligation to guard against all defilement (Lev 21:1-8), which the people could not avoid in the ordinary relations of life, and thus a weakening or abolition of the distinction between things holy and common would inevitably have ensued. לשׁכות הקּדשׁ are the holy cell-buildings described in Ezek 42:1-14. - To the clothing there is simply appended in Ezek 44:20 the direction concerning the hair of the head, the natural covering of the head, in relation to which excess on either side is prohibited, either shaving the head bald or wearing the hair uncut. Both of these were forbidden to the priests in the law: shaving in Lev 21:5, and letting the hair grow freely in Lev 10:6; and the latter was simply imposed upon the Nazarites for the period of their vow (Num 6:5). כּסם only occurs here; but its meaning, to cut the hair, is obvious from the context. - Ezek 44:21. The prohibition of the drinking of wine when performing service agrees with Lev 10:9; on the other hand, the instructions concerning the choice of wives are sharpened in Ezek 44:22, as that which only applied to the high priest in the law is here extended to all the priests. In fact, Ezekiel throughout makes no distinction between the high priest and the common priests. In Lev 21:14, marrying a widow is only forbidden to the high priest, who was to marry a virgin of his own people, whereas no such restriction is laid down for the ordinary priests. Here, on the other hand, marrying a widow is forbidden to all the priests, marriage with the widow of a priest being the only one allowed. מכּהן belongs to תּהיה, who has become the widow of a priest.
(Note: The Rabbins (Targ. Talm. and Masor. according to their accentuation) have endeavoured to obliterate this distinction, by applying the first hemistich to the high priest alone, and explaining the second thus: "The widow, who is really a widow, the priest may take," interpreting מכּהן by quidam sacerdotum, or aliqui ex ordine sacerdotali, or ceteri sacerdotes. But this is contrary to the usage of the language, as מכּהן cannot possibly be understood in a partitive sense in this passage, where the priests generally are spoken of, and the plural יקּחוּ follows.)
In Ezek 44:23 and Ezek 44:24 the general official duties of the priests are mentioned, viz., to teach the people, and to instruct them concerning the difference between the holy and the unholy, the clean and the unclean, as in Lev 10:10 (cf. Deut 33:10 and Ezek 22:26); also to administer justice in questions in dispute according to the rights of God-a duty which had already been committed to the priests in its highest form in Deut 17:8., Deut 19:17, and Deut 21:5. על ריב, concerning, in the case of, matters in dispute. עמד , to stand to judge, i.e., to appear or act as judge (compare העמיד שׁפטים, to appoint or institute judges, in 2Chron 19:5). The Keri למשׁפּט is a needless emendation after 2Chron 19:8. The Chetib ושׁפטהוּ, on the other hand, is a copyist's error for ישׁפטהוּ. Lastly, at all the feasts they are to observe the laws and statutes of Jehovah, that is to say, to perform all the priestly duties binding upon them at the feasts, and to sanctify the Sabbaths, not merely by offering the Sabbath sacrifices, but also by maintaining the Sabbath rest (cf. Lev 23:3). - In Ezek 44:25-27 there follow regulations concerning defilement from the dead, and its removal. Ezek 44:25 is a simple repetition of Lev 21:1-3. But the instructions concerning the purification from defilement from the dead are sharpened, inasmuch as not only is the purification prescribed by the law (Num 19:1.), and which lasted seven days, required (this is meant by טהרתו), but a further period of seven days is appointed after these, at the expiration of which the presentation of a sin-offering is demanded before the service in the sanctuary can be resumed. By this demand for a heightened purification, the approach to a corpse permitted to the priests, which was prohibited to the high priest in the Mosaic law, even in the case of father and mother (Lev 21:11), is tolerably equalized.
For these duties and obligations of service the priests are to receive corresponding emoluments. These are treated of in Ezek 44:28-31. They are not, indeed, to receive any share of the land as their property in time to come any more than in former times; but in the place of this Jehovah will be their property and possession, and give them the necessary room for their dwellings from His own property in the land (Ezek 45:4), and let them draw their maintenance from His altar (Ezek 44:29 and Ezek 44:30). The promise that Jehovah will be the נחלה and אחזּה of the priests is a simple repetition of the regulation in the law (Num 18:20; Deut 18:1; Deut 10:9). So far as the construction in Ezek 44:28 is concerned, the words אני נחלתם are really the subject to 'והיתה להם לן, which we are obliged to render obliquely, "the inheritance for them shall be, I am their inheritance." For the proposal of Hitzig to take the words from אני נחלתם to the close of the verse as a parenthesis, and to regard 'המּנחה וגו in Ezek 44:29 as the subject to 'והיתה, is untenable, not only on account of the great harshness which such a parenthesis would involve, but principally because these portions of the sacrifices and heave-offerings which belonged to the priest were not a נחלה, and are never designated as נחלה, inheritance, i.e., property in land. Ezek 44:28 treats of the property in land, which God assigned to the Levites and priests under the Mosaic economy, by appointing them towns to dwell in, with meadows for the feeding of their cattle, within the territory of the other tribes, but would assign to them in future from the heave-offering set apart from the land for the sanctuary (Ezek 45:4). It is not till Ezek 44:29 and Ezek 44:30 that the means of support for the priests are spoken of. They are to be supported from the sacrifices and the tithes and first-fruits which Israel has to pay to Jehovah as the lord of the land, and which He transfers to His servants the priests. For the priests' share of the meat-offering, sin-offering, and trespass-offering, see Lev 2:3; Lev 6:9, Lev 6:11, Lev 6:19; Lev 7:6-7; for that which is put under the ban, Lev 27:21; for the first-fruits, Ex 23:19; Ex 34:26; Deut 18:4; Num 18:13; for the תּרוּמות, Num 15:19; Num 18:19; for the ראשׁית עריסות, Num 15:20-21. In 'להניח, "to cause a blessing to rest upon thy house," the individual Israelite is addressed. For the fact itself, see Mal 3:10. - To the enumeration of the means of support there is appended in Ezek 44:31 an emphatic repetition of the command in Lev 22:8, not to eat of any dead thing (i.e., anything that has died a natural death), or anything torn to pieces, either of birds or beasts, on account of its defiling (Lev 17:15).
John Gill
44:17 And it shall come to pass, that when they enter in at the gates of the inner court,.... The priests before described; when they enter the right way into a true Gospel church, consisting of such who are internally renewed, and have an inward work of grace upon their hearts, and are inward court worshippers; either as private Christians, to pray together, to praise the Lord, to hear his word, and sit down at his table; or as public ministers, to preach the Gospel, and administer ordinances:
they shall be clothed with linen garments; meaning not the outward conversation garments of the Lord's people; nor their inward garment of sanctification; but the robe of Christ's righteousness, and garments of salvation; that fine linen, clean and white, which is the righteousness of the saints; and which, though but one, serves for many; and answers not only all the purposes of a garment, but even of many, of change of raiment: like a garment, it is on, and not in, the saints; it is put upon them by imputation; and, like a garment, it covers them, protects them from all injuries, keeps them warm and comfortable, and beautifies and adorns them; and is compared to linen for its whiteness and purity; see Rev_ 3:18 and in this all the people of God, ministers and private Christians, perform all their services in the house of God; making mention of this, and of this only, whereby they become acceptable unto God, Ps 71:16,
and no wool shall come upon them, while they minister in the gates of the inner court, and within; it is certain that the priests under the law had wool upon them in the time of their ministry; for the purple, blue, and scarlet, as the Jewish writers (k) observe, were all of them dyed wool; of which, with other things, the girdle common to all the priests, and the ephod and breast plate of the high priest, were made, Ex 28:5, and which they wore in their common service: to the Jews in general it was not lawful to wear a garment of linen and woollen, Lev 19:19 and therefore, as Josephus says (l), to the priests only it was allowed to wear such a garment; and it is common with the Jewish doctors (m) to observe, that
"the priests were not clothed to minister in the temple but with wool and linen;''
indeed, on the day of atonement, the high priest, when he went into the holiest of all, had only linen garments on him; and of the service of this day Jarchi interprets the text; but Kimchi rightly objects, that the holiest of all cannot be called a court; and besides, it is said in the plural number,
they shall be clothed, and minister; whereas only the high priest went into the most holy place; and therefore he truly observes, that this is a new thing to be done in future times: and this is true of the spiritual priesthood of saints and ministers of the Gospel, who are to have no wool upon them in their ministrations, whether in a more private or public way; who are, and should profess to be, justified by the righteousness of Christ only, without any works of their own to be joined with it; which to do is unnecessary, indecent, and dangerous: wool is observed to be the clothing of brute beasts, and therefore not a fit emblem of the clothing of saints; and likewise of such as are most slow, and sluggish, and inactive (n), and so an emblem of sloth; and which ought not to be in any of the people of God, and especially in ministers, who of all men should not be slothful in business, but fervent in spirit, serving the Lord. It may be further observed, that clothes made of wool are heavy, and render unfit for business, and cause sweat, which is offensive; and which seems to be a reason, Ezek 44:18, why wool should not be upon them, only linen garments wore by them; that they might be more quick and expeditious in the dispatch of business, and avoid everything that gives offence, that the ministry may not be blamed: woollen clothes are also liable to moths, and worms, and to contract filth; and may signify that the priests of the Lord should be clear of carnal and sensual lusts; these should not be upon them, or they under the predominance of them, and particularly avarice; they should feed the flock, and not fleece it and clothe themselves with the wool of it, Ezek 34:2. The phrase, "and within", or "in the house", seems to denote some place distinct from the inner court, even the more inmost place of the temple, the holy of holies; which signifies heaven itself, into which only the high priest entered once a year, typical of Christ's entering into heaven; and who has opened a way, and given all his people, who are priests unto God, boldness to enter there also by prayer, in the exercise of faith and hope; and which service they perform in the righteousness of Christ, and that only; see Heb 9:8.
(k) Jarchi and Aben Ezra in Exod. xxv. 4. (l) Antiqu. l. 4. c. 8. sect. 11. (m) Misna Kilaim, c. 9. sect. 1. Maimon. Hilchot Cele Hamikdash, c. 8. sect. 12. (n) "Lana segnissimi corporis excrementum est et prophanus vestitus, itaque lanea vestis videtur desidiam, et segnitiem indicare", Apuleius.
John Wesley
44:17 And within - In the temple.
Robert Jamieson, A. R. Fausset and David Brown
44:17 linen--symbolical of purity. Wool soon induces perspiration in the sultry East and so becomes uncleanly.
44:1844:18: Եւ խոյրս կտաւիս ունիցին ՚ի գլուխս իւրեանց, եւ անդրավարտիս կտաւիս յերանս իւրեանց, եւ ո՛չ զգենուցուն բռնութիւն[13030]։ [13030] Ոսկան. Եւ ոչ զգենուցուն ՚ի բռնութեան։
18 Գլուխներին կտաւէ խոյրեր են ունենալու, սրունքներին՝ կտաւէ անդրավարտիքներ: Ծանր հագնուած չպէտք է լինեն:
18 Իրենց գլուխներուն վրայ կտաւէ ապարօշ թող կրեն ու մէջքերնին կտաւէ վարտիքներ թող ունենան։ Քրտնցնող բան պիտի չհագնին։
Եւ խոյրս կտաւիս ունիցին ի գլուխս իւրեանց եւ անդրավարտիս կտաւիս յերանս իւրեանց, եւ [956]ոչ զգենուցուն բռնութիւն:

44:18: Եւ խոյրս կտաւիս ունիցին ՚ի գլուխս իւրեանց, եւ անդրավարտիս կտաւիս յերանս իւրեանց, եւ ո՛չ զգենուցուն բռնութիւն[13030]։
[13030] Ոսկան. Եւ ոչ զգենուցուն ՚ի բռնութեան։
18 Գլուխներին կտաւէ խոյրեր են ունենալու, սրունքներին՝ կտաւէ անդրավարտիքներ: Ծանր հագնուած չպէտք է լինեն:
18 Իրենց գլուխներուն վրայ կտաւէ ապարօշ թող կրեն ու մէջքերնին կտաւէ վարտիքներ թող ունենան։ Քրտնցնող բան պիտի չհագնին։
zohrab-1805▾ eastern-1994▾ western am▾
44:1844:18 Увясла на головах их должны быть также льняные; и исподняя одежда на чреслах их должна быть также льняная; в поту они не должны опоясываться.
44:18 καὶ και and; even κιδάρεις κιδαρις have; hold ἐπὶ επι in; on ταῖς ο the κεφαλαῖς κεφαλη head; top αὐτῶν αυτος he; him καὶ και and; even περισκελῆ περισκελης have; hold ἐπὶ επι in; on τὰς ο the ὀσφύας οσφυς loins; waist αὐτῶν αυτος he; him καὶ και and; even οὐ ου not περιζώσονται περιζωννυμι wrap; gird up βίᾳ βια violence
44:18 פַּאֲרֵ֤י paʔᵃrˈê פְּאֵר headdress פִשְׁתִּים֙ fištîm פֵּשֶׁת flax יִהְי֣וּ yihyˈû היה be עַל־ ʕal- עַל upon רֹאשָׁ֔ם rōšˈām רֹאשׁ head וּ û וְ and מִכְנְסֵ֣י miḵnᵊsˈê מִכְנָס drawer פִשְׁתִּ֔ים fištˈîm פֵּשֶׁת flax יִהְי֖וּ yihyˌû היה be עַל־ ʕal- עַל upon מָתְנֵיהֶ֑ם moṯnêhˈem מָתְנַיִם hips לֹ֥א lˌō לֹא not יַחְגְּר֖וּ yaḥgᵊrˌû חגר gird בַּ ba בְּ in † הַ the יָּֽזַע׃ yyˈāzaʕ יֶזַע sweat
44:18. vittae lineae erunt in capitibus eorum et feminalia linea erunt in lumbis eorum et non accingentur in sudoreThey shall have linen mitres on their heads, and linen breeches on their loins, and they shall not be girded with any thing that causeth sweat.
18. They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with sweat.
44:18. They shall have linen bands on their heads, and linen undergarments over their loins, and they shall not be girded so as to sweat.
44:18. They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird [themselves] with any thing that causeth sweat.
They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird [themselves] with any thing that causeth sweat:

44:18 Увясла на головах их должны быть также льняные; и исподняя одежда на чреслах их должна быть также льняная; в поту они не должны опоясываться.
44:18
καὶ και and; even
κιδάρεις κιδαρις have; hold
ἐπὶ επι in; on
ταῖς ο the
κεφαλαῖς κεφαλη head; top
αὐτῶν αυτος he; him
καὶ και and; even
περισκελῆ περισκελης have; hold
ἐπὶ επι in; on
τὰς ο the
ὀσφύας οσφυς loins; waist
αὐτῶν αυτος he; him
καὶ και and; even
οὐ ου not
περιζώσονται περιζωννυμι wrap; gird up
βίᾳ βια violence
44:18
פַּאֲרֵ֤י paʔᵃrˈê פְּאֵר headdress
פִשְׁתִּים֙ fištîm פֵּשֶׁת flax
יִהְי֣וּ yihyˈû היה be
עַל־ ʕal- עַל upon
רֹאשָׁ֔ם rōšˈām רֹאשׁ head
וּ û וְ and
מִכְנְסֵ֣י miḵnᵊsˈê מִכְנָס drawer
פִשְׁתִּ֔ים fištˈîm פֵּשֶׁת flax
יִהְי֖וּ yihyˌû היה be
עַל־ ʕal- עַל upon
מָתְנֵיהֶ֑ם moṯnêhˈem מָתְנַיִם hips
לֹ֥א lˌō לֹא not
יַחְגְּר֖וּ yaḥgᵊrˌû חגר gird
בַּ ba בְּ in
הַ the
יָּֽזַע׃ yyˈāzaʕ יֶזַע sweat
44:18. vittae lineae erunt in capitibus eorum et feminalia linea erunt in lumbis eorum et non accingentur in sudore
They shall have linen mitres on their heads, and linen breeches on their loins, and they shall not be girded with any thing that causeth sweat.
44:18. They shall have linen bands on their heads, and linen undergarments over their loins, and they shall not be girded so as to sweat.
44:18. They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird [themselves] with any thing that causeth sweat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Даже “увясла” (головные повязки, греч. kidareiV, слав. клобуки, евр. пеер, но в Пятокнижии мигбаа, а у первосвященника мицнефет, пеер - обыкновенные мирские повязки: XXIV:17, 23; Ис III:20: и др.), как и исподняя одежда (слав. “опоясание”, но греч. periskelh, Вульг. leminalia, евр. микнесаим, соб. короткие брюки (И. Фл. Ant. III, 7, 1; в Исх XXVIII:42: слав. “надраги”) должны быть льняными у священников. Далее у пророка, по-видимому, указывается и основание для такого требования: “в поту они не должны оставаться”, замечание, которое допускает и такой перевод: “потнаго (яза ap. leg., но близкое к зев Быт III:19: “пот”) они не должны, одевать” (см. объяснение ст. 17). LXX: “и да не препоясются крепко”, ??? - не должны перезатягиваться в одежду, что стесняет свободу движений и вызывает потение.
Albert Barnes: Notes on the Bible - 1834
44:18
The material of which the four vestments of the ordinary priest were made was "linen," or, more accurately, "byssus," the cotton stuff of Egypt. The two special qualities of the byssus - white and shining - are characteristic, and on them part of the symbolic meaning depended. Compare Rev 19:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:18: bonnets: Exo 28:40, Exo 28:41, Exo 39:28; Co1 11:4-10
linen breeches: Exo 28:42, Exo 28:43; Co1 14:40, with anything that causeth sweat, or, in sweating places, Heb. in, or with sweat.
John Gill
44:18 And they shall have linen bonnets upon their heads,.... Denoting gravity and modesty, subjection to God, and authority among men under him; and also purity of doctrine, and clearness of light and knowledge:
and shall have linen breeches upon their loins; expressive of chastity; see Ex 28:40,
they shall not gird themselves with anything that causeth sweat; so not with wool, which is apt to cause sweat; and is thought to be the reason why it is forbidden in the preceding verse; and so this girdle must be different from the priest's girdle under the law, for that had wool in it: sweat is of an ill smell, and very offensive; and may denote unsound doctrine and immorality in life and conversation, which give offence, and cause the ministry to be blamed, to which is opposed the girdle of truth and holiness, Eph 6:14. The Talmudic doctors interpret this of the place of girding, which is liable to sweat; and they say (o),
"they used not to gird neither below the loins, nor above the arm holes; but over against, or about the armholes;''
which is observed by Jarchi and Kimchi on the text; and the Targum is,
"they shall not gird upon or about the loins, but about the heart;''
that is, about the breast or paps; hence Christ our great High Priest is described as girt about the paps with a golden girdle, Rev_ 1:13 so these are girt that are made priests by him; denoting their hearty zeal and affection for the truths of his Gospel, and the honour of his name, and their readiness to serve and glorify him: or,
they shall not gird themselves loosely (p); in a negligent manner, which is both indecent, and hinders business.
(o) T. Bab. Zevachim, fol. 18. 2. & 19. 1. (p) "non cingent seipsos modo instabili, nempe neglectim circumponendo cingulum nimis laxum", Gussetius, p. 315. The Tigurine version is, "quae non adstringent arctius".
Robert Jamieson, A. R. Fausset and David Brown
44:18 bonnets--turbans.
44:1944:19: Եւ յելանելն իւրեանց յարտաքին սրահն առ ժողովուրդն, մերկասցին զպատմուճանս իւրեանց որով պաշտիցենն. եւ դիցեն զնոսա ՚ի սենեակն սրբութեանց, եւ զգեցցին ա՛յլ պատմուճանս. եւ մի՛ սրբեսցեն զժողովուրդն պատմուճանօք իւրեանց։
19 Ու երբ դուրս գան արտաքին գաւիթ՝ ժողովրդի մօտ, հանելու են իրենց պատմուճանները, որոնցով պաշտամունք են մատուցում, դնելու են դրանք սուրբ սենեակը եւ հագնելու են ուրիշ պատմուճաններ, որպէսզի ժողովրդին իրենց պատմուճաններով չսրբագործեն:
19 Երբ դուրսի գաւիթը ժողովուրդին ելլեն, իրենց պաշտամունքին զգեստները թող հանեն ու զանոնք սուրբ սենեակներուն մէջ դնեն եւ ուրիշ զգեստներ հագնին, որպէս զի իրենց զգեստներովը ժողովուրդը չսրբեն։
Եւ յելանելն իւրեանց [957]յարտաքին սրահն`` առ ժողովուրդն` մերկասցին զպատմուճանս իւրեանց որով պաշտիցենն. եւ դիցեն զնոսա ի սենեակն սրբութեանց, եւ զգեցցին այլ պատմուճանս. եւ մի՛ սրբեսցեն զժողովուրդն պատմուճանօք իւրեանց:

44:19: Եւ յելանելն իւրեանց յարտաքին սրահն առ ժողովուրդն, մերկասցին զպատմուճանս իւրեանց որով պաշտիցենն. եւ դիցեն զնոսա ՚ի սենեակն սրբութեանց, եւ զգեցցին ա՛յլ պատմուճանս. եւ մի՛ սրբեսցեն զժողովուրդն պատմուճանօք իւրեանց։
19 Ու երբ դուրս գան արտաքին գաւիթ՝ ժողովրդի մօտ, հանելու են իրենց պատմուճանները, որոնցով պաշտամունք են մատուցում, դնելու են դրանք սուրբ սենեակը եւ հագնելու են ուրիշ պատմուճաններ, որպէսզի ժողովրդին իրենց պատմուճաններով չսրբագործեն:
19 Երբ դուրսի գաւիթը ժողովուրդին ելլեն, իրենց պաշտամունքին զգեստները թող հանեն ու զանոնք սուրբ սենեակներուն մէջ դնեն եւ ուրիշ զգեստներ հագնին, որպէս զի իրենց զգեստներովը ժողովուրդը չսրբեն։
zohrab-1805▾ eastern-1994▾ western am▾
44:1944:19 А когда надобно будет выйти на внешний двор, на внешний двор к народу, тогда они должны будут снять одежды свои, в которых они служили, и оставить их в священных комнатах, и одеться в другие одежды, чтобы священными одеждами своими не прикасаться к народу.
44:19 καὶ και and; even ἐν εν in τῷ ο the ἐκπορεύεσθαι εκπορευομαι emerge; travel out αὐτοὺς αυτος he; him εἰς εις into; for τὴν ο the αὐλὴν αυλη courtyard; fold τὴν ο the ἐξωτέραν εξωτερος outer πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population ἐκδύσονται εκδυω disrobe; take off τὰς ο the στολὰς στολη robe αὐτῶν αυτος he; him ἐν εν in αἷς ος who; what αὐτοὶ αυτος he; him λειτουργοῦσιν λειτουργεω employed; minister ἐν εν in αὐταῖς αυτος he; him καὶ και and; even θήσουσιν τιθημι put; make αὐτὰς αυτος he; him ἐν εν in ταῖς ο the ἐξέδραις εξεδρα the ἁγίων αγιος holy καὶ και and; even ἐνδύσονται ενδυω dress in; wear στολὰς στολη robe ἑτέρας ετερος different; alternate καὶ και and; even οὐ ου not μὴ μη not ἁγιάσωσιν αγιαζω hallow τὸν ο the λαὸν λαος populace; population ἐν εν in ταῖς ο the στολαῖς στολη robe αὐτῶν αυτος he; him
44:19 וּ֠ û וְ and בְ vᵊ בְּ in צֵאתָם ṣēṯˌām יצא go out אֶל־ ʔel- אֶל to הֶ he הַ the חָצֵ֨ר ḥāṣˌēr חָצֵר court הַ ha הַ the חִיצֹונָ֜ה ḥîṣônˈā חִיצֹון external אֶל־ ʔel- אֶל to הֶ he הַ the חָצֵ֣ר ḥāṣˈēr חָצֵר court הַ ha הַ the חִיצֹונָה֮ ḥîṣônā חִיצֹון external אֶל־ ʔel- אֶל to הָ hā הַ the עָם֒ ʕˌām עַם people יִפְשְׁט֣וּ yifšᵊṭˈû פשׁט strip off אֶת־ ʔeṯ- אֵת [object marker] בִּגְדֵיהֶ֗ם biḡᵊḏêhˈem בֶּגֶד garment אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵ֨מָּה֙ hˈēmmā הֵמָּה they מְשָׁרְתִ֣ם mᵊšārᵊṯˈim שׁרת serve בָּ֔ם bˈām בְּ in וְ wᵊ וְ and הִנִּ֥יחוּ hinnˌîḥû נוח settle אֹותָ֖ם ʔôṯˌām אֵת [object marker] בְּ bᵊ בְּ in לִֽשְׁכֹ֣ת lˈišᵊḵˈōṯ לִשְׁכָּה hall הַ ha הַ the קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and לָֽבְשׁוּ֙ lˈāvᵊšû לבשׁ cloth בְּגָדִ֣ים bᵊḡāḏˈîm בֶּגֶד garment אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יְקַדְּשׁ֥וּ yᵊqaddᵊšˌû קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֖ם ʕˌām עַם people בְּ bᵊ בְּ in בִגְדֵיהֶֽם׃ viḡᵊḏêhˈem בֶּגֶד garment
44:19. cumque egredientur atrium exterius ad populum exuent se vestimenta sua in quibus ministraverunt et reponent ea in gazofilacio sanctuarii et vestient se vestimentis aliis et non sanctificabunt populum in vestibus suisAnd when they shall go forth to the outward court to the people, they shall put off their garments wherein they ministered, and lay them up in the store chamber of the sanctuary, and they shall clothe themselves with other garments: and they shall not sanctify the people with their vestments.
19. And when they go forth into the outer court, even into the outer court to the people, they shall put off their garments wherein they minister, and lay them in the holy chambers, and they shall put on other garments, that they sanctify not the people with their garments.
44:19. And when they go forth to the outer court to the people, they shall strip off their vestments, in which they ministered, and they shall place them in the storeroom of the sanctuary, and they shall clothe themselves with other garments. And they shall not sanctify the people in their vestments.
44:19. And when they go forth into the utter court, [even] into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments.
And when they go forth into the utter court, [even] into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments:

44:19 А когда надобно будет выйти на внешний двор, на внешний двор к народу, тогда они должны будут снять одежды свои, в которых они служили, и оставить их в священных комнатах, и одеться в другие одежды, чтобы священными одеждами своими не прикасаться к народу.
44:19
καὶ και and; even
ἐν εν in
τῷ ο the
ἐκπορεύεσθαι εκπορευομαι emerge; travel out
αὐτοὺς αυτος he; him
εἰς εις into; for
τὴν ο the
αὐλὴν αυλη courtyard; fold
τὴν ο the
ἐξωτέραν εξωτερος outer
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
ἐκδύσονται εκδυω disrobe; take off
τὰς ο the
στολὰς στολη robe
αὐτῶν αυτος he; him
ἐν εν in
αἷς ος who; what
αὐτοὶ αυτος he; him
λειτουργοῦσιν λειτουργεω employed; minister
ἐν εν in
αὐταῖς αυτος he; him
καὶ και and; even
θήσουσιν τιθημι put; make
αὐτὰς αυτος he; him
ἐν εν in
ταῖς ο the
ἐξέδραις εξεδρα the
ἁγίων αγιος holy
καὶ και and; even
ἐνδύσονται ενδυω dress in; wear
στολὰς στολη robe
ἑτέρας ετερος different; alternate
καὶ και and; even
οὐ ου not
μὴ μη not
ἁγιάσωσιν αγιαζω hallow
τὸν ο the
λαὸν λαος populace; population
ἐν εν in
ταῖς ο the
στολαῖς στολη robe
αὐτῶν αυτος he; him
44:19
וּ֠ û וְ and
בְ vᵊ בְּ in
צֵאתָם ṣēṯˌām יצא go out
אֶל־ ʔel- אֶל to
הֶ he הַ the
חָצֵ֨ר ḥāṣˌēr חָצֵר court
הַ ha הַ the
חִיצֹונָ֜ה ḥîṣônˈā חִיצֹון external
אֶל־ ʔel- אֶל to
הֶ he הַ the
חָצֵ֣ר ḥāṣˈēr חָצֵר court
הַ ha הַ the
חִיצֹונָה֮ ḥîṣônā חִיצֹון external
אֶל־ ʔel- אֶל to
הָ הַ the
עָם֒ ʕˌām עַם people
יִפְשְׁט֣וּ yifšᵊṭˈû פשׁט strip off
אֶת־ ʔeṯ- אֵת [object marker]
בִּגְדֵיהֶ֗ם biḡᵊḏêhˈem בֶּגֶד garment
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
מְשָׁרְתִ֣ם mᵊšārᵊṯˈim שׁרת serve
בָּ֔ם bˈām בְּ in
וְ wᵊ וְ and
הִנִּ֥יחוּ hinnˌîḥû נוח settle
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
בְּ bᵊ בְּ in
לִֽשְׁכֹ֣ת lˈišᵊḵˈōṯ לִשְׁכָּה hall
הַ ha הַ the
קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
וְ wᵊ וְ and
לָֽבְשׁוּ֙ lˈāvᵊšû לבשׁ cloth
בְּגָדִ֣ים bᵊḡāḏˈîm בֶּגֶד garment
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יְקַדְּשׁ֥וּ yᵊqaddᵊšˌû קדשׁ be holy
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֖ם ʕˌām עַם people
בְּ bᵊ בְּ in
בִגְדֵיהֶֽם׃ viḡᵊḏêhˈem בֶּגֶד garment
44:19. cumque egredientur atrium exterius ad populum exuent se vestimenta sua in quibus ministraverunt et reponent ea in gazofilacio sanctuarii et vestient se vestimentis aliis et non sanctificabunt populum in vestibus suis
And when they shall go forth to the outward court to the people, they shall put off their garments wherein they ministered, and lay them up in the store chamber of the sanctuary, and they shall clothe themselves with other garments: and they shall not sanctify the people with their vestments.
44:19. And when they go forth to the outer court to the people, they shall strip off their vestments, in which they ministered, and they shall place them in the storeroom of the sanctuary, and they shall clothe themselves with other garments. And they shall not sanctify the people in their vestments.
44:19. And when they go forth into the utter court, [even] into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments.
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
19. Священные одежды при выходе священников к народу, т. е. на внешний двор, должны сниматься в особых священных комнатах, чтобы ими “не освятить народа” (рус. по Тарг. “не прикасаться”, но LXX: “да не освятят людий”). До того должна быть оберегаема святость от приражения чего-либо мирского: хотя она прикосновением своим освящает мирское, но этим освящением нужно пожертвовать для соблюдения ее во всей ее кристальной чистой. До того трансцендентна у Иезекииля идея Божества. Критическая школа несправедливо видит здесь крайнее материализирование святости: это глубокий символизм.
Albert Barnes: Notes on the Bible - 1834
44:19
They shall not sanctify the people - They shall not touch the people with their holy garments. The word "sanctify" is used because the effect of touching was to separate as holy the persons or things so touched (Exo 29:37; Exo 30:29; compare Lev 6:18). The priests wore the distinctive dress, only while performing in the temple strictly sacrificial services.
The holy chambers; see Eze 42:1 ff.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:19: they shall put: Eze 42:13, Eze 42:14; Lev 6:10, Lev 6:11
sanctify: Eze 46:20; Exo 29:37, Exo 30:29; Lev 6:27; Mat 23:17-19; Co1 3:5, Co1 3:6
John Gill
44:19 And when they go forth into the utter court,.... Out of the inner court where they minister, when they have done their service:
even into the utter court to the people; out of the church into the world, where the people are, doing their business, whether good men or bad:
they shall put off their garments wherein they ministered, and lay them in the holy chambers; the north and south chambers; See Gill on Ezek 42:13, Ezek 42:14,
and they shall put on other garments; which are their outward conversation garments, which are proper to appear in before men, for the honour of religion; though not sufficient to appear in before God, and render acceptable unto him:
and they shall not sanctify the people with their garments; the garments of the priesthood were reckoned holy, whatsoever was holy, that which it touched accounted holy also; and therefore, to preserve a difference between the priests and the common people, they were not to wear their holy garments but in the time of service; or lest any superstitious notion should obtain among the people, that they were sanctified by touching their clothes; as the Papists give out, that if a man is buried in a monk's cowl, he shall be saved: or the sense is, that they should not possess the minds of the people with a notion of any real sanctity in their garments; or that their conversation garments, or good works, can be of any service to them: this may be opposed to works of supererogation.
John Wesley
44:19 Shall not sanctify - By the law, common things, touching holy things, became consecrated, and no more fit for common use.
Robert Jamieson, A. R. Fausset and David Brown
44:19 not sanctify the people with their garments--namely, those peculiarly priestly vestments in which they ministered in the sanctuary.
44:2044:20: Եւ զգլուխս իւրեանց մի՛ գերծցեն, եւ զվարսս իւրեանց մի՛ անօսրացուսցեն. ծածկելով ծածկեսցեն զգլուխս իւրեանց։
20 Գլուխները չեն ածիլելու, մազերը չեն նօսրացնելու. պինդ ծածկելու են իրենց գլուխները:
20 Գլուխնին թող չածիլեն, ո՛չ ալ մազերնին երկնցնեն, հապա միայն գլուխին մազերը կարճցնեն։
Եւ զգլուխս իւրեանց մի գերծցեն, եւ զվարսս իւրեանց մի՛ [958]անօսրացուսցեն, ծածկելով ծածկեսցեն`` զգլուխս իւրեանց:

44:20: Եւ զգլուխս իւրեանց մի՛ գերծցեն, եւ զվարսս իւրեանց մի՛ անօսրացուսցեն. ծածկելով ծածկեսցեն զգլուխս իւրեանց։
20 Գլուխները չեն ածիլելու, մազերը չեն նօսրացնելու. պինդ ծածկելու են իրենց գլուխները:
20 Գլուխնին թող չածիլեն, ո՛չ ալ մազերնին երկնցնեն, հապա միայն գլուխին մազերը կարճցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
44:2044:20 И головы своей они не должны брить, и не должны отпускать волос, а пусть непременно стригут головы свои.
44:20 καὶ και and; even τὰς ο the κεφαλὰς κεφαλη head; top αὐτῶν αυτος he; him οὐ ου not ξυρήσονται ξυραω shave καὶ και and; even τὰς ο the κόμας κομη hairstyle αὐτῶν αυτος he; him οὐ ου not ψιλώσουσιν ψιλοω cover καλύψουσιν καλυπτω cover τὰς ο the κεφαλὰς κεφαλη head; top αὐτῶν αυτος he; him
44:20 וְ wᵊ וְ and רֹאשָׁם֙ rōšˌām רֹאשׁ head לֹ֣א lˈō לֹא not יְגַלֵּ֔חוּ yᵊḡallˈēḥû גלח shave וּ û וְ and פֶ֖רַע fˌeraʕ פֶּרַע loose hair לֹ֣א lˈō לֹא not יְשַׁלֵּ֑חוּ yᵊšallˈēḥû שׁלח send כָּסֹ֥ום kāsˌôm כסם clip יִכְסְמ֖וּ yiḵsᵊmˌû כסם clip אֶת־ ʔeṯ- אֵת [object marker] רָאשֵׁיהֶֽם׃ rāšêhˈem רֹאשׁ head
44:20. caput autem suum non radent neque comam nutrient sed tondentes adtondent capita suaNeither shall they shave their heads, nor wear long hair: but they shall only poll their heads.
20. Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.
44:20. Now they shall not shave their heads, and they shall not grow long hair. Instead, they shall trim the hair of their heads.
44:20. Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.
Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads:

44:20 И головы своей они не должны брить, и не должны отпускать волос, а пусть непременно стригут головы свои.
44:20
καὶ και and; even
τὰς ο the
κεφαλὰς κεφαλη head; top
αὐτῶν αυτος he; him
οὐ ου not
ξυρήσονται ξυραω shave
καὶ και and; even
τὰς ο the
κόμας κομη hairstyle
αὐτῶν αυτος he; him
οὐ ου not
ψιλώσουσιν ψιλοω cover
καλύψουσιν καλυπτω cover
τὰς ο the
κεφαλὰς κεφαλη head; top
αὐτῶν αυτος he; him
44:20
וְ wᵊ וְ and
רֹאשָׁם֙ rōšˌām רֹאשׁ head
לֹ֣א lˈō לֹא not
יְגַלֵּ֔חוּ yᵊḡallˈēḥû גלח shave
וּ û וְ and
פֶ֖רַע fˌeraʕ פֶּרַע loose hair
לֹ֣א lˈō לֹא not
יְשַׁלֵּ֑חוּ yᵊšallˈēḥû שׁלח send
כָּסֹ֥ום kāsˌôm כסם clip
יִכְסְמ֖וּ yiḵsᵊmˌû כסם clip
אֶת־ ʔeṯ- אֵת [object marker]
רָאשֵׁיהֶֽם׃ rāšêhˈem רֹאשׁ head
44:20. caput autem suum non radent neque comam nutrient sed tondentes adtondent capita sua
Neither shall they shave their heads, nor wear long hair: but they shall only poll their heads.
44:20. Now they shall not shave their heads, and they shall not grow long hair. Instead, they shall trim the hair of their heads.
44:20. Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. К правилам об одежде, естественно, примыкают правила о волосах, этом естественном одеянии животных. Священникам одинаково запрещается как брить волосы, что было в древности знаком траура (VII:18; Ам VIII:10: и др.), а в Египте - отличием жрецов, в Израиле же запрещено было Моисеевым законом и мирянам (XIV:1">Втор XIV:1), так и отпускать их, как то делали назореи (между прочим, Самуил 1: Цар I:11; для священников это было неудобно), но должны их стричь (касам ap. leg., ср. ассир. касаму, резать). Ср. Лев XXI:5, 10. Волосы считались тоже седалищем жизни, почему назореи их сожигали в жертву Богу при окончании обета. Жизнь священников нового храма будет введена в должные границы, не развиваясь по прихоти природы и не замирая.
Adam Clarke: Commentary on the Bible - 1831
44:20: Neither shall they shave their heads - The priests of Isis shaved their heads close to the skin; the priests of Budhoo do so still, their ordinances oblige them to shave their heads every tenth day. To let the hair grow long would have been improper; therefore the Lord commands them to poll - cut the hair short, but not to shave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:20: shave: Lev. 21:5-24; Deu 14:1
nor suffer: Num 6:5; Co1 11:14
Geneva 1599
44:20 Neither shall they (f) shave their heads, nor allow their locks to grow long; they shall only cut [the hair of] their heads.
(f) As did the infidels and heathen.
John Gill
44:20 Neither shall they shave their heads,.... As the priests and worshippers of Isis and Serapis did, as Jerom on the text observes; and as the Romish priests now do, from whom the Lord's faithful ministers must be distinguished:
nor suffer their locks to grow long; as the Nazarites, that a distinction might be preserved between those who were and were not such; or rather, after the manner of women, their locks hanging down, and flowing about their shoulders, as a token of levity, wantonness, effeminacy, pride, and vanity; see 1Cor 11:14,
they shall only poll their heads; observe a medium between both; neither shave their heads close, nor let their hair grow long, but keep it in an even moderate length; for which reason godly men of the last age among us were called "round heads".
John Wesley
44:20 To grow long - Priding themselves in it, as Absalom. Shall only poll - When the hair is grown, they shall cut the ends of their hair, and keep it in moderate size.
Robert Jamieson, A. R. Fausset and David Brown
44:20 Neither . . . shave . . . heads--as mourners do (Lev 21:1-5). The worshippers of the Egyptian idols Serapis and Isis shaved their heads; another reason why Jehovah's priests are not to do so.
nor suffer . . . locks to grow long--as the luxurious, barbarians, and soldiers in warfare did [JEROME].
44:2144:21: Եւ գինի մի՛ արբցեն ամենայն քահանայքն ՚ի մտանե՛լն իւրեանց ՚ի ներքին սրահն։
21 Ներքին գաւիթ մտնելիս ոչ մի քահանայ գինի թող չխմի:
21 Ոեւէ քահանայ գինի պէտք չէ խմէ, երբ ներքին գաւիթը մտնէ։
Եւ գինի մի՛ արբցեն ամենայն քահանայքն ի մտանելն իւրեանց ի ներքին [959]սրահն:

44:21: Եւ գինի մի՛ արբցեն ամենայն քահանայքն ՚ի մտանե՛լն իւրեանց ՚ի ներքին սրահն։
21 Ներքին գաւիթ մտնելիս ոչ մի քահանայ գինի թող չխմի:
21 Ոեւէ քահանայ գինի պէտք չէ խմէ, երբ ներքին գաւիթը մտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
44:2144:21 И вина не должен пить ни один священник, когда идет во внутренний двор.
44:21 καὶ και and; even οἶνον οινος wine οὐ ου not μὴ μη not πίωσιν πινω drink πᾶς πας all; every ἱερεὺς ιερευς priest ἐν εν in τῷ ο the εἰσπορεύεσθαι εισπορευομαι intrude; travel into αὐτοὺς αυτος he; him εἰς εις into; for τὴν ο the αὐλὴν αυλη courtyard; fold τὴν ο the ἐσωτέραν εσωτερος inner
44:21 וְ wᵊ וְ and יַ֥יִן yˌayin יַיִן wine לֹֽא־ lˈō- לֹא not יִשְׁתּ֖וּ yištˌû שׁתה drink כָּל־ kol- כֹּל whole כֹּהֵ֑ן kōhˈēn כֹּהֵן priest בְּ bᵊ בְּ in בֹואָ֖ם vôʔˌām בוא come אֶל־ ʔel- אֶל to הֶ he הַ the חָצֵ֥ר ḥāṣˌēr חָצֵר court הַ ha הַ the פְּנִימִֽית׃ ppᵊnîmˈîṯ פְּנִימִי inner
44:21. et vinum non bibet omnis sacerdos quando ingressurus est atrium interiusAnd no priest shall drink wine when he is to go into the inner court.
21. Neither shall any priest drink wine, when they enter into the inner court.
44:21. And no priest shall drink wine, when he will be entering into the inner court.
44:21. Neither shall any priest drink wine, when they enter into the inner court.
Neither shall any priest drink wine, when they enter into the inner court:

44:21 И вина не должен пить ни один священник, когда идет во внутренний двор.
44:21
καὶ και and; even
οἶνον οινος wine
οὐ ου not
μὴ μη not
πίωσιν πινω drink
πᾶς πας all; every
ἱερεὺς ιερευς priest
ἐν εν in
τῷ ο the
εἰσπορεύεσθαι εισπορευομαι intrude; travel into
αὐτοὺς αυτος he; him
εἰς εις into; for
τὴν ο the
αὐλὴν αυλη courtyard; fold
τὴν ο the
ἐσωτέραν εσωτερος inner
44:21
וְ wᵊ וְ and
יַ֥יִן yˌayin יַיִן wine
לֹֽא־ lˈō- לֹא not
יִשְׁתּ֖וּ yištˌû שׁתה drink
כָּל־ kol- כֹּל whole
כֹּהֵ֑ן kōhˈēn כֹּהֵן priest
בְּ bᵊ בְּ in
בֹואָ֖ם vôʔˌām בוא come
אֶל־ ʔel- אֶל to
הֶ he הַ the
חָצֵ֥ר ḥāṣˌēr חָצֵר court
הַ ha הַ the
פְּנִימִֽית׃ ppᵊnîmˈîṯ פְּנִימִי inner
44:21. et vinum non bibet omnis sacerdos quando ingressurus est atrium interius
And no priest shall drink wine when he is to go into the inner court.
44:21. And no priest shall drink wine, when he will be entering into the inner court.
44:21. Neither shall any priest drink wine, when they enter into the inner court.
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
21. Подтверждается Моисеево (Лев X:9) запрещение священникам употреблять вино пред отправлением обязанностей, т. е. пред вступлением во внутренний двор. Имея широкое употребление в языческих, в частности - в ханаанских культах, вино всегда не пользовалось симпатиями истинных служителей Иеговы (назореи, рехавиты) и пророк Иезекииль не именует его в числе жертвенных приношений (XLV:17).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:21: Lev 10:9; Luk 1:15; Ti1 3:8, Ti1 5:23; Tit 1:7, Tit 1:8
John Gill
44:21 Neither shall any priest drink wine,.... That is, to excess, immoderately, so as to be inebriated with it, Lev 10:9, should not be given to it, and greedy of it, and drink it so as to disguise themselves: this is reckoned among the qualifications of a Gospel minister, Ti1 3:3, otherwise it is not forbidden good men, or ministers of the word, to drink wine, for health's sake, and for the refreshment of nature, provided it is done in moderation, Ti1 5:23, and particularly care should be taken that they drink it in such a manner,
when they enter into the inner court: to attend divine service, since immoderate drinking affects the memory; and such may forget the law and doctrines of the Lord they are to deliver or hear; and may put them upon saying and doing that which is improper and indecent: drunkenness in any Christian professor is abominable, especially in a minister of the word; and when it appears in his ministration, it is scandalous to the last degree.
John Wesley
44:21 Drink wine - Or any other strong liquor, when they go either to trim the lamps or set the shew - bread in order, or to offer incense in the temple, or when they go to the altar to offer a sacrifice, which stood in the inner court.
Robert Jamieson, A. R. Fausset and David Brown
44:21 Neither . . . wine--lest the holy enthusiasm of their devotion should be mistaken for inebriation, as in Peter's case (Acts 2:13, Acts 2:15, Acts 2:18).
44:2244:22: Եւ զայրի, եւ զհանեալ մի՛ առնուցուն իւրեանց ՚ի կանայս, այլ զկոյսս ՚ի զաւակէ տանն Իսրայէլի. եւ այրի թէ իցէ ՚ի քահանայէ մնացեալ՝ առցեն[13031]։ [13031] Ոսկան. Իւրեանց կանայս։
22 Որբեւայրի կամ արձակուած կնոջն իրենց կին թող չառնեն, այլ՝ Իսրայէլի տան ծնունդ կոյսերի կամ քահանայից մնացած որբեւայրու:
22 Որբեւայրին կամ արձակուածը իրենց կին պէտք չէ առնեն, հապա Իսրայէլի սերունդէն եղող կոյսը կամ քահանայէ մը որբեւարի մնացած կինը առնեն։
Եւ զայրի եւ զհանեալ մի՛ առնուցուն իւրեանց ի կանայս, այլ զկոյսս ի զաւակէ տանն Իսրայելի, եւ այրի թէ իցէ ի քահանայէ մնացեալ` առցեն:

44:22: Եւ զայրի, եւ զհանեալ մի՛ առնուցուն իւրեանց ՚ի կանայս, այլ զկոյսս ՚ի զաւակէ տանն Իսրայէլի. եւ այրի թէ իցէ ՚ի քահանայէ մնացեալ՝ առցեն[13031]։
[13031] Ոսկան. Իւրեանց կանայս։
22 Որբեւայրի կամ արձակուած կնոջն իրենց կին թող չառնեն, այլ՝ Իսրայէլի տան ծնունդ կոյսերի կամ քահանայից մնացած որբեւայրու:
22 Որբեւայրին կամ արձակուածը իրենց կին պէտք չէ առնեն, հապա Իսրայէլի սերունդէն եղող կոյսը կամ քահանայէ մը որբեւարի մնացած կինը առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
44:2244:22 Ни вдовы, ни разведенной с мужем они не должны брать себе в жены, а только могут брать себе девиц из племени дома Израилева и вдову, оставшуюся вдовою от священника.
44:22 καὶ και and; even χήραν χηρα widow καὶ και and; even ἐκβεβλημένην εκβεβηλοω not λήμψονται λαμβανω take; get ἑαυτοῖς εαυτου of himself; his own εἰς εις into; for γυναῖκα γυνη woman; wife ἀλλ᾿ αλλα but ἢ η or; than παρθένον παρθενος virginal; virgin ἐκ εκ from; out of τοῦ ο the σπέρματος σπερμα seed Ισραηλ ισραηλ.1 Israel καὶ και and; even χήρα χηρα widow ἐὰν εαν and if; unless γένηται γινομαι happen; become ἐξ εκ from; out of ἱερέως ιερευς priest λήμψονται λαμβανω take; get
44:22 וְ wᵊ וְ and אַלְמָנָה֙ ʔalmānˌā אַלְמָנָה widow וּ û וְ and גְרוּשָׁ֔ה ḡᵊrûšˈā גרשׁ drive out לֹֽא־ lˈō- לֹא not יִקְח֥וּ yiqḥˌû לקח take לָהֶ֖ם lāhˌem לְ to לְ lᵊ לְ to נָשִׁ֑ים nāšˈîm אִשָּׁה woman כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if בְּתוּלֹ֗ת bᵊṯûlˈōṯ בְּתוּלָה virgin מִ mi מִן from זֶּ֨רַע֙ zzˈeraʕ זֶרַע seed בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and הָֽ hˈā הַ the אַלְמָנָה֙ ʔalmānˌā אַלְמָנָה widow אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּֽהְיֶ֣ה tˈihyˈeh היה be אַלְמָנָ֔ה ʔalmānˈā אַלְמָנָה widow מִ mi מִן from כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest יִקָּֽחוּ׃ yiqqˈāḥû לקח take
44:22. et viduam et repudiatam non accipient uxores sed virgines de semine domus Israhel sed et viduam quae fuerit vidua a sacerdote accipientNeither shall they take to wife a widow, nor one that is divorced, but they shall take virgins of the seed of the house of Israel: but they may take a widow also, that is, the widow of a priest.
22. Neither shall they take for their wives a widow, nor her that is put away: but they shall take virgins of the seed of the house of Israel, or a widow that is the widow of a priest.
44:22. And they shall not take as wife a widow or one who has been divorced. Instead, they shall take virgins from the offspring of the house of Israel. But they may also take a widow, if she is the widow of a priest.
44:22. Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before.
Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before:

44:22 Ни вдовы, ни разведенной с мужем они не должны брать себе в жены, а только могут брать себе девиц из племени дома Израилева и вдову, оставшуюся вдовою от священника.
44:22
καὶ και and; even
χήραν χηρα widow
καὶ και and; even
ἐκβεβλημένην εκβεβηλοω not
λήμψονται λαμβανω take; get
ἑαυτοῖς εαυτου of himself; his own
εἰς εις into; for
γυναῖκα γυνη woman; wife
ἀλλ᾿ αλλα but
η or; than
παρθένον παρθενος virginal; virgin
ἐκ εκ from; out of
τοῦ ο the
σπέρματος σπερμα seed
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
χήρα χηρα widow
ἐὰν εαν and if; unless
γένηται γινομαι happen; become
ἐξ εκ from; out of
ἱερέως ιερευς priest
λήμψονται λαμβανω take; get
44:22
וְ wᵊ וְ and
אַלְמָנָה֙ ʔalmānˌā אַלְמָנָה widow
וּ û וְ and
גְרוּשָׁ֔ה ḡᵊrûšˈā גרשׁ drive out
לֹֽא־ lˈō- לֹא not
יִקְח֥וּ yiqḥˌû לקח take
לָהֶ֖ם lāhˌem לְ to
לְ lᵊ לְ to
נָשִׁ֑ים nāšˈîm אִשָּׁה woman
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
בְּתוּלֹ֗ת bᵊṯûlˈōṯ בְּתוּלָה virgin
מִ mi מִן from
זֶּ֨רַע֙ zzˈeraʕ זֶרַע seed
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
הָֽ hˈā הַ the
אַלְמָנָה֙ ʔalmānˌā אַלְמָנָה widow
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תִּֽהְיֶ֣ה tˈihyˈeh היה be
אַלְמָנָ֔ה ʔalmānˈā אַלְמָנָה widow
מִ mi מִן from
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
יִקָּֽחוּ׃ yiqqˈāḥû לקח take
44:22. et viduam et repudiatam non accipient uxores sed virgines de semine domus Israhel sed et viduam quae fuerit vidua a sacerdote accipient
Neither shall they take to wife a widow, nor one that is divorced, but they shall take virgins of the seed of the house of Israel: but they may take a widow also, that is, the widow of a priest.
44:22. And they shall not take as wife a widow or one who has been divorced. Instead, they shall take virgins from the offspring of the house of Israel. But they may also take a widow, if she is the widow of a priest.
44:22. Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Требование чистоты переходят все более к важным сторонам жизни священника: от одежды к волосам, затем к пище и здесь, наконец, к брачному сожительству. Священник не должен жениться на вдове или разведенной, а только на чистой девице и притом из племени Израилева, так как женщины иноплеменные считались дочерями других богов (Мал II:11) с которыми Иегова не хочет иметь ничего общего. Впрочем вдову священника, как освященную сожительством с ним, может взять себе женою священник. Требования Моисея не так строги: священнику запрещается брак только с блудницей, опороченной или разведенной, а первосвященнику и с вдовой (Лев XXI:7, 13: и сл.).
Adam Clarke: Commentary on the Bible - 1831
44:22: Neither shall they take for their wives a widow - This was prohibited to the high priest only, by Moses, Lev 21:13, Lev 21:14.
Albert Barnes: Notes on the Bible - 1834
44:22
Restrictions and exceptions intended to mark the holiness of the office of a priest, imposing on him additional (compare the marginal reference) obligations to purity, and communicating it in some degree to his wife. In the Christian Church all the members are "priests" Pe1 2:5; Rev 1:6; Rev 20:6. Hence, the directions for maintaining the holiness of the "priesthood" in the new order, represent the necessity for holiness in all Christians, and the exclusion of the "uncircumcised in heart and in flesh" is equivalent to the exclusion of "all that defileth" from the New Jerusalem Rev 21:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:22: Neither: This was prohibited only to the high priest under the law; but is here extended to all the priests, perhaps to intimate the superior sanctity of the times to which it refers.
a widow: Lev 21:7, Lev 21:13, Lev 21:14; Ti1 3:2, Ti1 3:4, Ti1 3:5, Ti1 3:11, Ti1 3:12; Tit 1:6
put away: Heb. thrust forth, Deu 24:1-4
that had a priest before: Heb. from a priest
John Gill
44:22 Neither shall they take for their wives a widow,.... Who has been not only another man's, but at her own will, and done her own pleasure, and been her own mistress, and so not easily brought into subjection, and to behave as becoming her station:
or her that is put away; or, "thrust forth" (q); out of doors; whose husband has given her a bill of divorce; since she may be suspected of having done some ill thing:
but they shall take maidens of the seed of the house of Israel; virgins, and not of the families of unconverted persons, who have been brought up in an irreligious way, but of godly families, and who have had a religious education:
or a widow that had a priest before: and so used to religious exercises, and to the manner of living of such persons. All good men should be careful whom they marry, and especially ministers of the Gospel; who are here supposed and allowed to marry, contrary to the church of Rome, which forbids her priests to marry. It is observed by some, and with great propriety, that in the latter days antichristian churches will be disowned; and that godly faithful ministers will become pastors, and take the care of such churches, who are like a chaste virgin espoused to Christ, and such who have had faithful pastors over them before. This seems to refer to the law concerning the marriage of the high priest, Lev 21:13, and what is there enjoined him is here enjoined all the priests of the Lord; and therefore, as Kimchi rightly observes, this is a new rule respecting future times.
(q) "expulsam", Montanus, Heb; "ejectam", Piscator.
44:2344:23: Եւ զժողովուրդն իմ ուսուսցեն ընտրե՛լ ՚ի մէջ սրբոյն եւ պղծոյն. եւ ՚ի մէջ անարատին եւ արատաւորին[13032]։ [13032] Ոմանք. ՚Ի մէջ սրբոցն եւ պղծոց։
23 Եւ իմ ժողովրդին թող սովորեցնեն ընտրութիւն կատարել սրբի ու պղծուածի, անարատի ու արատաւորուածի միջեւ:
23 Իմ ժողովուրդիս՝ սուրբ ու անսուրբ բաներուն տարբերութիւնը պէտք է սորվեցնեն եւ անմաքուրին ու մաքուրին տարբերութիւնը անոնց գիտցնեն։
Եւ զժողովուրդն իմ ուսուսցեն ընտրել ի մէջ սրբոյն եւ պղծոյն, եւ ի մէջ անարատին եւ արատաւորին:

44:23: Եւ զժողովուրդն իմ ուսուսցեն ընտրե՛լ ՚ի մէջ սրբոյն եւ պղծոյն. եւ ՚ի մէջ անարատին եւ արատաւորին[13032]։
[13032] Ոմանք. ՚Ի մէջ սրբոցն եւ պղծոց։
23 Եւ իմ ժողովրդին թող սովորեցնեն ընտրութիւն կատարել սրբի ու պղծուածի, անարատի ու արատաւորուածի միջեւ:
23 Իմ ժողովուրդիս՝ սուրբ ու անսուրբ բաներուն տարբերութիւնը պէտք է սորվեցնեն եւ անմաքուրին ու մաքուրին տարբերութիւնը անոնց գիտցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
44:2344:23 Они должны учить народ Мой отличать священное от несвященного и объяснять им, чт{о} нечисто и чт{о} чисто.
44:23 καὶ και and; even τὸν ο the λαόν λαος populace; population μου μου of me; mine διδάξουσιν διδασκω teach ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἁγίου αγιος holy καὶ και and; even βεβήλου βεβηλος profane καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀκαθάρτου ακαθαρτος unclean καὶ και and; even καθαροῦ καθαρος clean; clear γνωριοῦσιν γνωριζω make known; point out αὐτοῖς αυτος he; him
44:23 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֣י ʕammˈî עַם people יֹור֔וּ yôrˈû ירה teach בֵּ֥ין bˌên בַּיִן interval קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness לְ lᵊ לְ to חֹ֑ל ḥˈōl חֹל profane וּ û וְ and בֵין־ vên- בַּיִן interval טָמֵ֥א ṭāmˌē טָמֵא unclean לְ lᵊ לְ to טָהֹ֖ור ṭāhˌôr טָהֹר pure יֹודִעֻֽם׃ yôḏiʕˈum ידע know
44:23. et populum meum docebunt quid sit inter sanctum et pollutum et inter mundum et inmundum ostendent eisAnd they shall teach my people the difference between holy and profane, and shew them how to discern between clean and unclean.
23. And they shall teach my people the difference between the holy and the common, and cause them to discern between the unclean and the clean.
44:23. And they shall teach my people the difference between holy and defiled, and they shall distinguish for them between clean and unclean.
44:23. And they shall teach my people [the difference] between the holy and profane, and cause them to discern between the unclean and the clean.
And they shall teach my people [the difference] between the holy and profane, and cause them to discern between the unclean and the clean:

44:23 Они должны учить народ Мой отличать священное от несвященного и объяснять им, чт{о} нечисто и чт{о} чисто.
44:23
καὶ και and; even
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
διδάξουσιν διδασκω teach
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἁγίου αγιος holy
καὶ και and; even
βεβήλου βεβηλος profane
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀκαθάρτου ακαθαρτος unclean
καὶ και and; even
καθαροῦ καθαρος clean; clear
γνωριοῦσιν γνωριζω make known; point out
αὐτοῖς αυτος he; him
44:23
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֣י ʕammˈî עַם people
יֹור֔וּ yôrˈû ירה teach
בֵּ֥ין bˌên בַּיִן interval
קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness
לְ lᵊ לְ to
חֹ֑ל ḥˈōl חֹל profane
וּ û וְ and
בֵין־ vên- בַּיִן interval
טָמֵ֥א ṭāmˌē טָמֵא unclean
לְ lᵊ לְ to
טָהֹ֖ור ṭāhˌôr טָהֹר pure
יֹודִעֻֽם׃ yôḏiʕˈum ידע know
44:23. et populum meum docebunt quid sit inter sanctum et pollutum et inter mundum et inmundum ostendent eis
And they shall teach my people the difference between holy and profane, and shew them how to discern between clean and unclean.
44:23. And they shall teach my people the difference between holy and defiled, and they shall distinguish for them between clean and unclean.
44:23. And they shall teach my people [the difference] between the holy and profane, and cause them to discern between the unclean and the clean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. Перечисленные требования от священников, были более внешнего и отрицательного характера. Теперь указываются положительные и внутренние требования, соблюдение которых глубже освящает священника. По самой идее своей священник, прежде всего, охранитель святости на земле, этой силы, которою и стоит она. Только ему дано настоящее познание и ощущение всего святого, которое тоже, что принадлежащее Богу и носящее Его печать на земле. Они учат народ отличать от него не священное, чем охраняют идею Божества от примеси к ней чего-либо мирского (явление, характеризовавшее язычество), а также отличать чистое, т. е. то из земного, что достойно приближения к Богу, от нечистого. Ср. Лев IX:10: (а также XI-XVI, XXI); Иез XXII:26; Мал II:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:23: Eze 22:26; Lev 10:10, Lev 10:11; Deu 33:10; Hos 4:6; Mic 3:9-11; Zep 3:4; Hag 2:11-13; Mal 2:6-9; Ti2 2:24, Ti2 2:25; Tit 1:9-11
John Gill
44:23 And they shall teach my people the difference between the holy and the profane,.... Persons and things; not in a ceremonial, nor merely in a moral, but in an evangelical sense, between truth and error; between the doctrine which is according to godliness, and that which is corrupt and unsound, and eats as cloth a canker; between holy worship, and superstition; between holy duties, and profane and Heathen rites and ceremonies; and between persons sanctified by the Spirit and grace of God, and unconverted ones:
and cause them to discern between the unclean and the clean; impure persons, doctrines, and manners, and those which are agreeable to the word of God; the sense is, that they shall take pains to instruct persons in the knowledge of divine things, and shall do it truly, faithfully, and sincerely.
44:2444:24: Եւ ՚ի վերայ դատաստանի արեան նոքա՛ կացցեն քննել. զարդարութիւնս իմ արդարացուսցեն, եւ զիրաւունս իմ իրաւացուսցեն. եւ զօրէնս իմ, եւ զհրամանս իմ յամենայն տօնս պատմեսցեն, եւ զշաբաթս իմ սրբեսցե՛ն[13033]։ [13033] Բազումք. Եւ զհրամանս իմ յամենայն տօնս պահեսցեն։
24 Արեան դատաստանի ժամանակ նրանք քննիչ թող լինեն, ըստ իմ օրէնքների դատաստան անեն եւ ըստ իմ կանոնների իրաւունք գործադրեն: Բոլոր տօներին իմ օրէնքներն ու հրահանգները թող պահեն, շաբաթներս սուրբ պահեն:
24 Ու դատերու ատեն անոնք պէտք է կենան դատաստան ընելու համար ու իմ օրէնքներուս համեմատ զանոնք դատեն։ Իմ բոլոր տօներուս մէջ իմ օրէնքներս ու կանոններս պիտի պահեն ու շաբաթներս սրբեն։
Եւ ի վերայ դատաստանի [960]արեան նոքա կացցեն քննել. [961]զարդարութիւնս իմ արդարացուսցեն, եւ զիրաւունս իմ իրաւացուսցեն``, եւ զօրէնս իմ եւ զհրամանս իմ յամենայն տօնս պահեսցեն, եւ զշաբաթս իմ սրբեսցեն:

44:24: Եւ ՚ի վերայ դատաստանի արեան նոքա՛ կացցեն քննել. զարդարութիւնս իմ արդարացուսցեն, եւ զիրաւունս իմ իրաւացուսցեն. եւ զօրէնս իմ, եւ զհրամանս իմ յամենայն տօնս պատմեսցեն, եւ զշաբաթս իմ սրբեսցե՛ն[13033]։
[13033] Բազումք. Եւ զհրամանս իմ յամենայն տօնս պահեսցեն։
24 Արեան դատաստանի ժամանակ նրանք քննիչ թող լինեն, ըստ իմ օրէնքների դատաստան անեն եւ ըստ իմ կանոնների իրաւունք գործադրեն: Բոլոր տօներին իմ օրէնքներն ու հրահանգները թող պահեն, շաբաթներս սուրբ պահեն:
24 Ու դատերու ատեն անոնք պէտք է կենան դատաստան ընելու համար ու իմ օրէնքներուս համեմատ զանոնք դատեն։ Իմ բոլոր տօներուս մէջ իմ օրէնքներս ու կանոններս պիտի պահեն ու շաբաթներս սրբեն։
zohrab-1805▾ eastern-1994▾ western am▾
44:2444:24 При спорных делах они должны присутствовать в суде, и по уставам Моим судить их, и наблюдать законы Мои и постановления Мои о всех праздниках Моих, и свято хранить субботы Мои.
44:24 καὶ και and; even ἐπὶ επι in; on κρίσιν κρισις decision; judgment αἵματος αιμα blood; bloodstreams οὗτοι ουτος this; he ἐπιστήσονται εφιστημι stand over / by; get attention τοῦ ο the διακρίνειν διακρινω discriminate; doubt τὰ ο the δικαιώματά δικαιωμα justification μου μου of me; mine δικαιώσουσιν δικαιοω justify καὶ και and; even τὰ ο the κρίματά κριμα judgment μου μου of me; mine κρινοῦσιν κρινω judge; decide καὶ και and; even τὰ ο the νόμιμά νομιμος of me; mine καὶ και and; even τὰ ο the προστάγματά προσταγμα of me; mine ἐν εν in πάσαις πας all; every ταῖς ο the ἑορταῖς εορτη festival; feast μου μου of me; mine φυλάξονται φυλασσω guard; keep καὶ και and; even τὰ ο the σάββατά σαββατον Sabbath; week μου μου of me; mine ἁγιάσουσιν αγιαζω hallow
44:24 וְ wᵊ וְ and עַל־ ʕal- עַל upon רִ֗יב rˈîv רִיב law-case הֵ֚מָּה ˈhēmmā הֵמָּה they יַעַמְד֣וּ yaʕamᵊḏˈû עמד stand לְל *lᵊ לְ to מִשְׁפָּ֔טשׁפט *mišpˈāṭ מִשְׁפָּט justice בְּ bᵊ בְּ in מִשְׁפָּטַ֖י mišpāṭˌay מִשְׁפָּט justice יִשְׁפְּטֻ֑הוּושׁפטהו *yišpᵊṭˈuhû שׁפט judge וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תֹּורֹתַ֤י tôrōṯˈay תֹּורָה instruction וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֻקֹּתַי֙ ḥuqqōṯˌay חֻקָּה regulation בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole מֹועֲדַ֣י môʕᵃḏˈay מֹועֵד appointment יִשְׁמֹ֔רוּ yišmˈōrû שׁמר keep וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שַׁבְּתֹותַ֖י šabbᵊṯôṯˌay שַׁבָּת sabbath יְקַדֵּֽשׁוּ׃ yᵊqaddˈēšû קדשׁ be holy
44:24. et cum fuerit controversia stabunt in iudiciis meis et iudicabunt leges meas et praecepta mea in omnibus sollemnitatibus meis custodient et sabbata mea sanctificabuntAnd when there shall be a controversy, they shall stand in my judgments, and shall judge: they shall keep my laws, and my ordinances in all my solemnities, and sanctify my sabbaths.
24. And in a controversy they shall stand to judge; according to my judgments shall they judge it: and they shall keep my laws and my statutes in all my appointed feasts; and they shall hallow my sabbaths.
44:24. And when there has been a controversy, they shall stand in my judgments, and they shall judge. They shall observe my laws and my precepts, in all my solemnities, and they shall sanctify my Sabbaths.
44:24. And in controversy they shall stand in judgment; [and] they shall judge it according to my judgments: and they shall keep my laws and my statutes in all mine assemblies; and they shall hallow my sabbaths.
And in controversy they shall stand in judgment; [and] they shall judge it according to my judgments: and they shall keep my laws and my statutes in all mine assemblies; and they shall hallow my sabbaths:

44:24 При спорных делах они должны присутствовать в суде, и по уставам Моим судить их, и наблюдать законы Мои и постановления Мои о всех праздниках Моих, и свято хранить субботы Мои.
44:24
καὶ και and; even
ἐπὶ επι in; on
κρίσιν κρισις decision; judgment
αἵματος αιμα blood; bloodstreams
οὗτοι ουτος this; he
ἐπιστήσονται εφιστημι stand over / by; get attention
τοῦ ο the
διακρίνειν διακρινω discriminate; doubt
τὰ ο the
δικαιώματά δικαιωμα justification
μου μου of me; mine
δικαιώσουσιν δικαιοω justify
καὶ και and; even
τὰ ο the
κρίματά κριμα judgment
μου μου of me; mine
κρινοῦσιν κρινω judge; decide
καὶ και and; even
τὰ ο the
νόμιμά νομιμος of me; mine
καὶ και and; even
τὰ ο the
προστάγματά προσταγμα of me; mine
ἐν εν in
πάσαις πας all; every
ταῖς ο the
ἑορταῖς εορτη festival; feast
μου μου of me; mine
φυλάξονται φυλασσω guard; keep
καὶ και and; even
τὰ ο the
σάββατά σαββατον Sabbath; week
μου μου of me; mine
ἁγιάσουσιν αγιαζω hallow
44:24
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
רִ֗יב rˈîv רִיב law-case
הֵ֚מָּה ˈhēmmā הֵמָּה they
יַעַמְד֣וּ yaʕamᵊḏˈû עמד stand
לְל
*lᵊ לְ to
מִשְׁפָּ֔טשׁפט
*mišpˈāṭ מִשְׁפָּט justice
בְּ bᵊ בְּ in
מִשְׁפָּטַ֖י mišpāṭˌay מִשְׁפָּט justice
יִשְׁפְּטֻ֑הוּושׁפטהו
*yišpᵊṭˈuhû שׁפט judge
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תֹּורֹתַ֤י tôrōṯˈay תֹּורָה instruction
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֻקֹּתַי֙ ḥuqqōṯˌay חֻקָּה regulation
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
מֹועֲדַ֣י môʕᵃḏˈay מֹועֵד appointment
יִשְׁמֹ֔רוּ yišmˈōrû שׁמר keep
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שַׁבְּתֹותַ֖י šabbᵊṯôṯˌay שַׁבָּת sabbath
יְקַדֵּֽשׁוּ׃ yᵊqaddˈēšû קדשׁ be holy
44:24. et cum fuerit controversia stabunt in iudiciis meis et iudicabunt leges meas et praecepta mea in omnibus sollemnitatibus meis custodient et sabbata mea sanctificabunt
And when there shall be a controversy, they shall stand in my judgments, and shall judge: they shall keep my laws, and my ordinances in all my solemnities, and sanctify my sabbaths.
44:24. And when there has been a controversy, they shall stand in my judgments, and they shall judge. They shall observe my laws and my precepts, in all my solemnities, and they shall sanctify my Sabbaths.
44:24. And in controversy they shall stand in judgment; [and] they shall judge it according to my judgments: and they shall keep my laws and my statutes in all mine assemblies; and they shall hallow my sabbaths.
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. Являясь руководителями религиозной жизни, священники нового храма должны принимать деятельное участие и в гражданско-общественной, как и религиозно-общественной жизни. Они а) должны составлять высшую инстанцию всякого суда, как то заповедано и Моисеем (Втор XVII:8: и д. XIX:17; ХXI:5; Исх XVIII:25: и д.; основываясь на этом законе Иосафат назначил судей по городам из священников и левитов - 2: Пар XIX:8; ср. XVII:7: и д. XIX:5: и д.; и судьями Христа были священники: Мк XV:43: и др.):, “при спорных делах (LXX: “на суде крове”; евр. гемма, они, читали дам, кровь, чтобы ограничить участие священников в суде важнейшими, уголовными делами) они должны присутствовать (слав точнее: “да стоят”, так как хотя судьи сидели на суде, но приговор изрекали стоя) в суде, и по уставам Моим (вместо человеческого произвола) судить их”. Тора всегда была главным источником еврейского права (Benzinger Archaol. § 44-45) и должна быть по идее такою, следовательно, и ее истолкователя верховными судьями. “Нагромождение выражений показывает, что до сих пор не делалось так” (Сменд). б) Еще более священники должны быть руководителями религиозно-общественной жизни, наиболее ярко выражающийся в праздниках и субботах: они должны “наблюдать законы Мои (основные и главные) и постановления Мои (частнейшие) о всех праздниках Моих, и свято хранить (особенно) субботы Мои”, те и другие (праздники и субботы) в эпоху нового храма будут больше, конечно, составлять для жизни, чем прежде. Ср. XX:12, 20; XXII:8, 26.
Albert Barnes: Notes on the Bible - 1834
44:24
There was in Herod's Temple a council of priests, whose special duty it was to regulate every thing connected with the sanctuary. They did not ordinarily busy themselves with criminal questions, although they took a leading part in the condemnation of Jesus Mar 15:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:24: in controversy: This seems to intimate, that controversies, in the period predicted, will be generally decided by arbitration, according to the law of God; and not by litigations before human tribunals, according to the laws of man. Deu 17:8-13; Ch1 23:4; Ch2 19:8-10; Ezr 2:63
they shall keep: Ti1 3:15
in all: Lev. 23:1-44; Num. 28:1-29:40; Neh. 8:1-18
and they shall hallow: Eze 22:26; Isa 58:13, Isa 58:14
John Gill
44:24 And in controversy they shall stand in judgment,.... When any controversy arises among the saints concerning civil things, this shall not be carried into a court of judicature, of the men of the world; but it shall be brought before the church, and there heard, tried, judged, and determined; the ministers of the word there presiding, who shall give the definitive sentence, and stand to it, and abide by it, 1Cor 6:1 and when any controversy arises about the doctrines of the Gospel, or modes of worship, or rules of discipline, they shall rise up, discuss the point, determine the question, pass the sentence, and not depart from it:
and they shall judge it according to my judgments; not according to their own judgments, or according to their own fancies, or the reasonings of their own minds, but according to those directions and rules given in the word of God; which is profitable for the settling and establishing true doctrine, and the reproof and correction of error, and for the instruction of men in the paths of righteousness:
and they shall keep my laws and my statutes in all mine assemblies; which assemblies are the churches of Christ, gathered according to Gospel order; where the saints assemble together for divine worship, and where the Lord grants his presence; and where his word is preached, and his ordinances administered, and so called his; and of which assemblies Gospel ministers are the masters, and where they preside; and whose business is to observe the laws and statutes the Lord has made, and to interpret them unto the people, and enforce them on them, and see that they are kept by them:
and they shall hallow my sabbaths; such times as are appointed for divine worship; these they shall keep holy themselves, in the exercise both of private and public worship, and shall exhort and stir up all with whom they are concerned to do the same.
John Wesley
44:24 Shall judge - Shall determine the controversy. Assemblies - Publick congregations.
44:2544:25: Եւ ՚ի դի՛ մարդոյ մի՛ մտցեն պղծիլ. բայց թէ ՚ի հօր կամ ՚ի մօր՝ եւ յուստերս եւ ՚ի դստերս՝ եւս յեղբօր եւ ՚ի քեռ՝ որ առն չիցէ տուեալ՝ պղծեսցին[13034]։ [13034] Ոմանք. Եւ յուստեր եւ ՚ի դստեր եւ յեղբօր եւ ՚ի քեռ, որ առն չիցէ լեալ՝ պղ՛՛։
25 Մարդու դիակի մօտ թող չգան, որ չպղծուեն, բացի հօր կամ մօր, որդու կամ դստեր, եղբօր կամ չամուսնացած քրոջ դիակից:
25 Եւ մարդու մեռելի քով պիտի չերթան՝ որ չանմաքրուին. հապա միայն հօր, կամ մօր, կամ տղու, կամ աղջկայ, կամ եղբօր, կամ չամուսնացած քրոջ քով կրնան երթալ։
Եւ ի դի մարդոյ մի՛ մտցեն պղծել. բայց թէ ի հօր կամ ի մօր եւ յուստերս եւ ի դստերս, եւս յեղբօր եւ ի քեռ` որ առն չիցէ տուեալ` պղծեսցին:

44:25: Եւ ՚ի դի՛ մարդոյ մի՛ մտցեն պղծիլ. բայց թէ ՚ի հօր կամ ՚ի մօր՝ եւ յուստերս եւ ՚ի դստերս՝ եւս յեղբօր եւ ՚ի քեռ՝ որ առն չիցէ տուեալ՝ պղծեսցին[13034]։
[13034] Ոմանք. Եւ յուստեր եւ ՚ի դստեր եւ յեղբօր եւ ՚ի քեռ, որ առն չիցէ լեալ՝ պղ՛՛։
25 Մարդու դիակի մօտ թող չգան, որ չպղծուեն, բացի հօր կամ մօր, որդու կամ դստեր, եղբօր կամ չամուսնացած քրոջ դիակից:
25 Եւ մարդու մեռելի քով պիտի չերթան՝ որ չանմաքրուին. հապա միայն հօր, կամ մօր, կամ տղու, կամ աղջկայ, կամ եղբօր, կամ չամուսնացած քրոջ քով կրնան երթալ։
zohrab-1805▾ eastern-1994▾ western am▾
44:2544:25 К мертвому человеку никто из них не должен подходить, чтобы не сделаться нечистым; только ради отца и матери, ради сына и дочери, брата и сестры, которая не была замужем, можно им сделать себя нечистыми.
44:25 καὶ και and; even ἐπὶ επι in; on ψυχὴν ψυχη soul ἀνθρώπου ανθρωπος person; human οὐκ ου not εἰσελεύσονται εισερχομαι enter; go in τοῦ ο the μιανθῆναι μιαινω taint; defile ἀλλ᾿ αλλα but ἢ η or; than ἐπὶ επι in; on πατρὶ πατηρ father καὶ και and; even ἐπὶ επι in; on μητρὶ μητηρ mother καὶ και and; even ἐπὶ επι in; on υἱῷ υιος son καὶ και and; even ἐπὶ επι in; on θυγατρὶ θυγατηρ daughter καὶ και and; even ἐπὶ επι in; on ἀδελφῷ αδελφος brother καὶ και and; even ἐπὶ επι in; on ἀδελφῇ αδελφη sister αὐτοῦ αυτος he; him ἣ ος who; what οὐ ου not γέγονεν γινομαι happen; become ἀνδρί ανηρ man; husband μιανθήσεται μιαινω taint; defile
44:25 וְ wᵊ וְ and אֶל־ ʔel- אֶל to מֵ֣ת mˈēṯ מות die אָדָ֔ם ʔāḏˈām אָדָם human, mankind לֹ֥א lˌō לֹא not יָבֹ֖וא yāvˌô בוא come לְ lᵊ לְ to טָמְאָ֑ה ṭāmᵊʔˈā טמא be unclean כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if לְ lᵊ לְ to אָ֡ב ʔˈāv אָב father וּ֠ û וְ and לְ lᵊ לְ to אֵם ʔˌēm אֵם mother וּ û וְ and לְ lᵊ לְ to בֵ֨ן vˌēn בֵּן son וּ û וְ and לְ lᵊ לְ to בַ֜ת vˈaṯ בַּת daughter לְ lᵊ לְ to אָ֗ח ʔˈāḥ אָח brother וּ û וְ and לְ lᵊ לְ to אָחֹ֛ות ʔāḥˈôṯ אָחֹות sister אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] לֹא־ lō- לֹא not הָיְתָ֥ה hāyᵊṯˌā היה be לְ lᵊ לְ to אִ֖ישׁ ʔˌîš אִישׁ man יִטַּמָּֽאוּ׃ yiṭṭammˈāʔû טמא be unclean
44:25. et ad mortuum hominem non ingredientur ne polluantur nisi ad patrem et matrem et filium et filiam et fratrem et sororem quae alterum virum non habuit in quibus contaminabunturAnd they shall come near no dead person, lest they be defiled, only their father and mother, and son and daughter, and brother and sister, that hath not had another husband: for whom they may become unclean.
25. And they shall come at no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.
44:25. And they shall not enter to a dead person, lest they be defiled, except to father or mother, or son or daughter, or brother, or to a sister who does not have another man. By these, they may become unclean.
44:25. And they shall come at no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.
And they shall come at no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves:

44:25 К мертвому человеку никто из них не должен подходить, чтобы не сделаться нечистым; только ради отца и матери, ради сына и дочери, брата и сестры, которая не была замужем, можно им сделать себя нечистыми.
44:25
καὶ και and; even
ἐπὶ επι in; on
ψυχὴν ψυχη soul
ἀνθρώπου ανθρωπος person; human
οὐκ ου not
εἰσελεύσονται εισερχομαι enter; go in
τοῦ ο the
μιανθῆναι μιαινω taint; defile
ἀλλ᾿ αλλα but
η or; than
ἐπὶ επι in; on
πατρὶ πατηρ father
καὶ και and; even
ἐπὶ επι in; on
μητρὶ μητηρ mother
καὶ και and; even
ἐπὶ επι in; on
υἱῷ υιος son
καὶ και and; even
ἐπὶ επι in; on
θυγατρὶ θυγατηρ daughter
καὶ και and; even
ἐπὶ επι in; on
ἀδελφῷ αδελφος brother
καὶ και and; even
ἐπὶ επι in; on
ἀδελφῇ αδελφη sister
αὐτοῦ αυτος he; him
ος who; what
οὐ ου not
γέγονεν γινομαι happen; become
ἀνδρί ανηρ man; husband
μιανθήσεται μιαινω taint; defile
44:25
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
מֵ֣ת mˈēṯ מות die
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
לֹ֥א lˌō לֹא not
יָבֹ֖וא yāvˌô בוא come
לְ lᵊ לְ to
טָמְאָ֑ה ṭāmᵊʔˈā טמא be unclean
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
לְ lᵊ לְ to
אָ֡ב ʔˈāv אָב father
וּ֠ û וְ and
לְ lᵊ לְ to
אֵם ʔˌēm אֵם mother
וּ û וְ and
לְ lᵊ לְ to
בֵ֨ן vˌēn בֵּן son
וּ û וְ and
לְ lᵊ לְ to
בַ֜ת vˈaṯ בַּת daughter
לְ lᵊ לְ to
אָ֗ח ʔˈāḥ אָח brother
וּ û וְ and
לְ lᵊ לְ to
אָחֹ֛ות ʔāḥˈôṯ אָחֹות sister
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
לֹא־ lō- לֹא not
הָיְתָ֥ה hāyᵊṯˌā היה be
לְ lᵊ לְ to
אִ֖ישׁ ʔˌîš אִישׁ man
יִטַּמָּֽאוּ׃ yiṭṭammˈāʔû טמא be unclean
44:25. et ad mortuum hominem non ingredientur ne polluantur nisi ad patrem et matrem et filium et filiam et fratrem et sororem quae alterum virum non habuit in quibus contaminabuntur
And they shall come near no dead person, lest they be defiled, only their father and mother, and son and daughter, and brother and sister, that hath not had another husband: for whom they may become unclean.
44:25. And they shall not enter to a dead person, lest they be defiled, except to father or mother, or son or daughter, or brother, or to a sister who does not have another man. By these, they may become unclean.
44:25. And they shall come at no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. К указанным требованиям от священника присоединяется еще одно, по-видимому, менее важное, но необходимое для полноты и завершения его святости, для нерушимого сохранения ее: священник не должен подходить (евр. бо, слав. “да не придут”; не только касаться; в Лев XXI:1-3: “оскверниться”, прикосновением или приближением, не сказано) к мертвому человеку (LХХ “над душу человека”). Такие предписания давало и язычество своим жрецам: о фламинии Юпитера говорится в Noct. Attic. Ч, 15: “на место, где производится сожигание трупов, никогда не ходить и к мертвому никогда не прикасаться”. Исключение в согласии с Лев ХXI:1-3: делается для ближайших родных, хотя и они также нечисты, о чем нарочито и говорится: “ради них можно им сделать себя нечистыми” (слав. точнее и сильнее “осквернится”. Таково снисхождение Божие к человеческим слабостям. Характерно, что а) из числа кровных родных священника исключается сестра (не дочь!) вышедшая замуж, вошедшая в другой род и б) что в это число не внесена жена священника, как не состоящая с ними в кровном родстве, что проливает свет на XXIV:15: и д.: в виду настоящего закона для Иезекииля, если он был действительно священником, было понятнее повеление Божие не оплакивать жену. Первосвященнику Лев XXI:10: запрещает и осквернение над столь близкими родственниками, по Иезекиилю вообще не говорит о первосвященнике в видении нового храма.
Adam Clarke: Commentary on the Bible - 1831
44:25: And they shall come at no dead person to defile themselves - Touching the dead defiles a Hindoo now, as it formerly did a Jew; and they must bathe to become clean again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:25: Lev 21:1-6, Lev 22:4; Mat 8:21, Mat 8:22; Luk 9:59, Luk 9:60; Co2 5:16; Th1 4:13-15
Geneva 1599
44:25 And they shall come near no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may (g) defile themselves.
(g) They may be at their burial which was a defiling.
John Gill
44:25 And they shall come at no dead person to defile themselves,.... Shall not come into places where they are, nor touch them, nor attend their funerals, Lev 21:1, that their work might not be interrupted, or they through grief and sorrow be made unfit for it, Mt 8:22, this, in a spiritual sense, may signify, that they should have no conversation or fellowship with men dead in trespasses and sins; and should abstain from all dead works, as all sinful ones are:
but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves; by coming near them, touching them, at least attending their funerals, because of their near relation to them, and that natural sympathy and affection that must be in them: all sorrow and mourning for dead relations is not forbidden saints, nor ministers of the word; provided it is in moderation, and not to excess, and is not for gracious persons, as those without hope; and should as little as possible break in upon the duties of their office, Th1 4:13.
44:2644:26: Եւ յետ սրբելոյն նորա՝ եւթն օր թուեսցէ իւր։
26 Եւ այն սրբագործելուց յետոյ պէտք է հաշուել եօթը օր.
26 Մէկուն սրբուելէն ետքը եօթը օր պիտի հաշուեն։
Եւ յետ սրբելոյն նորա` եւթն օր թուեսցէ իւր:

44:26: Եւ յետ սրբելոյն նորա՝ եւթն օր թուեսցէ իւր։
26 Եւ այն սրբագործելուց յետոյ պէտք է հաշուել եօթը օր.
26 Մէկուն սրբուելէն ետքը եօթը օր պիտի հաշուեն։
zohrab-1805▾ eastern-1994▾ western am▾
44:2644:26 По очищении же такого, еще семь дней надлежит отсчитать ему.
44:26 καὶ και and; even μετὰ μετα with; amid τὸ ο the καθαρισθῆναι καθαριζω cleanse αὐτὸν αυτος he; him ἑπτὰ επτα seven ἡμέρας ημερα day ἐξαριθμήσει εξαριθμεω he; him
44:26 וְ wᵊ וְ and אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after טָֽהֳרָתֹ֑ו ṭˈohᵒrāṯˈô טָהֳרָה purification שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day יִסְפְּרוּ־ yispᵊrû- ספר count לֹֽו׃ lˈô לְ to
44:26. et postquam fuerit emundatus septem dies numerabuntur eiAnd after one is cleansed, they shall reckon unto him seven days.
26. And after he is cleansed, they shall reckon unto him seven days.
44:26. And after he will have been cleansed, they shall number for him seven days.
44:26. And after he is cleansed, they shall reckon unto him seven days.
And after he is cleansed, they shall reckon unto him seven days:

44:26 По очищении же такого, еще семь дней надлежит отсчитать ему.
44:26
καὶ και and; even
μετὰ μετα with; amid
τὸ ο the
καθαρισθῆναι καθαριζω cleanse
αὐτὸν αυτος he; him
ἑπτὰ επτα seven
ἡμέρας ημερα day
ἐξαριθμήσει εξαριθμεω he; him
44:26
וְ wᵊ וְ and
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
טָֽהֳרָתֹ֑ו ṭˈohᵒrāṯˈô טָהֳרָה purification
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִ֖ים yāmˌîm יֹום day
יִסְפְּרוּ־ yispᵊrû- ספר count
לֹֽו׃ lˈô לְ to
44:26. et postquam fuerit emundatus septem dies numerabuntur ei
And after one is cleansed, they shall reckon unto him seven days.
44:26. And after he will have been cleansed, they shall number for him seven days.
44:26. And after he is cleansed, they shall reckon unto him seven days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27. Если прикосновение к трупу, по Моисеевому закону, оскверняет и мирянина на 7: дней, и для очищения его требуются известные обряды: кропление в 3-й и 7-й день очистительной водой с пеплом рыжей телицы (Чис XIX:11: и д.), то священнику нового храма мало такого очищения: по окончании его, этого очищения, не описываемого здесь пророком как хорошо всем известного, священник еще 7: дней считается нечистым и не допускается во внутренний двор для служения во святилище (LХХ так передают евр. баходеш, рус. “для служения святыне”). Через эти 7: дней от осквернившегося священника требуется еще жертва за грех, хотя здесь грех был, по-видимому, не только вполне естественный и извинительный, но и дозволенный законом. Такой чистоты и святости требует служение Богу в новом храме! В 26: ст. вместо “по очищении” предлагают (Корниль) читать “по осквернении”, чем закон сближается с XIX:11">Чис XIX:11. Относящие происхождение части Пятокнижия к послепленной эпохе видят в настоящем месте указание на постепенное развитие законов об осквернении трупом: семидневная нечистота от прикосновения к трупу для священника (ср. Лев XI:1-4) распространяется на всех в Чис ХIX:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:26: Num 6:10-21, Num 19:11-13; Heb 9:13, Heb 9:14
John Gill
44:26 And after he is cleansed,.... From any sin or iniquity, failing and imperfection, that he has been guilty of at such seasons, in mourning for the dead, by a fresh application of the blood of Christ, which cleanses from all sin; typified by the water of separation, made of the ashes of the red heifer, by which those who were in this way ceremoniously unclean were cleansed, Heb 9:13,
they shall reckon unto him seven days; that is, seven days shall be reckoned from the time of his cleansing, before he enters on public service again: according to the old law, seven days were reckoned from the defilement to the purification; here seven more are numbered after the purification is made; and therefore, as Kimchi truly notes, this is a new law or rule, to be observed in after times.
John Wesley
44:26 Cleansed - After for seven days he hath kept from the dead. They - The priests, who are about the house of God, shall appoint seven days more to this defiled person for his cleansing before he is admitted into the sanctuary.
44:2744:27: Եւ յորում աւուր մտանիցէ ՚ի սրբութիւն սրահին ներքնոյ պաշտե՛լ ՚ի սրբութեանն՝ մատուցանէ քաւութիւն՝ ասէ Տէր Աստուած[13035]։ [13035] Բազումք. Մատուսցէ քաւութիւն։
27 ո՛ր օրը որ ներքին գաւիթը, սրբավայրը մտնեն՝ պաշտամունք մատուցելու, քաւութեան զոհ թող մատուցեն, - ասում է Տէր Աստուած: -
27 Անիկա սրբարանին մէջ ծառայութիւն ընելու համար ներսի գաւիթը՝ սրբարանը մտած օրը՝ իր մեղքի պատարագը թող մատուցանէ», կ’ըսէ Տէր Եհովան։
Եւ յորում աւուր մտանիցէ ի սրբութիւն [962]սրահին ներքնոյ պաշտել ի սրբութեանն` մատուսցէ [963]քաւութիւն, ասէ Տէր Աստուած:

44:27: Եւ յորում աւուր մտանիցէ ՚ի սրբութիւն սրահին ներքնոյ պաշտե՛լ ՚ի սրբութեանն՝ մատուցանէ քաւութիւն՝ ասէ Տէր Աստուած[13035]։
[13035] Բազումք. Մատուսցէ քաւութիւն։
27 ո՛ր օրը որ ներքին գաւիթը, սրբավայրը մտնեն՝ պաշտամունք մատուցելու, քաւութեան զոհ թող մատուցեն, - ասում է Տէր Աստուած: -
27 Անիկա սրբարանին մէջ ծառայութիւն ընելու համար ներսի գաւիթը՝ սրբարանը մտած օրը՝ իր մեղքի պատարագը թող մատուցանէ», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
44:2744:27 И в тот день, когда ему надобно будет приступать ко святыне во внутреннем дворе, чтобы служить при святыне, он должен принести жертву за грех, говорит Господь Бог.
44:27 καὶ και and; even ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day εἰσπορεύωνται εισπορευομαι intrude; travel into εἰς εις into; for τὴν ο the αὐλὴν αυλη courtyard; fold τὴν ο the ἐσωτέραν εσωτερος inner τοῦ ο the λειτουργεῖν λειτουργεω employed; minister ἐν εν in τῷ ο the ἁγίῳ αγιος holy προσοίσουσιν προσφερω offer; bring to ἱλασμόν ιλασμος appeasement λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God
44:27 וּ û וְ and בְ vᵊ בְּ in יֹום֩ yôm יֹום day בֹּאֹ֨ו bōʔˌô בוא come אֶל־ ʔel- אֶל to הַ ha הַ the קֹּ֜דֶשׁ qqˈōḏeš קֹדֶשׁ holiness אֶל־ ʔel- אֶל to הֶ he הַ the חָצֵ֤ר ḥāṣˈēr חָצֵר court הַ ha הַ the פְּנִימִית֙ ppᵊnîmîṯ פְּנִימִי inner לְ lᵊ לְ to שָׁרֵ֣ת šārˈēṯ שׁרת serve בַּ ba בְּ in † הַ the קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness יַקְרִ֖יב yaqrˌîv קרב approach חַטָּאתֹ֑ו ḥaṭṭāṯˈô חַטָּאת sin נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
44:27. et in die introitus sui in sanctuarium ad atrium interius ut ministret mihi in sanctuario offeret pro peccato suo ait Dominus DeusAnd in the day that he goeth into the sanctuary, to the inner court, to minister unto me in the sanctuary, he shall offer for his sin, saith the Lord God.
27. And in the day that he goeth into the sanctuary, into the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD.
44:27. And on the day when he enters into the sanctuary, to the inner court, so that he may minister to me in the sanctuary, he shall make an offering because of his offense, says the Lord God.
44:27. And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD.
And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD:

44:27 И в тот день, когда ему надобно будет приступать ко святыне во внутреннем дворе, чтобы служить при святыне, он должен принести жертву за грех, говорит Господь Бог.
44:27
καὶ και and; even
ος who; what
ἂν αν perhaps; ever
ἡμέρᾳ ημερα day
εἰσπορεύωνται εισπορευομαι intrude; travel into
εἰς εις into; for
τὴν ο the
αὐλὴν αυλη courtyard; fold
τὴν ο the
ἐσωτέραν εσωτερος inner
τοῦ ο the
λειτουργεῖν λειτουργεω employed; minister
ἐν εν in
τῷ ο the
ἁγίῳ αγιος holy
προσοίσουσιν προσφερω offer; bring to
ἱλασμόν ιλασμος appeasement
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
44:27
וּ û וְ and
בְ vᵊ בְּ in
יֹום֩ yôm יֹום day
בֹּאֹ֨ו bōʔˌô בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
קֹּ֜דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
אֶל־ ʔel- אֶל to
הֶ he הַ the
חָצֵ֤ר ḥāṣˈēr חָצֵר court
הַ ha הַ the
פְּנִימִית֙ ppᵊnîmîṯ פְּנִימִי inner
לְ lᵊ לְ to
שָׁרֵ֣ת šārˈēṯ שׁרת serve
בַּ ba בְּ in
הַ the
קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
יַקְרִ֖יב yaqrˌîv קרב approach
חַטָּאתֹ֑ו ḥaṭṭāṯˈô חַטָּאת sin
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
44:27. et in die introitus sui in sanctuarium ad atrium interius ut ministret mihi in sanctuario offeret pro peccato suo ait Dominus Deus
And in the day that he goeth into the sanctuary, to the inner court, to minister unto me in the sanctuary, he shall offer for his sin, saith the Lord God.
44:27. And on the day when he enters into the sanctuary, to the inner court, so that he may minister to me in the sanctuary, he shall make an offering because of his offense, says the Lord God.
44:27. And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:27: unto the inner: Eze 44:17
he shall offer: Lev. 4:3-35, 8:14-36; Num 6:9-11; Heb 7:26-28
John Gill
44:27 And in the day that he goeth into the sanctuary,.... Into the house and church of God, after his cleansing, and when the seven days from thence are up:
unto the inner court, to minister in the sanctuary; among the inward court worshippers, to minister in things to them; to preach the Gospel, and administer Gospel ordinances:
he shall offer his sin offering, saith the Lord God; though he has been privately cleansed in the fountain of Christ's blood, in which he has washed for sin and uncleanness; yet when he comes into the house of the Lord, he must acknowledge his sins and imperfections over Christ the sin offering; which he must bring in the arms of his faith, and so enter into the courts of the living God, and do the service of the sanctuary.
44:2844:28: Եւ ո՛չ եղիցի նոցա ժառանգութիւն, զի ես եմ նոցա ժառանգութիւն. եւ կալուածք մի՛ տացին նոցա ՚ի մէջ որդւոցն Իսրայէլի, զի ե՛ս եմ նոցա ժառանգութիւն[13036]։ [13036] Ոմանք. Եւ եղիցի նոցա ժա՛՛... եւ կալուածք մի՛ տացի նոցա։ Ուր Ոսկան. ՚Ի ժառանգութիւն, եւ կալուածք մի՛... նոցա ՚ի ժառան՛՛։
28 Նրանք ուրիշ ժառանգութիւն չեն ունենալու, քանի որ ես եմ նրանց համար ժառանգութիւն. Իսրայէլի զաւակների մէջ նրանց կալուածք թող չտրուի, քանի որ ես եմ նրանց համար ժառանգութիւն:
28 Ասիկա անոնց ժառանգութիւն պիտի չըլլայ։ Անոնց ժառանգութիւնը ես եմ ու Իսրայէլի մէջ անոնց կալուած մի՛ տաք։ Անոնց կալուածը ես եմ։
Եւ ոչ`` եղիցի նոցա ժառանգութիւն, զի ես եմ նոցա ժառանգութիւն. եւ կալուածք մի՛ տացին նոցա ի մէջ որդւոցն Իսրայելի, զի ես եմ նոցա [964]ժառանգութիւն:

44:28: Եւ ո՛չ եղիցի նոցա ժառանգութիւն, զի ես եմ նոցա ժառանգութիւն. եւ կալուածք մի՛ տացին նոցա ՚ի մէջ որդւոցն Իսրայէլի, զի ե՛ս եմ նոցա ժառանգութիւն[13036]։
[13036] Ոմանք. Եւ եղիցի նոցա ժա՛՛... եւ կալուածք մի՛ տացի նոցա։ Ուր Ոսկան. ՚Ի ժառանգութիւն, եւ կալուածք մի՛... նոցա ՚ի ժառան՛՛։
28 Նրանք ուրիշ ժառանգութիւն չեն ունենալու, քանի որ ես եմ նրանց համար ժառանգութիւն. Իսրայէլի զաւակների մէջ նրանց կալուածք թող չտրուի, քանի որ ես եմ նրանց համար ժառանգութիւն:
28 Ասիկա անոնց ժառանգութիւն պիտի չըլլայ։ Անոնց ժառանգութիւնը ես եմ ու Իսրայէլի մէջ անոնց կալուած մի՛ տաք։ Անոնց կալուածը ես եմ։
zohrab-1805▾ eastern-1994▾ western am▾
44:2844:28 А что до удела их, то Я их удел. И владения не давайте им в Израиле: Я их владение.
44:28 καὶ και and; even ἔσται ειμι be αὐτοῖς αυτος he; him εἰς εις into; for κληρονομίαν κληρονομια inheritance ἐγὼ εγω I κληρονομία κληρονομια inheritance αὐτοῖς αυτος he; him καὶ και and; even κατάσχεσις κατασχεσις holding αὐτοῖς αυτος he; him οὐ ου not δοθήσεται διδωμι give; deposit ἐν εν in τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ἐγὼ εγω I κατάσχεσις κατασχεσις holding αὐτῶν αυτος he; him
44:28 וְ wᵊ וְ and הָיְתָ֤ה hāyᵊṯˈā היה be לָהֶם֙ lāhˌem לְ to לְֽ lᵊˈ לְ to נַחֲלָ֔ה naḥᵃlˈā נַחֲלָה heritage אֲנִ֖י ʔᵃnˌî אֲנִי i נַֽחֲלָתָ֑ם nˈaḥᵃlāṯˈām נַחֲלָה heritage וַ wa וְ and אֲחֻזָּ֗ה ʔᵃḥuzzˈā אֲחֻזָּה land property לֹֽא־ lˈō- לֹא not תִתְּנ֤וּ ṯittᵊnˈû נתן give לָהֶם֙ lāhˌem לְ to בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲנִ֖י ʔᵃnˌî אֲנִי i אֲחֻזָּתָֽם׃ ʔᵃḥuzzāṯˈām אֲחֻזָּה land property
44:28. erit autem eis hereditas ego hereditas eorum et possessionem non dabitis eis in Israhel ego enim possessio eorumAnd they shall have no inheritance, I am their inheritance: neither shall you give them any possession in Israel, for I am their possession.
28. And they shall have an inheritance; I am their inheritance: and ye shall give them no possession in Israel; I am their possession.
44:28. And there shall be no inheritance for them. I am their inheritance. And you shall not give them any possession in Israel. For I am their possession.
44:28. And it shall be unto them for an inheritance: I [am] their inheritance: and ye shall give them no possession in Israel: I [am] their possession.
And it shall be unto them for an inheritance: I [am] their inheritance: and ye shall give them no possession in Israel: I [am] their possession:

44:28 А что до удела их, то Я их удел. И владения не давайте им в Израиле: Я их владение.
44:28
καὶ και and; even
ἔσται ειμι be
αὐτοῖς αυτος he; him
εἰς εις into; for
κληρονομίαν κληρονομια inheritance
ἐγὼ εγω I
κληρονομία κληρονομια inheritance
αὐτοῖς αυτος he; him
καὶ και and; even
κατάσχεσις κατασχεσις holding
αὐτοῖς αυτος he; him
οὐ ου not
δοθήσεται διδωμι give; deposit
ἐν εν in
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
ἐγὼ εγω I
κατάσχεσις κατασχεσις holding
αὐτῶν αυτος he; him
44:28
וְ wᵊ וְ and
הָיְתָ֤ה hāyᵊṯˈā היה be
לָהֶם֙ lāhˌem לְ to
לְֽ lᵊˈ לְ to
נַחֲלָ֔ה naḥᵃlˈā נַחֲלָה heritage
אֲנִ֖י ʔᵃnˌî אֲנִי i
נַֽחֲלָתָ֑ם nˈaḥᵃlāṯˈām נַחֲלָה heritage
וַ wa וְ and
אֲחֻזָּ֗ה ʔᵃḥuzzˈā אֲחֻזָּה land property
לֹֽא־ lˈō- לֹא not
תִתְּנ֤וּ ṯittᵊnˈû נתן give
לָהֶם֙ lāhˌem לְ to
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲנִ֖י ʔᵃnˌî אֲנִי i
אֲחֻזָּתָֽם׃ ʔᵃḥuzzāṯˈām אֲחֻזָּה land property
44:28. erit autem eis hereditas ego hereditas eorum et possessionem non dabitis eis in Israhel ego enim possessio eorum
And they shall have no inheritance, I am their inheritance: neither shall you give them any possession in Israel, for I am their possession.
44:28. And there shall be no inheritance for them. I am their inheritance. And you shall not give them any possession in Israel. For I am their possession.
44:28. And it shall be unto them for an inheritance: I [am] their inheritance: and ye shall give them no possession in Israel: I [am] their possession.
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
28. Совершенной святости священников, их принадлежности одному Богу, мешали бы не только исчисленные скверны, но даже и такая невинная вещь, как собственность, особенно столь ценная собственность, как земельная. Уделом (“а что до удела их” - усиливает мысль) священников (выражение буквально из Чис XVIII:20; Втор XVIII:1; X:9) будет сам Иегова (какая почетная и выгодная замена земли!), ближайшим образом то, что принадлежит Ему, жертвенные части и т. п., исчисляемые в ст. 29, 30. Священники (как и левиты, что видно из проектируемого XLV и XLVII гл. раздела земли) не должны иметь владения во Израиле. Хотя им даются участки земли в XLV:1-5: (м. б. только усадебные), но целому колену Левиину не дается определенной области.
Adam Clarke: Commentary on the Bible - 1831
44:28: I am their inheritance - Those who affect to form their ecclesiastical matters on the model of the Jewish Church have with one consent left this out of the question. They will not live on the free-will offerings of the people; but must have vast revenues, and these secured to them by law. That every minister of God should be supported by the altar I grant; but I think, instead of that method of paying the parochial clergy which I see is so much objected to, and breeds so much dissension between the pastors and their flocks, it would be better, on these accounts, to assign them a portion of land adequate to their supply, or let the state maintain them as it does its other officers. In Israel God was their inheritance and their possession; but they had the breast and shoulder of all sin-offerings and trespass-offerings, and all dedicated things were theirs; and they had a portion of all the dough that was prepared for bread. These were considered as the Lord's property, and these he gave to them; and this is always implied in the Lord's being their inheritance and their possession. They had a plentiful support.
Hitherto tithes have been thought the best mode of paying the clergy, and providing for the poor of each parish; but these matters have undergone such alterations since the time of their institution, that some emendation of the system is at present absolutely necessary.
There should be a public acknowledgment of God in every nation, and this should be provided for by the state in a way the least burdensome to the people, that all may rejoice in the benefit. Happy the nations that have a Bible so correct, and a Liturgy so pure, as those in the British empire! In such cases, a religion established by the state is an unutterable blessing to the nation; only keep it to the Bible, and to the Liturgy, and all, under God, will be well; but when the sermon is against these, all is bad.
Albert Barnes: Notes on the Bible - 1834
44:28
It shall be unto them - The remains of the sacrifices were a chief source of the priests' support. The burnt-offerings being entirely consumed, the priests had the skins, which yielded a considerable Rev_enue; meat-offerings and drink-offerings belonged entirely to them. sin-offerings and trepass-offerings, except in particular cases, also belonged to the priests and were partaken of in the temple. Of the peace-offerings a portion dedicated to the Lord by waving was left for the priests, and the rest eaten by the officers and their friends, either in the courts of the temple, or at least within Jerusalem. The kitchen-courts (K, Plan II Ezek. Eze 46:21-24), were provided in order to prepare these public meals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:28: I am their inheritance: Eze 45:4, Eze 48:9-11; Num 18:20; Deu 10:9, Deu 18:1, Deu 18:2; Jos 13:14, Jos 13:33; Pe1 5:2-4
John Gill
44:28 And it shall be unto them for an inheritance,.... Either the sin offering, or the priesthood, and the perquisites belonging to it: or,
they shall have an inheritance (r); but what shall it be? God himself:
I am their inheritance; the Lord is the portion and inheritance of his people, who are made priests unto him, whether in a private or public capacity; they are heirs of God, he is their portion in the land of the living, and forever: God in all his perfections is theirs; and though incommunicable, they have the use and advantage of them, so far as they are capable and stand in need of them; as his eternity, immutability, omniscience, omnipotence, omnipresence, grace, mercy, goodness, truth, and faithfulness: he is theirs in all his persons; God the Father is their covenant God and Father; the Son of God is their Head and Husband, their Saviour and Redeemer, Mediator and Peacemaker, their Prophet, Priest, and King; his blood, righteousness, sacrifice, and faithfulness, theirs, and even all that he is and has: the Spirit of God is their convincer and enlightener, their quickener and sanctifier; their Comforter, and the Spirit of adoption to them, the seal and earnest of their future glory; and God under every character is theirs, as the God of nature and providence, and as the God of all grace; and this is an inheritance rich and large, a soul satisfying portion, an inconceivable and an inexhaustible one.
And ye shall give them no possession in Israel; so the priests and Levites had none under the law, but were provided for in another way, Num 18:20, the Lord's people and priests, under the Gospel dispensation, for the most part are the poor of this world, who have no share in the possessions of it; their good things are not here, but in the world to come, and in God himself: "I am their possession"; the Lord is enjoyed by them now; his love is shed abroad in their hearts; they have fellowship with the Father, and with his Son Jesus Christ, and communion with the Holy Ghost; and which is infinitely better than all the possessions of this world; and besides, provision is made for their outward maintenance, as follows:
(r) "habebunt etiam hereditarium aliquid", Tigurine version.
John Wesley
44:28 It - The sin - offering: but under this one, all other offerings are couched. For an inheritance - Instead of lands and cities.
Robert Jamieson, A. R. Fausset and David Brown
44:28 I am their inheritance-- (Num 18:20; Deut 10:9; Deut 18:1; Josh 13:14, Josh 13:32).
44:2944:29: Եւ զզոհսն, եւ զվասն մեղացն, եւ զվասն անգիտութեանն՝ նոքա՛ կերիցեն. եւ ամենայն նուէրք Իսրայէլի՝ նոցա լիցին։
29 Նրանք են ուտելու զոհերը՝ մեղքերի համար լինեն դրանք թէ յանցանքի, ու Իսրայէլի բոլոր նուէրները նրանցն են լինելու:
29 Հացի ընծան ու մեղքի պատարագը եւ յանցանքի պատարագը պիտի ուտեն։ Իսրայէլին տրուած ամէն նուէր անոնց պիտի ըլլայ։
Եւ զզոհսն եւ զվասն մեղացն եւ զվասն անգիտութեանն` նոքա կերիցեն, եւ ամենայն նուէրք Իսրայելի` նոցա լիցին:

44:29: Եւ զզոհսն, եւ զվասն մեղացն, եւ զվասն անգիտութեանն՝ նոքա՛ կերիցեն. եւ ամենայն նուէրք Իսրայէլի՝ նոցա լիցին։
29 Նրանք են ուտելու զոհերը՝ մեղքերի համար լինեն դրանք թէ յանցանքի, ու Իսրայէլի բոլոր նուէրները նրանցն են լինելու:
29 Հացի ընծան ու մեղքի պատարագը եւ յանցանքի պատարագը պիտի ուտեն։ Իսրայէլին տրուած ամէն նուէր անոնց պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
44:2944:29 Они будут есть от хлебного приношения, от жертвы за грех и жертвы за преступление; и все заклятое у Израиля им же принадлежит.
44:29 καὶ και and; even τὰς ο the θυσίας θυσια immolation; sacrifice καὶ και and; even τὰ ο the ὑπὲρ υπερ over; for ἁμαρτίας αμαρτια sin; fault καὶ και and; even τὰ ο the ὑπὲρ υπερ over; for ἀγνοίας αγνοια ignorance οὗτοι ουτος this; he φάγονται φαγω swallow; eat καὶ και and; even πᾶν πας all; every ἀφόρισμα αφορισμα in τῷ ο the Ισραηλ ισραηλ.1 Israel αὐτοῖς αυτος he; him ἔσται ειμι be
44:29 הַ ha הַ the מִּנְחָה֙ mminḥˌā מִנְחָה present וְ wᵊ וְ and הַ ha הַ the חַטָּ֣את ḥaṭṭˈāṯ חַטָּאת sin וְ wᵊ וְ and הָ hā הַ the אָשָׁ֔ם ʔāšˈām אָשָׁם guilt הֵ֖מָּה hˌēmmā הֵמָּה they יֹֽאכְל֑וּם yˈōḵᵊlˈûm אכל eat וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חֵ֥רֶם ḥˌērem חֵרֶם ban בְּ bᵊ בְּ in יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לָהֶ֥ם lāhˌem לְ to יִהְיֶֽה׃ yihyˈeh היה be
44:29. victimam et pro peccato et pro delicto ipsi comedent et omne votum in Israhel ipsorum eritThey shall eat the victim both for sin and for trespass: and every vowed thing in Israel shall be theirs.
29. They shall eat the meal offering, and the sin offering, and the guilt offering; and every devoted thing in Israel shall be theirs.
44:29. They shall eat the victim both for sin and for offenses. And every vowed offering in Israel shall be theirs.
44:29. They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs.
They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be their' s:

44:29 Они будут есть от хлебного приношения, от жертвы за грех и жертвы за преступление; и все заклятое у Израиля им же принадлежит.
44:29
καὶ και and; even
τὰς ο the
θυσίας θυσια immolation; sacrifice
καὶ και and; even
τὰ ο the
ὑπὲρ υπερ over; for
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
τὰ ο the
ὑπὲρ υπερ over; for
ἀγνοίας αγνοια ignorance
οὗτοι ουτος this; he
φάγονται φαγω swallow; eat
καὶ και and; even
πᾶν πας all; every
ἀφόρισμα αφορισμα in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
αὐτοῖς αυτος he; him
ἔσται ειμι be
44:29
הַ ha הַ the
מִּנְחָה֙ mminḥˌā מִנְחָה present
וְ wᵊ וְ and
הַ ha הַ the
חַטָּ֣את ḥaṭṭˈāṯ חַטָּאת sin
וְ wᵊ וְ and
הָ הַ the
אָשָׁ֔ם ʔāšˈām אָשָׁם guilt
הֵ֖מָּה hˌēmmā הֵמָּה they
יֹֽאכְל֑וּם yˈōḵᵊlˈûm אכל eat
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
חֵ֥רֶם ḥˌērem חֵרֶם ban
בְּ bᵊ בְּ in
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לָהֶ֥ם lāhˌem לְ to
יִהְיֶֽה׃ yihyˈeh היה be
44:29. victimam et pro peccato et pro delicto ipsi comedent et omne votum in Israhel ipsorum erit
They shall eat the victim both for sin and for trespass: and every vowed thing in Israel shall be theirs.
44:29. They shall eat the victim both for sin and for offenses. And every vowed offering in Israel shall be theirs.
44:29. They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29. Святость сообщается священникам, и пищей их, которая вся состоит из величайших святынь. Священникам принадлежит: 1) бескровная жертва (минха) из хлеба и некоторых пищевых продуктов, которая, как прообраз бескровной жертвы и родоначальница святейших хлебов предложения, здесь т.о. первая относится к величайшим святыням (Лев II:3; 10; VI:9-11; VII:9: и д.); 2) жертвы за грех и за преступление, которые м. б. заменили собою первоначальный выкуп в скинию за грехи и потому естественно и целиком принадлежат священникам (Лев VI:19, 22; VII:6; Чис XVIII:9); ее, как величайшую святыню, можно были потреблять только в храмовых комнатах. (XLII:13); 3) заклятое, херем, т. е. посвященное Богу без права выкупа (XXVII:28">Лев XXVII:28) и становившееся, как исключительная собственность Божия, неприкосновенной святыней, если даже бы-то греховно (занятые города. Лев ХXVII:21; Чис XVIII,14). - “Им же”, может быть, указывает на оспаривание прав священников на последнее (заклятое).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:29: eat: Lev 2:3, Lev 2:10, Lev 6:14-18, Lev 6:26, Lev 6:29, Lev 7:6; Num 18:9-11; Co1 9:13, Co1 9:14; Heb 13:10
dedicated: or, devoted, Lev 27:21, Lev 27:28 *compared with: Num 18:14
John Gill
44:29 They shall eat the meat offering, and the sin offering, and the trespass offering,.... Which were typical of Christ; the meat offering, or rather bread offering, it being made of fine flour, was a type of Christ the bread of life; and the sin and trespass offerings pointed at his being made sin and a sacrifice for it; which the people and priests of the Lord in a spiritual sense eat, feed, and live upon by faith: and besides, as the priests under the law had a part in all these offerings, whereby they and their families were maintained, Lev 2:3, so it is the will and ordination of Christ, that as those that ministered about holy things, and waited at the altar, should live of them, and partake with that, so they that preach the Gospel should live by it, 1Cor 9:13,
and every dedicated thing in Israel shall be theirs; or, "every devoted thing" (s); that is, to holy uses, what the people willingly offer to support the interest of religion; signifying that the ministers of the word shall live upon the free contributions of the people.
(s) "omne anathema", Montanus, Junius & Tremellius, Piscator; "omne devotum", Cocceius, Starckius.
44:3044:30: Պտուղ ամենայնի եւ անդրանիկք ամենեցուն, եւ երախայրիք յամենայն պտղոց ձերոց՝ քահանայի՛ցն եղիցի։ Եւ զառաջին մուտ արդեանց ձերոց տաջի՛ք քահանային՝ դնել օրհնութիւն ՚ի վերայ տանց ձերոց[13037]։ [13037] Ոմանք. Քահանայիցն եղիցին։
30 Բոլոր առաջին պտուղները, ձեր բոլոր պտուղների երախայրիքը քահանաներինն են լինելու: Ձեր առաջին բերքը քահանային էք տալու, որպէսզի ձեր տներն օրհնի:
30 Ամէն բանի երախայրիները ու ձեր բոլոր ընծաները քահանային պիտի ըլլան։ Ձեր գործերուն երախայրին քահանային պիտի տաք, որպէս զի ձեր տանը վրայ օրհնութիւն բերէք։
Պտուղ ամենայնի եւ անդրանիկք ամենեցուն եւ երախայրիք յամենայն պտղոց ձերոց` քահանայիցն եղիցի. եւ զառաջին մուտ արդեանց ձերոց տաջիք քահանային` դնել օրհնութիւն ի վերայ տանց ձերոց:

44:30: Պտուղ ամենայնի եւ անդրանիկք ամենեցուն, եւ երախայրիք յամենայն պտղոց ձերոց՝ քահանայի՛ցն եղիցի։ Եւ զառաջին մուտ արդեանց ձերոց տաջի՛ք քահանային՝ դնել օրհնութիւն ՚ի վերայ տանց ձերոց[13037]։
[13037] Ոմանք. Քահանայիցն եղիցին։
30 Բոլոր առաջին պտուղները, ձեր բոլոր պտուղների երախայրիքը քահանաներինն են լինելու: Ձեր առաջին բերքը քահանային էք տալու, որպէսզի ձեր տներն օրհնի:
30 Ամէն բանի երախայրիները ու ձեր բոլոր ընծաները քահանային պիտի ըլլան։ Ձեր գործերուն երախայրին քահանային պիտի տաք, որպէս զի ձեր տանը վրայ օրհնութիւն բերէք։
zohrab-1805▾ eastern-1994▾ western am▾
44:3044:30 И начатки из всех плодов ваших и всякого рода приношения, из чего ни состояли бы приношения ваши, принадлежат священникам; и начатки молотого вами отдавайте священнику, чтобы над домом твоим почивало благословение.
44:30 ἀπαρχαὶ απαρχη firstfruit πάντων πας all; every καὶ και and; even τὰ ο the πρωτότοκα πρωτοτοκος firstborn πάντων πας all; every καὶ και and; even τὰ ο the ἀφαιρέματα αφαιρεμα.1 all; every ἐκ εκ from; out of πάντων πας all; every τῶν ο the ἀπαρχῶν απαρχη firstfruit ὑμῶν υμων your τοῖς ο the ἱερεῦσιν ιερευς priest ἔσται ειμι be καὶ και and; even τὰ ο the πρωτογενήματα πρωτογενημα your δώσετε διδωμι give; deposit τῷ ο the ἱερεῖ ιερευς priest τοῦ ο the θεῖναι τιθημι put; make εὐλογίας ευλογια commendation; acclamation ὑμῶν υμων your ἐπὶ επι in; on τοὺς ο the οἴκους οικος home; household ὑμῶν υμων your
44:30 וְ wᵊ וְ and רֵאשִׁית֩ rēšîṯ רֵאשִׁית beginning כָּל־ kol- כֹּל whole בִּכּ֨וּרֵי bikkˌûrê בִּכּוּרִים first fruits כֹ֜ל ḵˈōl כֹּל whole וְ wᵊ וְ and כָל־ ḵol- כֹּל whole תְּר֣וּמַת tᵊrˈûmaṯ תְּרוּמָה contribution כֹּ֗ל kˈōl כֹּל whole מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole תְּרוּמֹ֣ותֵיכֶ֔ם tᵊrûmˈôṯêḵˈem תְּרוּמָה contribution לַ la לְ to † הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest יִֽהְיֶ֑ה yˈihyˈeh היה be וְ wᵊ וְ and רֵאשִׁ֤ית rēšˈîṯ רֵאשִׁית beginning עֲרִסֹֽותֵיכֶם֙ ʕᵃrisˈôṯêḵem עֲרִיסָה dough תִּתְּנ֣וּ tittᵊnˈû נתן give לַ la לְ to † הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest לְ lᵊ לְ to הָנִ֥יחַ hānˌîₐḥ נוח settle בְּרָכָ֖ה bᵊrāḵˌā בְּרָכָה blessing אֶל־ ʔel- אֶל to בֵּיתֶֽךָ׃ bêṯˈeḵā בַּיִת house
44:30. et primitiva omnium primogenitorum et omnia libamenta ex omnibus quae offeruntur sacerdotum erunt et primitiva ciborum vestrorum dabitis sacerdoti ut reponat benedictionem domui suaeAnd the firstfruits of all the firstborn, and all the libations of all things that are offered, shall be the priest's: and you shall give the firstfruits of your meats to the priest, that he may return a blessing upon thy house.
30. And the first of all the firstfruits of every thing, and every oblation of every thing, of all your oblations, shall be for the priests: ye shall also give unto the priest the first of your dough, to cause a blessing to rest on thine house.
44:30. And the first-fruits of all the firstborn, and all the libations out of all that is offered, shall belong to the priests. And you shall give the first-fruits of your foods to the priest, so that he may return a blessing to your house.
44:30. And the first of all the firstfruits of all [things], and every oblation of all, of every [sort] of your oblations, shall be the priest’s: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house.
And the first of all the firstfruits of all [things], and every oblation of all, of every [sort] of your oblations, shall be the priest' s: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house:

44:30 И начатки из всех плодов ваших и всякого рода приношения, из чего ни состояли бы приношения ваши, принадлежат священникам; и начатки молотого вами отдавайте священнику, чтобы над домом твоим почивало благословение.
44:30
ἀπαρχαὶ απαρχη firstfruit
πάντων πας all; every
καὶ και and; even
τὰ ο the
πρωτότοκα πρωτοτοκος firstborn
πάντων πας all; every
καὶ και and; even
τὰ ο the
ἀφαιρέματα αφαιρεμα.1 all; every
ἐκ εκ from; out of
πάντων πας all; every
τῶν ο the
ἀπαρχῶν απαρχη firstfruit
ὑμῶν υμων your
τοῖς ο the
ἱερεῦσιν ιερευς priest
ἔσται ειμι be
καὶ και and; even
τὰ ο the
πρωτογενήματα πρωτογενημα your
δώσετε διδωμι give; deposit
τῷ ο the
ἱερεῖ ιερευς priest
τοῦ ο the
θεῖναι τιθημι put; make
εὐλογίας ευλογια commendation; acclamation
ὑμῶν υμων your
ἐπὶ επι in; on
τοὺς ο the
οἴκους οικος home; household
ὑμῶν υμων your
44:30
וְ wᵊ וְ and
רֵאשִׁית֩ rēšîṯ רֵאשִׁית beginning
כָּל־ kol- כֹּל whole
בִּכּ֨וּרֵי bikkˌûrê בִּכּוּרִים first fruits
כֹ֜ל ḵˈōl כֹּל whole
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
תְּר֣וּמַת tᵊrˈûmaṯ תְּרוּמָה contribution
כֹּ֗ל kˈōl כֹּל whole
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
תְּרוּמֹ֣ותֵיכֶ֔ם tᵊrûmˈôṯêḵˈem תְּרוּמָה contribution
לַ la לְ to
הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
יִֽהְיֶ֑ה yˈihyˈeh היה be
וְ wᵊ וְ and
רֵאשִׁ֤ית rēšˈîṯ רֵאשִׁית beginning
עֲרִסֹֽותֵיכֶם֙ ʕᵃrisˈôṯêḵem עֲרִיסָה dough
תִּתְּנ֣וּ tittᵊnˈû נתן give
לַ la לְ to
הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
לְ lᵊ לְ to
הָנִ֥יחַ hānˌîₐḥ נוח settle
בְּרָכָ֖ה bᵊrāḵˌā בְּרָכָה blessing
אֶל־ ʔel- אֶל to
בֵּיתֶֽךָ׃ bêṯˈeḵā בַּיִת house
44:30. et primitiva omnium primogenitorum et omnia libamenta ex omnibus quae offeruntur sacerdotum erunt et primitiva ciborum vestrorum dabitis sacerdoti ut reponat benedictionem domui suae
And the firstfruits of all the firstborn, and all the libations of all things that are offered, shall be the priest's: and you shall give the firstfruits of your meats to the priest, that he may return a blessing upon thy house.
44:30. And the first-fruits of all the firstborn, and all the libations out of all that is offered, shall belong to the priests. And you shall give the first-fruits of your foods to the priest, so that he may return a blessing to your house.
44:30. And the first of all the firstfruits of all [things], and every oblation of all, of every [sort] of your oblations, shall be the priest’s: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house.
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
30. Исчисленные средства содержания более священны, чем богаты. Теперь указываются более существенные средства содержания священников. Такими являются. а) Начатки плодов, букв. “лучшее” (решит, первое - как по происхождение, так и по качеству) из первородного (биккурим). Первородные плоды (биккурим), и по закону Моисееву полагалось приносить ко святилищу, как и упоминаемые далее “приношения” и “молотое”, причем они потреблялись принесшими совместно с священниками и бедными: Исх XXIII:16, 19: и др.; но по Чис XVIII:12, 13, 27: и Неем X:36, 38: они как будто целиком поступают священнику; так и здесь: усиление первоначального закона. LXX: >«начатки> (aparcai — собств. самые начатки) >всех и первенцы»> (prwtotoka), разумея, должно быть, под последним скот, а под первым плоды; но биккурим всегда только о плодах и хлебах, но не о скоте; о первородном скоте Иезекииль почему-то не говорит; но Исх XXII:30: и др. требуют этого приношения священникам. б) Приношения - темура соб. поднятое (по обряду возвышения, совершавшемуся над ними); LXX: “участия”, afairemata, отделенное, т. е. для Господа, - добровольные приношения в противоположность первым, как обязательным по закону, в) Начатки (евр. тоже решит) молотого (т. е. крупы, муки; евр. ариса ср. талмуд, арсан, ячменная крупа), но Тарг. Пеш. здесь и LXX в Чис XV:20: “тесто”; LXX в Неем X:38: “хлеб”, здесь: prwtogennhmata, но слав. “начатки жит”. Поступая в жернова, хлеб, из которого начаток уже дан священнику, становится новым родом продукта и из него вновь полагается начаток священнику, т. е. Господу. Эта повинность тяжелее прежних (отвечая десятинам Моисея), посему за нее обещается особое благословение Божие на дом, могущее с избытком восполнить понесенный для Господа убыток; ср. Мал III:10.
Albert Barnes: Notes on the Bible - 1834
44:30
Oblation - Offering, margin "heave-offering" (see Eze 45:1; Exo 25:2; Exo 29:27; Notes and Pref. to Leviticus).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:30: first: or, chief
all the firstfruits: Exo 13:2, Exo 13:12, Exo 22:29, Exo 23:19; Num 3:13, Num 15:19-21, Num 18:12-18, Num 18:27-30; Deu 18:4; Ch2 31:4-6, Ch2 31:10; Neh 10:35-37; Jam 1:18
that he may: Deu 26:10-15; Pro 3:9, Pro 3:10; Mal 3:10, Mal 3:11
John Gill
44:30 And the first of all the first fruits of all things, and every oblation, of all of every sort of your oblations shall be the priests,.... Suggesting, that their offerings or contributions, which should be made out of their substance, should be in proportion to it, and early as well as free; see Prov 3:9,
ye shall also give unto the priest of your dough; either of the first they made of the new corn of the year, or a piece or cake of whatsoever at any time they made; signifying, that the ministers of the word, that communicate spiritual things to men, should partake of their carnal ones, and have a part and share with them in all good things, in all the enjoyments of life, 1Cor 9:11,
that he may cause the blessing to rest in thine house; that is, that he, the priest or minister of the word, that partakes of the above things, and is comfortably provided for and supported, may pray to the Lord for such who liberally contribute to him; that a blessing may come and abide upon them and their families, and prosperity and success may attend them in their worldly business and employments of life; as well as they and theirs may be blessed with all spiritual blessings, with grace here, and glory hereafter.
John Wesley
44:30 And the first - So soon as the first - fruits are ripe in the field, your vineyards, and olive yards. Every oblation - Whether free - will offering, or prescribed. The first of your dough - 'Tis conceived this was of every mass of dough they made, and of the first of the dough, which every year they first made of the new corn, as by the custom of the Jews at this day appears. That he - The priest may bless, and pray for thee.
Robert Jamieson, A. R. Fausset and David Brown
44:30 give . . . priest the first . . . that he may cause the blessing to rest-- (Prov 3:9-10; Mal 3:10).
44:3144:31: Զամենայն զմեռելոտի եւ զգազանաբեկ, ՚ի թռչնոց եւ յանասնոց, մի՛ ուտիցեն քահանայքն[13038]։[13038] Բազումք. Մի՛ կերիցեն քահանայքն։
31 Քահանաները չեն ուտելու որեւէ մեռելոտի, լինի գազան, յօշոտած թռչուն կամ անասուն»:
31 Քահանաները բնաւ ինքնիրեն մեռած կամ գազաններէ մեռցուած անասունի միս պիտի չուտեն, թռչուն ըլլայ կամ չորքոտանի։
Զամենայն զմեռելոտի եւ զգազանաբեկ ի թռչնոց եւ յանասնոց` մի՛ կերիցեն քահանայքն:

44:31: Զամենայն զմեռելոտի եւ զգազանաբեկ, ՚ի թռչնոց եւ յանասնոց, մի՛ ուտիցեն քահանայքն[13038]։
[13038] Բազումք. Մի՛ կերիցեն քահանայքն։
31 Քահանաները չեն ուտելու որեւէ մեռելոտի, լինի գազան, յօշոտած թռչուն կամ անասուն»:
31 Քահանաները բնաւ ինքնիրեն մեռած կամ գազաններէ մեռցուած անասունի միս պիտի չուտեն, թռչուն ըլլայ կամ չորքոտանի։
zohrab-1805▾ eastern-1994▾ western am▾
44:3144:31 Никакой мертвечины и ничего, растерзанного зверем, ни из птиц, ни из скота, не должны есть священники.
44:31 καὶ και and; even πᾶν πας all; every θνησιμαῖον θνησιμαιος and; even θηριάλωτον θηριαλωτος from; out of τῶν ο the πετεινῶν πετεινος bird καὶ και and; even ἐκ εκ from; out of τῶν ο the κτηνῶν κτηνος livestock; animal οὐ ου not φάγονται φαγω swallow; eat οἱ ο the ἱερεῖς ιερευς priest
44:31 כָּל־ kol- כֹּל whole נְבֵלָה֙ nᵊvēlˌā נְבֵלָה corpse וּ û וְ and טְרֵפָ֔ה ṭᵊrēfˈā טְרֵיפָה prey מִן־ min- מִן from הָ hā הַ the עֹ֖וף ʕˌôf עֹוף birds וּ û וְ and מִן־ min- מִן from הַ ha הַ the בְּהֵמָ֑ה bbᵊhēmˈā בְּהֵמָה cattle לֹ֥א lˌō לֹא not יֹאכְל֖וּ yōḵᵊlˌû אכל eat הַ ha הַ the כֹּהֲנִֽים׃ פ kkōhᵃnˈîm . f כֹּהֵן priest
44:31. omne morticinum et captum a bestia de avibus et de pecoribus non comedent sacerdotesThe priests shall not eat of any thing that is dead of itself or caught by a beast, whether it be fowl or cattle.
31. The priests shall not eat of any thing that dieth of itself, or is torn, whether it be fowl or beast.
44:31. The priests shall not consume anything which has died on its own, or which was seized by a beast, whether from the fowl or the cattle.”
44:31. The priests shall not eat of any thing that is dead of itself, or torn, whether it be fowl or beast.
The priests shall not eat of any thing that is dead of itself, or torn, whether it be fowl or beast:

44:31 Никакой мертвечины и ничего, растерзанного зверем, ни из птиц, ни из скота, не должны есть священники.
44:31
καὶ και and; even
πᾶν πας all; every
θνησιμαῖον θνησιμαιος and; even
θηριάλωτον θηριαλωτος from; out of
τῶν ο the
πετεινῶν πετεινος bird
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
κτηνῶν κτηνος livestock; animal
οὐ ου not
φάγονται φαγω swallow; eat
οἱ ο the
ἱερεῖς ιερευς priest
44:31
כָּל־ kol- כֹּל whole
נְבֵלָה֙ nᵊvēlˌā נְבֵלָה corpse
וּ û וְ and
טְרֵפָ֔ה ṭᵊrēfˈā טְרֵיפָה prey
מִן־ min- מִן from
הָ הַ the
עֹ֖וף ʕˌôf עֹוף birds
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
בְּהֵמָ֑ה bbᵊhēmˈā בְּהֵמָה cattle
לֹ֥א lˌō לֹא not
יֹאכְל֖וּ yōḵᵊlˌû אכל eat
הַ ha הַ the
כֹּהֲנִֽים׃ פ kkōhᵃnˈîm . f כֹּהֵן priest
44:31. omne morticinum et captum a bestia de avibus et de pecoribus non comedent sacerdotes
The priests shall not eat of any thing that is dead of itself or caught by a beast, whether it be fowl or cattle.
44:31. The priests shall not consume anything which has died on its own, or which was seized by a beast, whether from the fowl or the cattle.”
44:31. The priests shall not eat of any thing that is dead of itself, or torn, whether it be fowl or beast.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31. К положительному требованию относительно питания священников присоединяется отрицательное: запрещение вкушать невела, падаль, мертвечина и трефа, растерзанное - одинаково как от птиц, так и от зверей. То и другое запрещается и всем израильтянам - первое Исх XXII 20, второе Втор XIV:21, но не так строго, как священникам: по Лев XVII:15, 16: и XI:39, 40: съевший это только делается нечистым до вечера; следовательно, мирянину считается простительной неосторожное осквернение такой пищей. Особенная же святость священника требует, по Иезекиилю, как и по Моисею (Лев XXII:8) безусловного охранения.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:31: Exo 22:31; Lev 17:15, Lev 22:8; Deu 14:21; Rom 14:20; Co1 8:13
John Gill
44:31 The priests shall not eat of anything that is dead of itself, or torn,.... They shall have no need to eat of such things, being plentifully provided for with better; nor will it become them so to do through avarice, not allowing themselves to enjoy what is liberally given them. Here the Jewish doctors (t) observe that it is said, the priests shall not eat of these things, suggesting that Israelites might; this puzzles them, therefore they say, Elijah will explain this verse; and the gloss says, till Elijah comes, and explains it to us, we know not how to explain it. In the mystic sense it may signify, that the priests of the Lord should have no communication with such as are dead in sin, or are given to rapine and violence, and should abstain from everything of this kind themselves.
Whether it be fowl or beast; whether Pharisees and high flown professors of religion, or earthly and worldly persons, and such that are immersed in carnal pleasures, in sensual and brutish lusts. The allusion is to the law in Lev 17:15, which was common to all Israelites, priests and people.
(t) T. Bab. Menachot, fol. 45. 1.