Եզեկիէլ / Ezekiel - 46 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Some further rules given both to the priests and to the people, relating to their worship, ver. 1-15. II. A law concerning the prince's disposal of his inheritance, ver. 16-18. III. A description of the places provided for the boiling of the sacrifices and the baking of the meat-offerings, ver. 19-24.
Adam Clarke: Commentary on the Bible - 1831
Ordinances of worship prescribed for the prince and for the people, Eze 46:1-15; and the gifts he may bestow on his sons and servants, Eze 46:16-18. A description of the courts appointed for boiling or baking any part of the holy oblations, Eze 46:19-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 46:1, Ordinances for the prince in his worship; Eze 46:9, and for the people; Eze 46:16, An order for the prince's inheritance; Eze 46:19, The courts for boiling and baking.
John Gill
INTRODUCTION TO EZEKIEL 46
This chapter treats of the shutting of the eastern gate of the inner court on working days, and opening it on sabbaths and new moons, for the prince and people to worship in, Ezek 46:1, gives a further account of the sacrifices of both at these seasons, and of their different ways of going in and out, Ezek 46:4, delivers some rules about the prince's disposing of his gifts to his sons and servants, Ezek 46:16 and describes the places for the priest's baking and boiling the sacrifices, Ezek 46:19
46:146:1: Ա՛յսպէս ասէ Տէր Աստուած. Դուռնն որ ՚ի ներքնում սրահին հայի ընդ արեւելս. եղիցի փակեալ զվե՛ց աւուրսն արգոյս, եւ յաւուրն շաբաթու բացցի, եւ յաւուրն ամսագլխոցն բացցի[13059]։ [13059] Ոմանք. Սրահին որ հայի ընդ... եւ յաւուրս շաբաթուց բացցի... եւ յաւուրս ամսագլխոց։ Ոսկան. Զվեց աւուրսն արդոյս... ամսագլխոյն։
1 Այսպէս է ասում Տէր Աստուած. «Ներքին գաւթի դուռը, որ արեւելք է նայում, վեց լուր օրերին փակ կը լինի, իսկ շաբաթ օրը կը բացուի: Ամսագլխի օրն էլ կը բացուի:
46 Տէր Եհովան այսպէս կ’ըսէ «Ներքին գաւիթին դէպի արեւելք նայող դուռը գործի վեց օրերը գոց պիտի ըլլան. միայն շաբաթ օրն ու ամսագլխուն պիտի բացուի։
Այսպէս ասէ Տէր Աստուած. Դուռնն [985]որ ի ներքնում սրահին`` հայի ընդ արեւելս` եղիցի փակեալ զվեց աւուրսն արգոյս, եւ յաւուրն շաբաթու բացցի, եւ յաւուրն ամսագլխոյն բացցի:

46:1: Ա՛յսպէս ասէ Տէր Աստուած. Դուռնն որ ՚ի ներքնում սրահին հայի ընդ արեւելս. եղիցի փակեալ զվե՛ց աւուրսն արգոյս, եւ յաւուրն շաբաթու բացցի, եւ յաւուրն ամսագլխոցն բացցի[13059]։
[13059] Ոմանք. Սրահին որ հայի ընդ... եւ յաւուրս շաբաթուց բացցի... եւ յաւուրս ամսագլխոց։ Ոսկան. Զվեց աւուրսն արդոյս... ամսագլխոյն։
1 Այսպէս է ասում Տէր Աստուած. «Ներքին գաւթի դուռը, որ արեւելք է նայում, վեց լուր օրերին փակ կը լինի, իսկ շաբաթ օրը կը բացուի: Ամսագլխի օրն էլ կը բացուի:
46 Տէր Եհովան այսպէս կ’ըսէ «Ներքին գաւիթին դէպի արեւելք նայող դուռը գործի վեց օրերը գոց պիտի ըլլան. միայն շաբաթ օրն ու ամսագլխուն պիտի բացուի։
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46:146:1 Так говорит Господь Бог: ворота внутреннего двора, обращенные лицом к востоку, должны быть заперты в продолжение шести рабочих дней, а в субботний день они должны быть отворены и в день новомесячия должны быть отворены.
46:1 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master θεός θεος God πύλη πυλη gate ἡ ο the ἐν εν in τῇ ο the αὐλῇ αυλη courtyard; fold τῇ ο the ἐσωτέρᾳ εσωτερος inner ἡ ο the βλέπουσα βλεπω look; see πρὸς προς to; toward ἀνατολὰς ανατολη springing up; east ἔσται ειμι be κεκλεισμένη κλειω shut ἓξ εξ six ἡμέρας ημερα day τὰς ο the ἐνεργούς ενεργος in δὲ δε though; while τῇ ο the ἡμέρᾳ ημερα day τῶν ο the σαββάτων σαββατον Sabbath; week ἀνοιχθήσεται ανοιγω open up καὶ και and; even ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῆς ο the νουμηνίας νουμηνια new month ἀνοιχθήσεται ανοιγω open up
46:1 כֹּֽה־ kˈō- כֹּה thus אָמַר֮ ʔāmar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH שַׁ֜עַר šˈaʕar שַׁעַר gate הֶ he הַ the חָצֵ֤ר ḥāṣˈēr חָצֵר court הַ ha הַ the פְּנִימִית֙ ppᵊnîmîṯ פְּנִימִי inner הַ ha הַ the פֹּנֶ֣ה ppōnˈeh פנה turn קָדִ֔ים qāḏˈîm קָדִים east יִהְיֶ֣ה yihyˈeh היה be סָג֔וּר sāḡˈûr סגר close שֵׁ֖שֶׁת šˌēšeṯ שֵׁשׁ six יְמֵ֣י yᵊmˈê יֹום day הַֽ hˈa הַ the מַּעֲשֶׂ֑ה mmaʕᵃśˈeh מַעֲשֶׂה deed וּ û וְ and בְ vᵊ בְּ in יֹ֤ום yˈôm יֹום day הַ ha הַ the שַּׁבָּת֙ ššabbˌāṯ שַׁבָּת sabbath יִפָּתֵ֔חַ yippāṯˈēₐḥ פתח open וּ û וְ and בְ vᵊ בְּ in יֹ֥ום yˌôm יֹום day הַ ha הַ the חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month יִפָּתֵֽחַ׃ yippāṯˈēₐḥ פתח open
46:1. haec dicit Dominus Deus porta atrii interioris quae respicit ad orientem erit clausa sex diebus in quibus opus fit die autem sabbati aperietur sed et in die kalendarum aperieturThus saith the Lord God: The gate of the inner court that looketh toward the east, shall be shut the six days, on which work is done; but on the sabbath day it shall be opened, yea and on the day of the new moon it shall be opened.
1. Thus saith the Lord GOD: The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath day it shall be opened, and in the day of the new moon it shall be opened.
46:1. Thus says the Lord God: “The gate of the inner court which looks toward the east shall be closed for the six days on which work is done. Then, on the Sabbath day, it shall be opened. But also on the day of the new moon, it shall be opened.
46:1. Thus saith the Lord GOD; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened.
Thus saith the Lord GOD; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened:

46:1 Так говорит Господь Бог: ворота внутреннего двора, обращенные лицом к востоку, должны быть заперты в продолжение шести рабочих дней, а в субботний день они должны быть отворены и в день новомесячия должны быть отворены.
46:1
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
θεός θεος God
πύλη πυλη gate
ο the
ἐν εν in
τῇ ο the
αὐλῇ αυλη courtyard; fold
τῇ ο the
ἐσωτέρᾳ εσωτερος inner
ο the
βλέπουσα βλεπω look; see
πρὸς προς to; toward
ἀνατολὰς ανατολη springing up; east
ἔσται ειμι be
κεκλεισμένη κλειω shut
ἓξ εξ six
ἡμέρας ημερα day
τὰς ο the
ἐνεργούς ενεργος in
δὲ δε though; while
τῇ ο the
ἡμέρᾳ ημερα day
τῶν ο the
σαββάτων σαββατον Sabbath; week
ἀνοιχθήσεται ανοιγω open up
καὶ και and; even
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῆς ο the
νουμηνίας νουμηνια new month
ἀνοιχθήσεται ανοιγω open up
46:1
כֹּֽה־ kˈō- כֹּה thus
אָמַר֮ ʔāmar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH
שַׁ֜עַר šˈaʕar שַׁעַר gate
הֶ he הַ the
חָצֵ֤ר ḥāṣˈēr חָצֵר court
הַ ha הַ the
פְּנִימִית֙ ppᵊnîmîṯ פְּנִימִי inner
הַ ha הַ the
פֹּנֶ֣ה ppōnˈeh פנה turn
קָדִ֔ים qāḏˈîm קָדִים east
יִהְיֶ֣ה yihyˈeh היה be
סָג֔וּר sāḡˈûr סגר close
שֵׁ֖שֶׁת šˌēšeṯ שֵׁשׁ six
יְמֵ֣י yᵊmˈê יֹום day
הַֽ hˈa הַ the
מַּעֲשֶׂ֑ה mmaʕᵃśˈeh מַעֲשֶׂה deed
וּ û וְ and
בְ vᵊ בְּ in
יֹ֤ום yˈôm יֹום day
הַ ha הַ the
שַּׁבָּת֙ ššabbˌāṯ שַׁבָּת sabbath
יִפָּתֵ֔חַ yippāṯˈēₐḥ פתח open
וּ û וְ and
בְ vᵊ בְּ in
יֹ֥ום yˌôm יֹום day
הַ ha הַ the
חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month
יִפָּתֵֽחַ׃ yippāṯˈēₐḥ פתח open
46:1. haec dicit Dominus Deus porta atrii interioris quae respicit ad orientem erit clausa sex diebus in quibus opus fit die autem sabbati aperietur sed et in die kalendarum aperietur
Thus saith the Lord God: The gate of the inner court that looketh toward the east, shall be shut the six days, on which work is done; but on the sabbath day it shall be opened, yea and on the day of the new moon it shall be opened.
46:1. Thus says the Lord God: “The gate of the inner court which looks toward the east shall be closed for the six days on which work is done. Then, on the Sabbath day, it shall be opened. But also on the day of the new moon, it shall be opened.
46:1. Thus saith the Lord GOD; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Thus saith the Lord GOD; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened. 2 And the prince shall enter by the way of the porch of that gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening. 3 Likewise the people of the land shall worship at the door of this gate before the LORD in the sabbaths and in the new moons. 4 And the burnt offering that the prince shall offer unto the LORD in the sabbath day shall be six lambs without blemish, and a ram without blemish. 5 And the meat offering shall be an ephah for a ram, and the meat offering for the lambs as he shall be able to give, and an hin of oil to an ephah. 6 And in the day of the new moon it shall be a young bullock without blemish, and six lambs, and a ram: they shall be without blemish. 7 And he shall prepare a meat offering, an ephah for a bullock, and an ephah for a ram, and for the lambs according as his hand shall attain unto, and a hin of oil to an ephah. 8 And when the prince shall enter, he shall go in by the way of the porch of that gate, and he shall go forth by the way thereof. 9 But when the people of the land shall come before the LORD in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go forth over against it. 10 And the prince in the midst of them, when they go in, shall go in; and when they go forth, shall go forth. 11 And in the feasts and in the solemnities the meat offering shall be an ephah to a bullock, and an ephah to a ram, and to the lambs as he is able to give, and a hin of oil to an ephah. 12 Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the LORD, one shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he did on the sabbath day: then he shall go forth; and after his going forth one shall shut the gate. 13 Thou shalt daily prepare a burnt offering unto the LORD of a lamb of the first year without blemish: thou shalt prepare it every morning. 14 And thou shalt prepare a meat offering for it every morning, the sixth part of an ephah, and the third part of a hin of oil, to temper with the fine flour; a meat offering continually by a perpetual ordinance unto the LORD. 15 Thus shall they prepare the lamb, and the meat offering, and the oil, every morning for a continual burnt offering.
Whether the rules for public worship here laid down were designed to be observed, even in those things wherein they differed from the law of Moses, and were so observed under the second temple, is not certain; we find not in the history of that latter part of the Jewish church that they governed themselves in their worship by these ordinances, as one would think they should have done, but only by law of Moses, looking upon this then in the next age after as mystical, and not literal. We may observe, in these verses,
I. That the place of worship was fixed, and rules were given concerning that, both to prince and people.
1. The east gate, which was kept shut at other times, was to be opened on the sabbath days, on the moons (v. 1), and whenever the prince offered a voluntary offering, v. 12. Of the keeping of this gate ordinarily shut we read before (ch. xliv. 2); whereas the other gates of the court were opened every day, this was opened only on high days and on special occasions, when it was opened for the prince, who was to go in by the way of the porch of that gate, v. 2, 8. Some think he went in with the priests and Levites into the inner court (for into that court this gate was the entrance), and they observe that magistrates and ministers should join forces, and go the same way, hand in hand, in promoting the service of God. But it should rather seem that he did not go through the gate (as the glory of the Lord had done), though it was open, but he went by the way of the porch of the gate, stood at the post of the gate, and worshipped at the threshold of the gate (v. 2), where he had a full view of the priests' performances at the altar, and signified his concurrence in them, for himself and for the people of the land, that stood behind him at the door of that gate, v. 3. Thus must every prince show himself to be of David's mind, who would very willingly be a door-keeper in the house of his God, and, as the word there is, lie at the threshold, Ps. lxxxiv. 10. Note, The greatest of men are less than the least of the ordinances of God. Even princes themselves, when they draw near to God, must worship with reverence and godly fear, owning that even they are unworthy to approach to him. But Christ is our prince, whom God causes to draw near and approach to him, Jer. xxx. 21.
2. As to the north gate and south gate, by which they entered into the court of the people (not into the inner court), there was this rule given, that whoever came in at the north gate should go out at the south gate, and whoever came in at the south gate should go out at the north gate, v. 9. Some think this was to prevent thrusting and jostling one another; for God is the God of order, and not of confusion. We may suppose that they came in at the gate that was next their own houses, but, when they went away, God would have them go out at that gate which would lead them the furthest way about, that they might have time for meditation; being thereby obliged to go a great way round the sanctuary, they might have an opportunity to consider the palaces of it, and, if they improved their time well in fetching this circuit, they would call it the nearest way home. Some observe that this may remind us, in the service of God, to be still pressing forward (Phil. iii. 13) and not to look back, and, in our attendance upon ordinances, not to go back as we came, but more holy, and heavenly, and spiritual.
3. It is appointed that the people shall worship at the door of the east gate, where the prince does, he at the head and they attending him, both on the sabbath and on the new moons (v. 3), and that, when they come in and go out, the prince shall be in the midst of them, v. 10. Note, Great men should, by their constant and reverent attendance on God in public worship, give a good example to their inferiors, both engaging them and encouraging them to do likewise. It is a very graceful becoming thing for persons of quality to go to church with their servants, and tenants, and poor neighbours about them, and to behave themselves there with an air of seriousness and devotion; and those who thus honour God with their honour he will delight to honour.
II. That the ordinances of worship were fixed. Though the prince is supposed himself to be a very hearty zealous friend to the sanctuary, yet it is not left to him, no, not in concert with the priests, to appoint what sacrifices shall be offered, but God himself appoints them; for it is his prerogative to institute the rites and ceremonies of religious worship. 1. Every morning, as duly as the morning came, they must offer a lamb for a burnt-offering, v. 13. It is strange that no mention is made of the evening sacrifice; but Christ having come, and having offered himself now in the end of the world (Heb. ix. 26), we are to look upon him as the evening sacrifice, about the time of the offering up of which he died. 2. On the sabbath days, whereas by the law of Moses four lambs were to be offered (Num. xxviii. 9), it is here appointed that (at the prince's charge) there shall be six lambs offered, and a ram besides (v. 4), to intimate how much we should abound in sabbath work, now in gospel-time, and what plenty of the spiritual sacrifices of prayer and praise we should offer up to God on that day; and, if with such sacrifice God is well-pleased, surely we have a great deal of reason to be so. 3. On the new moons, in the beginning of their months, there was over and above the usual sabbath-sacrifices the additional offering of a young bullock, v. 6. Those who do much for God and their souls, statedly and constantly, must yet, upon some occasions, do still more. 4. All the sacrifices were to be without blemish; so Christ, the great sacrifice, was (1 Pet. i. 19), and so Christians, who are to present themselves to God as living sacrifices, should aim and endeavour to be--blameless, and harmless, and without rebuke. 5. All the sacrifices were to have their meat-offerings annexed to them, for so the law of Moses had appointed, to show what a good table God keeps in his house and that we ought to honour him with the fruit of our ground as well as with the fruit of our cattle, because in both he has blessed us, Deut. xxviii. 4. In the beginning, Cain offered the one and Abel the other. Some observe that the meat-offerings here are much larger in proportion than they were by the law of Moses. Then the proportion was three tenth-deals to a bullock, and two to a ram (so many tenth parts of an ephah) and half a hin of oil at the most (Num. xv. 6-9); but here, for every bullock and every ram, a whole ephah and a whole hin of oil (v. 7), which intimates that under the gospel, the great atoning sacrifice having been offered, these unbloody sacrifices shall be more abounded in; or, in general, it intimates that as now, under the gospel, God abounds in the gifts of his grace to us, more than under the law, so we should abound in the returns of praise and duty to him. But it is observable that in the meat-offering for the lambs the prince is allowed to offer as he shall be able to give (v. 5, 7, 11), as his hand shall attain unto. Note, Princess themselves must spend as they can afford; and even in that which is laid out in works of piety God expects and requires but that we should do according to our ability, every man as God has prepared him, 1 Cor. xvi. 2. God has not made us to serve with an offering (Isa. xliii. 23), but considers our frame and state. Yet this will not countenance those who pretend a disability that is not real, or those who by their extravagances in other things disable themselves to do the good they should. And we find those praised who, in an extraordinary case of charity, went not only to their power, but beyond their power.
Albert Barnes: Notes on the Bible - 1834
46:1: The prophet beholds in vision people, priest, and prince uniting in most solemn worship before the throne of God. The character of the rites here described is symbolic.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:1: Thus saith: Whether the rules for public worship here laid down were designed to be observed in those things wherein they differed from the law of Moses, in the ministrations of the second temple, is not certain. In the latter history of the Jewish church, the law of Moses only was followed, except in the corruption of following the traditions of the fathers.
The gate: The prophet had before observed that the east gate of the outer court was shut, and was told that it must only be opened for the prince; and now he is informed that the gate of the inner court on the east was also shut, and is to be opened only on the sabbath and new moons, till the evening.
shall be shut: Eze 44:1, Eze 44:2
six working: Gen 3:19; Exo 20:9; Luk 13:14
on the sabbath: Eze 45:17; Isa 66:23; Heb 4:9, Heb 4:10
Carl Friedrich Keil and Franz Delitzsch
46:1
Sacrifices for the Sabbath and New Moon
As, according to Ezek 45:17, it devolved upon the prince to provide and bring the sacrifices for himself and the house of Israel; after the appointment of the sacrifices to be offered at the yearly feasts (Ezek 45:18-25), and before the regulation of the sacrifices for the Sabbath and new moon (Ezek 46:4-7), directions are given as to the conduct of the prince at the offering of these sacrifices (Ezek 46:1-3). For although the slaughtering and preparation of the sacrifices for the altar devolved upon the priests, the prince was to be present at the offering of the sacrifices to be provided by him, whereas the people were under no obligation to appear before the Lord in the temple except at the yearly feasts.
Ezek 46:1. Thus saith the Lord Jehovah, The gate of the inner court, which looks toward the east, shall be shut the six working days, and on the Sabbath it shall be opened, and on the day of the new moon it shall be opened. Ezek 46:2. And the prince shall come by the way to the porch of the gate from without, and stand at the posts of the gate, and the priests shall prepare his burnt-offering and his peace-offerings, and he shall worship on the threshold of the gate and then go out; but the gate shall not be shut till the evening. Ezek 46:3. And the people of the land shall worship at the entrance of that gate on the Sabbaths and on the new moons before Jehovah. Ezek 46:4. And the burnt-offering which the prince shall offer to Jehovah shall consist on the Sabbath-day of six lambs without blemish and a ram without blemish; Ezek 46:5. And as a meat-offering, an ephah for the ram, and for the lambs as a meat-offering that which his hand may give, and of oil a hin to the ephah (of meal). Ezek 46:6. And on the day of the new moon there shall be an bullock, a young ox without blemish, and six lambs and a ram without blemish; Ezek 46:7. And he shall put an ephah for the bullock, and an ephah for the ram for the meat-offering, and for the lambs as much as his hand affords, and of oil a hin for the ephah. - Ezek 46:1-3 supply and explain the instructions given in Ezek 44:1-3 concerning the outer eastern gate. As the east gate of the outer court (Ezek 44:1), so also the east gate of the inner court was to remain closed during the six working days, and only to be opened on the Sabbaths and new moons, when it was to remain open till the evening. The prince was to enter this inner east gate, and to stand there and worship upon the threshold while his sacrifice was being prepared and offered. בּוא דּרך אוּלם is to be taken as in Ezek 44:3; but מחוּץ, which is appended, is not to be referred to the entrance into the inner court, as the statement would be quite superfluous so far as this is concerned, since any one who was not already in the inner court must enter the gate-building of the inner court from without, or from the outer court. The meaning of מחוּץ is rather that the prince was to enter, or to go to, the gate porch of the inner court through the outer east gate. There he was to stand at the posts of the gate and worship on the threshold of the gate during the sacrificial ceremony; and when this was over he was to go out again, namely, by the same way by which he entered (Ezek 44:3). But the people who came to the temple on the Sabbaths and new moons were to worship פּתח, i.e., at the entrance of this gate, outside the threshold of the gate. Kliefoth in wrong in taking פּתח in the sense of through the doorway, as signifying that the people were to remain in front of the outer east gate, and to worship looking at the temple through this gate and through the open gate between. For השּׁער ההוּא roF ., hits gate, can only be the gate of the inner court, which has been already mentioned. There is no force in the consideration which has led Kliefoth to overlook ההוּא, and think of the outer gate, namely, that "it would be unnatural to suppose that the people were to come into the outer court through the outer north and south gates, whilst the outer east gate remained shut (or perhaps more correctly, was opened for the prince), and so stand in front of the inner court," as it is impossible to see what there is that is unnatural in such a supposition. On the other hand, it is unnatural to assume that the people, who, according to Ezek 46:9, were to come through the north and south gates into the outer court at all the מועדים to appear before Jehovah, were not allowed to enter the court upon the Sabbaths and new moons if they should wish to worship before Jehovah upon these days also, but were to stand outside before the gate of the outer court. The difference between the princes and the people, with regard to visiting the temple upon the Sabbaths and new moons, consisted chiefly in this, that the prince could enter by the outer east gate and proceed as far as the posts of the middle gate, and there worship upon the threshold of the gate, whereas the people were only allowed to come into the outer court through the outer north and south gates, and could only proceed to the front of the middle gate. - Ezek 46:4. The burnt-offering for the Sabbath is considerably increased when compared with that appointed in the Mosaic law. The law requires two yearling lambs with the corresponding meat-offering (Num 28:9); Ezekiel, six lambs and one ram, and in addition to these a meat-offering for the ram according to the proportion already laid down in Ezek 45:24 for the festal sacrifices; and for the lambs, מתּת ידו, a gift, a present of his hand, - that is to say, not a handful of meal, but, according to the formula used in alternation with it in Ezek 46:7, as much as his hand can afford. For כּאשׁר , see Lev 14:30; Lev 25:26. - It is different with the sacrifices of the new moon in Ezek 46:6 and Ezek 46:7. The law of Moses prescribed two bullocks, one ram, and seven lambs, with the corresponding meat-offering, and a he-goat for a sin-offering (Num 28:11-15); the thorah of Ezekiel, on the contrary, omits the sin-offering, and reduces the burnt-offering to one bullock, one ram, and six lambs, together with a meat-offering, according to the proportion already mentioned, which is peculiar to his law. The first תּמימים in Ezek 46:6 is a copyist's error for תּמים.
John Gill
46:1 Thus saith the Lord God,.... Which is premised, to raise the greater attention to what is about to be said: the gate of the inner court that looketh towards the east; the eastern gate of the inner court; the court of the priests, where stood the altar of burnt offerings, and where they offered the sacrifices for atonement; and seems, in the mystical sense, to design the ministry of the Gospel, which is a ministry of reconciliation; which holds forth Christ as the altar saints have a right to eat of; and who is the sacrifice for sin, and has made reconciliation for it; and, where this is preached, he, the angel descending from the east, comes; here appears the rising sun, the sun of righteousness, who arises on those that fear his name, and love his Gospel, with healing in his wings: this gate
shall be shut the six working days; which seems to be the same with the gate of the outward sanctuary, Ezek 44:1 said to be always shut, and never opened; but by what follows here it appears that that must be understood with some exception and limitation: the six working days are the six days of the week in which men should labour, and do all the work and business of their callings, that they may thereby provide for themselves and families, and have wherewith to give to the poor; during which time the public ministry of the word is intermitted, that men may not be taken off of their necessary and lawful employments; and that the ministers of the word may have sufficient time to prepare in their studies for their ministerial service:
but on the sabbath it shall be opened; by which is meant, not the Jewish sabbath now abrogated in the times this vision refers to; but the Lord's day, called by this Jewish name: and this being opposed to the six working days, shows that it ought to be kept by abstinence from all civil, corporeal, and servile works, as well as from dead works or sins, and in the exercise of all religious duties, private and public; and particularly in attendance on the ministry of the word, the gate now opened; and which is sometimes expressed by opening the door of faith, and is called an open door; and may be said to be so when ministers have an opportunity without, and great freedom within themselves, to preach it; and when the doors of men's hearts are opened to attend to it, and many souls are gathered to Christ, and into his churches, by it; see Acts 14:27,
and in the day of the new moon it shall be opened; on stated monthly days, in which the churches of Christ meet together for religious service: the new moon, which is an emblem of new light, and an increase of it, is very suitable to express the Gospel dispensation; in which, as Cocceius observes, there are some particular seasons that may be called so; as the coming of Christ into the world; his resurrection from the dead; the pouring forth of the Spirit on the day of Pentecost; the destruction of the temple, and temple service; the peace and prosperity of the Christian churches in the times of Constantine; the morning star of the reformation; and the call of God's people out of Babylon at the destruction of it; at all which times there has been, or will be, an opening of this eastern gate, or a free, and glorious ministration of the Gospel. Some think these six working days design this life, which is the time of working, after which there will be none but an eternal sabbath or rest; and that, for the present, saints live and walk by faith, and not by sight; divine and heavenly things are greatly shut up, and out of sight; but then it will be new moon, as well as sabbath, and all things will be seen clearly; but the former sense I think is best, which yet I leave to the judgment of others. This Kimchi says is a new thing, that will be in time to come.
46:246:2: Եւ մտցէ առաջնորդն ընդ ճանապարհ կամարի դրանն արտաքնոյ, եւ կացցէ ՚ի վերայ սեմոց դրանն. եւ արասցեն վասն նորա ողջակէզս քահանայքն. եւ զփրկութեանցն վասն նորա. եւ երկի՛ր պագցէ ՚ի վերայ սեմոց դրանն՝ եւ ելցէ. եւ դուռն մի՛ փակեսցի մինչեւ ցերեկոյ[13060]։ [13060] Ոմանք. Քահանայքն ողջակէզս վասն նորա։
2 Առաջնորդը կը մտնի արտաքին կամարի դռնով ու կը կանգնի դռան սեմին: Քահանաները նրա համար ողջակիզում կը կատարեն, զոհ կը մատուցեն նրա փրկութեան համար: Ինքը կ’երկրպագի դռան սեմին ու դուրս կը գայ:
2 Իշխանը այն դրանը դուրսէն սրահին ճամբայէն պիտի մտնէ, դրանը դրանդիքներուն քով պիտի կայնի։ Քահանաները անոր ողջակէզն ու խաղաղութեան զոհերը պիտի մատուցանեն։ Անիկա դրանը սեմին վրայ երկրպագութիւն պիտի ընէ ու ելլէ։ Այն դուռը մինչեւ իրիկուն պիտի չգոցուի։
Եւ մտցէ [986]առաջնորդն ընդ ճանապարհ կամարի դրանն արտաքնոյ, եւ կացցէ ի վերայ սեմոց դրանն. եւ արասցեն վասն նորա ողջակէզս քահանայքն, եւ զփրկութեանցն վասն`` նորա. եւ երկիր պագցէ ի վերայ սեմոց դրանն, եւ ելցէ. եւ դուռն մի՛ փակեսցի մինչեւ ցերեկոյ:

46:2: Եւ մտցէ առաջնորդն ընդ ճանապարհ կամարի դրանն արտաքնոյ, եւ կացցէ ՚ի վերայ սեմոց դրանն. եւ արասցեն վասն նորա ողջակէզս քահանայքն. եւ զփրկութեանցն վասն նորա. եւ երկի՛ր պագցէ ՚ի վերայ սեմոց դրանն՝ եւ ելցէ. եւ դուռն մի՛ փակեսցի մինչեւ ցերեկոյ[13060]։
[13060] Ոմանք. Քահանայքն ողջակէզս վասն նորա։
2 Առաջնորդը կը մտնի արտաքին կամարի դռնով ու կը կանգնի դռան սեմին: Քահանաները նրա համար ողջակիզում կը կատարեն, զոհ կը մատուցեն նրա փրկութեան համար: Ինքը կ’երկրպագի դռան սեմին ու դուրս կը գայ:
2 Իշխանը այն դրանը դուրսէն սրահին ճամբայէն պիտի մտնէ, դրանը դրանդիքներուն քով պիտի կայնի։ Քահանաները անոր ողջակէզն ու խաղաղութեան զոհերը պիտի մատուցանեն։ Անիկա դրանը սեմին վրայ երկրպագութիւն պիտի ընէ ու ելլէ։ Այն դուռը մինչեւ իրիկուն պիտի չգոցուի։
zohrab-1805▾ eastern-1994▾ western am▾
46:246:2 Князь пойдет через внешний притвор ворот и станет у вереи этих ворот; и священники совершат его всесожжение и его благодарственную жертву; и он у порога ворот поклонится {Господу}, и выйдет, а ворота остаются незапертыми до вечера.
46:2 καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in ὁ ο the ἀφηγούμενος αφηγεομαι down; by τὴν ο the ὁδὸν οδος way; journey τοῦ ο the αιλαμ αιλαμ.1 the πύλης πυλη gate τῆς ο the ἔξωθεν εξωθεν from outside; outer καὶ και and; even στήσεται ιστημι stand; establish ἐπὶ επι in; on τὰ ο the πρόθυρα προθυρον the πύλης πυλη gate καὶ και and; even ποιήσουσιν ποιεω do; make οἱ ο the ἱερεῖς ιερευς priest τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the τοῦ ο the σωτηρίου σωτηριος salvation; saving αὐτοῦ αυτος he; him καὶ και and; even προσκυνήσει προσκυνεω worship ἐπὶ επι in; on τοῦ ο the προθύρου προθυρον the πύλης πυλη gate καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out καὶ και and; even ἡ ο the πύλη πυλη gate οὐ ου not μὴ μη not κλεισθῇ κλειω shut ἕως εως till; until ἑσπέρας εσπερα evening
46:2 וּ û וְ and בָ֣א vˈā בוא come הַ ha הַ the נָּשִׂ֡יא nnāśˈî נָשִׂיא chief דֶּרֶךְ֩ dereḵ דֶּרֶךְ way אוּלָ֨ם ʔûlˌām אֵילָם porch הַ ha הַ the שַּׁ֜עַר ššˈaʕar שַׁעַר gate מִ mi מִן from ח֗וּץ ḥˈûṣ חוּץ outside וְ wᵊ וְ and עָמַד֙ ʕāmˌaḏ עמד stand עַל־ ʕal- עַל upon מְזוּזַ֣ת mᵊzûzˈaṯ מְזוּזָה door-post הַ ha הַ the שַּׁ֔עַר ššˈaʕar שַׁעַר gate וְ wᵊ וְ and עָשׂ֣וּ ʕāśˈû עשׂה make הַ ha הַ the כֹּהֲנִ֗ים kkōhᵃnˈîm כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] עֹֽולָתֹו֙ ʕˈôlāṯô עֹלָה burnt-offering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׁלָמָ֔יו šᵊlāmˈāʸw שֶׁלֶם final offer וְ wᵊ וְ and הִֽשְׁתַּחֲוָ֛ה hˈištaḥᵃwˈā חוה bow down עַל־ ʕal- עַל upon מִפְתַּ֥ן miftˌan מִפְתָּן podium הַ ha הַ the שַּׁ֖עַר ššˌaʕar שַׁעַר gate וְ wᵊ וְ and יָצָ֑א yāṣˈā יצא go out וְ wᵊ וְ and הַ ha הַ the שַּׁ֥עַר ššˌaʕar שַׁעַר gate לֹֽא־ lˈō- לֹא not יִסָּגֵ֖ר yissāḡˌēr סגר close עַד־ ʕaḏ- עַד unto הָ hā הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
46:2. et intrabit princeps per viam vestibuli portae de foris et stabit in limine portae et facient sacerdotes holocaustum eius et pacifica eius et adorabit super limen portae et egredietur porta autem non claudetur usque ad vesperamAnd the prince shall enter by the way of the porch of the gate from without, and he shall stand at the threshold of the gate: and the priests shall offer his holocaust, and his peace offerings: and he shall adore upon the threshold of the gate, and shall go out: but the gate shall not be shut till the evening.
2. And the prince shall enter by the way of the porch of the gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate; then he shall go forth: but the gate shall not be shut until the evening.
46:2. And the prince shall enter from outside, by the way of the vestibule of the gate, and he shall stand at the threshold of the gate. And the priests shall offer his holocaust and his peace offerings. And he shall adore upon the threshold of the gate, and then depart. But the gate shall not be closed until evening.
46:2. And the prince shall enter by the way of the porch of [that] gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening.
And the prince shall enter by the way of the porch of [that] gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening:

46:2 Князь пойдет через внешний притвор ворот и станет у вереи этих ворот; и священники совершат его всесожжение и его благодарственную жертву; и он у порога ворот поклонится {Господу}, и выйдет, а ворота остаются незапертыми до вечера.
46:2
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
ο the
ἀφηγούμενος αφηγεομαι down; by
τὴν ο the
ὁδὸν οδος way; journey
τοῦ ο the
αιλαμ αιλαμ.1 the
πύλης πυλη gate
τῆς ο the
ἔξωθεν εξωθεν from outside; outer
καὶ και and; even
στήσεται ιστημι stand; establish
ἐπὶ επι in; on
τὰ ο the
πρόθυρα προθυρον the
πύλης πυλη gate
καὶ και and; even
ποιήσουσιν ποιεω do; make
οἱ ο the
ἱερεῖς ιερευς priest
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
τοῦ ο the
σωτηρίου σωτηριος salvation; saving
αὐτοῦ αυτος he; him
καὶ και and; even
προσκυνήσει προσκυνεω worship
ἐπὶ επι in; on
τοῦ ο the
προθύρου προθυρον the
πύλης πυλη gate
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
καὶ και and; even
ο the
πύλη πυλη gate
οὐ ου not
μὴ μη not
κλεισθῇ κλειω shut
ἕως εως till; until
ἑσπέρας εσπερα evening
46:2
וּ û וְ and
בָ֣א vˈā בוא come
הַ ha הַ the
נָּשִׂ֡יא nnāśˈî נָשִׂיא chief
דֶּרֶךְ֩ dereḵ דֶּרֶךְ way
אוּלָ֨ם ʔûlˌām אֵילָם porch
הַ ha הַ the
שַּׁ֜עַר ššˈaʕar שַׁעַר gate
מִ mi מִן from
ח֗וּץ ḥˈûṣ חוּץ outside
וְ wᵊ וְ and
עָמַד֙ ʕāmˌaḏ עמד stand
עַל־ ʕal- עַל upon
מְזוּזַ֣ת mᵊzûzˈaṯ מְזוּזָה door-post
הַ ha הַ the
שַּׁ֔עַר ššˈaʕar שַׁעַר gate
וְ wᵊ וְ and
עָשׂ֣וּ ʕāśˈû עשׂה make
הַ ha הַ the
כֹּהֲנִ֗ים kkōhᵃnˈîm כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
עֹֽולָתֹו֙ ʕˈôlāṯô עֹלָה burnt-offering
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלָמָ֔יו šᵊlāmˈāʸw שֶׁלֶם final offer
וְ wᵊ וְ and
הִֽשְׁתַּחֲוָ֛ה hˈištaḥᵃwˈā חוה bow down
עַל־ ʕal- עַל upon
מִפְתַּ֥ן miftˌan מִפְתָּן podium
הַ ha הַ the
שַּׁ֖עַר ššˌaʕar שַׁעַר gate
וְ wᵊ וְ and
יָצָ֑א yāṣˈā יצא go out
וְ wᵊ וְ and
הַ ha הַ the
שַּׁ֥עַר ššˌaʕar שַׁעַר gate
לֹֽא־ lˈō- לֹא not
יִסָּגֵ֖ר yissāḡˌēr סגר close
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
46:2. et intrabit princeps per viam vestibuli portae de foris et stabit in limine portae et facient sacerdotes holocaustum eius et pacifica eius et adorabit super limen portae et egredietur porta autem non claudetur usque ad vesperam
And the prince shall enter by the way of the porch of the gate from without, and he shall stand at the threshold of the gate: and the priests shall offer his holocaust, and his peace offerings: and he shall adore upon the threshold of the gate, and shall go out: but the gate shall not be shut till the evening.
46:2. And the prince shall enter from outside, by the way of the vestibule of the gate, and he shall stand at the threshold of the gate. And the priests shall offer his holocaust and his peace offerings. And he shall adore upon the threshold of the gate, and then depart. But the gate shall not be closed until evening.
46:2. And the prince shall enter by the way of the porch of [that] gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Тогда как ранее цари имели во внутреннем дворе храма для себя великолепную комнату (4: Цар XVI:18) и особые ворота внутреннего двора, вероятно, соответствовавшие позднейшим южным, предоставлялись исключительно им (XLIII:8), теперь князь не смеет и вступить на внутренний двор, и только может смотреть в него через открытые восточные ворота, находившиеся как раз против жертвенника, и видеть, как на последнем приносятся его жертвы. Он не может стоять даже в самых воротах, а только в притворе их, представлявшем целую залу, и расположенном во внутренних воротах на их внешней, выходящей во внешний двор стороне (см. план 3). LХХ “внешних” несправедливо сочли определением к воротам; в этом притворе он может стать у самой двери, или вернее дверной рамы, “мезазат” (“вереи”, LXX “преддверия” - см. объяснение XLV:19: и XLI:21), выходивший из притвора в пролет ворот, не смея войти даже d этот пролет. Отсюда открывался прямой вид на жертвенник en fасе; это положение было ближе к храму и почетнее, чем место для народа (ст. 3); но в большие праздники князь обезразличивался с народом (ст. 10), выделяясь из него только в субботы и новомесячия, когда вследствие малочисленности народа в храме князя легче было выделить из него. Всесожжение должно быть в размере ст. 4, а благодарственная жертва по усердию. Ворота открываются не только для князя, но и для народа, чтобы и он в них мог видеть жертвенник en face, почему ворота не закрывались по уходе князя (как то делалось, когда они открывались специально для князя - ст. 12: конец), “чтобы после князя весь народ земли молился пред отверстием этих ворот” (блаж. Иер). По Кимхи: “царь здесь Мессия, ибо после этого пророчества не было царей во Иуде, но вожди, как видно из книг Маккавейских”.
Albert Barnes: Notes on the Bible - 1834
46:2: In the time of Solomon, priest, king, and people each took his due part in the temple-service. Of the later kings some forsook Yahweh for false gods, some encroached upon the prerogative of the priest. Now all should be set right. The prince occupies a position analogous to that of Solomon Ch2 6:12-13, standing in front of the porch of the eastern gate of the inner court, and at the head of his people to lead their worship, while the priests are sacrificing before him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:2: the porch: Joh 10:1-3
by the post: Eze 46:8, Eze 44:3; Ch2 23:13, Ch2 34:31
the priests: Col 1:28
prepare: Or, "offer," as the word asah frequently denotes. The whole of this seems to intimate the constant, Rev_erential, and exemplary attendance of kings on the pure ordinances of religion, in the approaching flourishing days of the church.
he shall worship: Kg1 8:22, Kg1 8:23; Ch1 17:16, Ch1 29:10-12; Ch2 6:13, Ch2 29:29; Mat 26:39; Heb 5:7, Heb 5:8
but the gate: Eze 46:12
John Gill
46:2 And the prince shall enter by the way of the porch of that gate without,.... That is, by the way of the porch of the eastern gate, even the outermost gate of the porch; for, as every gate had a porch, so every porch had two gates, one at one end, and the other at the other; now this was the outermost gate of the porch, which looked to the outward court, and not that which led into the inner:
and shall stand by the post of the gate; this denotes the presence of Christ, the Prince with his people waiting at Wisdom's gate, and watching at the posts of her door. The allusion seems to be to the king's pillar in the temple, where he used to stand, 2Chron 23:13. Some understand this of Christ's incarnation, of his entrance into the world, and his standing before his Father, and praying for his people, as he did in the garden, and a little before his death, as recorded Jn 17:1.
and the priests shall prepare his burnt offerings, and his peace offerings; that is, shall offer them. The meaning is, that the ministers shall preach Christ and him crucified, who, by his sacrifice, has made atonement for sin, and peace for his people; though some interpret this of the concern the priests had in the crucifixion and death of Christ:
and he shall worship at the threshold of the gate; of the other gate that led into the inner court, and where he could see all that was done in it: or bow (i); which it is observed he did, when he fell prostrate in the garden, and when he expired on the cross, and was at the threshold of the gate of heaven launching into eternity: worship and adoration, or bowing, be ascribed to Christ as man; see Jn 4:22,
then shall he go forth; out of this world to his Father, and be seen no more, until the restitution of all things; though this and the preceding may be understood of Christ's mystical worshipping; or of his people, who are one with him; and of their departure from public worship, when it is over:
but the gate shall not be shut until the evening; of the sabbath, or new moon; or the evening of the world, the second coming of Christ; the Gospel ministry and ordinances will continue till then, and no longer; and this is owing to his powerful and prevalent intercession in heaven, whither he is gone then the door will be shut, and not before, Mt 25:10.
(i) "incurvaverit se", Junius & Tremellius, Polanus; "incurvato se", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
46:2 CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24)
The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 3Kings 8:14, 3Kings 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 4Kings 11:14; 4Kings 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
46:346:3: Եւ երկի՛ր պագանիցէ ժողովուրդ երկրին առաջի մտից դրանն յաւուր շաբաթուց՝ եւ յամսագլուխս՝ առաջի Տեառն։
3 Մինչեւ երեկոյ դուռը չի փակուի: Երկրի ժողովուրդն էլ շաբաթ օրերն ու ամսագլուխներին կ’երկրպագի դռան մուտքի առաջ, Տիրոջ առաջ:
3 Ու երկրին ժողովուրդը շաբաթ օրերը ու ամսագլուխները Տէրոջը առջեւ այս դրանը մուտքին մէջ երկրպագութիւն պիտի ընեն»։
Եւ երկիր պագանիցէ ժողովուրդ երկրին առաջի մտից դրանն յաւուր շաբաթուց եւ յամսագլուխս` առաջի Տեառն:

46:3: Եւ երկի՛ր պագանիցէ ժողովուրդ երկրին առաջի մտից դրանն յաւուր շաբաթուց՝ եւ յամսագլուխս՝ առաջի Տեառն։
3 Մինչեւ երեկոյ դուռը չի փակուի: Երկրի ժողովուրդն էլ շաբաթ օրերն ու ամսագլուխներին կ’երկրպագի դռան մուտքի առաջ, Տիրոջ առաջ:
3 Ու երկրին ժողովուրդը շաբաթ օրերը ու ամսագլուխները Տէրոջը առջեւ այս դրանը մուտքին մէջ երկրպագութիւն պիտի ընեն»։
zohrab-1805▾ eastern-1994▾ western am▾
46:346:3 И народ земли будет поклоняться пред Господом, при входе в ворота, в субботы и новомесячия.
46:3 καὶ και and; even προσκυνήσει προσκυνεω worship ὁ ο the λαὸς λαος populace; population τῆς ο the γῆς γη earth; land κατὰ κατα down; by τὰ ο the πρόθυρα προθυρον the πύλης πυλη gate ἐκείνης εκεινος that ἐν εν in τοῖς ο the σαββάτοις σαββατον Sabbath; week καὶ και and; even ἐν εν in ταῖς ο the νουμηνίαις νουμηνια new month ἐναντίον εναντιον next to; before κυρίου κυριος lord; master
46:3 וְ wᵊ וְ and הִשְׁתַּחֲו֣וּ hištaḥᵃwˈû חוה bow down עַם־ ʕam- עַם people הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth פֶּ֚תַח ˈpeṯaḥ פֶּתַח opening הַ ha הַ the שַּׁ֣עַר ššˈaʕar שַׁעַר gate הַ ha הַ the ה֔וּא hˈû הוּא he בַּ ba בְּ in † הַ the שַּׁבָּתֹ֖ות ššabbāṯˌôṯ שַׁבָּת sabbath וּ û וְ and בֶ ve בְּ in † הַ the חֳדָשִׁ֑ים ḥᵒḏāšˈîm חֹדֶשׁ month לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
46:3. et adorabit populus terrae ad ostium portae illius in sabbatis et in kalendis coram DominoAnd the people of the land shall adore at the door of that gate before the Lord on the sabbaths, and on the new moons.
3. And the people of the land shall worship at the door of that gate before the LORD in the sabbaths and in the new moons.
46:3. And the people of the land shall adore at the entrance of the same gate, on the Sabbaths and on the new moons, in the sight of the Lord.
46:3. Likewise the people of the land shall worship at the door of this gate before the LORD in the sabbaths and in the new moons.
Likewise the people of the land shall worship at the door of this gate before the LORD in the sabbaths and in the new moons:

46:3 И народ земли будет поклоняться пред Господом, при входе в ворота, в субботы и новомесячия.
46:3
καὶ και and; even
προσκυνήσει προσκυνεω worship
ο the
λαὸς λαος populace; population
τῆς ο the
γῆς γη earth; land
κατὰ κατα down; by
τὰ ο the
πρόθυρα προθυρον the
πύλης πυλη gate
ἐκείνης εκεινος that
ἐν εν in
τοῖς ο the
σαββάτοις σαββατον Sabbath; week
καὶ και and; even
ἐν εν in
ταῖς ο the
νουμηνίαις νουμηνια new month
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
46:3
וְ wᵊ וְ and
הִשְׁתַּחֲו֣וּ hištaḥᵃwˈû חוה bow down
עַם־ ʕam- עַם people
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
פֶּ֚תַח ˈpeṯaḥ פֶּתַח opening
הַ ha הַ the
שַּׁ֣עַר ššˈaʕar שַׁעַר gate
הַ ha הַ the
ה֔וּא hˈû הוּא he
בַּ ba בְּ in
הַ the
שַּׁבָּתֹ֖ות ššabbāṯˌôṯ שַׁבָּת sabbath
וּ û וְ and
בֶ ve בְּ in
הַ the
חֳדָשִׁ֑ים ḥᵒḏāšˈîm חֹדֶשׁ month
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
46:3. et adorabit populus terrae ad ostium portae illius in sabbatis et in kalendis coram Domino
And the people of the land shall adore at the door of that gate before the Lord on the sabbaths, and on the new moons.
46:3. And the people of the land shall adore at the entrance of the same gate, on the Sabbaths and on the new moons, in the sight of the Lord.
46:3. Likewise the people of the land shall worship at the door of this gate before the LORD in the sabbaths and in the new moons.
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
3. В болыше праздники народ, по-видимому, мог видеть жертвенник тотько через боковые ворота (ст. 9). Откровение Божие в эти дни было большее, чем в субботу и новомесячие, и превосходило постижение народа.
Albert Barnes: Notes on the Bible - 1834
46:3: At the door of this gate - In Herod's Temple the place for worshipping "before the Lord" was the court of Israel, west of the court of Women, separated from the inner court by a low parapet. In Ezekiel's the worshippers were admitted into the inner court itself. The upper pavement (E. Plan II) on either side of the eastern gate provided room for such worshippers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:3: Luk 1:10; Joh 10:9; Heb 10:19-22
John Gill
46:3 Likewise the people of the land shall worship at the door of this gate before the Lord,.... Publicly, and in a spiritual manner; attending the ministration of the word and ordinances with constancy and fervency; praying to God, praising his name, and hearing his word with attention; and performing all the duties of religious worship. The allusion is to the people of Israel meeting at the door of the tabernacle of the congregation, Ex 29:42, "in the sabbaths, and in the new moons"; at their stated weekly and monthly meetings; see Is 66:23.
John Wesley
46:3 In the sabbaths - Both weekly and other holy days, which are called sabbaths.
46:446:4: Եւ զողջակէզսն զոր մատուցանէ Տեառն առաջնորդն յաւուր շաբաթուց, վե՛ց որոջ անարատ՝ եւ խոյ մի անարատ[13061]. [13061] Ոմանք. Զոր մատուսցէ Տեառն յաւուր։ Յօրինակին պակասէր. Որոջք անարատ, եւ խոյ մի անարատ։
4 Եւ այն ողջակէզները, որ շաբաթ օրերը առաջնորդը կը մատուցի Տիրոջը, կը լինեն՝ առանց արատի վեց գառ,
4 Իշխանին շաբաթ օրը Տէրոջը մատուցանելու ողջակէզը վեց անարատ գառ ու մէկ անարատ խոյ ըլլալու է։
Եւ [987]զողջակէզսն զոր մատուսցէ Տեառն առաջնորդն յաւուր շաբաթուց`` վեց որոջ անարատ եւ խոյ մի անարատ:

46:4: Եւ զողջակէզսն զոր մատուցանէ Տեառն առաջնորդն յաւուր շաբաթուց, վե՛ց որոջ անարատ՝ եւ խոյ մի անարատ[13061].
[13061] Ոմանք. Զոր մատուսցէ Տեառն յաւուր։ Յօրինակին պակասէր. Որոջք անարատ, եւ խոյ մի անարատ։
4 Եւ այն ողջակէզները, որ շաբաթ օրերը առաջնորդը կը մատուցի Տիրոջը, կը լինեն՝ առանց արատի վեց գառ,
4 Իշխանին շաբաթ օրը Տէրոջը մատուցանելու ողջակէզը վեց անարատ գառ ու մէկ անարատ խոյ ըլլալու է։
zohrab-1805▾ eastern-1994▾ western am▾
46:446:4 Всесожжение, которое князь принесет Господу в субботний день, должно быть из шести агнцев без порока и из овна без порока;
46:4 καὶ και and; even τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering προσοίσει προσφερω offer; bring to ὁ ο the ἀφηγούμενος αφηγεομαι the κυρίῳ κυριος lord; master ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῶν ο the σαββάτων σαββατον Sabbath; week ἓξ εξ six ἀμνοὺς αμνος lamb ἀμώμους αμωμος flawless; blameless καὶ και and; even κριὸν κριος flawless; blameless
46:4 וְ wᵊ וְ and הָ֣ hˈā הַ the עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַקְרִ֥ב yaqrˌiv קרב approach הַ ha הַ the נָּשִׂ֖יא nnāśˌî נָשִׂיא chief לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day הַ ha הַ the שַּׁבָּ֗ת ššabbˈāṯ שַׁבָּת sabbath שִׁשָּׁ֧ה šiššˈā שֵׁשׁ six כְבָשִׂ֛ים ḵᵊvāśˈîm כֶּבֶשׂ young ram תְּמִימִ֖ם tᵊmîmˌim תָּמִים complete וְ wᵊ וְ and אַ֥יִל ʔˌayil אַיִל ram, despot תָּמִֽים׃ tāmˈîm תָּמִים complete
46:4. holocaustum autem hoc offeret princeps Domino in die sabbati sex agnos inmaculatos et arietem inmaculatumAnd the holocaust that the prince shall offer to the Lord on the sabbath day, shall be six lambs without blemish, and a ram without blemish.
4. And the burnt offering that the prince shall offer unto the LORD shall be in the sabbath day six lambs without blemish and a ram without blemish;
46:4. Now this holocaust, which the prince shall offer to the Lord on the Sabbath day, shall be six immaculate lambs, and one immaculate ram.
46:4. And the burnt offering that the prince shall offer unto the LORD in the sabbath day [shall be] six lambs without blemish, and a ram without blemish.
And the burnt offering that the prince shall offer unto the LORD in the sabbath day [shall be] six lambs without blemish, and a ram without blemish:

46:4 Всесожжение, которое князь принесет Господу в субботний день, должно быть из шести агнцев без порока и из овна без порока;
46:4
καὶ και and; even
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
προσοίσει προσφερω offer; bring to
ο the
ἀφηγούμενος αφηγεομαι the
κυρίῳ κυριος lord; master
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῶν ο the
σαββάτων σαββατον Sabbath; week
ἓξ εξ six
ἀμνοὺς αμνος lamb
ἀμώμους αμωμος flawless; blameless
καὶ και and; even
κριὸν κριος flawless; blameless
46:4
וְ wᵊ וְ and
הָ֣ hˈā הַ the
עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יַקְרִ֥ב yaqrˌiv קרב approach
הַ ha הַ the
נָּשִׂ֖יא nnāśˌî נָשִׂיא chief
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
שַּׁבָּ֗ת ššabbˈāṯ שַׁבָּת sabbath
שִׁשָּׁ֧ה šiššˈā שֵׁשׁ six
כְבָשִׂ֛ים ḵᵊvāśˈîm כֶּבֶשׂ young ram
תְּמִימִ֖ם tᵊmîmˌim תָּמִים complete
וְ wᵊ וְ and
אַ֥יִל ʔˌayil אַיִל ram, despot
תָּמִֽים׃ tāmˈîm תָּמִים complete
46:4. holocaustum autem hoc offeret princeps Domino in die sabbati sex agnos inmaculatos et arietem inmaculatum
And the holocaust that the prince shall offer to the Lord on the sabbath day, shall be six lambs without blemish, and a ram without blemish.
46:4. Now this holocaust, which the prince shall offer to the Lord on the Sabbath day, shall be six immaculate lambs, and one immaculate ram.
46:4. And the burnt offering that the prince shall offer unto the LORD in the sabbath day [shall be] six lambs without blemish, and a ram without blemish.
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
4. Устанавливается размер субботней жертвы, которую князь приносит от всего народа, как его представитель, так как народ в эти праздники не должен был являться в храм. Почему 6: агнцев и 1: овен, см. предвар. замеч. к XLV:18-XLVI.
Adam Clarke: Commentary on the Bible - 1831
46:4: The burnt-offerings that the prince shall offer - The chief magistrate was always obliged to attend the public worship of God, as well as the priest, to show that the civil and ecclesiastical states were both under the same government of the Lord; and that no one was capable of being prince or priest, who did not acknowledge God in all his ways. It is no wonder that those lands mourn, where neither the established priest nor the civil magistrate either fear or love God. Ungodly priests and profligate magistrates are a curse to any land. In no country have I found both so exemplary for uprightness, as in Britain.
Albert Barnes: Notes on the Bible - 1834
46:4: The offerings prescribed here Eze 46:4-15 are generally in excess of those enjoined by the Law, to note not only the greater devotion and magnificence under the new state of things, but also the willingness (compare Deu 16:17) of king and people ready to give of their substance to the utmost of their means.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:4: the burnt: The proportions of the burnt offerings, and also of the meat and drink offerings, are very different here form those prescribed in the Mosaic law. The meat offering, under the law, was only three tenths of an ephah to a bullock, two tenths for a ram, and one tenth for a lamb, with the fourth part of a hin of oil. Eze 45:17; Num 28:9, Num 28:10
John Gill
46:4 And the burnt offering the prince shall offer unto the Lord in the sabbath day,.... In Ezek 45:17, it is said to be the prince's part to give and prepare sacrifices in the feasts, new moons, sabbaths, and all solemnities; and there follows an account of them, for New Year's Day, and for the feasts of passover and tabernacles; and here an account is given of those for the sabbaths and new moons; which is very properly reserved for this place, to follow the account of the opening of the eastern gate at those seasons: and the burnt offering for the sabbath shall be
six lambs without blemish, and a ram without blemish; according to the law of Moses, only two lambs were the burnt offering for this day, besides the continual one, Num 28:9, here Jarchi confesses his ignorance; and Kimchi says it is a new thing; and indeed it is, and is a proof of the ceremonial law being now abolished. These seven denote the perfect sacrifice of Christ, by which he has perfected for ever them that are sanctified; and being without blemish, the purity and holiness of it; and as the people of God on the six working days commit much sin, and contract much guilt, the sacrifice of Christ is signified by six lambs, which it is necessary they should hear of, and it should be set before them in the ministry of the word on Lord's days, which is meant by the offering of it; that they may by faith apply it to themselves, to the removal of sin from their consciences, and take the comfort of it; as the one ram may denote the one sacrifice of Christ, though typified by many; and who, like the ram, is the leader and guide of the flock: now, more creatures being offered for this burnt offering than under the law, denotes the clearer knowledge of the sacrifice of Christ under the Gospel, and the more extensive efficacy of it, to the removal of the guilt of sin from the Lord's people.
46:546:5: եւ մաննա եփեալ առ խոյն եւ առ որոջսն եւ զոհս եւ տուրս ընդ ձեռին նորա, եւ քսէստ իւղոյ ըստ հացին[13062]։ [13062] Ոմանք. Եւ առ որոջն զոհս եւ տուրս, ըստ ձեռին նորա։
5 եփուած մաննա՝[50] խոյի ու գառների հետ, զոհեր ու նուէրներ՝ ըստ իր սրտի ուզածի, եւ մէկ քսեստ իւղ՝ հացի հետ:[50] 50. Բառարանները բացատրում են՝ անարիւն պատարագ, նուէր, ընծայ: Ուրիշ թարգմանութիւններ պարզապէս տալիս են միս:
5 Եւ խոյին համար իբր հացի ընծայ մէկ արդու ու գառներուն համար իբր հացի ընծայ ձեռքէն եկածը եւ ամէն մէկ արդուի համար մէկ հիմէն իւղ մատուցանելու է։
եւ [988]մաննա եփեալ առ խոյն եւ առ որոջսն եւ զոհս եւ տուրս ըստ ձեռին նորա, եւ քսեստ իւղոյ ըստ հացին:

46:5: եւ մաննա եփեալ առ խոյն եւ առ որոջսն եւ զոհս եւ տուրս ընդ ձեռին նորա, եւ քսէստ իւղոյ ըստ հացին[13062]։
[13062] Ոմանք. Եւ առ որոջն զոհս եւ տուրս, ըստ ձեռին նորա։
5 եփուած մաննա՝[50] խոյի ու գառների հետ, զոհեր ու նուէրներ՝ ըստ իր սրտի ուզածի, եւ մէկ քսեստ իւղ՝ հացի հետ:
[50] 50. Բառարանները բացատրում են՝ անարիւն պատարագ, նուէր, ընծայ: Ուրիշ թարգմանութիւններ պարզապէս տալիս են միս:
5 Եւ խոյին համար իբր հացի ընծայ մէկ արդու ու գառներուն համար իբր հացի ընծայ ձեռքէն եկածը եւ ամէն մէկ արդուի համար մէկ հիմէն իւղ մատուցանելու է։
zohrab-1805▾ eastern-1994▾ western am▾
46:546:5 хлебного приношения ефа на овна, а на агнцев хлебного приношения, сколько рука его подаст, а елея гин на ефу.
46:5 καὶ και and; even μαναα μαναα the κριῷ κριος and; even τοῖς ο the ἀμνοῖς αμνος lamb θυσίαν θυσια immolation; sacrifice δόμα δομα gift χειρὸς χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἐλαίου ελαιον oil τὸ ο the ιν ιν the πέμματι πεμμα any kind of dressed food
46:5 וּ û וְ and מִנְחָה֙ minḥˌā מִנְחָה present אֵיפָ֣ה ʔêfˈā אֵיפָה ephah לָ lā לְ to † הַ the אַ֔יִל ʔˈayil אַיִל ram, despot וְ wᵊ וְ and לַ la לְ to † הַ the כְּבָשִׂ֥ים kkᵊvāśˌîm כֶּבֶשׂ young ram מִנְחָ֖ה minḥˌā מִנְחָה present מַתַּ֣ת mattˈaṯ מַתַּת gift יָדֹ֑ו yāḏˈô יָד hand וְ wᵊ וְ and שֶׁ֖מֶן šˌemen שֶׁמֶן oil הִ֥ין hˌîn הִין hin לָ lā לְ to † הַ the אֵיפָֽה׃ ʔêfˈā אֵיפָה ephah
46:5. et sacrificium oephi per arietem agnis autem sacrificium quod dederit manus eius et olei hin per singula oephiAnd the sacrifice of all ephi for a ram: but for the lambs what sacrifice his hand shall allow: and a hin of oil for every ephi.
5. and the meal offering shall be an ephah for the ram, and the meal offering for the lambs as he is able to give, and an hin of oil to an ephah.
46:5. The sacrifice shall be one ephah for each ram. But for the lambs, the sacrifice shall be whatever his hand shall give. And there shall be one hin of oil for each ephah.
46:5. And the meat offering [shall be] an ephah for a ram, and the meat offering for the lambs as he shall be able to give, and an hin of oil to an ephah.
And the meat offering [shall be] an ephah for a ram, and the meat offering for the lambs as he shall be able to give, and an hin of oil to an ephah:

46:5 хлебного приношения ефа на овна, а на агнцев хлебного приношения, сколько рука его подаст, а елея гин на ефу.
46:5
καὶ και and; even
μαναα μαναα the
κριῷ κριος and; even
τοῖς ο the
ἀμνοῖς αμνος lamb
θυσίαν θυσια immolation; sacrifice
δόμα δομα gift
χειρὸς χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἐλαίου ελαιον oil
τὸ ο the
ιν ιν the
πέμματι πεμμα any kind of dressed food
46:5
וּ û וְ and
מִנְחָה֙ minḥˌā מִנְחָה present
אֵיפָ֣ה ʔêfˈā אֵיפָה ephah
לָ לְ to
הַ the
אַ֔יִל ʔˈayil אַיִל ram, despot
וְ wᵊ וְ and
לַ la לְ to
הַ the
כְּבָשִׂ֥ים kkᵊvāśˌîm כֶּבֶשׂ young ram
מִנְחָ֖ה minḥˌā מִנְחָה present
מַתַּ֣ת mattˈaṯ מַתַּת gift
יָדֹ֑ו yāḏˈô יָד hand
וְ wᵊ וְ and
שֶׁ֖מֶן šˌemen שֶׁמֶן oil
הִ֥ין hˌîn הִין hin
לָ לְ to
הַ the
אֵיפָֽה׃ ʔêfˈā אֵיפָה ephah
46:5. et sacrificium oephi per arietem agnis autem sacrificium quod dederit manus eius et olei hin per singula oephi
And the sacrifice of all ephi for a ram: but for the lambs what sacrifice his hand shall allow: and a hin of oil for every ephi.
46:5. The sacrifice shall be one ephah for each ram. But for the lambs, the sacrifice shall be whatever his hand shall give. And there shall be one hin of oil for each ephah.
46:5. And the meat offering [shall be] an ephah for a ram, and the meat offering for the lambs as he shall be able to give, and an hin of oil to an ephah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Размер хлебного приношения на агнца в противоположность Чис XXVIII:20, не устанавливается, предоставляется желанию князя (“сколько рука его подаст”, может быть, полную горсть? Лев V:12). Потому и возлияние определяется в отношении к хлебному приношению, но не животному. Хлебное приношение евр. минхау LXX здесь почему-то транскрипция manaa, тогда как обычно «приношение», prosfora.
Albert Barnes: Notes on the Bible - 1834
46:5: As he shall be able to give - Rather, "as he shall be willing to give." So also in Eze 46:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:5: the meat: Eze 46:7, Eze 46:11, Eze 46:12, Eze 45:24; Num 28:12
as he shall be able to give: Heb. the gift of his hand, Lev 14:21; Num 6:21; Deu 16:17
Geneva 1599
46:5 And the meat offering [shall be] an ephah for a ram, and the meat offering for the lambs (a) as he shall be able to give, and an hin of oil to an ephah.
(a) That is, as much as he will.
John Gill
46:5 And the meat offering shall be an ephah for a ram,.... See Gill on Ezek 45:24,
and the meat offering for the lambs as he shall be able to give; or, and "the gift of his hand" (k); it was fixed and stinted under the law, Num 28:9, but now should be free and voluntary, and according to the ability of the giver; that is, the preacher of the word, who officiates for the prince, and in his name, and sets before the people the meat, or rather bread offering, Christ the bread of life, freely, and according to the ability and measure of the gift of grace bestowed upon him:
and an hin of oil to an ephah; which was also a larger quantity than under the law, denoting the larger measure of the gifts and graces of the Spirit, signified by oil, given unto the ministers of the word, and the people also; See Gill on Ezek 45:24.
(k) "donum manus ejus", Cocceius, Starckius.
46:646:6: Եւ յաւուրն ամսամտից զուարակ մի՝ որդի պառակամօր՝ անարատ. եւ վեց որոջքն եւ խոյն, անարա՛տք եղիցին։
6 Իսկ ամսամտի օրը կը մատուցի առանց արատի մի զուարակ, որ լինի հորթեր ծնած կովի ձագ (վեց գառներն ու խոյն էլ պէտք է լինեն առանց արատի):
6 Ու ամսագլխուն՝ արջառներէն մէկ անարատ զուարակ ու վեց գառ ու մէկ խոյ, որոնք անարատ պէտք է ըլլան։
Եւ յաւուրն ամսամտից զուարակ մի` [989]որդի պառակամօր`` անարատ. եւ վեց որոջքն եւ խոյն անարատ եղիցին:

46:6: Եւ յաւուրն ամսամտից զուարակ մի՝ որդի պառակամօր՝ անարատ. եւ վեց որոջքն եւ խոյն, անարա՛տք եղիցին։
6 Իսկ ամսամտի օրը կը մատուցի առանց արատի մի զուարակ, որ լինի հորթեր ծնած կովի ձագ (վեց գառներն ու խոյն էլ պէտք է լինեն առանց արատի):
6 Ու ամսագլխուն՝ արջառներէն մէկ անարատ զուարակ ու վեց գառ ու մէկ խոյ, որոնք անարատ պէտք է ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
46:646:6 В день новомесячия будут приносимы им из стада волов телец без порока, также шесть агнцев и овен без порока.
46:6 καὶ και and; even ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῆς ο the νουμηνίας νουμηνια new month μόσχον μοσχος calf ἄμωμον αμωμος flawless; blameless καὶ και and; even ἓξ εξ six ἀμνούς αμνος lamb καὶ και and; even κριὸς κριος flawless; blameless ἔσται ειμι be
46:6 וּ û וְ and בְ vᵊ בְּ in יֹ֣ום yˈôm יֹום day הַ ha הַ the חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month פַּ֥ר pˌar פַּר young bull בֶּן־ ben- בֵּן son בָּקָ֖ר bāqˌār בָּקָר cattle תְּמִימִ֑ם tᵊmîmˈim תָּמִים complete וְ wᵊ וְ and שֵׁ֧שֶׁת šˈēšeṯ שֵׁשׁ six כְּבָשִׂ֛ם kᵊvāśˈim כֶּבֶשׂ young ram וָ wā וְ and אַ֖יִל ʔˌayil אַיִל ram, despot תְּמִימִ֥ם tᵊmîmˌim תָּמִים complete יִהְיֽוּ׃ yihyˈû היה be
46:6. in die autem kalendarum vitulum de armento inmaculatum et sex agni et arietes inmaculati eruntAnd on the day of the new moon a calf of the herd without blemish: and the six lambs, and the rams shall be without blemish.
6. And in the day of the new moon it shall be a young bullock without blemish; and six lambs, and a ram; they shall be without blemish:
46:6. Then, on the day of the new moon, he shall offer one immaculate calf from the herd. Both the six lambs and the rams shall be immaculate.
46:6. And in the day of the new moon [it shall be] a young bullock without blemish, and six lambs, and a ram: they shall be without blemish.
And in the day of the new moon [it shall be] a young bullock without blemish, and six lambs, and a ram: they shall be without blemish:

46:6 В день новомесячия будут приносимы им из стада волов телец без порока, также шесть агнцев и овен без порока.
46:6
καὶ και and; even
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῆς ο the
νουμηνίας νουμηνια new month
μόσχον μοσχος calf
ἄμωμον αμωμος flawless; blameless
καὶ και and; even
ἓξ εξ six
ἀμνούς αμνος lamb
καὶ και and; even
κριὸς κριος flawless; blameless
ἔσται ειμι be
46:6
וּ û וְ and
בְ vᵊ בְּ in
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month
פַּ֥ר pˌar פַּר young bull
בֶּן־ ben- בֵּן son
בָּקָ֖ר bāqˌār בָּקָר cattle
תְּמִימִ֑ם tᵊmîmˈim תָּמִים complete
וְ wᵊ וְ and
שֵׁ֧שֶׁת šˈēšeṯ שֵׁשׁ six
כְּבָשִׂ֛ם kᵊvāśˈim כֶּבֶשׂ young ram
וָ וְ and
אַ֖יִל ʔˌayil אַיִל ram, despot
תְּמִימִ֥ם tᵊmîmˌim תָּמִים complete
יִהְיֽוּ׃ yihyˈû היה be
46:6. in die autem kalendarum vitulum de armento inmaculatum et sex agni et arietes inmaculati erunt
And on the day of the new moon a calf of the herd without blemish: and the six lambs, and the rams shall be without blemish.
46:6. Then, on the day of the new moon, he shall offer one immaculate calf from the herd. Both the six lambs and the rams shall be immaculate.
46:6. And in the day of the new moon [it shall be] a young bullock without blemish, and six lambs, and a ram: they shall be without blemish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. О характере и размере жертвы см. предв. зам. к XLV:18-XLVI. - “Без порока” - в евр. мн. ч., должно быть ошибка под влиянием “без порока”, где и требуется мн. ч. или “корректура по Чис XXVIII:11” (см.). Не упоминается о трубах, этом главном обряде новомесячия по Моисею (как и о пасхальном агнце и кущах).
Albert Barnes: Notes on the Bible - 1834
46:6: Compare with Num. 28. The enumeration of the offerings both for the Sabbath and new moon is here less complete than there; e. g., the drink offerings are passed by, and in the case of the new moon festival no mention is made of the blowing of trumpets (compare Num 10:10).
John Gill
46:6 And in the day of the new moon it shall be a young bullock without blemish,.... This is also different from the law of Moses, which required two young bullocks and a ram, and seven lambs, Num 28:11, whereas here only one bullock:
and six lambs, and a ram; they shall be without blemish; and here Kimchi acknowledges again that this is a new thing to be done in future time. Some have observed, that the seven lambs under the law showed that perfection might be hoped for and expected; but, there being but six now, that this is not yet attained, nor will be till the saints get to heaven; though perfection is come by the priesthood of Christ, whose sacrifice is a perfect and complete one, and by which his people are perfected, and they are complete in him, yet they have no perfection in themselves.
46:746:7: Եւ նաշիհ ըստ զուարակին, եւ նաշիհ եւ մաննա ըստ խոյին՝ եւ ըստ որոջացն. որպէս եւ պատրաստեսցի ՚ի ձեռս իւր. եւ եւղ ըստ նաշհւոյն[13063]։ [13063] Ոմանք. Եւ նաշիհ ՚ի մաննայ ըստ։
7 Կը մատուցի նաեւ ազնիւ ալիւր՝ զուարակի հետ, ազնիւ ալիւր ու մաննա՝ խոյի ու գառների հետ, ինչպէս որ ինքը կը կամենար տալ, ազնիւ ալիւրի հետ էլ՝ իւղ:
7 Եւ զուարակին համար մէկ արդու եւ խոյին համար մէկ արդու հացի ընծայ մատուցանելու է ու գառներուն համար՝ ինչ որ ձեռքէն կու գայ եւ ամէն մէկ արդուի համար՝ մէկ հիմէն իւղ։
Եւ [990]նաշիհ ըստ զուարակին եւ նաշիհ եւ մաննա ըստ խոյին եւ ըստ որոջացն, որպէս եւ պատրաստեսցի ի ձեռս իւր, եւ եւղ ըստ նաշհոյն:

46:7: Եւ նաշիհ ըստ զուարակին, եւ նաշիհ եւ մաննա ըստ խոյին՝ եւ ըստ որոջացն. որպէս եւ պատրաստեսցի ՚ի ձեռս իւր. եւ եւղ ըստ նաշհւոյն[13063]։
[13063] Ոմանք. Եւ նաշիհ ՚ի մաննայ ըստ։
7 Կը մատուցի նաեւ ազնիւ ալիւր՝ զուարակի հետ, ազնիւ ալիւր ու մաննա՝ խոյի ու գառների հետ, ինչպէս որ ինքը կը կամենար տալ, ազնիւ ալիւրի հետ էլ՝ իւղ:
7 Եւ զուարակին համար մէկ արդու եւ խոյին համար մէկ արդու հացի ընծայ մատուցանելու է ու գառներուն համար՝ ինչ որ ձեռքէն կու գայ եւ ամէն մէկ արդուի համար՝ մէկ հիմէն իւղ։
zohrab-1805▾ eastern-1994▾ western am▾
46:746:7 Хлебного приношения он принесет ефу на тельца и ефу на овна, а на агнцев, сколько рука его подаст, и елея гин на ефу.
46:7 καὶ και and; even πέμμα πεμμα the κριῷ κριος and; even πέμμα πεμμα the μόσχῳ μοσχος calf ἔσται ειμι be μαναα μαναα and; even τοῖς ο the ἀμνοῖς αμνος lamb καθὼς καθως just as / like ἐὰν εαν and if; unless ἐκποιῇ εκποιεω the χεὶρ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἐλαίου ελαιον oil τὸ ο the ιν ιν the πέμματι πεμμα any kind of dressed food
46:7 וְ wᵊ וְ and אֵיפָ֨ה ʔêfˌā אֵיפָה ephah לַ la לְ to † הַ the פָּ֜ר ppˈār פַּר young bull וְ wᵊ וְ and אֵיפָ֤ה ʔêfˈā אֵיפָה ephah לָ lā לְ to † הַ the אַ֨יִל֙ ʔˈayil אַיִל ram, despot יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make מִנְחָ֔ה minḥˈā מִנְחָה present וְ wᵊ וְ and לַ֨ lˌa לְ to † הַ the כְּבָשִׂ֔ים kkᵊvāśˈîm כֶּבֶשׂ young ram כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תַּשִּׂ֖יג taśśˌîḡ נשׂג overtake יָדֹ֑ו yāḏˈô יָד hand וְ wᵊ וְ and שֶׁ֖מֶן šˌemen שֶׁמֶן oil הִ֥ין hˌîn הִין hin לָ lā לְ to † הַ the אֵיפָֽה׃ ʔêfˈā אֵיפָה ephah
46:7. et oephi per vitulum oephi quoque per arietem faciet sacrificium agnis autem sicut invenerit manus eius et olei hin per singula oephiAnd he shall offer in sacrifice an ephi for calf, an ephi also for a ram: but for the lambs, as his hand shall find: and a hin of oil for every ephi.
7. and he shall prepare a meal offering, an ephah for the bullock, and an ephah for the ram, and for the lambs according as he is able, and an hin of oil to an ephah.
46:7. And he shall offer the sacrifice of one ephah for each calf, and also one ephah for each ram. But for the lambs, it shall be just as his hand will find. And there shall be one hin of oil for each ephah.
46:7. And he shall prepare a meat offering, an ephah for a bullock, and an ephah for a ram, and for the lambs according as his hand shall attain unto, and an hin of oil to an ephah.
And he shall prepare a meat offering, an ephah for a bullock, and an ephah for a ram, and for the lambs according as his hand shall attain unto, and an hin of oil to an ephah:

46:7 Хлебного приношения он принесет ефу на тельца и ефу на овна, а на агнцев, сколько рука его подаст, и елея гин на ефу.
46:7
καὶ και and; even
πέμμα πεμμα the
κριῷ κριος and; even
πέμμα πεμμα the
μόσχῳ μοσχος calf
ἔσται ειμι be
μαναα μαναα and; even
τοῖς ο the
ἀμνοῖς αμνος lamb
καθὼς καθως just as / like
ἐὰν εαν and if; unless
ἐκποιῇ εκποιεω the
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἐλαίου ελαιον oil
τὸ ο the
ιν ιν the
πέμματι πεμμα any kind of dressed food
46:7
וְ wᵊ וְ and
אֵיפָ֨ה ʔêfˌā אֵיפָה ephah
לַ la לְ to
הַ the
פָּ֜ר ppˈār פַּר young bull
וְ wᵊ וְ and
אֵיפָ֤ה ʔêfˈā אֵיפָה ephah
לָ לְ to
הַ the
אַ֨יִל֙ ʔˈayil אַיִל ram, despot
יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make
מִנְחָ֔ה minḥˈā מִנְחָה present
וְ wᵊ וְ and
לַ֨ lˌa לְ to
הַ the
כְּבָשִׂ֔ים kkᵊvāśˈîm כֶּבֶשׂ young ram
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תַּשִּׂ֖יג taśśˌîḡ נשׂג overtake
יָדֹ֑ו yāḏˈô יָד hand
וְ wᵊ וְ and
שֶׁ֖מֶן šˌemen שֶׁמֶן oil
הִ֥ין hˌîn הִין hin
לָ לְ to
הַ the
אֵיפָֽה׃ ʔêfˈā אֵיפָה ephah
46:7. et oephi per vitulum oephi quoque per arietem faciet sacrificium agnis autem sicut invenerit manus eius et olei hin per singula oephi
And he shall offer in sacrifice an ephi for calf, an ephi also for a ram: but for the lambs, as his hand shall find: and a hin of oil for every ephi.
46:7. And he shall offer the sacrifice of one ephah for each calf, and also one ephah for each ram. But for the lambs, it shall be just as his hand will find. And there shall be one hin of oil for each ephah.
46:7. And he shall prepare a meat offering, an ephah for a bullock, and an ephah for a ram, and for the lambs according as his hand shall attain unto, and an hin of oil to an ephah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. “Сколько рука его подаст”, в евр. немного не так выражено как в 5: ст.: посему LXX там: “дар руки своея”, здесь: “якоже постигнет рука его” (горсть); но для разницы смысла нет оснований.
Adam Clarke: Commentary on the Bible - 1831
46:7: According as his hand shall attain unto - According to his ability, to what the providence of God has put in his hand, i.e., his power. This proportion of offerings is different from that prescribed by the Mosaic law, Num 15:4-12.
Geneva 1599
46:7 And he shall prepare a meat offering, an ephah for a bull, and an ephah for a ram, and for the lambs (b) according as his hand shall be able, and an hin of oil to an ephah.
(b) Meaning, as he will think good.
John Gill
46:7 And he shall prepare a meat offering, an ephah for a bullock, and an ephah for a ram,.... See Gill on Ezek 45:24,
and for the lambs according as his hand shall attain unto, and an hin of oil to an ephah; See Gill on Ezek 46:5.
46:846:8: Եւ ՚ի մտանել առաջնորդին՝ ընդ ճանապարհ կամարի դրա՛նն մտցէ, եւ ընդ նոյն ճանապարհ դրա՛նն ելցէ։
8 Առաջնորդը մտնելիս՝ կամարի դռնով կը մտնի, նոյն դռնով էլ դուրս կը գայ:
8 Երբ իշխանը գայ դրանը սրահին ճամբէն պէտք է մտնէ եւ նոյն ճամբէն ելլէ։
Եւ ի մտանել առաջնորդին` ընդ ճանապարհ կամարի դրանն մտցէ, եւ ընդ նոյն ճանապարհ դրանն`` ելցէ:

46:8: Եւ ՚ի մտանել առաջնորդին՝ ընդ ճանապարհ կամարի դրա՛նն մտցէ, եւ ընդ նոյն ճանապարհ դրա՛նն ելցէ։
8 Առաջնորդը մտնելիս՝ կամարի դռնով կը մտնի, նոյն դռնով էլ դուրս կը գայ:
8 Երբ իշխանը գայ դրանը սրահին ճամբէն պէտք է մտնէ եւ նոյն ճամբէն ելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
46:846:8 И когда приходить будет князь, то должен входить через притвор ворот и тем же путем выходить.
46:8 καὶ και and; even ἐν εν in τῷ ο the εἰσπορεύεσθαι εισπορευομαι intrude; travel into τὸν ο the ἀφηγούμενον αφηγεομαι down; by τὴν ο the ὁδὸν οδος way; journey τοῦ ο the 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 τῆς ο the πύλης πυλη gate ἐξελεύσεται εξερχομαι come out; go out
46:8 וּ û וְ and בְ vᵊ בְּ in בֹ֖וא vˌô בוא come הַ ha הַ the נָּשִׂ֑יא nnāśˈî נָשִׂיא chief דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way אוּלָ֤ם ʔûlˈām אֵילָם porch הַ ha הַ the שַּׁ֨עַר֙ ššˈaʕar שַׁעַר gate יָבֹ֔וא yāvˈô בוא come וּ û וְ and בְ vᵊ בְּ in דַרְכֹּ֖ו ḏarkˌô דֶּרֶךְ way יֵצֵֽא׃ yēṣˈē יצא go out
46:8. cumque ingressurus est princeps per viam vestibuli portae ingrediatur et per eandem viam exeatAnd when the prince is to go in, let him go in by the way of the porch of the gate, and let him go out the same way.
8. And when the prince shall enter, he shall go in by the way of the porch of the gate, and he shall go forth by the way thereof.
46:8. And when the prince will enter, let him enter by the way of the vestibule of the gate, and let him go out by the same way.
46:8. And when the prince shall enter, he shall go in by the way of the porch of [that] gate, and he shall go forth by the way thereof.
And when the prince shall enter, he shall go in by the way of the porch of [that] gate, and he shall go forth by the way thereof:

46:8 И когда приходить будет князь, то должен входить через притвор ворот и тем же путем выходить.
46:8
καὶ και and; even
ἐν εν in
τῷ ο the
εἰσπορεύεσθαι εισπορευομαι intrude; travel into
τὸν ο the
ἀφηγούμενον αφηγεομαι down; by
τὴν ο the
ὁδὸν οδος way; journey
τοῦ ο the
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
τῆς ο the
πύλης πυλη gate
ἐξελεύσεται εξερχομαι come out; go out
46:8
וּ û וְ and
בְ vᵊ בְּ in
בֹ֖וא vˌô בוא come
הַ ha הַ the
נָּשִׂ֑יא nnāśˈî נָשִׂיא chief
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
אוּלָ֤ם ʔûlˈām אֵילָם porch
הַ ha הַ the
שַּׁ֨עַר֙ ššˈaʕar שַׁעַר gate
יָבֹ֔וא yāvˈô בוא come
וּ û וְ and
בְ vᵊ בְּ in
דַרְכֹּ֖ו ḏarkˌô דֶּרֶךְ way
יֵצֵֽא׃ yēṣˈē יצא go out
46:8. cumque ingressurus est princeps per viam vestibuli portae ingrediatur et per eandem viam exeat
And when the prince is to go in, let him go in by the way of the porch of the gate, and let him go out the same way.
46:8. And when the prince will enter, let him enter by the way of the vestibule of the gate, and let him go out by the same way.
46:8. And when the prince shall enter, he shall go in by the way of the porch of [that] gate, and he shall go forth by the way thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. В описываемые только праздники: субботу и новомесячие - князь относительно входа во храм пользуется преимуществом перед народом, предоставляемым ему в XLIV:3; см. объяснение там.
Albert Barnes: Notes on the Bible - 1834
46:8: That gate - The eastern gate of the inner court. See Eze 46:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:8: he shall go: Eze 46:2, Eze 44:1-3; Col 1:18
Carl Friedrich Keil and Franz Delitzsch
46:8
On the Opening of the Temple for the People, and for the Voluntary Offerings of the Prince. - Ezek 46:8. And when the prince cometh, he shall go in by the way to the porch of the gate, and by its way shall he go out. Ezek 46:9. And when the people of the land come before Jehovah on the feast days, he who enters through the north gate to worship shall go out through the south gate; and he who enters through the south gate shall go out through the north gate: they shall not return through the gate through which they entered, but go out straight forward. Ezek 46:10. And the prince shall enter in the midst of them, when they enter; and when they go out, they shall go out (together). Ezek 46:11. And at the feast days and holy days the meat-offering shall be an ephah for the bullock, an ephah for the ram, and for the lambs what his hand may give, and of oil a hin for the ephah. Ezek 46:12. And when the prince prepares a voluntary burnt-offering or voluntary peace-offerings to Jehovah, they shall open the gate that looks to the east, and he shall prepare his burnt-offerings and his peace-offering as he does on the Sabbath day; and when he has gone out they shall shut the gate after his going out. - The coming of the people to worship before Jehovah has been already mentioned in Ezek 46:3, but only causally, with reference to the position which they were to take behind the prince in case any individuals should come on the Sabbaths or new moons, on which they were not bound to appear. At the high festivals, on the other hand, every one was to come (Deut 16:16); and for this there follow the necessary directions in Ezek 46:9 and Ezek 46:10, to prevent crowding and confusion. For the purpose of linking these directions to what comes before, the rule already laid down in Ezek 46:2 concerning the entrance and exit of the prince is repeated in Ezek 46:8. מועדים is supposed by the commentators to refer to the high festivals of the first and seventh months (Ezek 45:21 and Ezek 45:25); but מועדים does not apply to the same feasts as those which are called הגּים in Ezek 46:11, as we may see from the combination of הגּים and מועדים. הגּים is the term applied to the greater annual feasts, as distinguished from the Sabbaths, new moons, and the day of atonement. The מועדים, on the contrary, are all the times and days sanctified to the Lord, including even the Sabbath (see the comm. on Lev 23:2). It is in this sense that מועדים is used here in Ezek 46:9, and not הגּים, because what is laid down concerning the entrance and exit of the people, when visiting the temple, is not merely intended to apply to the high festivals, on which the people were bound to appear before Jehovah, but also to such feast days as the Sabbaths and new moons, whenever individuals from among the people were desirous of their own free-will to worship before the Lord. The latter cases were not to be excluded, although, as Ezek 46:10 clearly shows, the great feasts were principally kept in mind. For the entrance and exit of the prince in the midst of the people (Ezek 46:10) apply to the great yearly feasts alone. The Chetib yeetsee'uw יצאוּ in Ezek 46:9 is to be preferred to the easier Keri יצא, and is not merely the more difficult reading, but the more correct reading also, as two kinds of people are mentioned, - those who entered by the north gate and those who entered by the south. Both are to go out walking straight forward; and neither of them is to turn in the court for the purpose of going out by the gate through which he entered. Even in Ezek 46:10 יצאוּ is not to be altered, as Hitzig supposes, but to be taken as referring to the prince and the people. - In Ezek 46:11, the instructions given in Ezek 45:24; Ezek 46:5, Ezek 46:7, concerning the quantities composing the meat-offering for the different feasts, are repeated here as rules applicable to all festal times. בּהגּים וּבמועדים has been correctly explained as follows: "at the feasts, and generally at all regular (more correctly, established) seasons," cf. Ezek 45:17. Only the daily sacrifices are excepted from this rule, other regulations being laid down for them in Ezek 46:14. - Ezek 46:12. The freewill-offerings could be presented on any week-day. And the rules laid down in Ezek 46:1 and Ezek 46:2 for the Sabbath-offerings of the prince are extended to cases of this kind, with one modification, namely, that the east gate, which had been opened for the occasion, should be closed again as soon as the sacrificial ceremony was over, and not left open till the evening, as on the Sabbath and new moon. נדבה is a substantive: the freewill-offering, which could be either a burnt-offering or a peace-offering.
John Gill
46:8 And when the prince shall enter, he shall go in by the way of the porch of that gate,.... See Gill on Ezek 46:2;
and he shall go forth by the way thereof; the same way he came in, he shall go out; not so the people; and, to introduce the manner of their going in and out, this is repeated concerning the prince.
46:946:9: Եւ յորժամ մտանիցէ ժողովուրդ երկրին առաջի Տեառն ՚ի տօնս, որ մտանիցէ ընդ ճանապարհ դրանն հիւսւսոյ երկի՛ր պագանել ելցէ ընդ ճանապարհ դրանն հարաւոյ. եւ որ մտցէ ընդ ճանապարհ դրանն հարաւոյ, ելցէ ընդ ճանապարհ դրանն հիւսւսոյ. եւ մի՛ դարձցի ընդ ճանապարհ դրանն ընդ որ եմուտ. այլ ուղորդ ընդ նո՛յն ելցէ[13064]։ [13064] Այլք. Եւ որ մտանիցէ ընդ ճանապարհ։
9 Իսկ երբ երկրի ժողովուրդը տօներին մտնի Տիրոջ առաջ երկրպագելու, ով հիւսիսային դռնով մտնի, հարաւային դռնով դուրս կը գայ, իսկ ով հարաւային դռնով մտնի, հիւսիսային դռնով դուրս կը գայ: Չի վերադառնայ այն դռնով, որով մտել էր, այլ հակառակ դռնով դուրս կը գայ:
9 Երկրին ժողովուրդը, եթէ հանդիսաւոր օրերու մէջ երկրպագութիւն ընելու համար Տէրոջը առջեւ գան, հիւսիսային դրանը ճամբայէն մտնողը հարաւային դրանը ճամբայէն պէտք է ելլէ ու հարաւային դրանը ճամբայէն մտնողը հիւսիսային դրանը ճամբայէն պէտք է ելլէ։ Մտած դրանը ճամբայէն թող չդառնան, հապա անոր դիմացի դռնէն ելլեն։
Եւ յորժամ մտանիցէ ժողովուրդ երկրին առաջի Տեառն ի տօնս, որ մտանիցէ ընդ ճանապարհ դրանն հիւսիսոյ երկիր պագանել, ելցէ ընդ ճանապարհ դրանն հարաւոյ. եւ որ մտանիցէ ընդ ճանապարհ դրանն հարաւոյ` ելցէ ընդ ճանապարհ դրանն հիւսիսոյ. եւ մի՛ դարձցի ընդ ճանապարհ դրանն ընդ որ եմուտ, այլ ուղղորդ ընդ նոյն ելցէ:

46:9: Եւ յորժամ մտանիցէ ժողովուրդ երկրին առաջի Տեառն ՚ի տօնս, որ մտանիցէ ընդ ճանապարհ դրանն հիւսւսոյ երկի՛ր պագանել ելցէ ընդ ճանապարհ դրանն հարաւոյ. եւ որ մտցէ ընդ ճանապարհ դրանն հարաւոյ, ելցէ ընդ ճանապարհ դրանն հիւսւսոյ. եւ մի՛ դարձցի ընդ ճանապարհ դրանն ընդ որ եմուտ. այլ ուղորդ ընդ նո՛յն ելցէ[13064]։
[13064] Այլք. Եւ որ մտանիցէ ընդ ճանապարհ։
9 Իսկ երբ երկրի ժողովուրդը տօներին մտնի Տիրոջ առաջ երկրպագելու, ով հիւսիսային դռնով մտնի, հարաւային դռնով դուրս կը գայ, իսկ ով հարաւային դռնով մտնի, հիւսիսային դռնով դուրս կը գայ: Չի վերադառնայ այն դռնով, որով մտել էր, այլ հակառակ դռնով դուրս կը գայ:
9 Երկրին ժողովուրդը, եթէ հանդիսաւոր օրերու մէջ երկրպագութիւն ընելու համար Տէրոջը առջեւ գան, հիւսիսային դրանը ճամբայէն մտնողը հարաւային դրանը ճամբայէն պէտք է ելլէ ու հարաւային դրանը ճամբայէն մտնողը հիւսիսային դրանը ճամբայէն պէտք է ելլէ։ Մտած դրանը ճամբայէն թող չդառնան, հապա անոր դիմացի դռնէն ելլեն։
zohrab-1805▾ eastern-1994▾ western am▾
46:946:9 А когда народ земли будет приходить пред лице Господа в праздники, то вошедший северными воротами для поклонения должен выходить воротами южными, а вошедший южными воротами должен выходить воротами северными; он не должен выходить теми же воротами, которыми вошел, а должен выходить противоположными.
46:9 καὶ και and; even ὅταν οταν when; once εἰσπορεύηται εισπορευομαι intrude; travel into ὁ ο the λαὸς λαος populace; population τῆς ο the γῆς γη earth; land ἐναντίον εναντιον next to; before κυρίου κυριος lord; master ἐν εν in ταῖς ο the ἑορταῖς εορτη festival; feast ὁ ο the εἰσπορευόμενος εισπορευομαι intrude; travel into 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 προσκυνεῖν προσκυνεω worship ἐξελεύσεται εξερχομαι come out; go out κατὰ κατα down; by τὴν ο the ὁδὸν οδος way; journey τῆς ο the πύλης πυλη gate τῆς ο the πρὸς προς to; toward νότον νοτος south wind καὶ και and; even ὁ ο the εἰσπορευόμενος εισπορευομαι intrude; travel into κατὰ κατα down; by τὴν ο the ὁδὸν οδος way; journey τῆς ο the πύλης πυλη gate τῆς ο the πρὸς προς to; toward νότον νοτος south wind ἐξελεύσεται εξερχομαι come out; go out 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 οὐκ ου not ἀναστρέψει αναστρεφω overturn; turn up / back κατὰ κατα down; by τὴν ο the πύλην πυλη gate ἣν ος who; what εἰσελήλυθεν εισερχομαι enter; go in ἀλλ᾿ αλλα but ἢ η or; than κατ᾿ κατα down; by εὐθὺ ευθυς straight; directly αὐτῆς αυτος he; him ἐξελεύσεται εξερχομαι come out; go out
46:9 וּ û וְ and בְ vᵊ בְּ in בֹ֨וא vˌô בוא come עַם־ ʕam- עַם people הָ hā הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָה֮ [yᵊhwāh] יְהוָה YHWH בַּ ba בְּ in † הַ the מֹּֽועֲדִים֒ mmˈôʕᵃḏîm מֹועֵד appointment הַ ha הַ the בָּ֡א bbˈā בוא come דֶּרֶךְ־ dereḵ- דֶּרֶךְ way שַׁ֨עַר šˌaʕar שַׁעַר gate צָפֹ֜ון ṣāfˈôn צָפֹון north לְ lᵊ לְ to הִֽשְׁתַּחֲוֹ֗ת hˈištaḥᵃwˈōṯ חוה bow down יֵצֵא֙ yēṣˌē יצא go out דֶּרֶךְ־ dereḵ- דֶּרֶךְ way שַׁ֣עַר šˈaʕar שַׁעַר gate נֶ֔גֶב nˈeḡev נֶגֶב south וְ wᵊ וְ and הַ ha הַ the בָּא֙ bbˌā בוא come דֶּרֶךְ־ dereḵ- דֶּרֶךְ way שַׁ֣עַר šˈaʕar שַׁעַר gate נֶ֔גֶב nˈeḡev נֶגֶב south יֵצֵ֖א yēṣˌē יצא go out דֶּרֶךְ־ dereḵ- דֶּרֶךְ way שַׁ֣עַר šˈaʕar שַׁעַר gate צָפֹ֑ונָה ṣāfˈônā צָפֹון north לֹ֣א lˈō לֹא not יָשׁ֗וּב yāšˈûv שׁוב return דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way הַ ha הַ the שַּׁ֨עַר֙ ššˈaʕar שַׁעַר gate אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֣א bˈā בוא come בֹ֔ו vˈô בְּ in כִּ֥י kˌî כִּי that נִכְחֹ֖ו niḵḥˌô נֹכַח straightness יֵצֵֽאיצאו *yēṣˈē יצא go out
46:9. et cum intrabit populus terrae in conspectu Domini in sollemnitatibus qui ingreditur per portam aquilonis ut adoret egrediatur per viam portae meridianae porro qui ingreditur per viam portae meridianae egrediatur per viam portae aquilonis non revertetur per viam portae per quam ingressus est sed e regione illius egredieturBut when the people of the land shall go in before the Lord in the solemn feasts, he that goeth in by the north gate to adore, shall go out by the way of the south gate; and he that goeth in by the way of the south gate, shall go out by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go out at that over against it.
9. But when the people of the land shall come before the LORD in the appointed feasts, he that entereth by the way of the north gate to worship shall go forth by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go forth straight before him.
46:9. And when the people of the land will enter in the sight of the Lord on the solemnities, whoever enters by the north gate so that he may adore, shall depart by the way of the south gate. And whoever enters by the way of the south gate shall depart by the way of the north gate. He shall not return by way of the gate through which he entered. Instead, he shall depart from the direction opposite to it.
46:9. But when the people of the land shall come before the LORD in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go forth over against it.
But when the people of the land shall come before the LORD in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go forth over against it:

46:9 А когда народ земли будет приходить пред лице Господа в праздники, то вошедший северными воротами для поклонения должен выходить воротами южными, а вошедший южными воротами должен выходить воротами северными; он не должен выходить теми же воротами, которыми вошел, а должен выходить противоположными.
46:9
καὶ και and; even
ὅταν οταν when; once
εἰσπορεύηται εισπορευομαι intrude; travel into
ο the
λαὸς λαος populace; population
τῆς ο the
γῆς γη earth; land
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
ἐν εν in
ταῖς ο the
ἑορταῖς εορτη festival; feast
ο the
εἰσπορευόμενος εισπορευομαι intrude; travel into
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
προσκυνεῖν προσκυνεω worship
ἐξελεύσεται εξερχομαι come out; go out
κατὰ κατα down; by
τὴν ο the
ὁδὸν οδος way; journey
τῆς ο the
πύλης πυλη gate
τῆς ο the
πρὸς προς to; toward
νότον νοτος south wind
καὶ και and; even
ο the
εἰσπορευόμενος εισπορευομαι intrude; travel into
κατὰ κατα down; by
τὴν ο the
ὁδὸν οδος way; journey
τῆς ο the
πύλης πυλη gate
τῆς ο the
πρὸς προς to; toward
νότον νοτος south wind
ἐξελεύσεται εξερχομαι come out; go out
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
οὐκ ου not
ἀναστρέψει αναστρεφω overturn; turn up / back
κατὰ κατα down; by
τὴν ο the
πύλην πυλη gate
ἣν ος who; what
εἰσελήλυθεν εισερχομαι enter; go in
ἀλλ᾿ αλλα but
η or; than
κατ᾿ κατα down; by
εὐθὺ ευθυς straight; directly
αὐτῆς αυτος he; him
ἐξελεύσεται εξερχομαι come out; go out
46:9
וּ û וְ and
בְ vᵊ בְּ in
בֹ֨וא vˌô בוא come
עַם־ ʕam- עַם people
הָ הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
מֹּֽועֲדִים֒ mmˈôʕᵃḏîm מֹועֵד appointment
הַ ha הַ the
בָּ֡א bbˈā בוא come
דֶּרֶךְ־ dereḵ- דֶּרֶךְ way
שַׁ֨עַר šˌaʕar שַׁעַר gate
צָפֹ֜ון ṣāfˈôn צָפֹון north
לְ lᵊ לְ to
הִֽשְׁתַּחֲוֹ֗ת hˈištaḥᵃwˈōṯ חוה bow down
יֵצֵא֙ yēṣˌē יצא go out
דֶּרֶךְ־ dereḵ- דֶּרֶךְ way
שַׁ֣עַר šˈaʕar שַׁעַר gate
נֶ֔גֶב nˈeḡev נֶגֶב south
וְ wᵊ וְ and
הַ ha הַ the
בָּא֙ bbˌā בוא come
דֶּרֶךְ־ dereḵ- דֶּרֶךְ way
שַׁ֣עַר šˈaʕar שַׁעַר gate
נֶ֔גֶב nˈeḡev נֶגֶב south
יֵצֵ֖א yēṣˌē יצא go out
דֶּרֶךְ־ dereḵ- דֶּרֶךְ way
שַׁ֣עַר šˈaʕar שַׁעַר gate
צָפֹ֑ונָה ṣāfˈônā צָפֹון north
לֹ֣א lˈō לֹא not
יָשׁ֗וּב yāšˈûv שׁוב return
דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way
הַ ha הַ the
שַּׁ֨עַר֙ ššˈaʕar שַׁעַר gate
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֣א bˈā בוא come
בֹ֔ו vˈô בְּ in
כִּ֥י kˌî כִּי that
נִכְחֹ֖ו niḵḥˌô נֹכַח straightness
יֵצֵֽאיצאו
*yēṣˈē יצא go out
46:9. et cum intrabit populus terrae in conspectu Domini in sollemnitatibus qui ingreditur per portam aquilonis ut adoret egrediatur per viam portae meridianae porro qui ingreditur per viam portae meridianae egrediatur per viam portae aquilonis non revertetur per viam portae per quam ingressus est sed e regione illius egredietur
But when the people of the land shall go in before the Lord in the solemn feasts, he that goeth in by the north gate to adore, shall go out by the way of the south gate; and he that goeth in by the way of the south gate, shall go out by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go out at that over against it.
46:9. And when the people of the land will enter in the sight of the Lord on the solemnities, whoever enters by the north gate so that he may adore, shall depart by the way of the south gate. And whoever enters by the way of the south gate shall depart by the way of the north gate. He shall not return by way of the gate through which he entered. Instead, he shall depart from the direction opposite to it.
46:9. But when the people of the land shall come before the LORD in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go forth over against it.
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
9. Предписание предотвращало давку. Но едва ли оно имело только такую низменную цель. Может быть, имеется в виду известная особенность в движении херувимов (I:9, 12), и что Израиль на новой земле будет то, что херувимы первого видения (Gaupp, Die Eigehtumlichkeit des Ez. In Neue kirchliche Zeitschift, 5, 618). - “Праздники” - моадим должно быть только два годичных - Пасха и Кущи, когда народ должен был являться весь “пред лице Господа”; но в XLV:17: термин обозначает все праздники.
Adam Clarke: Commentary on the Bible - 1831
46:9: He that entereth in by the way of the north, etc. - As the north and the south gates were opposite to each other, he that came in at the north must go out at the south; he that came in at the south must go out at the north. No person was to come in at the east gate, because there was no gate at the west; and the people were not permitted to turn round and go out at the same place by which they came in; for this was like turning their backs on God, and the decorum and reverence with which public worship was to be conducted would not admit of this. Besides, returning by the same way must have occasioned a great deal of confusion, where so many people must have jostled each other, in their meetings in different parts of this space.
Albert Barnes: Notes on the Bible - 1834
46:9: The whole body of the people gathered together in the outer court, and from thence bodies went in turn into the inner court to worship, and then again out into the outer court.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:9: when the people: This may intimate, that every thing should be regulated, in divine worship, so as to pRev_ent disorder and interruption, and also that men should go forward and make progress in religion, and not turn their backs upon God.
come before: Exo 23:14-17, Exo 34:23; Deu 16:16; Psa 84:7; Mal 4:4
he that entereth in: Eze 1:12, Eze 1:17; Phi 3:13, Phi 3:14; Heb 10:38; Pe2 2:20, Pe2 2:21
John Gill
46:9 But when the people of the land shall come before the Lord in the solemn feasts,.... To worship the Lord, to pray and praise; to honour the Lord, and keep the solemn feast of love, the Lord's supper:
he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth in by the way of the south gate shall go forth by the way of the north gate; that so such as were coming in, and going out, might not meet, and stop and hinder one another in going out and coming in: no mention is made of entering in by the east gate, which was only for the prince, Ezek 44:1, and there was no entering in, or going out, on the west:
he shall not return by the way of the gate he came in, but shall go forth over against it; signifying, that those that come to the house of God to worship, and join in communion with the saints, should not return to their former ways and practices; to their former rites, customs, and ceremonies in religion, used by them; and to their former principles and errors in doctrines; and to their former sinful courses of life; but go straight on and thorough stitch with it in their profession of Christ and his Gospel, and in the practice of spiritual and evangelic worship; see Lk 9:62.
John Wesley
46:9 Go forth over against it - Perhaps, only to prevent all jostling and confusion.
Robert Jamieson, A. R. Fausset and David Brown
46:9 The worshippers were on the great feasts to pass from one side to the other, through the temple courts, in order that, in such a throng as should attend the festivals, the ingress and egress should be the more unimpeded, those going out not being in the way of those coming in.
46:1046:10: Եւ առաջնորդն ՚ի մէջ նոցա, ՚ի մտանելն նոցա՝ ընդ նոսին մտցէ, եւ ընդ ելանելն նոցա՝ ընդ նոսին ելցէ[13065]։ [13065] Ոմանք. Եւ առաջնորդն ընդ մէջ նոցա ՚ի մտ՛՛։
10 Առաջնորդն էլ, նրանց մէջ, մտնելիս՝ նրանց հետ կը մտնի, ելնելիս էլ նրանց հետ դուրս կը գայ:
10 Իշխանը անոնց մտած ատենը անոնց հետ թող մտնէ ու անոնց ելած ատենը անոնց հետ թող ելլէ։
Եւ [991]առաջնորդն ի մէջ նոցա` ի մտանելն նոցա ընդ նոսին մտցէ, եւ ընդ ելանելն նոցա` ընդ նոսին ելցէ:

46:10: Եւ առաջնորդն ՚ի մէջ նոցա, ՚ի մտանելն նոցա՝ ընդ նոսին մտցէ, եւ ընդ ելանելն նոցա՝ ընդ նոսին ելցէ[13065]։
[13065] Ոմանք. Եւ առաջնորդն ընդ մէջ նոցա ՚ի մտ՛՛։
10 Առաջնորդն էլ, նրանց մէջ, մտնելիս՝ նրանց հետ կը մտնի, ելնելիս էլ նրանց հետ դուրս կը գայ:
10 Իշխանը անոնց մտած ատենը անոնց հետ թող մտնէ ու անոնց ելած ատենը անոնց հետ թող ելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
46:1046:10 И князь должен находиться среди них; когда они входят, входит и он; и когда они выходят, выходит и он.
46:10 καὶ και and; even ὁ ο the ἀφηγούμενος αφηγεομαι in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him ἐν εν in τῷ ο the εἰσπορεύεσθαι εισπορευομαι intrude; travel into αὐτοὺς αυτος he; him εἰσελεύσεται εισερχομαι enter; go in μετ᾿ μετα with; amid αὐτῶν αυτος he; him καὶ και and; even ἐν εν in τῷ ο the ἐκπορεύεσθαι εκπορευομαι emerge; travel out αὐτοὺς αυτος he; him ἐξελεύσεται εξερχομαι come out; go out
46:10 וְֽ wᵊˈ וְ and הַ ha הַ the נָּשִׂ֑יא nnāśˈî נָשִׂיא chief בְּ bᵊ בְּ in תֹוכָ֤ם ṯôḵˈām תָּוֶךְ midst בְּ bᵊ בְּ in בֹואָם֙ vôʔˌām בוא come יָבֹ֔וא yāvˈô בוא come וּ û וְ and בְ vᵊ בְּ in צֵאתָ֖ם ṣēṯˌām יצא go out יֵצֵֽאוּ׃ yēṣˈēʔû יצא go out
46:10. princeps autem in medio eorum cum ingredientibus ingredietur et cum egredientibus egredieturAnd the prince in the midst of them, shall go in when they go in, and go out when they go out.
10. And the prince, when they go in, shall go in in the midst of them; and when they go forth, they shall go forth .
46:10. But the prince in their midst shall enter when they enter, and he shall depart when they depart.
46:10. And the prince in the midst of them, when they go in, shall go in; and when they go forth, shall go forth.
And the prince in the midst of them, when they go in, shall go in; and when they go forth, shall go forth:

46:10 И князь должен находиться среди них; когда они входят, входит и он; и когда они выходят, выходит и он.
46:10
καὶ και and; even
ο the
ἀφηγούμενος αφηγεομαι in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
ἐν εν in
τῷ ο the
εἰσπορεύεσθαι εισπορευομαι intrude; travel into
αὐτοὺς αυτος he; him
εἰσελεύσεται εισερχομαι enter; go in
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
τῷ ο the
ἐκπορεύεσθαι εκπορευομαι emerge; travel out
αὐτοὺς αυτος he; him
ἐξελεύσεται εξερχομαι come out; go out
46:10
וְֽ wᵊˈ וְ and
הַ ha הַ the
נָּשִׂ֑יא nnāśˈî נָשִׂיא chief
בְּ bᵊ בְּ in
תֹוכָ֤ם ṯôḵˈām תָּוֶךְ midst
בְּ bᵊ בְּ in
בֹואָם֙ vôʔˌām בוא come
יָבֹ֔וא yāvˈô בוא come
וּ û וְ and
בְ vᵊ בְּ in
צֵאתָ֖ם ṣēṯˌām יצא go out
יֵצֵֽאוּ׃ yēṣˈēʔû יצא go out
46:10. princeps autem in medio eorum cum ingredientibus ingredietur et cum egredientibus egredietur
And the prince in the midst of them, shall go in when they go in, and go out when they go out.
46:10. But the prince in their midst shall enter when they enter, and he shall depart when they depart.
46:10. And the prince in the midst of them, when they go in, shall go in; and when they go forth, shall go forth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. В великие праздники князь относительно входа во храм не имеет преимущества перед народом (должно быть потому что народ представленный во всей своей целости не ниже князя), предоставлявшегося ему относительно входа в храм в XLIV:3: и здесь в ст. 2: и 8: в субботу и новомесячие, т. е. должен входить и выходить из храма теми же воротами и также как народ, может быть, и потому, что восточные ворота тогда не открывались (см. объяснение ст. 1: и 3). Но Пешито: “князь же среди них может через те же ворота, через которые он пришел, и выйти”.
Adam Clarke: Commentary on the Bible - 1831
46:10: And the prince in the midst of them - Even he shall act in the same way: he must also go straight forward, and never turn his back to go out at the same gate by which he entered. The prince and the people were to begin and end their worship at the same time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:10: Sa2 6:14-19; Ch1 29:20, Ch1 29:22; Ch2 6:2-4, Ch2 7:4, Ch2 7:5, Ch2 20:27, Ch2 20:28, Ch2 29:28, Ch2 29:29; Ch2 34:30, Ch2 34:31; Neh 8:8, Neh 8:9; Psa 42:4, Psa 122:1-4; Mat 18:20, Mat 28:20; Heb 3:6; Heb 4:14-16; Rev 2:1
John Gill
46:10 And the prince in the midst of them,.... Christ in the midst of his people while worshipping; this situation of him agrees with all the descriptions of him; as the Angel in the midst of the bush on fire, and not consumed; as among the myrtle trees in the bottom; as walking in the midst of his golden candlesticks; as the tree of life in the midst of the paradise of God; and as King, Priest, and Prophet, in his house; and with all the declarations and promises of his grace; and which is true in fact: and the phrase is expressive of his presence, not merely of his essential, powerful, and providential presence, common to all, but of his gracious presence with his people; he is in the midst of them, to assist them in every service; to protect them from every enemy; to sympathize with them in all their troubles; to deliver out of them; to supply them with all needful grace; and to rule over them, and defend them: and his being here shows that he is to be seen of all, to be come at and enjoyed by them; than which nothing is more desirable, and nothing more encouraging in the worship of God:
when they go in, shall go in; and when they go forth, shall go forth; when they go to the throne of grace, for grace and mercy to help in time of need, he goes with them; their access is through him; he introduces their persons, presents their petitions, is their advocate and intercessor for them, and for his sake they are heard and accepted: when they go into the house of God, and to the ordinances of it; when they go in and out to find pasture, he goes in with them, and before them, as the shepherd of the flock, and leads them into green pastures; he teaches them how to go in and out, and to behave themselves in the church of God; he is their guide, by way of instruction, both by his word and by his Spirit: when they go out from public service to their own houses, he goes with them, and by his Spirit brings to their remembrance what they have heard; and when they go forth into the world again, and the business of it, he goes forth with them, to preserve them from the evil of the world, and to keep them from falling; and when they go forth out of the world at death, he is with them through the dark valley; he sees them safe over Jordan's river, and introduces them into the heavenly Canaan, into his kingdom and glory, where they are for ever with him.
Robert Jamieson, A. R. Fausset and David Brown
46:10 prince in the midst--not isolated as at other times, but joining the great throng of worshippers, at their head, after the example of David (Ps 42:4, "I had gone with the multitude . . . to the house of God, with the voice of joy and praise, with a multitude that kept holy day"); the highest in rank animating the devotions of the rest by his presence and example.
46:1146:11: Եւ ՚ի տօնս եւ ՚ի ժողովս՝ եղիցի մաննա եփեալ ըստ զուարակին, եւ մաննա ըստ խոյին եւ ըստ որոջացն, որպէս պատրաստեսցի ՚ի ձեռս նորա եւ քսէստ մի իւղոյ ըստ հացին։
11 Տօներին ու հաւաքոյթներին կը լինի՝ եփուած մաննա զուարակի հետ, մաննա՝ խոյի ու գառների հետ, ինչպէս ինքը կը կամենար տալ. մէկ քսեստ իւղ էլ՝ հացի հետ:
11 Տօներու մէջ ու հանդիսաւոր օրերու մէջ հացի ընծան ամէն զուարակի համար արդու մը եւ ամէն խոյի համար արդու մը պիտի ըլլայ, իսկ գառներուն համար՝ ձեռքէն եկածը։ Ամէն մէկ արդուի համար մէկ հիմէն իւղ ըլլալու է։
Եւ ի տօնս եւ [992]ի ժողովս` եղիցի մաննա եփեալ ըստ զուարակին, եւ մաննա ըստ խոյին, եւ ըստ որոջացն, որպէս պատրաստեսցի ի ձեռս նորա եւ քսեստ մի իւղոյ ըստ հացին:

46:11: Եւ ՚ի տօնս եւ ՚ի ժողովս՝ եղիցի մաննա եփեալ ըստ զուարակին, եւ մաննա ըստ խոյին եւ ըստ որոջացն, որպէս պատրաստեսցի ՚ի ձեռս նորա եւ քսէստ մի իւղոյ ըստ հացին։
11 Տօներին ու հաւաքոյթներին կը լինի՝ եփուած մաննա զուարակի հետ, մաննա՝ խոյի ու գառների հետ, ինչպէս ինքը կը կամենար տալ. մէկ քսեստ իւղ էլ՝ հացի հետ:
11 Տօներու մէջ ու հանդիսաւոր օրերու մէջ հացի ընծան ամէն զուարակի համար արդու մը եւ ամէն խոյի համար արդու մը պիտի ըլլայ, իսկ գառներուն համար՝ ձեռքէն եկածը։ Ամէն մէկ արդուի համար մէկ հիմէն իւղ ըլլալու է։
zohrab-1805▾ eastern-1994▾ western am▾
46:1146:11 И в праздники и в торжественные дни хлебного приношения {от него} должно быть по ефе на тельца и по ефе на овна, а на агнцев, сколько подаст рука его, и елея по гину на ефу.
46:11 καὶ και and; even ἐν εν in ταῖς ο the ἑορταῖς εορτη festival; feast καὶ και and; even ἐν εν in ταῖς ο the πανηγύρεσιν πανηγυρις party ἔσται ειμι be τὸ ο the μαναα μαναα the μόσχῳ μοσχος calf καὶ και and; even πέμμα πεμμα the κριῷ κριος and; even τοῖς ο the ἀμνοῖς αμνος lamb καθὼς καθως just as / like ἂν αν perhaps; ever ἐκποιῇ εκποιεω the χεὶρ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἐλαίου ελαιον oil τὸ ο the ιν ιν the πέμματι πεμμα any kind of dressed food
46:11 וּ û וְ and בַ va בְּ in † הַ the חַגִּ֣ים ḥaggˈîm חַג festival וּ û וְ and בַ va בְּ in † הַ the מֹּועֲדִ֗ים mmôʕᵃḏˈîm מֹועֵד appointment תִּהְיֶ֤ה tihyˈeh היה be הַ ha הַ the מִּנְחָה֙ mminḥˌā מִנְחָה present אֵיפָ֤ה ʔêfˈā אֵיפָה ephah לַ la לְ to † הַ the פָּר֙ ppˌār פַּר young bull וְ wᵊ וְ and אֵיפָ֣ה ʔêfˈā אֵיפָה ephah לָ lā לְ to † הַ the אַ֔יִל ʔˈayil אַיִל ram, despot וְ wᵊ וְ and לַ la לְ to † הַ the כְּבָשִׂ֖ים kkᵊvāśˌîm כֶּבֶשׂ young ram מַתַּ֣ת mattˈaṯ מַתַּת gift יָדֹ֑ו yāḏˈô יָד hand וְ wᵊ וְ and שֶׁ֖מֶן šˌemen שֶׁמֶן oil הִ֥ין hˌîn הִין hin לָ lā לְ to † הַ the אֵיפָֽה׃ ס ʔêfˈā . s אֵיפָה ephah
46:11. et in nundinis et in sollemnitatibus erit sacrificium oephi per vitulum et oephi per arietem agnis autem erit sacrificium sicut invenerit manus eius et olei hin per singula oephiAnd in the fairs, and in the solemnities there shall be the sacrifice of an ephi to a calf, and an ephi to a ram: and to the lambs, the sacrifice shall be as his hand shall find: and a hin of oil to every ephi.
11. And in the feasts and in the solemnities the meal offering shall be an ephah for a bullock, and an ephah for a ram, and for the lambs as he is able to give, and an hin of oil to an ephah.
46:11. And during the feasts and the solemnities, there shall be the sacrifice of one ephah for each calf, and one ephah for each ram. But for the lambs, the sacrifice shall be just as his hand will find. And there shall be one hin of oil for each ephah.
46:11. And in the feasts and in the solemnities the meat offering shall be an ephah to a bullock, and an ephah to a ram, and to the lambs as he is able to give, and an hin of oil to an ephah.
And in the feasts and in the solemnities the meat offering shall be an ephah to a bullock, and an ephah to a ram, and to the lambs as he is able to give, and an hin of oil to an ephah:

46:11 И в праздники и в торжественные дни хлебного приношения {от него} должно быть по ефе на тельца и по ефе на овна, а на агнцев, сколько подаст рука его, и елея по гину на ефу.
46:11
καὶ και and; even
ἐν εν in
ταῖς ο the
ἑορταῖς εορτη festival; feast
καὶ και and; even
ἐν εν in
ταῖς ο the
πανηγύρεσιν πανηγυρις party
ἔσται ειμι be
τὸ ο the
μαναα μαναα the
μόσχῳ μοσχος calf
καὶ και and; even
πέμμα πεμμα the
κριῷ κριος and; even
τοῖς ο the
ἀμνοῖς αμνος lamb
καθὼς καθως just as / like
ἂν αν perhaps; ever
ἐκποιῇ εκποιεω the
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἐλαίου ελαιον oil
τὸ ο the
ιν ιν the
πέμματι πεμμα any kind of dressed food
46:11
וּ û וְ and
בַ va בְּ in
הַ the
חַגִּ֣ים ḥaggˈîm חַג festival
וּ û וְ and
בַ va בְּ in
הַ the
מֹּועֲדִ֗ים mmôʕᵃḏˈîm מֹועֵד appointment
תִּהְיֶ֤ה tihyˈeh היה be
הַ ha הַ the
מִּנְחָה֙ mminḥˌā מִנְחָה present
אֵיפָ֤ה ʔêfˈā אֵיפָה ephah
לַ la לְ to
הַ the
פָּר֙ ppˌār פַּר young bull
וְ wᵊ וְ and
אֵיפָ֣ה ʔêfˈā אֵיפָה ephah
לָ לְ to
הַ the
אַ֔יִל ʔˈayil אַיִל ram, despot
וְ wᵊ וְ and
לַ la לְ to
הַ the
כְּבָשִׂ֖ים kkᵊvāśˌîm כֶּבֶשׂ young ram
מַתַּ֣ת mattˈaṯ מַתַּת gift
יָדֹ֑ו yāḏˈô יָד hand
וְ wᵊ וְ and
שֶׁ֖מֶן šˌemen שֶׁמֶן oil
הִ֥ין hˌîn הִין hin
לָ לְ to
הַ the
אֵיפָֽה׃ ס ʔêfˈā . s אֵיפָה ephah
46:11. et in nundinis et in sollemnitatibus erit sacrificium oephi per vitulum et oephi per arietem agnis autem erit sacrificium sicut invenerit manus eius et olei hin per singula oephi
And in the fairs, and in the solemnities there shall be the sacrifice of an ephi to a calf, and an ephi to a ram: and to the lambs, the sacrifice shall be as his hand shall find: and a hin of oil to every ephi.
46:11. And during the feasts and the solemnities, there shall be the sacrifice of one ephah for each calf, and one ephah for each ram. But for the lambs, the sacrifice shall be just as his hand will find. And there shall be one hin of oil for each ephah.
46:11. And in the feasts and in the solemnities the meat offering shall be an ephah to a bullock, and an ephah to a ram, and to the lambs as he is able to give, and an hin of oil to an ephah.
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
11. “Праздники”, евр. хаггим (Вульг. почему-то здесь: nundiuis - ярмарки), “торжественные дни” евр. моадим, см. объяснение XLV:12. Но в хаггим (Пасху и Кущи) агнец не приносился (разве в качестве вседневной жертвы). LXX: “мана” - см. объяснение ст. 5. Вообще стих - повторение 5, 7, XLV:24. Нет подлежащего, но подразумевается явно князь.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:11: in the feasts: Lev. 23:1-44; Num. 15:1-41, 28:1-29:40; Deut. 16:1-22
the meat: Eze 46:5, Eze 46:7
John Gill
46:11 And in the feasts, and in the solemnities,.... Or, "appointed times" (l); for public worship, for the ministration of the word and ordinances, which are feasts and solemn seasons; See Gill on Ezek 45:15. Kimchi observes a difference between these two; and that though all feasts are called solemnities, or fixed seasons, Lev 23:4, yet there are some solemnities that are not feasts, Gen 1:14,
the meat offering shall be an ephah to a bullock, and to the lambs as he is able to give, and an hin of oil to an ephah; the same to be done on all feasts and solemnities as on the sabbath day; See Gill on Ezek 46:5.
(l) "et statis temporibus", Cocceius, Starckius.
46:1246:12: Ապա թէ առնիցէ առաջնորդն զխոստովանութեան ողջակէզս, եւ զկամաւն փրկութեան Տեառն. բացցէ իւր զդուռնն որ հայի ընդ արեւելս, եւ արասցէ զողջակէզս՝ եւ զվասն փրկութեանն, ըստ օրինակին որպէս առնիցէ յաւուր շաբաթուցն. եւ ելցէ եւ փակեսցէ զդրունսն յե՛տ ելանելոյն իւրոյ[13066]։ [13066] Բազումք. Եւ արասցէ զողջակէզսն իւր, եւ զվասն... որպէս եւ առնիցէ յա՛՛։
12 Ապա առաջնորդը Տիրոջը կը մատուցի խոստովանութեան ու կամաւոր փրկութեան ողջակէզները, իր համար բաց կ’անի արեւելք նայող դուռը եւ կը մատուցի փրկութեան համար իր ողջակէզները նոյն ձեւով, ինչպէս կատարում էր շաբաթ օրերին: Ապա դուրս կը գայ եւ իր ելնելուց յետոյ կը փակի դռները:
12 Եթէ իշխանը կամաւոր ողջակէզ մը կամ կամաւոր խաղաղութեան զոհ մը Տէրոջը մատուցանելու ըլլայ, դէպի արեւելք նայող դուռը թող բանան։ Անիկա իր ողջակէզն ու խաղաղութեան զոհը պէտք է մատուցանէ՝ ինչպէս շաբաթ օրը կը մատուցանէ ու ապա ելլէ եւ անոր ելլելէն ետքը դուռը պէտք է գոցեն։
Ապա թէ առնիցէ առաջնորդն զխոստովանութեան ողջակէզս եւ զկամաւն փրկութեան Տեառն, բացցէ իւր զդուռնն որ հայի ընդ արեւելս, եւ արասցէ զողջակէզսն իւր եւ զվասն փրկութեանն, ըստ օրինակին որպէս եւ առնիցէ յաւուր շաբաթուցն. եւ ելցէ, եւ փակեսցէ զդրունսն յետ ելանելոյն իւրոյ:

46:12: Ապա թէ առնիցէ առաջնորդն զխոստովանութեան ողջակէզս, եւ զկամաւն փրկութեան Տեառն. բացցէ իւր զդուռնն որ հայի ընդ արեւելս, եւ արասցէ զողջակէզս՝ եւ զվասն փրկութեանն, ըստ օրինակին որպէս առնիցէ յաւուր շաբաթուցն. եւ ելցէ եւ փակեսցէ զդրունսն յե՛տ ելանելոյն իւրոյ[13066]։
[13066] Բազումք. Եւ արասցէ զողջակէզսն իւր, եւ զվասն... որպէս եւ առնիցէ յա՛՛։
12 Ապա առաջնորդը Տիրոջը կը մատուցի խոստովանութեան ու կամաւոր փրկութեան ողջակէզները, իր համար բաց կ’անի արեւելք նայող դուռը եւ կը մատուցի փրկութեան համար իր ողջակէզները նոյն ձեւով, ինչպէս կատարում էր շաբաթ օրերին: Ապա դուրս կը գայ եւ իր ելնելուց յետոյ կը փակի դռները:
12 Եթէ իշխանը կամաւոր ողջակէզ մը կամ կամաւոր խաղաղութեան զոհ մը Տէրոջը մատուցանելու ըլլայ, դէպի արեւելք նայող դուռը թող բանան։ Անիկա իր ողջակէզն ու խաղաղութեան զոհը պէտք է մատուցանէ՝ ինչպէս շաբաթ օրը կը մատուցանէ ու ապա ելլէ եւ անոր ելլելէն ետքը դուռը պէտք է գոցեն։
zohrab-1805▾ eastern-1994▾ western am▾
46:1246:12 А если князь, по усердию своему, захочет принести всесожжение или благодарственную жертву Господу, то должны отворить ему ворота, обращенные к востоку, и он совершит свое всесожжение и свою благодарственную жертву так же, как совершил в субботний день, и после сего он выйдет, и по выходе его ворота запрутся.
46:12 ἐὰν εαν and if; unless δὲ δε though; while ποιήσῃ ποιεω do; make ὁ ο the ἀφηγούμενος αφηγεομαι acknowledgment; agreement ὁλοκαύτωμα ολοκαυτωμα whole offering σωτηρίου σωτηριος salvation; saving τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἀνοίξει ανοιγω open up ἑαυτῷ εαυτου of himself; his own τὴν ο the πύλην πυλη gate τὴν ο the βλέπουσαν βλεπω look; see κατ᾿ κατα down; by ἀνατολὰς ανατολη springing up; east καὶ και and; even ποιήσει ποιεω do; make τὸ ο the ὁλοκαύτωμα ολοκαυτωμα whole offering αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the τοῦ ο the σωτηρίου σωτηριος salvation; saving αὐτοῦ αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means ποιεῖ ποιεω do; make ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῶν ο the σαββάτων σαββατον Sabbath; week καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out καὶ και and; even κλείσει κλειω shut τὰς ο the θύρας θυρα door μετὰ μετα with; amid τὸ ο the ἐξελθεῖν εξερχομαι come out; go out αὐτόν αυτος he; him
46:12 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יַעֲשֶׂה֩ yaʕᵃśˌeh עשׂה make הַ ha הַ the נָּשִׂ֨יא nnāśˌî נָשִׂיא chief נְדָבָ֜ה nᵊḏāvˈā נְדָבָה free will עֹולָ֣ה ʕôlˈā עֹלָה burnt-offering אֹֽו־ ʔˈô- אֹו or שְׁלָמִים֮ šᵊlāmîm שֶׁלֶם final offer נְדָבָ֣ה nᵊḏāvˈā נְדָבָה free will לַֽ lˈa לְ to יהוָה֒ [yhwˌāh] יְהוָה YHWH וּ û וְ and פָ֣תַֽח fˈāṯˈaḥ פתח open לֹ֗ו lˈô לְ to אֶת ʔˌeṯ אֵת [object marker] הַ ha הַ the שַּׁ֨עַר֙ ššˈaʕar שַׁעַר gate הַ ha הַ the פֹּנֶ֣ה ppōnˈeh פנה turn קָדִ֔ים qāḏˈîm קָדִים east וְ wᵊ וְ and עָשָׂ֤ה ʕāśˈā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] עֹֽלָתֹו֙ ʕˈōlāṯô עֹלָה burnt-offering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׁלָמָ֔יו šᵊlāmˈāʸw שֶׁלֶם final offer כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day הַ ha הַ the שַּׁבָּ֑ת ššabbˈāṯ שַׁבָּת sabbath וְ wᵊ וְ and יָצָ֛א yāṣˈā יצא go out וְ wᵊ וְ and סָגַ֥ר sāḡˌar סגר close אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שַּׁ֖עַר ššˌaʕar שַׁעַר gate אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after צֵאתֹֽו׃ ṣēṯˈô יצא go out
46:12. cum autem fecerit princeps spontaneum holocaustum aut pacifica voluntaria Domino aperietur ei porta quae respicit ad orientem et faciet holocaustum suum et pacifica sua sicut fieri solet in die sabbati et egredietur claudeturque porta postquam exieritBut when the prince shall offer a voluntary holocaust, or voluntary peace offering to the Lord: the gate that looketh towards the east shall be opened to him, and he shall offer his holocaust, and his peace offerings, as it is wont to be done on the sabbath day: and he shall go out, and the gate shall be shut after he is gone forth.
12. And when the prince shall prepare a freewill offering, a burnt offering or peace offerings as a freewill offering unto the LORD, one shall open for him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he doth on the sabbath day: then he shall go forth; and after his going forth one shall shut the gate.
46:12. But when the prince will offer a voluntary holocaust or a voluntary peace offering to the Lord, the gate which looks toward the east shall be opened to him. And he shall offer his holocaust and his peace offerings, just as is usually done on the Sabbath day. And he shall depart, and the gate shall be closed after he has gone out.
46:12. Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the LORD, [one] shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he did on the sabbath day: then he shall go forth; and after his going forth [one] shall shut the gate.
Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the LORD, [one] shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he did on the sabbath day: then he shall go forth; and after his going forth [one] shall shut the gate:

46:12 А если князь, по усердию своему, захочет принести всесожжение или благодарственную жертву Господу, то должны отворить ему ворота, обращенные к востоку, и он совершит свое всесожжение и свою благодарственную жертву так же, как совершил в субботний день, и после сего он выйдет, и по выходе его ворота запрутся.
46:12
ἐὰν εαν and if; unless
δὲ δε though; while
ποιήσῃ ποιεω do; make
ο the
ἀφηγούμενος αφηγεομαι acknowledgment; agreement
ὁλοκαύτωμα ολοκαυτωμα whole offering
σωτηρίου σωτηριος salvation; saving
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ἀνοίξει ανοιγω open up
ἑαυτῷ εαυτου of himself; his own
τὴν ο the
πύλην πυλη gate
τὴν ο the
βλέπουσαν βλεπω look; see
κατ᾿ κατα down; by
ἀνατολὰς ανατολη springing up; east
καὶ και and; even
ποιήσει ποιεω do; make
τὸ ο the
ὁλοκαύτωμα ολοκαυτωμα whole offering
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
τοῦ ο the
σωτηρίου σωτηριος salvation; saving
αὐτοῦ αυτος he; him
ὃν ος who; what
τρόπον τροπος manner; by means
ποιεῖ ποιεω do; make
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῶν ο the
σαββάτων σαββατον Sabbath; week
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
καὶ και and; even
κλείσει κλειω shut
τὰς ο the
θύρας θυρα door
μετὰ μετα with; amid
τὸ ο the
ἐξελθεῖν εξερχομαι come out; go out
αὐτόν αυτος he; him
46:12
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יַעֲשֶׂה֩ yaʕᵃśˌeh עשׂה make
הַ ha הַ the
נָּשִׂ֨יא nnāśˌî נָשִׂיא chief
נְדָבָ֜ה nᵊḏāvˈā נְדָבָה free will
עֹולָ֣ה ʕôlˈā עֹלָה burnt-offering
אֹֽו־ ʔˈô- אֹו or
שְׁלָמִים֮ šᵊlāmîm שֶׁלֶם final offer
נְדָבָ֣ה nᵊḏāvˈā נְדָבָה free will
לַֽ lˈa לְ to
יהוָה֒ [yhwˌāh] יְהוָה YHWH
וּ û וְ and
פָ֣תַֽח fˈāṯˈaḥ פתח open
לֹ֗ו lˈô לְ to
אֶת ʔˌeṯ אֵת [object marker]
הַ ha הַ the
שַּׁ֨עַר֙ ššˈaʕar שַׁעַר gate
הַ ha הַ the
פֹּנֶ֣ה ppōnˈeh פנה turn
קָדִ֔ים qāḏˈîm קָדִים east
וְ wᵊ וְ and
עָשָׂ֤ה ʕāśˈā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
עֹֽלָתֹו֙ ʕˈōlāṯô עֹלָה burnt-offering
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלָמָ֔יו šᵊlāmˈāʸw שֶׁלֶם final offer
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
שַּׁבָּ֑ת ššabbˈāṯ שַׁבָּת sabbath
וְ wᵊ וְ and
יָצָ֛א yāṣˈā יצא go out
וְ wᵊ וְ and
סָגַ֥ר sāḡˌar סגר close
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שַּׁ֖עַר ššˌaʕar שַׁעַר gate
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
צֵאתֹֽו׃ ṣēṯˈô יצא go out
46:12. cum autem fecerit princeps spontaneum holocaustum aut pacifica voluntaria Domino aperietur ei porta quae respicit ad orientem et faciet holocaustum suum et pacifica sua sicut fieri solet in die sabbati et egredietur claudeturque porta postquam exierit
But when the prince shall offer a voluntary holocaust, or voluntary peace offering to the Lord: the gate that looketh towards the east shall be opened to him, and he shall offer his holocaust, and his peace offerings, as it is wont to be done on the sabbath day: and he shall go out, and the gate shall be shut after he is gone forth.
46:12. But when the prince will offer a voluntary holocaust or a voluntary peace offering to the Lord, the gate which looks toward the east shall be opened to him. And he shall offer his holocaust and his peace offerings, just as is usually done on the Sabbath day. And he shall depart, and the gate shall be closed after he has gone out.
46:12. Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the LORD, [one] shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he did on the sabbath day: then he shall go forth; and after his going forth [one] shall shut the gate.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. “По усердию” - не по обету или обязанности; так в Моисеевом законе могла приноситься только мирная жертва. LXX: “исповдание”. - “Должны отворить”, евр. “и откроет”, почему LXX: “и отворт себе”; но, конечно, безличное предложение. - “По выходе его ворота запрутся”, чтобы не терялось различие между буднем и праздником. Прерогатива для князя большая.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:12: a voluntary: Lev 1:3, Lev 23:38; Num 29:39; Kg1 3:4; Ch1 29:21; Ch2 5:6, Ch2 7:5-7, Ch2 29:31; Ezr 1:4, Ezr 3:5, Ezr 6:17; Rom 12:1; Eph 5:2
open him: Eze 46:1, Eze 46:2, Eze 46:8, Eze 44:3
as he did: Eze 45:17
John Gill
46:12 Now when the prince shall prepare a voluntary burnt offering, or peace offerings voluntarily unto the Lord,.... That is, on week days, distinct from sabbath days, new moons, feasts, and solemnities, of which before; and seems to have respect to week day lectures, in distinction from the weekly and monthly stated times, for the ministry of the word and administration of the Lord's supper; in which lectures the principal thing insisted on must be the atoning sacrifice of Christ, and peace and reconciliation made by his blood; for the Gospel, which is to be preached in season and out of season, is the ministry of reconciliation, or the word preaching peace by Jesus Christ; and which should at all times be held forth, to the faith of God's people; which is meant by the preparation of these offerings: and being voluntary ones show not only that Christ's sacrifice was a willing one, and offered without any reluctance, with all readiness and cheerfulness; but also that week day lectures are voluntary things, which men are not under necessary obligation to attend unto, either ministers or people, but is a matter of free choice, as their circumstances will admit; and yet are acceptable to God, and agreeable to the will of Christ, the Prince, said to prepare these free will offerings:
one shall then open him the gate that looketh toward the east: the place where he stood and worshipped on the sabbath day; on the evening of which it was shut, and remained so the six days of the week, Ezek 46:1 only when it was the prince's pleasure to offer a sacrifice, or to have the word preached, it was opened by one of the porters of the gates; or there was an open exercise of the ministry of the word, by one of the preachers of it:
and he shall prepare his burnt offerings, and his peace offerings, as he did on the sabbath day; the same doctrine, respecting the sacrifice and satisfaction of Christ, must be delivered at such times, as on Lord's days:
then he shall go forth; and after his going forth one shall shut the gate; on the sabbath day, or the Lord's day, it was not to be shut till the evening, because that day is wholly to be devoted to the service of God; men are not to find their own ways, nor do their own work, nor seek their own pleasure; but on week days, when the lecture is over, the gate is shut immediately, and persons may return to their worldly business directly.
Robert Jamieson, A. R. Fausset and David Brown
46:12 Not only is he to perform official acts of worship on holy days and feasts, but in "voluntary" offerings daily he is to show his individual zeal, surpassing all his people in liberality, and so setting them a princely example.
46:1346:13: Եւ բուծ մի տարեւոր անարատ արասցէ յողջակէզ Տեառն, հանապազօր այգո՛ւն այգուն արասցէ զայն[13067] [13067] Ոմանք. Այգոյն այգոյն։
13 Նա Տիրոջը, որպէս ողջակէզ, կը մատուցի մէկ տարեկան առանց արատի մի ամլիկ գառ, եւ դա կ’անի ամէն օր վաղ առաւօտեան:
13 Ամէն օր մէկ տարեկան անարատ գառնուկ մը Տէրոջը ողջակէզ մատուցանէ՛, զանիկա ամէն առտու մատուցանէ
Եւ բուծ մի տարեւոր անարատ արասցէ յողջակէզ Տեառն, հանապազօր այգուն այգուն արասցէ զայն:

46:13: Եւ բուծ մի տարեւոր անարատ արասցէ յողջակէզ Տեառն, հանապազօր այգո՛ւն այգուն արասցէ զայն[13067]
[13067] Ոմանք. Այգոյն այգոյն։
13 Նա Տիրոջը, որպէս ողջակէզ, կը մատուցի մէկ տարեկան առանց արատի մի ամլիկ գառ, եւ դա կ’անի ամէն օր վաղ առաւօտեան:
13 Ամէն օր մէկ տարեկան անարատ գառնուկ մը Տէրոջը ողջակէզ մատուցանէ՛, զանիկա ամէն առտու մատուցանէ
zohrab-1805▾ eastern-1994▾ western am▾
46:1346:13 Каждый день приноси Господу во всесожжение однолетнего агнца без порока; каждое утро приноси его.
46:13 καὶ και and; even ἀμνὸν αμνος lamb ἐνιαύσιον ενιαυσιος flawless; blameless ποιήσει ποιεω do; make εἰς εις into; for ὁλοκαύτωμα ολοκαυτωμα whole offering καθ᾿ κατα down; by ἡμέραν ημερα day τῷ ο the κυρίῳ κυριος lord; master πρωὶ πρωι early ποιήσει ποιεω do; make αὐτόν αυτος he; him
46:13 וְ wᵊ וְ and כֶ֨בֶשׂ ḵˌeveś כֶּבֶשׂ young ram בֶּן־ ben- בֵּן son שְׁנָתֹ֜ו šᵊnāṯˈô שָׁנָה year תָּמִ֗ים tāmˈîm תָּמִים complete תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make עֹולָ֛ה ʕôlˈā עֹלָה burnt-offering לַ la לְ to † הַ the יֹּ֖ום yyˌôm יֹום day לַֽ lˈa לְ to יהֹוָ֑ה [yhôˈāh] יְהוָה YHWH בַּ ba בְּ in † הַ the בֹּ֥קֶר bbˌōqer בֹּקֶר morning בַּ ba בְּ in † הַ the בֹּ֖קֶר bbˌōqer בֹּקֶר morning תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
46:13. et agnum eiusdem anni inmaculatum faciet holocaustum cotidie Domino semper mane faciet illudAnd he shall offer every day for a holocaust to the Lord, a lamb of the same year without blemish: he shall offer it always in the morning.
13. And thou shalt prepare a lamb of the first year without blemish for a burnt offering unto the LORD daily: morning by morning shalt thou prepare it.
46:13. And daily he shall offer, as a holocaust to the Lord, an immaculate lamb of the same age. He shall offer it always in the morning.
46:13. Thou shalt daily prepare a burnt offering unto the LORD [of] a lamb of the first year without blemish: thou shalt prepare it every morning.
Thou shalt daily prepare a burnt offering unto the LORD [of] a lamb of the first year without blemish: thou shalt prepare it every morning:

46:13 Каждый день приноси Господу во всесожжение однолетнего агнца без порока; каждое утро приноси его.
46:13
καὶ και and; even
ἀμνὸν αμνος lamb
ἐνιαύσιον ενιαυσιος flawless; blameless
ποιήσει ποιεω do; make
εἰς εις into; for
ὁλοκαύτωμα ολοκαυτωμα whole offering
καθ᾿ κατα down; by
ἡμέραν ημερα day
τῷ ο the
κυρίῳ κυριος lord; master
πρωὶ πρωι early
ποιήσει ποιεω do; make
αὐτόν αυτος he; him
46:13
וְ wᵊ וְ and
כֶ֨בֶשׂ ḵˌeveś כֶּבֶשׂ young ram
בֶּן־ ben- בֵּן son
שְׁנָתֹ֜ו šᵊnāṯˈô שָׁנָה year
תָּמִ֗ים tāmˈîm תָּמִים complete
תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make
עֹולָ֛ה ʕôlˈā עֹלָה burnt-offering
לַ la לְ to
הַ the
יֹּ֖ום yyˌôm יֹום day
לַֽ lˈa לְ to
יהֹוָ֑ה [yhôˈāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
בֹּ֥קֶר bbˌōqer בֹּקֶר morning
בַּ ba בְּ in
הַ the
בֹּ֖קֶר bbˌōqer בֹּקֶר morning
תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
46:13. et agnum eiusdem anni inmaculatum faciet holocaustum cotidie Domino semper mane faciet illud
And he shall offer every day for a holocaust to the Lord, a lamb of the same year without blemish: he shall offer it always in the morning.
46:13. And daily he shall offer, as a holocaust to the Lord, an immaculate lamb of the same age. He shall offer it always in the morning.
46:13. Thou shalt daily prepare a burnt offering unto the LORD [of] a lamb of the first year without blemish: thou shalt prepare it every morning.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. “Приноси” LXX, Пешито и Вульг. “да сотворит”, т. е. князь, главный попечитель культа (см. предв. зам. к XLV:9-17), который обязан был представлять народ и в ежедневной, как праздничной жертве, хотя, конечно, мог не всегда лично присутствовать при ней. - “Каждое утро”. Моисеев закон требовал и вечером, но Иезекииль дает новый закон; у него вообще освящается только начало каждого периода времени: полугодия, месяца, недели, дня. LXX: “мана” см. объяснение ст. 5.
Adam Clarke: Commentary on the Bible - 1831
46:13: Thou shalt prepare it every morning - The evening offering is entirely omitted, which makes an important difference between this and the old laws. See Exodus 29:31-46.
Albert Barnes: Notes on the Bible - 1834
46:13: Compare with marginal references. The evening sacrifice is here omitted, because the seer is selecting a few only of the sacrifices of the Law, with a particular object in view.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:13: Thou shalt daily: It is observable, that there is nothing said about the evening sacrifice, or the additional lamb, morning and evening, on the sabbath, which makes an important difference between this and the old laws; and is probably an intimation of that change in the external forms of religion which the coming of the Messiah should introduce. Exo 29:38-42; Num 28:3-8, Num 28:10; Dan 8:11-13; Joh 1:29; Pe1 1:19, Pe1 1:20; Rev 13:8
of the first year: Heb. a son of his year, Exo 12:5; Lev 12:6
every morning: Heb. morning by morning, Psa 92:2; Isa 50:4
Carl Friedrich Keil and Franz Delitzsch
46:13
The Daily Sacrifice
Ezek 46:13. And a yearling lamb without blemish shalt thou prepare as a burnt-offering daily for Jehovah: every morning shalt thou prepare it. Ezek 46:14. And a meat-offering shalt thou add to it every morning, a sixth of an ephah, and oil a third of a hin, to moisten the wheaten flour, as a meat-offering for Jehovah: let these be everlasting statutes, perpetually enduring. Ezek 46:15. And prepare the lamb, and the meat-offering, and the oil, every morning as a perpetual burnt-offering. - The preparation of the daily sacrifice is not imposed upon the prince, in harmony with Ezek 45:17; it is the duty of the congregation, which the priests have to superintend. Every morning a yearling lamb is to be brought as a burnt-offering. The Mosaic law required such a lamb both morning and evening (Num 28:3-4). The new thorah omits the evening sacrifice, but increases the meat-offering to the sixth of an ephah of meal and the third of a hin of oil, against the tenth of an ephah of meal and the fourth of a hin of oil prescribed by the Mosaic law (Num 28:5). רס, from רסס, ἁπ. λεγ.., to moisten (cf. רסיסים, Song 5:2). The plural חקּות refers to the burnt-offering and meat-offering. תּמיד is added to give greater force, and, according to the correct remark of Hitzig, appears to be intended as a substitute for לדורתיכם in Lev 23:14, Lev 23:21, Lev 23:31. The repeated emphasizing of בּבּקר בּבּק shows that the silence as to the evening sacrifice is not a mere oversight of the matter, but that in the new order of worship the evening sacrifice is to be omitted. The Chetib ועשׂוּ is to be retained, in opposition to the Keri יעשׂוּ.
This brings to an end the new order of worship. The verses which follow in the chapter before us introduce two supplementary notices, - namely, a regulation pointing back to Ezek 45:7-9, concerning the right of the prince to hand down or give away his landed property (Ezek 46:16-18); and a brief description of the sacrificial kitchens for priests and people (Ezek 46:19-24).
John Gill
46:13 Thou shalt daily prepare a burnt offering unto the Lord,.... Called the daily sacrifice, Dan 8:11 typical of Christ's sacrifice, which has a continual daily virtue in it, to take away the sins of his people; and which ought to be looked unto faith, and pleaded by them for that purpose every day Jn 1:29,
of a lamb of the first year without a blemish; a type of Christ the Lamb of God, without spot and blemish, strong and able, and so fit and proper to be a sacrifice for the sins of others:
thou shalt prepare it every morning; or, "morning by morning" (m); this seems to be said not to the prince, but rather to the prophet, and indeed to every believer; who should, every morning he rises, look to Christ as the atoning sacrifice for sin, whose blood continually cleanses from it, and who is always in the midst of the throne as a lamb that had been slain, and ever lives to make intercession; and as the mercies of the Lord's people are renewed every morning, they should renew their thankfulness to God as often, and bring this lamb with them, through whose sacrifice their sacrifices of praise become acceptable. No mention is made of the evening sacrifice; see Ex 29:38, which some think is included in the morning burnt offering. Kimchi thinks that in future time this was not to be offered, only the morning sacrifice; but the true reason is, Christ has appeared once in the evening of the world, and offered up himself; yea, it was literally in the evening, or decline of the day, when he suffered, or between the two evenings, whereby he answered the type of the passover lamb; hence no evening sacrifice is mentioned, Christ's being offered up.
(m) "in mane, in mane", Montanus, Vatablus.
46:1446:14: եւ մաննա ընդ նմին այգո՛ւն այգուն, զվեցերորդ մասն չափոյն. եւ երրորդ մասն քսէստի եւղ խառնեալ ՚ի նաշիհն. մաննա Տեառն՝ հրաման յաւիտենական[13068]. [13068] Ոմանք. Այգոյն այգոյն։ Ոմանք. Եւ երրորդ մասն քսեստ մի իւղ խառնեալ։
14 Դրա հետ, վաղ առաւօտեան, կը մատուցի նաեւ մաննա արդուի չափի մէկ վեցերորդ մասով եւ քսեստի մէկ երրորդի չափով իւղ՝ ազնիւ ալիւրին խառնելու համար: Մաննայի ընծայումը Տիրոջը յաւիտենական հրահանգ է.
14 Եւ անոր հետ ամէն առտու արդուին մէկ վեցերորդ մասը հացի ընծայ մատուցանէ՛ ու հիմէնին մէկ երրորդ մասը իւղ՝ նաշիհին հետ խառնելու համար. ասիկա յաւիտենական կանոնով Տէրոջը մշտնջենաւոր հացի ընծայ պիտի ըլլայ։
եւ մաննա ընդ նմին այգուն այգուն` զվեցերորդ մասն չափոյն, եւ երրորդ մասն քսեստի եւղ խառնեալ ի նաշիհն մաննա Տեառն` հրաման յաւիտենական:

46:14: եւ մաննա ընդ նմին այգո՛ւն այգուն, զվեցերորդ մասն չափոյն. եւ երրորդ մասն քսէստի եւղ խառնեալ ՚ի նաշիհն. մաննա Տեառն՝ հրաման յաւիտենական[13068].
[13068] Ոմանք. Այգոյն այգոյն։ Ոմանք. Եւ երրորդ մասն քսեստ մի իւղ խառնեալ։
14 Դրա հետ, վաղ առաւօտեան, կը մատուցի նաեւ մաննա արդուի չափի մէկ վեցերորդ մասով եւ քսեստի մէկ երրորդի չափով իւղ՝ ազնիւ ալիւրին խառնելու համար: Մաննայի ընծայումը Տիրոջը յաւիտենական հրահանգ է.
14 Եւ անոր հետ ամէն առտու արդուին մէկ վեցերորդ մասը հացի ընծայ մատուցանէ՛ ու հիմէնին մէկ երրորդ մասը իւղ՝ նաշիհին հետ խառնելու համար. ասիկա յաւիտենական կանոնով Տէրոջը մշտնջենաւոր հացի ընծայ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
46:1446:14 А хлебного приношения прилагай к нему каждое утро шестую часть ефы и елея третью часть гина, чтобы растворить муку; таково вечное постановление о хлебном приношении Господу, навсегда.
46:14 καὶ και and; even μαναα μαναα do; make ἐπ᾿ επι in; on αὐτῷ αυτος he; him τὸ ο the πρωὶ πρωι early ἕκτον εκτος.1 sixth τοῦ ο the μέτρου μετρον measure καὶ και and; even ἐλαίου ελαιον oil τὸ ο the τρίτον τριτος third τοῦ ο the ιν ιν the ἀναμεῖξαι αναμιγνυμι the σεμίδαλιν σεμιδαλις fine flour μαναα μαναα the κυρίῳ κυριος lord; master πρόσταγμα προσταγμα through; because of παντός πας all; every
46:14 וּ û וְ and מִנְחָה֩ minḥˌā מִנְחָה present תַעֲשֶׂ֨ה ṯaʕᵃśˌeh עשׂה make עָלָ֜יו ʕālˈāʸw עַל upon בַּ ba בְּ in † הַ the בֹּ֤קֶר bbˈōqer בֹּקֶר morning בַּ ba בְּ in † הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning שִׁשִּׁ֣ית šiššˈîṯ שִׁשִּׁי sixth הָֽ hˈā הַ the אֵיפָ֔ה ʔêfˈā אֵיפָה ephah וְ wᵊ וְ and שֶׁ֛מֶן šˈemen שֶׁמֶן oil שְׁלִישִׁ֥ית šᵊlîšˌîṯ שְׁלִישִׁית third part הַ ha הַ the הִ֖ין hˌîn הִין hin לָ lā לְ to רֹ֣ס rˈōs רסס sprinkle אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the סֹּ֑לֶת ssˈōleṯ סֹלֶת wheat groat מִנְחָה֙ minḥˌā מִנְחָה present לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH חֻקֹּ֥ות ḥuqqˌôṯ חֻקָּה regulation עֹולָ֖ם ʕôlˌām עֹולָם eternity תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity
46:14. et sacrificium faciet super eo cata mane mane sextam partem oephi et de oleo tertiam partem hin ut misceatur similae sacrificium Domino legitimum iuge atque perpetuumAnd he shall offer the sacrifice for it morning by morning, the sixth part of an ephi: and the third part of a hin of oil to be mingled with the fine flour: a sacrifice to the Lord by ordinance continual and everlasting.
14. And thou shalt prepare a meal offering with it morning by morning, the sixth part of an ephah, and the third part of an hin of oil, to moisten the fine flour; a meal offering unto the LORD continually by a perpetual ordinance;
46:14. And he shall offer as a sacrifice with it, morning after morning, one sixth part of an ephah, and one third part of a hin of oil, to be mixed with the fine flour, as a sacrifice to the Lord, by a continual and everlasting ordinance.
46:14. And thou shalt prepare a meat offering for it every morning, the sixth part of an ephah, and the third part of an hin of oil, to temper with the fine flour; a meat offering continually by a perpetual ordinance unto the LORD.
And thou shalt prepare a meat offering for it every morning, the sixth part of an ephah, and the third part of an hin of oil, to temper with the fine flour; a meat offering continually by a perpetual ordinance unto the LORD:

46:14 А хлебного приношения прилагай к нему каждое утро шестую часть ефы и елея третью часть гина, чтобы растворить муку; таково вечное постановление о хлебном приношении Господу, навсегда.
46:14
καὶ και and; even
μαναα μαναα do; make
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
τὸ ο the
πρωὶ πρωι early
ἕκτον εκτος.1 sixth
τοῦ ο the
μέτρου μετρον measure
καὶ και and; even
ἐλαίου ελαιον oil
τὸ ο the
τρίτον τριτος third
τοῦ ο the
ιν ιν the
ἀναμεῖξαι αναμιγνυμι the
σεμίδαλιν σεμιδαλις fine flour
μαναα μαναα the
κυρίῳ κυριος lord; master
πρόσταγμα προσταγμα through; because of
παντός πας all; every
46:14
וּ û וְ and
מִנְחָה֩ minḥˌā מִנְחָה present
תַעֲשֶׂ֨ה ṯaʕᵃśˌeh עשׂה make
עָלָ֜יו ʕālˈāʸw עַל upon
בַּ ba בְּ in
הַ the
בֹּ֤קֶר bbˈōqer בֹּקֶר morning
בַּ ba בְּ in
הַ the
בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning
שִׁשִּׁ֣ית šiššˈîṯ שִׁשִּׁי sixth
הָֽ hˈā הַ the
אֵיפָ֔ה ʔêfˈā אֵיפָה ephah
וְ wᵊ וְ and
שֶׁ֛מֶן šˈemen שֶׁמֶן oil
שְׁלִישִׁ֥ית šᵊlîšˌîṯ שְׁלִישִׁית third part
הַ ha הַ the
הִ֖ין hˌîn הִין hin
לָ לְ to
רֹ֣ס rˈōs רסס sprinkle
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
סֹּ֑לֶת ssˈōleṯ סֹלֶת wheat groat
מִנְחָה֙ minḥˌā מִנְחָה present
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
חֻקֹּ֥ות ḥuqqˌôṯ חֻקָּה regulation
עֹולָ֖ם ʕôlˌām עֹולָם eternity
תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity
46:14. et sacrificium faciet super eo cata mane mane sextam partem oephi et de oleo tertiam partem hin ut misceatur similae sacrificium Domino legitimum iuge atque perpetuum
And he shall offer the sacrifice for it morning by morning, the sixth part of an ephi: and the third part of a hin of oil to be mingled with the fine flour: a sacrifice to the Lord by ordinance continual and everlasting.
46:14. And he shall offer as a sacrifice with it, morning after morning, one sixth part of an ephah, and one third part of a hin of oil, to be mixed with the fine flour, as a sacrifice to the Lord, by a continual and everlasting ordinance.
46:14. And thou shalt prepare a meat offering for it every morning, the sixth part of an ephah, and the third part of an hin of oil, to temper with the fine flour; a meat offering continually by a perpetual ordinance unto the LORD.
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. Хлебное приношение большее, чем у Моисея: Исх XXIX:38-42; Чис XXVIII:3-8, но нет вина; см. объяснение XLV:23. Здесь устанавливается размер хлебного приношения на агнца, когда в ст, 5, 7, 11: он предоставляется желанию. - “Каждое утро” - Вульг. cata mаnе - странная вставка греческого предлога. - “Растворить” - евр. ap. leg. должно быть арамеизм. - “Муку”, евр. солет, LXX: “семидл”, Вульг. simila - крупчатая мука, требовавшаяся для жертвы и Моисеева зак., в отличие от обыкновенной муки кемах. - “Вечное” - обычное и у Моисея выражение об обрядовых установлениях, иногда заменяемое более точным: “в роды их”.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:14: the sixth: Num 28:5
John Gill
46:14 And thou shalt prepare a meat offering for morning,.... That is, for the daily burnt offering to go along with it; prayer and thanksgiving for our temporal and spiritual food, which should be done every morning:
the sixth part of an ephah, and the third part of an hin of oil, to temper with the fine flour; to mix with it, and moisten it: under the law, only a tenth part of an ephah of fine flour, and a fourth part of a hin of oil, were ordered to make this meat offering of, Ex 29:40, wherefore Kimchi observes, this is a new thing in time to come: the reason of it is this; to show us, that as the blessings of grace abound under the Gospel dispensation, we should abound in our thanksgiving to God:
a meat offering, continually, by a perpetual ordinance unto the Lord; these sorts of sacrifices are never to cease; and so the Jews (n) themselves say,
"in future time, or in the days of the Messiah, all sacrifices shall cease; but the sacrifice of praise shall not cease.''
(n) Vajikra Rabba, sect. 9. fol. 153. 1.
46:1546:15: հանապազ մատուցանիցէ զգառնն եւ զմաննայն, եւ զեւղն արասցէ այգո՛ւն այգուն ողջակէզ հանապազորդ։
15 ամէն օր վաղ առաւօտեան պէտք է մատուցուի գառը, մաննան ու իւղը, որպէս մշտնջենական ողջակէզ»:
15 Գառնուկն ու հացի ընծան ու իւղը ամէն առտու պէտք է մատուցանեն, որպէս մշտնջենական ողջակէզ։
հանապազ մատուցանիցեն զգառնն եւ զմաննայն, եւ զեւղն արասցէ`` այգուն այգուն ողջակէզ հանապազորդ:

46:15: հանապազ մատուցանիցէ զգառնն եւ զմաննայն, եւ զեւղն արասցէ այգո՛ւն այգուն ողջակէզ հանապազորդ։
15 ամէն օր վաղ առաւօտեան պէտք է մատուցուի գառը, մաննան ու իւղը, որպէս մշտնջենական ողջակէզ»:
15 Գառնուկն ու հացի ընծան ու իւղը ամէն առտու պէտք է մատուցանեն, որպէս մշտնջենական ողջակէզ։
zohrab-1805▾ eastern-1994▾ western am▾
46:1546:15 Пусть приносят во всесожжение агнца и хлебное приношение и елей каждое утро постоянно.
46:15 ποιήσετε ποιεω do; make τὸν ο the ἀμνὸν αμνος lamb καὶ και and; even τὸ ο the μαναα μαναα and; even τὸ ο the ἔλαιον ελαιον oil ποιήσετε ποιεω do; make τὸ ο the πρωὶ πρωι early ὁλοκαύτωμα ολοκαυτωμα whole offering διὰ δια through; because of παντός πας all; every
46:15 יַעֲשׂ֨וּועשׂו *yaʕᵃśˌû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֧בֶשׂ kkˈeveś כֶּבֶשׂ young ram וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֛ה mminḥˈā מִנְחָה present וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֶּׁ֖מֶן ššˌemen שֶׁמֶן oil בַּ ba בְּ in † הַ the בֹּ֣קֶר bbˈōqer בֹּקֶר morning בַּ ba בְּ in † הַ the בֹּ֑קֶר bbˈōqer בֹּקֶר morning עֹולַ֖ת ʕôlˌaṯ עֹלָה burnt-offering תָּמִֽיד׃ פ tāmˈîḏ . f תָּמִיד continuity
46:15. faciet agnum et sacrificium et oleum cata mane mane holocaustum sempiternumHe shall offer the lamb, and the sacrifice, and the oil morning by morning: an everlasting holocaust.
15. Thus shall they prepare the lamb, and the meal offering, and the oil, morning by morning, for a continual burnt offering.
46:15. He shall offer the lamb and the sacrifice and the oil, morning after morning, as an everlasting holocaust.
46:15. Thus shall they prepare the lamb, and the meat offering, and the oil, every morning [for] a continual burnt offering.
Thus shall they prepare the lamb, and the meat offering, and the oil, every morning [for] a continual burnt offering:

46:15 Пусть приносят во всесожжение агнца и хлебное приношение и елей каждое утро постоянно.
46:15
ποιήσετε ποιεω do; make
τὸν ο the
ἀμνὸν αμνος lamb
καὶ και and; even
τὸ ο the
μαναα μαναα and; even
τὸ ο the
ἔλαιον ελαιον oil
ποιήσετε ποιεω do; make
τὸ ο the
πρωὶ πρωι early
ὁλοκαύτωμα ολοκαυτωμα whole offering
διὰ δια through; because of
παντός πας all; every
46:15
יַעֲשׂ֨וּועשׂו
*yaʕᵃśˌû עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֶּ֧בֶשׂ kkˈeveś כֶּבֶשׂ young ram
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּנְחָ֛ה mminḥˈā מִנְחָה present
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שֶּׁ֖מֶן ššˌemen שֶׁמֶן oil
בַּ ba בְּ in
הַ the
בֹּ֣קֶר bbˈōqer בֹּקֶר morning
בַּ ba בְּ in
הַ the
בֹּ֑קֶר bbˈōqer בֹּקֶר morning
עֹולַ֖ת ʕôlˌaṯ עֹלָה burnt-offering
תָּמִֽיד׃ פ tāmˈîḏ . f תָּמִיד continuity
46:15. faciet agnum et sacrificium et oleum cata mane mane holocaustum sempiternum
He shall offer the lamb, and the sacrifice, and the oil morning by morning: an everlasting holocaust.
46:15. He shall offer the lamb and the sacrifice and the oil, morning after morning, as an everlasting holocaust.
46:15. Thus shall they prepare the lamb, and the meat offering, and the oil, every morning [for] a continual burnt offering.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:15: a continual: Heb 7:27, Heb 9:26, Heb 10:1-10
John Gill
46:15 Thus shall they prepare,.... This shows that not a single person is meant in the preceding verses, but all the Lord's people; who are all priests unto God, and who are to offer up daily spiritual sacrifices unto him:
the lamb, and the meat offering, and the oil every morning, for a continual burnt offering; which is repeated for the confirmation of it, and to excite a careful and constant attention to it.
46:1646:16: Ա՛յսպէս ասէ Տէր Տէր. Եւ եթէ տացէ առաջնորդն պարգեւ միում յորդւոց իւրոց ՚ի ժառանգութենէ իւրմէ. եղիցի այն որդւոց նորա ՚ի կալուածս ժառանգութեան[13069]։ [13069] Բազումք. Եւ եղիցի այն որդ՛՛։
16 Այսպէս է ասում Տէր Աստուած. «Եթէ իշխանն իր որդիներից որեւէ մէկին պարգեւ տայ իր ժառանգութիւնից, դա նրա որդիների ժառանգական կալուածքը կը լինի:
16 Տէր Եհովան այսպէս կ’ըսէ. «Երբ իշխանը իր որդիներէն մէկուն պարգեւ տայ, այդ անոր որդիներուն ժառանգութիւն պիտի ըլլայ. անիկա ժառանգական կալուած մը պիտի ըլլայ անոնց։
Այսպէս ասէ Տէր Տէր. Եթէ տացէ [993]առաջնորդն պարգեւ միում յորդւոց իւրոց ի ժառանգութենէ իւրմէ, եղիցի այն որդւոց նորա ի կալուածս ժառանգութեան:

46:16: Ա՛յսպէս ասէ Տէր Տէր. Եւ եթէ տացէ առաջնորդն պարգեւ միում յորդւոց իւրոց ՚ի ժառանգութենէ իւրմէ. եղիցի այն որդւոց նորա ՚ի կալուածս ժառանգութեան[13069]։
[13069] Բազումք. Եւ եղիցի այն որդ՛՛։
16 Այսպէս է ասում Տէր Աստուած. «Եթէ իշխանն իր որդիներից որեւէ մէկին պարգեւ տայ իր ժառանգութիւնից, դա նրա որդիների ժառանգական կալուածքը կը լինի:
16 Տէր Եհովան այսպէս կ’ըսէ. «Երբ իշխանը իր որդիներէն մէկուն պարգեւ տայ, այդ անոր որդիներուն ժառանգութիւն պիտի ըլլայ. անիկա ժառանգական կալուած մը պիտի ըլլայ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
46:1646:16 Так говорит Господь Бог: если князь дает кому из сыновей своих подарок, то это должно пойти в наследство и его сыновьям; это владение их должно быть наследственным.
46:16 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master θεός θεος God ἐὰν εαν and if; unless δῷ διδωμι give; deposit ὁ ο the ἀφηγούμενος αφηγεομαι gift ἑνὶ εις.1 one; unit ἐκ εκ from; out of τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him ἐκ εκ from; out of τῆς ο the κληρονομίας κληρονομια inheritance αὐτοῦ αυτος he; him τοῦτο ουτος this; he τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him ἔσται ειμι be κατάσχεσις κατασχεσις holding ἐν εν in κληρονομίᾳ κληρονομια inheritance
46:16 כֹּה־ kō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH כִּֽי־ kˈî- כִּי that יִתֵּ֨ן yittˌēn נתן give הַ ha הַ the נָּשִׂ֤יא nnāśˈî נָשִׂיא chief מַתָּנָה֙ mattānˌā מַתָּנָה present לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man מִ mi מִן from בָּנָ֔יו bbānˈāʸw בֵּן son נַחֲלָתֹ֥ו naḥᵃlāṯˌô נַחֲלָה heritage הִ֖יא hˌî הִיא she לְ lᵊ לְ to בָנָ֣יו vānˈāʸw בֵּן son תִּֽהְיֶ֑ה tˈihyˈeh היה be אֲחֻזָּתָ֥ם ʔᵃḥuzzāṯˌām אֲחֻזָּה land property הִ֖יא hˌî הִיא she בְּ bᵊ בְּ in נַחֲלָֽה׃ naḥᵃlˈā נַחֲלָה heritage
46:16. haec dicit Dominus Deus si dederit princeps donum alicui de filiis suis hereditas eius filiorum suorum erit possidebunt ea hereditarieThus saith the Lord God: If the prince give a gift to any of his sons: the inheritance of it shall go to his children, they shall possess it by inheritance.
16. Thus saith the Lord GOD: If the prince give a gift unto any of his sons, it is his inheritance, it shall belong to his sons; it is their possession by inheritance.
46:16. Thus says the Lord God: If the prince grants a gift to any of his sons, the inheritance of it will go to his sons; they shall possess it as an inheritance.
46:16. Thus saith the Lord GOD; If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons’; it [shall be] their possession by inheritance.
Thus saith the Lord GOD; If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons'; it [shall be] their possession by inheritance:

46:16 Так говорит Господь Бог: если князь дает кому из сыновей своих подарок, то это должно пойти в наследство и его сыновьям; это владение их должно быть наследственным.
46:16
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
θεός θεος God
ἐὰν εαν and if; unless
δῷ διδωμι give; deposit
ο the
ἀφηγούμενος αφηγεομαι gift
ἑνὶ εις.1 one; unit
ἐκ εκ from; out of
τῶν ο the
υἱῶν υιος son
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
τῆς ο the
κληρονομίας κληρονομια inheritance
αὐτοῦ αυτος he; him
τοῦτο ουτος this; he
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
ἔσται ειμι be
κατάσχεσις κατασχεσις holding
ἐν εν in
κληρονομίᾳ κληρονομια inheritance
46:16
כֹּה־ kō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
יִתֵּ֨ן yittˌēn נתן give
הַ ha הַ the
נָּשִׂ֤יא nnāśˈî נָשִׂיא chief
מַתָּנָה֙ mattānˌā מַתָּנָה present
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
בָּנָ֔יו bbānˈāʸw בֵּן son
נַחֲלָתֹ֥ו naḥᵃlāṯˌô נַחֲלָה heritage
הִ֖יא hˌî הִיא she
לְ lᵊ לְ to
בָנָ֣יו vānˈāʸw בֵּן son
תִּֽהְיֶ֑ה tˈihyˈeh היה be
אֲחֻזָּתָ֥ם ʔᵃḥuzzāṯˌām אֲחֻזָּה land property
הִ֖יא hˌî הִיא she
בְּ bᵊ בְּ in
נַחֲלָֽה׃ naḥᵃlˈā נַחֲלָה heritage
46:16. haec dicit Dominus Deus si dederit princeps donum alicui de filiis suis hereditas eius filiorum suorum erit possidebunt ea hereditarie
Thus saith the Lord God: If the prince give a gift to any of his sons: the inheritance of it shall go to his children, they shall possess it by inheritance.
46:16. Thus says the Lord God: If the prince grants a gift to any of his sons, the inheritance of it will go to his sons; they shall possess it as an inheritance.
46:16. Thus saith the Lord GOD; If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons’; it [shall be] their possession by inheritance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
16-18. Так же вечно и постоянно, как оконченное уже изложением “постановление” (ст. 14) о жертвах, должно быть имущественное обеспечение князя, этого исключительно - блюстителя жертв. Он не должен дробить своего удела, обнимающего удел Господень и как бы изолирующего последний от всего мирского. Он может делить его только в пределах своего рода, причем уже это дозволение предполагает, что главная масса владения переходит к первенцу - наследнику. Если же князь дает удел рабу (такими часто считались у древних царей все их чиновники, даже министры), то он может оставаться у владельца только до года освобождения, т. e. cyбботнего (Иcx XXI:2; Bтop XV:12; Иep XXXIV:14), следовательно, не более 7: лет. С другой стороны, князю не дозволяется и увеличивать свой удел на счет народа: в данном случае у пророка могли говорить грустные воспоминания прошлого. Предписания, примыкающие к XLVI:16-18: и XLV:8, постановка которых здесь совершенно необъяснима по сознанию новых толкователей, если видеть в них только практические законы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 Thus saith the Lord GOD; If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons'; it shall be their possession by inheritance. 17 But if he give a gift of his inheritance to one of his servants, then it shall be his to the year of liberty; after it shall return to the prince: but his inheritance shall be his sons' for them. 18 Moreover the prince shall not take of the people's inheritance by oppression, to thrust them out of their possession; but he shall give his sons inheritance out of his own possession: that my people be not scattered every man from his possession.
We have here a law for the limiting of the power of the prince in the disposing of the crown-lands. 1. If he have a son that is a favourite, or has merited well, he may, if he please, as a token of his favour and in recompence for his services, settle some parts of his lands upon him and his heirs for ever (v. 16), provided it do not go out of the family. There may be a cause for parents, when their children have grown up, to be more kind to one than to another, as Jacob gave to Joseph one portion above his brethren, Gen. xlviii. 22. 2. Yet, if he have a servant that is a favourite, he may not in like manner settle lands upon him, v. 17. The servant might have the rents, issues, and profits, for such a term, but the inheritance, the jus proprietarium--the right of proprietorship, shall remain in the prince and his heirs. It was fit that a difference should be put between a child and a servant, like that John viii. 35. The servant abides not in the house for ever, as the son does. 3. What estates he gives his children must be of his own (v. 18): He shall not take of the people's inheritance, under pretence of having many children to provide for; he shall not find ways to make them forfeit their estates, or to force them to sell them and so thrust his subjects out of their possession; but let him and his sons be content with their own. It is far from being a prince's honour to increase the wealth of his family and crown by encroaching upon the rights and properties of his subjects; nor will he himself be a gainer by it at last, for he will be but a poor prince when the people are scattered every man from his possession, when they quit their native country, being forced out of it by oppression, choosing rather to live among strangers that are free people, and where what they have they can call their own, be it ever so little. It is the interest of princes to rule in the hearts of their subjects, and then all they have is, in the best manner, at their service. It is better for themselves to gain their affections by protecting their rights than to gain their estates by invading them.
Albert Barnes: Notes on the Bible - 1834
46:16: The prince was robe provided with possessions of his own, in order to pRev_ent exactions from his subjects; further enactments are added to pRev_ent the alienation of the prince's land. Any gifts made to his servants must Rev_ert to the prince in the "year of liberty," or jubilee (see the marginal reference note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:16: If the prince: Gen 25:5, Gen 25:6; Ch2 21:3; Psa 37:18; Mat 25:34; Luk 10:42; Joh 8:35, Joh 8:36; Rom 8:15-17, Rom 8:29-32; Gal 4:7
Carl Friedrich Keil and Franz Delitzsch
46:16
On the Right of the Prince to Dispose of his Landed Property
Ezek 46:16. Thus saith the Lord Jehovah, If the prince gives a present to one of his sons, it is his inheritance, shall belong to his sons; it is their possession, in an hereditary way. Ezek 46:17. But if he gives a present from his inheritance to one of his servants, it shall belong to him till the year of liberty, and then return to the prince; to his sons alone shall his inheritance remain. Ezek 46:18. And the prince shall not take from the inheritance of the people, so as to thrust them out of their possession; from his own possession he shall transmit to his sons, that no one of my people be scattered from his possession. - According to Ezek 45:7-8, at the future division of the land among the tribes, a possession was to be given to the prince on both sides of the holy heave and of the city domain, that he might not seize upon a possession by force, as the former princes had done. The prince might give away portions of this royal property, but only within such limits that the design with which a regal possession had been granted might not be frustrated. To his sons, as his heirs, he might make gifts therefrom, which would remain their own property; but if he presented to any one of his servants a portion of his hereditary property, it was to revert to the prince in the year of liberty; just as, according to the Mosaic law, the hereditary field of an Israelite, which had been alienated, was to revert to its hereditary owner (Lev 27:24, compared with Lev 25:10-13). The suffix in נחלתו (Ezek 46:16) is not to be taken as referring to the prince, and connected with the preceding words in opposition to the accents, but refers to אישׁ מבּניו. What the prince gives to one of his sons from his landed property shall be his נחלה, i.e., after the manner of an hereditary possession. On the other hand, what the prince presents to one of his servants shall not become hereditary in his case, but shall revert to the prince in the year of liberty, or the year of jubilee. The second half of Ezek 46:17 reads verbally thus: "only his inheritance is it; as for his sons, it shall belong to them." - And as the prince was not to break up his regal possession by presents made to servants, so was he (Ezek 46:18) also not to put any one out of his possession by force, for the purpose, say, of procuring property for his own sons; but was to give his sons their inheritance from his own property alone. For הונה, compare Ezek 45:8, and such passages as 1Kings 8:14; 1Kings 22:7. We shall return by and by to the question, how this regulation stands related to the view that the prince is the Messiah.
John Gill
46:16 Thus saith the Lord God,.... Having finished the account of the sacrifices of the prince and people, the monthly, weekly, and daily ones; here his gifts are treated of, which are two fold; some given to his sons, others to his servants:
if the prince give a gift to any of his sons; Christ, the Prince, has sons; he that is the Prince, of peace is the everlasting Father; he has children given unto him, whom he preserves; a seed promised him in covenant, which shall always endure; a family he is master of, and cares for; for whose sake he became incarnate, suffered, and died: they are sons by adopting grace, and in their adoption he has a great concern; they are predestinated to it by him; they receive it through him; he gives them power to become the sons of God, and they are manifestatively so through faith in him; they appear to be his sons, or are evidenced as such by their regeneration, which also is of him: it is by his Spirit they are regenerated; it is his grace that is implanted in them; it is he himself that is formed in them, and his image that is stamped upon them; it is owing to his word and Gospel as the means and to his resurrection as the virtual cause of it; it is in his church they are born, yea, of her, to whom he stands in the relation of a husband, and so they are sons brought forth to him by her; and these are princes by birth, have a free and princely spirit, and are brought up and provided for as such: now to these Christ gives gifts; gifts of special grace, all sorts of grace; sanctifying grace, faith, hope, love, repentance, &c.; justifying grace, the gift of righteousness; pardoning grace; adopting grace; all supplies of grace; spiritual strength, peace, joy and comfort; and persevering grace, to hold out to the end: and he also gives glory or eternal life; this is with him, in his hands; he has a power to give and he does give it, to all his sons; all which, being once given, ever continue.
The inheritance thereof shall be his sons', it shall be their possession by inheritance; that is, it shall ever remain with them, shall never be taken away from them; these are gifts and calling without repentance, irreversible blessings, which are for ever: sanctifying grace is a well of living water, springing up unto eternal life; faith, hope, and love, always abide; Christ's justifying righteousness is an everlasting one; pardon of sin is of all sin, past, present, and to come, and is never made void or called in; once children of God, and always such; and the inheritance of heaven is incorruptible, never fading, and eternal; and all this flows from the unchangeable love of God and Christ to these sons of the prince.
Robert Jamieson, A. R. Fausset and David Brown
46:16 The prince's possession is to be inalienable, and any portion given to a servant is to revert to his sons at the year of jubilee, that he may have no temptation to spoil his people of their inheritance, as formerly (compare Ahab and Naboth, 1Ki. 21:1-29). The mention of the year of jubilee implies that there is something literal meant, besides the spiritual sense. The jubilee year was restored after the captivity [JOSEPHUS, Antiquities, 14.10,6; 1 Maccabees 6:49]. Perhaps it will be restored under Messiah's coming reign. Compare Is 61:2-3, where "the acceptable year of the Lord" is closely connected with the comforting of the mourners in Zion, and "the day of vengeance" on Zion's foes. The mention of the prince's sons is another argument against Messiah being meant by "the prince."
46:1746:17: Եւ եթէ տացէ պարգեւ ՚ի ժառանգութենէ իւրմէ միում ՚ի ծառայից իւրոց, եղիցի նմա այն մինչեւ ցտարին թողութեան, եւ ապա դարձցի անդրէն առ առաջնորդն. բայց ժառանգութիւն որդւոց նորա՝ նոցի՛ն եղիցի։
17 Իսկ եթէ իր ժառանգութիւնից պարգեւ տայ իր ծառաներից մէկին, դա նրանը կը լինի մինչեւ թողութեան տարին, ապա նորից կը վերադարձուի իշխանին: Բայց նրա որդիների ժառանգութիւնը նրանցը կը լինի:
17 Իսկ երբ ժառանգութենէն իր ծառաներէն մէկուն պարգեւ տայ, այն ատեն անիկա մինչեւ թողութեան տարին անորը պէտք է ըլլայ, բայց ետքը իշխանին պէտք է դառնայ, վասն զի իշխանին ժառանգութիւնը միայն իր որդիներուն պիտի ըլլայ։
Եւ եթէ տացէ պարգեւ ի ժառանգութենէ իւրմէ միում ի ծառայից իւրոց, եղիցի նմա այն մինչեւ ցտարին թողութեան, եւ ապա դարձցի անդրէն առ [994]առաջնորդն. բայց ժառանգութիւն որդւոց նորա` նոցին եղիցի:

46:17: Եւ եթէ տացէ պարգեւ ՚ի ժառանգութենէ իւրմէ միում ՚ի ծառայից իւրոց, եղիցի նմա այն մինչեւ ցտարին թողութեան, եւ ապա դարձցի անդրէն առ առաջնորդն. բայց ժառանգութիւն որդւոց նորա՝ նոցի՛ն եղիցի։
17 Իսկ եթէ իր ժառանգութիւնից պարգեւ տայ իր ծառաներից մէկին, դա նրանը կը լինի մինչեւ թողութեան տարին, ապա նորից կը վերադարձուի իշխանին: Բայց նրա որդիների ժառանգութիւնը նրանցը կը լինի:
17 Իսկ երբ ժառանգութենէն իր ծառաներէն մէկուն պարգեւ տայ, այն ատեն անիկա մինչեւ թողութեան տարին անորը պէտք է ըլլայ, բայց ետքը իշխանին պէտք է դառնայ, վասն զի իշխանին ժառանգութիւնը միայն իր որդիներուն պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
46:1746:17 Если же он даст из наследия своего кому-либо из рабов своих подарок, то это будет принадлежать ему только до года освобождения, и тогда возвратится к князю. Только к сыновьям его должно переходить наследие его.
46:17 ἐὰν εαν and if; unless δὲ δε though; while δῷ διδωμι give; deposit δόμα δομα gift ἑνὶ εις.1 one; unit τῶν ο the παίδων παις child; boy αὐτοῦ αυτος he; him καὶ και and; even ἔσται ειμι be αὐτῷ αυτος he; him ἕως εως till; until τοῦ ο the ἔτους ετος year τῆς ο the ἀφέσεως αφεσις dismissal; forgiveness καὶ και and; even ἀποδώσει αποδιδωμι render; surrender τῷ ο the ἀφηγουμένῳ αφηγεομαι besides; only τῆς ο the κληρονομίας κληρονομια inheritance τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him αὐτοῖς αυτος he; him ἔσται ειμι be
46:17 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יִתֵּ֨ן yittˌēn נתן give מַתָּנָ֜ה mattānˈā מַתָּנָה present מִ mi מִן from נַּחֲלָתֹ֗ו nnaḥᵃlāṯˈô נַחֲלָה heritage לְ lᵊ לְ to אַחַד֙ ʔaḥˌaḏ אֶחָד one מֵֽ mˈē מִן from עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant וְ wᵊ וְ and הָ֤יְתָה hˈāyᵊṯā היה be לֹּו֙ llˌô לְ to עַד־ ʕaḏ- עַד unto שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year הַ ha הַ the דְּרֹ֔ור ddᵊrˈôr דְּרֹור release וְ wᵊ וְ and שָׁבַ֖ת šāvˌaṯ שׁוב return לַ la לְ to † הַ the נָּשִׂ֑יא nnāśˈî נָשִׂיא chief אַ֚ךְ ˈʔaḵ אַךְ only נַחֲלָתֹ֔ו naḥᵃlāṯˈô נַחֲלָה heritage בָּנָ֖יו bānˌāʸw בֵּן son לָהֶ֥ם lāhˌem לְ to תִּהְיֶֽה׃ tihyˈeh היה be
46:17. si autem dederit legatum de hereditate sua uni servorum suorum erit illius usque ad annum remissionis et revertetur ad principem hereditas autem eius filiis eius eritBut if he give a legacy out of his inheritance to one of his servants, it shall be his until the year of release, and it shall return to the prince: but his inheritance shall go to his sons.
17. But if he give of his inheritance a gift to one of his servants, it shall be his to the year of liberty; then it shall return to the prince; but as for his inheritance, it shall be for his sons.
46:17. But if he grants a legacy from his inheritance to one of his servants, it shall be his only until the year of remission, and then it shall be returned to the prince. For his inheritance shall go to his sons.
46:17. But if he give a gift of his inheritance to one of his servants, then it shall be his to the year of liberty; after it shall return to the prince: but his inheritance shall be his sons’ for them.
But if he give a gift of his inheritance to one of his servants, then it shall be his to the year of liberty; after it shall return to the prince: but his inheritance shall be his sons' for them:

46:17 Если же он даст из наследия своего кому-либо из рабов своих подарок, то это будет принадлежать ему только до года освобождения, и тогда возвратится к князю. Только к сыновьям его должно переходить наследие его.
46:17
ἐὰν εαν and if; unless
δὲ δε though; while
δῷ διδωμι give; deposit
δόμα δομα gift
ἑνὶ εις.1 one; unit
τῶν ο the
παίδων παις child; boy
αὐτοῦ αυτος he; him
καὶ και and; even
ἔσται ειμι be
αὐτῷ αυτος he; him
ἕως εως till; until
τοῦ ο the
ἔτους ετος year
τῆς ο the
ἀφέσεως αφεσις dismissal; forgiveness
καὶ και and; even
ἀποδώσει αποδιδωμι render; surrender
τῷ ο the
ἀφηγουμένῳ αφηγεομαι besides; only
τῆς ο the
κληρονομίας κληρονομια inheritance
τῶν ο the
υἱῶν υιος son
αὐτοῦ αυτος he; him
αὐτοῖς αυτος he; him
ἔσται ειμι be
46:17
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יִתֵּ֨ן yittˌēn נתן give
מַתָּנָ֜ה mattānˈā מַתָּנָה present
מִ mi מִן from
נַּחֲלָתֹ֗ו nnaḥᵃlāṯˈô נַחֲלָה heritage
לְ lᵊ לְ to
אַחַד֙ ʔaḥˌaḏ אֶחָד one
מֵֽ mˈē מִן from
עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant
וְ wᵊ וְ and
הָ֤יְתָה hˈāyᵊṯā היה be
לֹּו֙ llˌô לְ to
עַד־ ʕaḏ- עַד unto
שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year
הַ ha הַ the
דְּרֹ֔ור ddᵊrˈôr דְּרֹור release
וְ wᵊ וְ and
שָׁבַ֖ת šāvˌaṯ שׁוב return
לַ la לְ to
הַ the
נָּשִׂ֑יא nnāśˈî נָשִׂיא chief
אַ֚ךְ ˈʔaḵ אַךְ only
נַחֲלָתֹ֔ו naḥᵃlāṯˈô נַחֲלָה heritage
בָּנָ֖יו bānˌāʸw בֵּן son
לָהֶ֥ם lāhˌem לְ to
תִּהְיֶֽה׃ tihyˈeh היה be
46:17. si autem dederit legatum de hereditate sua uni servorum suorum erit illius usque ad annum remissionis et revertetur ad principem hereditas autem eius filiis eius erit
But if he give a legacy out of his inheritance to one of his servants, it shall be his until the year of release, and it shall return to the prince: but his inheritance shall go to his sons.
46:17. But if he grants a legacy from his inheritance to one of his servants, it shall be his only until the year of remission, and then it shall be returned to the prince. For his inheritance shall go to his sons.
46:17. But if he give a gift of his inheritance to one of his servants, then it shall be his to the year of liberty; after it shall return to the prince: but his inheritance shall be his sons’ for them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
46:17: To the year of liberty - That is, to the year of jubilee, called the year of liberty, because there was then a general release. All servants had their liberty, and all alienated estates returned to their former owners.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:17: to the year: That is, the year of Jubilee, called the year of liberty, because there was then a general release. all servants had their liberty; and all alienated estates returned to their former owners. Lev 25:10; mat 25:14-29; Luk 19:25, Luk 19:26; Gal 4:30, Gal 4:31
Geneva 1599
46:17 But if he shall give a gift of his inheritance to one of his servants, then it shall be his to the (c) year of liberty; afterward it shall return to the prince: but his inheritance shall be to his sons for them.
(c) Which was at the Jubile, (Lev 25:9).
John Gill
46:17 But if he give a gift of his inheritance to one of his servants,.... Who are not his sons, but his hired servants, and who serve him in a mercenary way; such are unregenerate ministers of the word, who preach Christ in pretence, and not in reality, for by ends, to serve themselves, and not him, or to advance his glory; and all carnal professors, who have only an outside of religion, a form of godliness without the power of it: to these Christ gives gifts, the gifts of nature, wealth, and riches, to some, to whom he gives not grace; these are his left hand blessings, which are given to the men of the world, who have their portion in this life: to others external means, the word and ordinances, but not internal special grace; yea, to some, gifts for the ministry, so as to be able to prophesy or preach in his name, which are meant by the talents, and pounds in the parable; some of which were given to slothful and unprofitable servants; see Mt 7:20.
Then it shall be his to the year of liberty; the servant's to whom it is given, as long as the prince pleases; who when they make no use, or an ill use of them, takes them away in lifetime, and gives them to those that have more, and employ them to better purpose, Zech 11:17, or however at death, which is a time of liberty from civil bondage, the servant is free from his master; and when good men are freed from the oppression of others, and from sin, Satan, and the world, and are delivered into the glorious liberty of the children of God; this is a year of liberty indeed to them; and then all external gifts to others, as riches, are held no longer; the word and ordinances no more enjoyed; prophesying, speaking with tongues, and all mere natural knowledge, cease, and vanish away, 1Cor 13:8, the allusion is to the year of jubilee, when liberty was proclaimed throughout the land, and every man returned to his possession, and to his family, Lev 25:10, and so the Targum, Jarchi, and Kimchi, interpret it of the year of jubilee; a type of the heavenly glory, and of the joy of the Lord, which Christ's faithful servants enter into; and when there will be a manifest difference between them and slothful servants, and the gifts of the one and of the other, and of their use of them, as well as between sons and servants:
after it shall return to the prince; signifying that such gifts are not durable; they are revertible to the donor of them; who will call these servants to an account for them at death or judgment, if not in time of life:
but his inheritance shall be his sons' for them; the prince's inheritance shall be theirs; for being sons they are heirs, heirs of God, and joint heirs with Christ: or that which is given them for an inheritance shall always continue; it shall never be taken from them or returned; but it shall be their own, for themselves, and enjoy it for ever; which is a confirmation of what is said in the preceding verse.
John Wesley
46:17 His inheritance - Whatever lands of the prince are given to servants, shall at the year of Jubilee revert to the sons of the prince. For them - And to theirs after them.
46:1846:18: Եւ մի՛ առցէ առաջնորդն ՚ի ժառանգութենէ ժողովրդեանն իւրոյ բռնադատե՛լ զնոսա. այլ յիւրմէ կալուածոց եւ յիւրմէ ժառանգութենէ ժառանգեցուսցէ որդւոց իւրոց. զի մի՛ ցրուեսցի ժողովուրդ իմ ՚ի յիւրաքանչիւր բնակութենէ[13070]։ [13070] Ոսկան. Բռնադատեալ զնոսա։ Բազումք. Ժողովուրդն իմ յիւրաքանչիւր։
18 Առաջնորդը չպէտք է իր ժողովրդի ժառանգութիւնից վերցնի՝ նրան բռնադատելով, այլ իր կալուածքներից ու իր ժառանգութիւնից պէտք է աւանդ թողնի իր որդիներին, որպէսզի իմ ժողովուրդը չցրուի՝ իւրաքանչիւրն իր բնակավայրից»:
18 Իշխանը ժողովուրդին ժառանգութենէն բան մը կտրելու չէ, զանոնք իրենց կալուածէն զրկելով։ Ան իր սեփական կալուածէն տալու է իր որդիներուն ժառանգութիւնը, որպէս զի իր ժողովուրդէն ոեւէ մէկը իր կալուածէն չզրկուի»։
Եւ մի՛ առցէ առաջնորդն ի ժառանգութենէ ժողովրդեանն իւրոյ բռնադատել զնոսա. այլ յիւրմէ կալուածոց եւ յիւրմէ ժառանգութենէ ժառանգեցուսցէ`` որդւոց իւրոց, զի մի՛ ցրուեսցի ժողովուրդն իմ յիւրաքանչիւր [995]բնակութենէ:

46:18: Եւ մի՛ առցէ առաջնորդն ՚ի ժառանգութենէ ժողովրդեանն իւրոյ բռնադատե՛լ զնոսա. այլ յիւրմէ կալուածոց եւ յիւրմէ ժառանգութենէ ժառանգեցուսցէ որդւոց իւրոց. զի մի՛ ցրուեսցի ժողովուրդ իմ ՚ի յիւրաքանչիւր բնակութենէ[13070]։
[13070] Ոսկան. Բռնադատեալ զնոսա։ Բազումք. Ժողովուրդն իմ յիւրաքանչիւր։
18 Առաջնորդը չպէտք է իր ժողովրդի ժառանգութիւնից վերցնի՝ նրան բռնադատելով, այլ իր կալուածքներից ու իր ժառանգութիւնից պէտք է աւանդ թողնի իր որդիներին, որպէսզի իմ ժողովուրդը չցրուի՝ իւրաքանչիւրն իր բնակավայրից»:
18 Իշխանը ժողովուրդին ժառանգութենէն բան մը կտրելու չէ, զանոնք իրենց կալուածէն զրկելով։ Ան իր սեփական կալուածէն տալու է իր որդիներուն ժառանգութիւնը, որպէս զի իր ժողովուրդէն ոեւէ մէկը իր կալուածէն չզրկուի»։
zohrab-1805▾ eastern-1994▾ western am▾
46:1846:18 Но князь не может брать из наследственного участка народа, вытесняя их из владения их; из своего только владения он может уделять детям своим, чтобы никто из народа Моего не был изгоняем из своего владения.
46:18 καὶ και and; even οὐ ου not μὴ μη not λάβῃ λαμβανω take; get ὁ ο the ἀφηγούμενος αφηγεομαι from; out of τῆς ο the κληρονομίας κληρονομια inheritance τοῦ ο the λαοῦ λαος populace; population καταδυναστεῦσαι καταδυναστευω tyrannize αὐτούς αυτος he; him ἐκ εκ from; out of τῆς ο the κατασχέσεως κατασχεσις holding αὐτοῦ αυτος he; him κατακληρονομήσει κατακληρονομεω possess; give possession τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him ὅπως οπως that way; how μὴ μη not διασκορπίζηται διασκορπιζω disperse; confound ὁ ο the λαός λαος populace; population μου μου of me; mine ἕκαστος εκαστος each ἐκ εκ from; out of τῆς ο the κατασχέσεως κατασχεσις holding αὐτοῦ αυτος he; him
46:18 וְ wᵊ וְ and לֹא־ lō- לֹא not יִקַּ֨ח yiqqˌaḥ לקח take הַ ha הַ the נָּשִׂ֜יא nnāśˈî נָשִׂיא chief מִ mi מִן from נַּחֲלַ֣ת nnaḥᵃlˈaṯ נַחֲלָה heritage הָ hā הַ the עָ֗ם ʕˈām עַם people לְ lᵊ לְ to הֹֽונֹתָם֙ hˈônōṯām ינה oppress מֵ mē מִן from אֲחֻזָּתָ֔ם ʔᵃḥuzzāṯˈām אֲחֻזָּה land property מֵ mē מִן from אֲחֻזָּתֹ֖ו ʔᵃḥuzzāṯˌô אֲחֻזָּה land property יַנְחִ֣ל yanḥˈil נחל take possession אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֑יו bānˈāʸw בֵּן son לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יָפֻ֣צוּ yāfˈuṣû פוץ disperse עַמִּ֔י ʕammˈî עַם people אִ֖ישׁ ʔˌîš אִישׁ man מֵ mē מִן from אֲחֻזָּתֹֽו׃ ʔᵃḥuzzāṯˈô אֲחֻזָּה land property
46:18. et non accipiet princeps de hereditate populi per violentiam et de possessione eorum sed de possessione sua hereditatem dabit filiis suis ut non dispergatur populus meus unusquisque a possessione suaAnd the prince shall not take of the people's inheritance by violence, nor of their possession: but out of his own possession he shall give an inheritance to his sons: that my people be not dispersed every man from his possession.
18. Moreover the prince shall not take of the people’s inheritance, to thrust them out of their possession; he shall give inheritance to his sons out of his own possession: that my people be not scattered every man from his possession.
46:18. And the prince shall not take from the inheritance of the people by force, nor from their possession. Instead, from his own possession, he shall give an inheritance to his sons, so that my people will not be scattered, each one from his possession.”
46:18. Moreover the prince shall not take of the people’s inheritance by oppression, to thrust them out of their possession; [but] he shall give his sons inheritance out of his own possession: that my people be not scattered every man from his possession.
Moreover the prince shall not take of the people' s inheritance by oppression, to thrust them out of their possession; [but] he shall give his sons inheritance out of his own possession: that my people be not scattered every man from his possession:

46:18 Но князь не может брать из наследственного участка народа, вытесняя их из владения их; из своего только владения он может уделять детям своим, чтобы никто из народа Моего не был изгоняем из своего владения.
46:18
καὶ και and; even
οὐ ου not
μὴ μη not
λάβῃ λαμβανω take; get
ο the
ἀφηγούμενος αφηγεομαι from; out of
τῆς ο the
κληρονομίας κληρονομια inheritance
τοῦ ο the
λαοῦ λαος populace; population
καταδυναστεῦσαι καταδυναστευω tyrannize
αὐτούς αυτος he; him
ἐκ εκ from; out of
τῆς ο the
κατασχέσεως κατασχεσις holding
αὐτοῦ αυτος he; him
κατακληρονομήσει κατακληρονομεω possess; give possession
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
ὅπως οπως that way; how
μὴ μη not
διασκορπίζηται διασκορπιζω disperse; confound
ο the
λαός λαος populace; population
μου μου of me; mine
ἕκαστος εκαστος each
ἐκ εκ from; out of
τῆς ο the
κατασχέσεως κατασχεσις holding
αὐτοῦ αυτος he; him
46:18
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יִקַּ֨ח yiqqˌaḥ לקח take
הַ ha הַ the
נָּשִׂ֜יא nnāśˈî נָשִׂיא chief
מִ mi מִן from
נַּחֲלַ֣ת nnaḥᵃlˈaṯ נַחֲלָה heritage
הָ הַ the
עָ֗ם ʕˈām עַם people
לְ lᵊ לְ to
הֹֽונֹתָם֙ hˈônōṯām ינה oppress
מֵ מִן from
אֲחֻזָּתָ֔ם ʔᵃḥuzzāṯˈām אֲחֻזָּה land property
מֵ מִן from
אֲחֻזָּתֹ֖ו ʔᵃḥuzzāṯˌô אֲחֻזָּה land property
יַנְחִ֣ל yanḥˈil נחל take possession
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֑יו bānˈāʸw בֵּן son
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יָפֻ֣צוּ yāfˈuṣû פוץ disperse
עַמִּ֔י ʕammˈî עַם people
אִ֖ישׁ ʔˌîš אִישׁ man
מֵ מִן from
אֲחֻזָּתֹֽו׃ ʔᵃḥuzzāṯˈô אֲחֻזָּה land property
46:18. et non accipiet princeps de hereditate populi per violentiam et de possessione eorum sed de possessione sua hereditatem dabit filiis suis ut non dispergatur populus meus unusquisque a possessione sua
And the prince shall not take of the people's inheritance by violence, nor of their possession: but out of his own possession he shall give an inheritance to his sons: that my people be not dispersed every man from his possession.
46:18. And the prince shall not take from the inheritance of the people by force, nor from their possession. Instead, from his own possession, he shall give an inheritance to his sons, so that my people will not be scattered, each one from his possession.”
46:18. Moreover the prince shall not take of the people’s inheritance by oppression, to thrust them out of their possession; [but] he shall give his sons inheritance out of his own possession: that my people be not scattered every man from his possession.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:18: the prince: Eze 45:8; Psa 72:2-4, Psa 78:72; Isa 11:3, Isa 11:4, Isa 32:1, Isa 32:2; Jer 23:5, Jer 23:6
thrust: Eze 22:27; Kg1 21:19; Mic 1:1, Mic 1:2, Mic 3:1-3
inheritance out: Psa 68:18; Joh 10:28; Eph 4:8
my people: Eze 34:3-6, Eze 34:21
Geneva 1599
46:18 Moreover the prince shall not (d) take of the people's inheritance by oppression, to thrust them out of their possession; [but] he shall give his sons inheritance out of his own possession: that my people be not dispossessed every man from his possession.
(d) But be content with that portion that God has assigned him, as in (Ezek 45:8).
John Gill
46:18 Moreover the prince shall not take of the people's inheritance by oppression, to thrust them out of their possession,.... Christ, the Prince, will never do this; he will never take any part of his people's inheritance from them, or thrust them out of the possession of any benefit or blessing of grace; they have chosen that good part which shall never be taken from them, Lk 10:42, this is said, not as a direction to the prince, as a law enjoined him, or a caution to him against oppression; but as expressing his clemency, grace, and goodness to his subjects, and their safety and security under him:
but he shall give his sons inheritance out of his own possession; whatever Christ gives his sons, whether present grace, or future glory, it is out of his own possession; for all that the Father has are his; all the blessings of goodness are with him; all the fulness of grace is in him; the eternal inheritance is reserved with him in heaven; and it is all his own he gives, and not another's:
that my people be not scattered every man from his possession; or, "that therefore my people may not be scattered every" "men from his possession" (o); because what is given them, and they are in possession of, was Christ's own, and not another's; and which he had a right to dispose of, and therefore they need not fear being dispossessed by another claimant.
(o) "ideo ne dispergantur populus meus", Starckius.
46:1946:19: Եւ տարաւ զիս ընդ ճանապարհ դրանն հարաւոյ. ՚ի պատշգամ սրբութեանց քահանայիցն որ հայէր ընդ հիւսւսի, եւ ահա անդ տեղի զատեալ[13071]. [13071] Ոմանք. ՚Ի պաշտգամբ սրբ՛՛։
19 Նա ինձ հարաւային դռնով տարաւ դէպի քահանաների սուրբ պատշգամբը, որ հիւսիս է նայում: Եւ ահա մի առանձնացուա ծ տեղ կար:
19 Ապա զիս դրանը քով եղող մուտքէն քահանաներուն դէպի հիւսիս նայող սուրբ սենեակները տարաւ։ Հոն ետեւի կողմերը դէպի արեւմուտք տեղ մը կար
Եւ տարաւ զիս ընդ ճանապարհ [996]դրանն հարաւոյ ի պատշգամ`` սրբութեանց քահանայիցն` որ հայէր ընդ հիւսիսի, եւ ահա անդ տեղի [997]զատեալ:

46:19: Եւ տարաւ զիս ընդ ճանապարհ դրանն հարաւոյ. ՚ի պատշգամ սրբութեանց քահանայիցն որ հայէր ընդ հիւսւսի, եւ ահա անդ տեղի զատեալ[13071].
[13071] Ոմանք. ՚Ի պաշտգամբ սրբ՛՛։
19 Նա ինձ հարաւային դռնով տարաւ դէպի քահանաների սուրբ պատշգամբը, որ հիւսիս է նայում: Եւ ահա մի առանձնացուա ծ տեղ կար:
19 Ապա զիս դրանը քով եղող մուտքէն քահանաներուն դէպի հիւսիս նայող սուրբ սենեակները տարաւ։ Հոն ետեւի կողմերը դէպի արեւմուտք տեղ մը կար
zohrab-1805▾ eastern-1994▾ western am▾
46:1946:19 И привел он меня тем ходом, который сбоку ворот, к священным комнатам для священников, обращенным к северу, и вот там одно место на краю к западу.
46:19 καὶ και and; even εἰσήγαγέν εισαγω lead in; bring in με με me εἰς εις into; for τὴν ο the εἴσοδον εισοδος inroad; entrance τῆς ο the κατὰ κατα down; by νώτου νωτος back τῆς ο the πύλης πυλη gate εἰς εις into; for τὴν ο the ἐξέδραν εξεδρα the ἁγίων αγιος holy τῶν ο the ἱερέων ιερευς priest τὴν ο the βλέπουσαν βλεπω look; see πρὸς προς to; toward βορρᾶν βορρας north wind καὶ και and; even ἰδοὺ ιδου see!; here I am τόπος τοπος place; locality ἐκεῖ εκει there κεχωρισμένος χωριζω separate; depart
46:19 וַ wa וְ and יְבִיאֵ֣נִי yᵊvîʔˈēnî בוא come בַ va בְּ in † הַ the מָּבֹוא֮ mmāvô מָבֹוא entrance אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon כֶּ֣תֶף kˈeṯef כָּתֵף shoulder הַ ha הַ the שַּׁעַר֒ ššaʕˌar שַׁעַר gate אֶל־ ʔel- אֶל to הַ ha הַ the לִּשְׁכֹ֤ות llišᵊḵˈôṯ לִשְׁכָּה hall הַ ha הַ the קֹּ֨דֶשׁ֙ qqˈōḏeš קֹדֶשׁ holiness אֶל־ ʔel- אֶל to הַ ha הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest הַ ha הַ the פֹּנֹ֖ות ppōnˌôṯ פנה turn צָפֹ֑ונָה ṣāfˈônā צָפֹון north וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold שָׁ֣ם šˈām שָׁם there מָקֹ֔ום māqˈôm מָקֹום place בַּב *ba בְּ in †† * הַ the יַּרְכָתַ֖יִםירכתם *yyarᵊḵāṯˌayim יַרְכָּה backside יָֽמָּה׃ ס yˈommā . s יָם sea
46:19. et introduxit me per ingressum qui erat ex latere portae in gazofilacia sanctuarii ad sacerdotes quae respiciebant ad aquilonem et erat ibi locus vergens ad occidentemAnd he brought me in by the entry that was at the side of the gate, into the chambers of the sanctuary that were for the priests, which looked toward the north. And there was a place bending to the west.
19. Then he brought me through the entry, which was at the side of the gate, into the holy chambers for the priests, which looked toward the north: and behold, there was a place on the hinder part westward.
46:19. And he led me in by the entrance which was at the side of the gate, into the storerooms of the sanctuary for the priests, which looked toward the north. And there was a place there which verged toward the west.
46:19. After he brought me through the entry, which [was] at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there [was] a place on the two sides westward.
After he brought me through the entry, which [was] at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there [was] a place on the two sides westward:

46:19 И привел он меня тем ходом, который сбоку ворот, к священным комнатам для священников, обращенным к северу, и вот там одно место на краю к западу.
46:19
καὶ και and; even
εἰσήγαγέν εισαγω lead in; bring in
με με me
εἰς εις into; for
τὴν ο the
εἴσοδον εισοδος inroad; entrance
τῆς ο the
κατὰ κατα down; by
νώτου νωτος back
τῆς ο the
πύλης πυλη gate
εἰς εις into; for
τὴν ο the
ἐξέδραν εξεδρα the
ἁγίων αγιος holy
τῶν ο the
ἱερέων ιερευς priest
τὴν ο the
βλέπουσαν βλεπω look; see
πρὸς προς to; toward
βορρᾶν βορρας north wind
καὶ και and; even
ἰδοὺ ιδου see!; here I am
τόπος τοπος place; locality
ἐκεῖ εκει there
κεχωρισμένος χωριζω separate; depart
46:19
וַ wa וְ and
יְבִיאֵ֣נִי yᵊvîʔˈēnî בוא come
בַ va בְּ in
הַ the
מָּבֹוא֮ mmāvô מָבֹוא entrance
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
כֶּ֣תֶף kˈeṯef כָּתֵף shoulder
הַ ha הַ the
שַּׁעַר֒ ššaʕˌar שַׁעַר gate
אֶל־ ʔel- אֶל to
הַ ha הַ the
לִּשְׁכֹ֤ות llišᵊḵˈôṯ לִשְׁכָּה hall
הַ ha הַ the
קֹּ֨דֶשׁ֙ qqˈōḏeš קֹדֶשׁ holiness
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest
הַ ha הַ the
פֹּנֹ֖ות ppōnˌôṯ פנה turn
צָפֹ֑ונָה ṣāfˈônā צָפֹון north
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
שָׁ֣ם šˈām שָׁם there
מָקֹ֔ום māqˈôm מָקֹום place
בַּב
*ba בְּ in
* הַ the
יַּרְכָתַ֖יִםירכתם
*yyarᵊḵāṯˌayim יַרְכָּה backside
יָֽמָּה׃ ס yˈommā . s יָם sea
46:19. et introduxit me per ingressum qui erat ex latere portae in gazofilacia sanctuarii ad sacerdotes quae respiciebant ad aquilonem et erat ibi locus vergens ad occidentem
And he brought me in by the entry that was at the side of the gate, into the chambers of the sanctuary that were for the priests, which looked toward the north. And there was a place bending to the west.
46:19. And he led me in by the entrance which was at the side of the gate, into the storerooms of the sanctuary for the priests, which looked toward the north. And there was a place there which verged toward the west.
46:19. After he brought me through the entry, which [was] at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there [was] a place on the two sides westward.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
19. Чтобы закончить регламентацию жертвенного культа, осталось сказать, где варить и печь для жертв то, что полагается варить и печь. И в этом отношении строго разделяются жертвенные части, принадлежащие священникам, от народных, хотя те и другие священны. Кухни для последних не на внутреннем, а на внешнем дворе. Пророк стоял по XLIV:4: пред фронтоном храма, именно здания святилища. Оттуда он был приведен (“мужем” XL:3) “ходом, который сбоку ворот”, как видно из дальнейшего, описанным в XLII:4, 9: (по плану 3: г-и) “к священным комнатам для (евр. “ел”, к, LXX, Пешито и Таргум читали “ашер ле” которые для) священников”, описанным в XLII:13-14, (LXX: “в преграду - см. объяснение XLII:13, святых жерцв”), именно к тем из двух рядов этих комната, которые были “обращены к северу”, т. е. находились на северной стороне храма. Подле этих комнат было “место”, очевидно, непокрытое, свободная часть двора (LXX: “место отлучно” вместо всего дальнейшего) “на краю к западу”, букв. “в двух углах к морю (западу)”, должно быть L, L' по плану No 3, не одно L потому что нарушалась бы симметрия, и не V, V' (Сменд) потому что место было бы недостаточно свято (задний, черный двор храма). LXX дают, должно быть, пояснительный перевод, когда прибавляют к “воротам” - “яже к югу”: северные ворота внутреннею стороною своею смотрели на юг, а к этой стороне их и должен был подойти пророк от фронтона храма.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 After he brought me through the entry, which was at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there was a place on the two sides westward. 20 Then said he unto me, This is the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering; that they bear them not out into the utter court, to sanctify the people. 21 Then he brought me forth into the utter court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court there was a court. 22 In the four corners of the court there were courts joined of forty cubits long and thirty broad: these four corners were of one measure. 23 And there was a row of building round about in them, round about them four, and it was made with boiling places under the rows round about. 24 Then said he unto me, These are the places of them that boil, where the ministers of the house shall boil the sacrifice of the people.
We have here a further discovery of buildings about the temple, which we did not observe before, and those were places to boil the flesh of the offerings in, v. 20. He that kept such a plentiful table at his altar needed large kitchens; and a wise builder will provide conveniences of that kind. Observe, 1. Where those boiling-places were situated. There were some at the entry into the inner court (v. 19) and others under the rows, in the four corners of the outer court, v. 21-23. These were the places where, it is likely, there was most room to spare for this purpose; and this purpose was found for the spare room, that none might be lost. It is a pity that holy ground should be waste ground. 2. What use they were put to. In those places they were to boil the trespass-offering and the sin-offering, those parts of them which were allotted to the priests and which were more sacred than the flesh of the peace-offerings, of which the offerer also had a share. There also they were to bake the meat-offering, their share of it, which they had from the altar for their own tables, v. 20. Care was taken that they should not bear them out into the outer court, to sanctify the people. Let them not pretend to sanctify the people with this holy flesh, and so impose upon them; or let not the people imagine that by touching those sacred things they were sanctified, and made any the better or more acceptable to God. It should seem (from Hag. ii. 12) that there were those who had such a conceit; and therefore the priests must not carry any of the holy flesh away with them, lest they should encourage that conceit. Ministers must take heed of doing any thing to bolster up ignorant people in their superstitious vanities.
Adam Clarke: Commentary on the Bible - 1831
46:19: He brought me thorough the entry - The prophet had entered by the north gate of the court of the priests, where he had seen, a little before, the glory of the Lord, and where he had received all those directions from Eze 44:4, Eze 44:5, to this chapter. From that gate, (see plan Q.) he entered the vestibule by a gate which was by the side of the apartments of the priests, which were along this aisle, (see S.) to the right of the vestibule towards the west. At the extremity of a row of chambers, he remarked, at the west, the place where they boiled the flesh of the sin-offerings, (see T.) They did not boil there the flesh of all sorts of victims, there were other kitchens appointed for that, (see PP): but that only which could not be eaten but in the outer court, and by the priests which were sanctified; such were the parts of the offerings for sins of commission and ignorance, and the offerings of flour with which they were accompanied.
Albert Barnes: Notes on the Bible - 1834
46:19
At the side of the gate - The entrance to the inner court at the same side as the northern gate Eze 42:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:19: the entry: This entry was at the west side of the north gate of the inner court. Eze 40:44-46, Eze 42:9, Eze 44:4, Eze 44:5
a place: This place was at the west corners of the inner court, or court of the priests; where they prepared the most holy things, the trespass and sin offering, which none but the priests might eat; that they might not "bear them out into the utter court, to sanctify the people," that is, by touching them incapacitate them from discharging their ordinary occupations.
Carl Friedrich Keil and Franz Delitzsch
46:19
The Sacrificial Kitchens for the Priests and for the People
Ezek 46:19. And he brought me up the entrance by the shoulder of the gate to the holy cells for the priests, which looked to the north; and behold there was a place on the outermost side toward the west. Ezek 46:20. And he said to me, This is the place where the priests boil the trespass-offering and the sin-offering, where they bake the meat-offering that they may not need to carry it out into the outer court, to sanctify the people. Ezek 46:21. And he led me out into the outer court, and caused me to pass by the four corners of the court; and behold, in every corner of the court there was again a court. Ezek 46:22. In the four corners of the court were closed courts of forty cubits in length and thirty cubits in breadth; all four corner spaces had one measure. Ezek 46:23. And a row of stands was round about therein in all four, and boiling hearths were under the rows made round about. Ezek 46:24. And he said to me, These are the kitchen-house, where the servants of the house boil the slain-offering of the people. - In the list and description of the subordinate buildings of the temple, the sacrificial kitchens are passed over; and they are therefore referred to here again in a supplementary manner. Ewald has shifted Ezek 46:19-24, and placed them after Ezek 42:14, which would certainly have been the most suitable place for mentioning the sacrificial kitchens for the priests. But it is evident that they stood here originally, and not there; not only from the fact that in Ezek 46:19 the passage to the holy cells (Ezek 42:1.) is circumstantially described, which would have been unnecessary if the description of the kitchens had originally followed immediately after Ezek 42:14, as Ezekiel was then standing by the cells; but also, and still more clearly, from the words that serve as an introduction to what follows, "he led me back to the door of the house" (Ezek 47:1), which are unintelligible unless he had changed his standing-place between Ezek 46:18 and Ezek 47:1, as is related in Ezek 46:19 and Ezek 46:21, since Ezekiel had received the sacrificial thorah (Ezekiel 44:5-46:18) in front of the house (Ezek 44:4). If Ezek 46:19-24 had originally stood elsewhere, so that Ezek 47:1 was immediately connected with Ezek 46:18, the transition-formula in Ezek 47:1 would necessarily have read very differently. - But with this section the right of the preceding one, Ezek 46:16-18, which Ewald has arbitrarily interpolated in Ezekiel 45 between Ezek 45:8 and Ezek 45:9, to hold its present place in the chapter before us as an appendix, is fully vindicated. - The holy cells (Ezek 46:19) are those of the northern cell-building (Ezek 42:1-10) described in Ezek 42:1-14 (see Plate I L). בּמּבוא is the approach or way mentioned in Ezek 42:9, which led from the northern inner gate to these cells (see Plate I l); not the place to which Ezekiel was brought (Kliefoth), but the passage along which he was led. The spot to which he was conducted follows in אל (the article before the construct state, as in Ezek 43:21, etc.). אל הכּהנים is appended to this in the form of an apposition; and here לשׁכות is to be repeated in thought: to those for the priests. 'הפּנות צ belongs to הלשׁכות. There, i.e., by the cells, was a space set apart at the outermost (hindermost) sides toward the west (Plate I M), for the boiling of the flesh of the trespass-offering and sin-offering, and the baking of the minchah, - that is to say, of those portions of the sacrifices which the priests were to eat in their official capacity (see the comm. on Ezek 42:13). For the motive assigned in Ezek 46:20 for the provision of special kitchens for this object, see the exposition of Ezek 44:19.
In addition to these, kitchens were required for the preparation of the sacrificial meals, which were connected with the offering of the shelamim, and were held by those who presented them. These sacrificial kitchens for the people are treated of in Ezek 46:20-24. They were situated in the four corners of the outer court (Plate I N). To show them to the prophet, the angel leads him into the outer court. The holy cells (Ezek 46:19) and the sacrificial kitchens for the priests (Ezek 46:20) were also situated by the outside wall of the inner court; and for this reason Ezekiel had already been led out of the inner court, where he had received the sacrificial thorah, through the northern gate of the court by the way which led to the holy cells, that he might be shown the sacrificial kitchens. When, therefore, it is stated in Ezek 46:21 that "he led me out into the outer court," יוציאני can only be explained on the supposition that the space from the surrounding wall of the inner court to the way which led from the gate porch of that court to the holy cells, and to the passage which continued this way in front of the cells (Plate I l and m), was regarded as an appurtenance of the inner court. In every one of the four corners of the outer court there was a (small) courtyard in the court. The repetition of 'חצר בּמקצע הח has a distributive force. The small courtyards in the four corners of the court were קטרות, i.e., not "uncovered," as this would be unmeaning, since all courts or courtyards were uncovered; nor "contracted" (Bttcher), for קטר has no such meaning; nor "fumum exhalantia," as the Talmudists suppose; nor "bridged over" (Hitzig), which there is also nothing in the language to sustain; but in all probability atria clausa, i.e., muris cincta et janius clausa (Ges. Thes.), from קטר; in Aram. ligavit; in Ethiop. clausit, obseravit januam. The word מהקצעות is marked with puncta extraordinaria by the Masoretes as a suspicious word, and is also omitted in the Septuagint and Vulgate. Bttcher and Hitzig have therefore expunged it as a gloss. But even Hitzig admits that this does not explain how it found its way into the text. The word is a Hophal participle of קצע, in the sense of cornered off, cut off into corners, and is in apposition to the suffix to לארבּעתּם, - literally, one measure wax to all four, the spaces or courtyards cut off in the corners. For this appositional use of the participle, compare 3Kings 14:6. There is also a difference of opinion as to the meaning of the word טוּר, which only occurs here and in Ex 28:17. and Ezek 39:10, where it signifies "row," and not "enclosure" (Kliefoth). טירות, which follows, is evidently merely the feminine plural, from טוּר, as טירה is also derived from טוּר, in the sense of "to encircle" (see the comm. on Ps 69:26). Consequently טוּר does not mean a covering or boundary wall, but a row or shelf of brickwork which had several separate shelves, under which the cooking hearths were placed. מבשּׁלות, not kitchens, but cooking hearths; strictly speaking a partic. Piel, things which cause to boil. - בּית המּבשּׁלים - .liob ot e, kitchen house. משׁרתּי הבּית, the temple servants, as distinguished from the servants of Jehovah (Ezek 44:15-16), are the Levites (Ezek 44:11-12). עשׂוּי is construed as in Ezek 40:17 and Ezek 41:18-19.
John Gill
46:19 After he brought me through the entry, which was at the side of the gate,.... The north gate of the inner court, where the prophet was last, Ezek 44:4, through an entry, by the side of that, he was brought by the man his guide:
into the holy chambers of the priests; see Ezek 42:13,
and, behold, there was a place in the two sides westward; or, "on their sides westward" (p); on the west side of the chambers; the Targum is at the west end of them: the use of this place follows,
(p) "in lateribus ejus vel eorum, in extremo", Starckius.
Robert Jamieson, A. R. Fausset and David Brown
46:19 Due regard is to be had for the sanctity of the officiating priests' food, by cooking courts being provided close to their chambers. One set of apartments for cooking was to be at the corners of the inner court, reserved for the flesh of the sin offerings, to be eaten only by the priests whose perquisite it was (Lev 6:25; Lev 7:7), before coming forth to mingle again with the people; another set at the corners of the outer court, for cooking the flesh of the peace offerings, of which the people partook along with the priests. All this implies that no longer are the common and unclean to be confounded with the sacred and divine, but that in even the least things, as eating and drinking, the glory of God is to be the aim (1Cor 10:31).
46:2046:20: եւ ասէ ցիս. Ա՛յս է տեղի յորում եփիցեն քահանայքն զվասն անգիտութեանն՝ եւ զվասն մեղացն. ա՛նդ եփեսցեն եւ զմաննայն, ամենեւին մի՛ ելանել ՚ի սրահն արտաքին սրբել զժողովուրդն[13072]։ [13072] Ոմանք. Յորում եփեսցեն. կամ՝ եփեցին քահանայքն։
20 Նա ասաց ինձ. «Սա է այն տեղը, ուր քահանաները եփելու են զոհերի միսը՝ յանցանքների ու մեղքերի թողութեան համար: Այնտեղ են եփելու նաեւ մաննան՝ ամենեւին դուրս չգալով արտաքին գաւիթը ժողովրդին սրբագործելու համար»:
20 Ու ինծի ըսաւ. «Ասիկա այն տեղն է, ուր քահանաները յանցանքի պատարագին ու մեղքի պատարագին միսը պիտի խաշեն ու հոն հացի ընծան պիտի եփեն, որ չըլլայ թէ դուրսի գաւիթը հանեն ու ժողովուրդը սրբեն»։
եւ ասէ ցիս. Այս է տեղի յորում եփիցեն քահանայքն զվասն անգիտութեանն եւ զվասն մեղացն. անդ եփեսցեն [998]եւ զմաննայն, ամենեւին մի՛ ելանել ի սրահն`` արտաքին սրբել զժողովուրդն:

46:20: եւ ասէ ցիս. Ա՛յս է տեղի յորում եփիցեն քահանայքն զվասն անգիտութեանն՝ եւ զվասն մեղացն. ա՛նդ եփեսցեն եւ զմաննայն, ամենեւին մի՛ ելանել ՚ի սրահն արտաքին սրբել զժողովուրդն[13072]։
[13072] Ոմանք. Յորում եփեսցեն. կամ՝ եփեցին քահանայքն։
20 Նա ասաց ինձ. «Սա է այն տեղը, ուր քահանաները եփելու են զոհերի միսը՝ յանցանքների ու մեղքերի թողութեան համար: Այնտեղ են եփելու նաեւ մաննան՝ ամենեւին դուրս չգալով արտաքին գաւիթը ժողովրդին սրբագործելու համար»:
20 Ու ինծի ըսաւ. «Ասիկա այն տեղն է, ուր քահանաները յանցանքի պատարագին ու մեղքի պատարագին միսը պիտի խաշեն ու հոն հացի ընծան պիտի եփեն, որ չըլլայ թէ դուրսի գաւիթը հանեն ու ժողովուրդը սրբեն»։
zohrab-1805▾ eastern-1994▾ western am▾
46:2046:20 И сказал мне: >.
46:20 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me οὗτος ουτος this; he ὁ ο the τόπος τοπος place; locality ἐστίν ειμι be οὗ ος who; what ἑψήσουσιν εψω there οἱ ο the ἱερεῖς ιερευς priest τὰ ο the ὑπὲρ υπερ over; for ἀγνοίας αγνοια ignorance καὶ και and; even τὰ ο the ὑπὲρ υπερ over; for ἁμαρτίας αμαρτια sin; fault καὶ και and; even ἐκεῖ εκει there πέψουσι πεσσω the μαναα μαναα the παράπαν παραπαν the μὴ μη not ἐκφέρειν εκφερω bring out / forth; carry out εἰς εις into; for τὴν ο the αὐλὴν αυλη courtyard; fold τὴν ο the ἐξωτέραν εξωτερος outer τοῦ ο the ἁγιάζειν αγιαζω hallow τὸν ο the λαόν λαος populace; population
46:20 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to זֶ֣ה zˈeh זֶה this הַ ha הַ the מָּקֹ֗ום mmāqˈôm מָקֹום place אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יְבַשְּׁלוּ־ yᵊvaššᵊlû- בשׁל boil שָׁם֙ šˌām שָׁם there הַ ha הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָשָׁ֖ם ʔāšˌām אָשָׁם guilt וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יֹאפוּ֙ yōfˌû אפה bake אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֔ה mminḥˈā מִנְחָה present לְ lᵊ לְ to בִלְתִּ֥י viltˌî בֵּלֶת failure הֹוצִ֛יא hôṣˈî יצא go out אֶל־ ʔel- אֶל to הֶ he הַ the חָצֵ֥ר ḥāṣˌēr חָצֵר court הַ ha הַ the חִֽיצֹונָ֖ה ḥˈîṣônˌā חִיצֹון external לְ lᵊ לְ to קַדֵּ֥שׁ qaddˌēš קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָֽם׃ ʕˈām עַם people
46:20. et dixit ad me iste est locus ubi coquent sacerdotes pro delicto et pro peccato ubi coquent sacrificium ut non efferant in atrio exteriori et sanctificetur populusAnd he said to me: This is the place where the priests shall boil the sin offering, and the trespass offering: where they shall dress the sacrifice, that they may not bring it out into the outward court, and the people be sanctified.
20. And he said unto me, This is the place where the priests shall boil the guilt offering and the sin offering, where they shall bake the meal offering; that they bring them not forth into the outer court, to sanctify the people.
46:20. And he said to me: “This is the place where the priests will cook the offering for sin and the offering for trespasses. Here, they shall cook the sacrifice, so that they need not carry it to the outer court, and so that the people may be sanctified.”
46:20. Then said he unto me, This [is] the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering; that they bear [them] not out into the utter court, to sanctify the people.
Then said he unto me, This [is] the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering; that they bear [them] not out into the utter court, to sanctify the people:

46:20 И сказал мне: <<это место, где священники должны варить жертву за преступление и жертву за грех, где должны печь хлебное приношение, не вынося его на внешний двор, для освящения народа>>.
46:20
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
οὗτος ουτος this; he
ο the
τόπος τοπος place; locality
ἐστίν ειμι be
οὗ ος who; what
ἑψήσουσιν εψω there
οἱ ο the
ἱερεῖς ιερευς priest
τὰ ο the
ὑπὲρ υπερ over; for
ἀγνοίας αγνοια ignorance
καὶ και and; even
τὰ ο the
ὑπὲρ υπερ over; for
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
ἐκεῖ εκει there
πέψουσι πεσσω the
μαναα μαναα the
παράπαν παραπαν the
μὴ μη not
ἐκφέρειν εκφερω bring out / forth; carry out
εἰς εις into; for
τὴν ο the
αὐλὴν αυλη courtyard; fold
τὴν ο the
ἐξωτέραν εξωτερος outer
τοῦ ο the
ἁγιάζειν αγιαζω hallow
τὸν ο the
λαόν λαος populace; population
46:20
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
זֶ֣ה zˈeh זֶה this
הַ ha הַ the
מָּקֹ֗ום mmāqˈôm מָקֹום place
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יְבַשְּׁלוּ־ yᵊvaššᵊlû- בשׁל boil
שָׁם֙ šˌām שָׁם there
הַ ha הַ the
כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָשָׁ֖ם ʔāšˌām אָשָׁם guilt
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יֹאפוּ֙ yōfˌû אפה bake
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּנְחָ֔ה mminḥˈā מִנְחָה present
לְ lᵊ לְ to
בִלְתִּ֥י viltˌî בֵּלֶת failure
הֹוצִ֛יא hôṣˈî יצא go out
אֶל־ ʔel- אֶל to
הֶ he הַ the
חָצֵ֥ר ḥāṣˌēr חָצֵר court
הַ ha הַ the
חִֽיצֹונָ֖ה ḥˈîṣônˌā חִיצֹון external
לְ lᵊ לְ to
קַדֵּ֥שׁ qaddˌēš קדשׁ be holy
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָֽם׃ ʕˈām עַם people
46:20. et dixit ad me iste est locus ubi coquent sacerdotes pro delicto et pro peccato ubi coquent sacrificium ut non efferant in atrio exteriori et sanctificetur populus
And he said to me: This is the place where the priests shall boil the sin offering, and the trespass offering: where they shall dress the sacrifice, that they may not bring it out into the outward court, and the people be sanctified.
46:20. And he said to me: “This is the place where the priests will cook the offering for sin and the offering for trespasses. Here, they shall cook the sacrifice, so that they need not carry it to the outer court, and so that the people may be sanctified.”
46:20. Then said he unto me, This [is] the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering; that they bear [them] not out into the utter court, to sanctify the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
20. Как видно из предшествующего стиха, вблизи тех комнат, где священники должны были по XLII:13: есть принадлежащие исключительно им части жертвенных животных, находилось и место для кухонь, в которых эти части варились. Дается и перечень жертв, от которых поступали такие части священникам, представленный уже и в XLIV:29; в жертве всесожжения сожигалось все, а к мирной допускались и миряне. Пророк усиливает здесь свою заботу о несообщении священника несвященным до того, что не допускает даже из несения на внешний двор священнейших частей жертвы (как ранее священных одежд - XIII:14; XLIV:19). Особенно сильно выражение: “для освящения народа”, чтобы как-нибудь не освятить народ вынесенной к нему священнейшей частью жертвы. (Вульг. et sanctificelur populus): в XLV:19: точнее, но не так сильно; “чтобы священными одеждами своими не прикасаться к народу”, ср. Лев VIII:31; LXX после “хлебное приношение” (“мана” - см. об. ст. 3) + “весьма”, to parapan, вполне, т. е. съедать все остатки этих жертв.
Adam Clarke: Commentary on the Bible - 1831
46:20: The trespass-offering - Part of this, and of the sin-offering, and the flour-offering was the portion of the priests. See Num 18:9, Num 18:10.
Albert Barnes: Notes on the Bible - 1834
46:20
See M Plan II.
Boil - It was unique to the Paschal lamb, that it was to be eaten roasted. The flesh of the other sacrifices was to be "sodden" or boiled (see Lev 6:28; Sa1 2:13; Ch2 24:14 margin). The "meat-offering" (flour and honey) was baked Lev 2:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:20: boil the trespass: Eze 44:29; Sa1 2:13-15; Ch2 35:13
bake the meat: Lev 2:4-7, Lev 7:1-38
to sanctify: Eze 44:19
Geneva 1599
46:20 Then said he to me, This [is] the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering; that they bear [them] not out into the outer court, (e) to sanctify the people.
(e) That the people should not have to do with those things which belong to the Lord, and think it lawful for them to eat them.
John Gill
46:20 Then said he unto me,.... Declaring what this place was, and what it was for:
this is the place where the priests shall boil the trespass offering, and the sin offering; this was the priests' kitchen, in which they prepared the sacrifices that were to be eaten; and which were typical of Christ, who was made sin, and became a sacrifice for the sins of his people, whether presumptuous ones, or sins of ignorance; the doctrine of whose sacrifice and satisfaction is a principal part of the Gospel ministry; and which should be delivered, not in a raw, crude, and indigested manner; but the Scriptures should be diligently searched into, to get a clear and distinct understanding of it; and these should be constantly meditated on, and thoroughly studied: ministers should examine their doctrine by the word of God before they deliver it; and take heed unto it that it is right, according to the oracles of God, and the proportion of faith; and take care to deliver it in the best manner, not in a cold lukewarm way, but with fervency of spirit; all which may be meant by the boiling of these sacrifices; it seems to design the laborious and diligent employ of Gospel ministers in their studies, preparatory to their public work in the house of God; and suggests that they should not come thither unprepared, and deliver out unpremeditated matter; or set before the Lord's people undigested food; or offer that in the sanctuary of the Lord which cost them no pains or trouble: this place, and so the boiling places in Ezek 46:24, are to be understood of the closets, studies, and places of retirement, where the ministers of the word employ their time and thoughts in preparing for their public ministry; for these were without the sanctuary, on the side of the priests' chambers, and in the corners of the outward court:
where they shall bake the meat offering; or "bread offering" (q); made of fine flour and oil; typical of Christ the bread of God, the food of believers, who is set forth as such to them in the ministry of the Gospel: the baking of this signifies the same as the boiling of the other before; see Lev 2:1,
that they bear them not out in the utter court, to sanctify the people; that they might not be carried through the outer court, where the common people were; lest they should think it was lawful for them to eat of them as Kimchi observes, when they belonged to the priests only; or lest they should touch them, and become holy thereby, and so for the future be employed in sacred service, and obliged to quit the duties of their calling, which would, introduce confusion in the commonwealth; see Hag 2:12, the Targum is,
"lest they be mixed with the people.''
The design seems to be to show, that the doctrine of peace, pardon, atonement, and satisfaction for sin, is only to be preached as belonging to such that truly repent of sin, and believe in Christ; and particularly that the ordinance of the Lord's supper, in which the sacrifice of Christ is held forth and commemorated, is to be administered, not to men in common, but to holy and regenerate persons; to do otherwise would be to cast pearls before swine, and give that which is holy to dogs.
(q) "the minchah."
John Wesley
46:20 The outer court - Where the people were.
46:2146:21: Եւ եհան զիս ՚ի սրահն արտաքին, եւ շրջեցոյց զիս ընդ չորս կողմանս սրահին. եւ ահա գաւիթ առ գաւիթս[13073]. [13073] Ոմանք. Գաւիթք առ գաւիթս։
21 Նա ինձ դուրս բերեց արտաքին գաւիթը, պտտեցրեց գաւթի չորս բոլորը: Ահա տեսայ գաւիթներ ու գաւիթներ՝ սրահի չորս կողմերին:
21 Յետոյ զիս դուրսի գաւիթը հանեց ու գաւիթին չորս անկիւններէն անցուց։ Գաւիթին ամէն մէկ անկիւնը մէկմէկ գաւիթ կար։
Եւ եհան զիս [999]ի սրահն արտաքին, եւ շրջեցոյց զիս ընդ չորս [1000]կողմանս սրահին. եւ ահա գաւիթ առ գաւիթս ընդ չորս կողմանս սրահին:

46:21: Եւ եհան զիս ՚ի սրահն արտաքին, եւ շրջեցոյց զիս ընդ չորս կողմանս սրահին. եւ ահա գաւիթ առ գաւիթս[13073].
[13073] Ոմանք. Գաւիթք առ գաւիթս։
21 Նա ինձ դուրս բերեց արտաքին գաւիթը, պտտեցրեց գաւթի չորս բոլորը: Ահա տեսայ գաւիթներ ու գաւիթներ՝ սրահի չորս կողմերին:
21 Յետոյ զիս դուրսի գաւիթը հանեց ու գաւիթին չորս անկիւններէն անցուց։ Գաւիթին ամէն մէկ անկիւնը մէկմէկ գաւիթ կար։
zohrab-1805▾ eastern-1994▾ western am▾
46:2146:21 И вывел меня на внешний двор, и провел меня по четырем углам двора, и вот, в каждом углу двора еще двор.
46:21 καὶ και and; even ἐξήγαγέν εξαγω lead out; bring out με με me εἰς εις into; for τὴν ο the αὐλὴν αυλη courtyard; fold τὴν ο the ἐξωτέραν εξωτερος outer καὶ και and; even περιήγαγέν περιαγω head around; go around με με me ἐπὶ επι in; on τὰ ο the τέσσαρα τεσσαρες four μέρη μερος part; in particular τῆς ο the αὐλῆς αυλη courtyard; fold καὶ και and; even ἰδοὺ ιδου see!; here I am αὐλὴ αυλη courtyard; fold κατὰ κατα down; by τὸ ο the κλίτος κλιτος the αὐλῆς αυλη courtyard; fold αὐλὴ αυλη courtyard; fold κατὰ κατα down; by τὸ ο the κλίτος κλιτος the αὐλῆς αυλη courtyard; fold
46:21 וַ wa וְ and יֹּוצִיאֵ֗נִי yyôṣîʔˈēnî יצא go out אֶל־ ʔel- אֶל to הֶֽ hˈe הַ the חָצֵר֙ ḥāṣˌēr חָצֵר court הַ ha הַ the חִ֣יצֹנָ֔ה ḥˈîṣōnˈā חִיצֹון external וַ wa וְ and יַּ֣עֲבִירֵ֔נִי yyˈaʕᵃvîrˈēnî עבר pass אֶל־ ʔel- אֶל to אַרְבַּ֖עַת ʔarbˌaʕaṯ אַרְבַּע four מִקְצֹועֵ֣י miqṣôʕˈê מִקְצֹועַ corner post הֶ he הַ the חָצֵ֑ר ḥāṣˈēr חָצֵר court וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold חָצֵר֙ ḥāṣˌēr חָצֵר court בְּ bᵊ בְּ in מִקְצֹ֣עַ miqṣˈōₐʕ מִקְצֹועַ corner post הֶ he הַ the חָצֵ֔ר ḥāṣˈēr חָצֵר court חָצֵ֖ר ḥāṣˌēr חָצֵר court בְּ bᵊ בְּ in מִקְצֹ֥עַ miqṣˌōₐʕ מִקְצֹועַ corner post הֶ he הַ the חָצֵֽר׃ ḥāṣˈēr חָצֵר court
46:21. et eduxit me in atrium exterius et circumduxit me per quattuor angulos atrii et ecce atriolum erat in angulo atrii atriola singula per angulos atriiAnd he brought me into the outward court, and he led me about by the four corners of the court: and behold there was a little court in the corner of the court, to every corner of the court there was a little court.
21. Then he brought me forth into the outer court, and caused me to pass by the four corners of the court; and behold, in every corner of the court there was a court.
46:21. And he led me away to the outer court, and he led me around by the four corners of the court. And behold, there was a little atrium at the corner of the court; a little atrium was at each corner of the court.
46:21. Then he brought me forth into the utter court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court [there was] a court.
Then he brought me forth into the utter court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court [there was] a court:

46:21 И вывел меня на внешний двор, и провел меня по четырем углам двора, и вот, в каждом углу двора еще двор.
46:21
καὶ και and; even
ἐξήγαγέν εξαγω lead out; bring out
με με me
εἰς εις into; for
τὴν ο the
αὐλὴν αυλη courtyard; fold
τὴν ο the
ἐξωτέραν εξωτερος outer
καὶ και and; even
περιήγαγέν περιαγω head around; go around
με με me
ἐπὶ επι in; on
τὰ ο the
τέσσαρα τεσσαρες four
μέρη μερος part; in particular
τῆς ο the
αὐλῆς αυλη courtyard; fold
καὶ και and; even
ἰδοὺ ιδου see!; here I am
αὐλὴ αυλη courtyard; fold
κατὰ κατα down; by
τὸ ο the
κλίτος κλιτος the
αὐλῆς αυλη courtyard; fold
αὐλὴ αυλη courtyard; fold
κατὰ κατα down; by
τὸ ο the
κλίτος κλιτος the
αὐλῆς αυλη courtyard; fold
46:21
וַ wa וְ and
יֹּוצִיאֵ֗נִי yyôṣîʔˈēnî יצא go out
אֶל־ ʔel- אֶל to
הֶֽ hˈe הַ the
חָצֵר֙ ḥāṣˌēr חָצֵר court
הַ ha הַ the
חִ֣יצֹנָ֔ה ḥˈîṣōnˈā חִיצֹון external
וַ wa וְ and
יַּ֣עֲבִירֵ֔נִי yyˈaʕᵃvîrˈēnî עבר pass
אֶל־ ʔel- אֶל to
אַרְבַּ֖עַת ʔarbˌaʕaṯ אַרְבַּע four
מִקְצֹועֵ֣י miqṣôʕˈê מִקְצֹועַ corner post
הֶ he הַ the
חָצֵ֑ר ḥāṣˈēr חָצֵר court
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
חָצֵר֙ ḥāṣˌēr חָצֵר court
בְּ bᵊ בְּ in
מִקְצֹ֣עַ miqṣˈōₐʕ מִקְצֹועַ corner post
הֶ he הַ the
חָצֵ֔ר ḥāṣˈēr חָצֵר court
חָצֵ֖ר ḥāṣˌēr חָצֵר court
בְּ bᵊ בְּ in
מִקְצֹ֥עַ miqṣˌōₐʕ מִקְצֹועַ corner post
הֶ he הַ the
חָצֵֽר׃ ḥāṣˈēr חָצֵר court
46:21. et eduxit me in atrium exterius et circumduxit me per quattuor angulos atrii et ecce atriolum erat in angulo atrii atriola singula per angulos atrii
And he brought me into the outward court, and he led me about by the four corners of the court: and behold there was a little court in the corner of the court, to every corner of the court there was a little court.
46:21. And he led me away to the outer court, and he led me around by the four corners of the court. And behold, there was a little atrium at the corner of the court; a little atrium was at each corner of the court.
46:21. Then he brought me forth into the utter court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court [there was] a court.
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
21. “В каждом углу двора еще двор”, отгороженное стеною (ст. 23) пространство; по плану 3: К, К, К, К; букв.: “двор в углу двора двор в углу двора” повторение разделительное как в I:23; отсюда LXX: “и се двор по глам двора (ст. 22). По глу двор”.
Albert Barnes: Notes on the Bible - 1834
46:21
See K. Plan II.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:21: in every corner of the court there was a court: Heb. a court in the corner of a court; and a court in a corner of a court, Eze 46:21
John Gill
46:21 Then he brought me forth into the utter court,.... From the holy chambers of the priests, and from viewing the place where they boiled the sacrifices, and baked the meat offering:
and caused me to pass by the four corners of the court; in each of the four corners of the outward court there was another court; signifying that there will be courts or churches in the several parts of the world in the latter day.
John Wesley
46:21 A court - A smaller court made up on the outer sides with the walls of the greater square, and on the inside made with two walls, the one forty cubits long, the other thirty cubits broad.
46:2246:22: ընդ չորս կողմանս սրահին։ Գաւթին փոքու՝ քառասուն կանգուն երկայնութիւն. եւ երեսուն կանգուն լայնութիւն. մի չափ էր չորեցունց[13074]։ [13074] Ոմանք. Յերկայնութիւն, եւ ՚ի լայնութիւն երեսուն կան՛՛։
22 Փոքր գաւիթը քառասուն կանգուն երկարութիւն եւ երեսուն կանգուն լայնութիւն ունէր: Չորսն էլ մի չափի էին, չորսի շուրջն էլ պատշգամբներ կային:
22 Գաւիթին չորս անկիւններուն մէջ քառասուն կանգուն երկայնութեամբ ու երեսուն՝ լայնութեամբ բոլորակաձեւ գոցուած* գաւիթներ կային. չորսին չափը մէկ էր։
Գաւթին փոքու քառասուն կանգուն երկայնութիւն եւ երեսուն կանգուն լայնութիւն, մի չափ էր չորեցունց:

46:22: ընդ չորս կողմանս սրահին։ Գաւթին փոքու՝ քառասուն կանգուն երկայնութիւն. եւ երեսուն կանգուն լայնութիւն. մի չափ էր չորեցունց[13074]։
[13074] Ոմանք. Յերկայնութիւն, եւ ՚ի լայնութիւն երեսուն կան՛՛։
22 Փոքր գաւիթը քառասուն կանգուն երկարութիւն եւ երեսուն կանգուն լայնութիւն ունէր: Չորսն էլ մի չափի էին, չորսի շուրջն էլ պատշգամբներ կային:
22 Գաւիթին չորս անկիւններուն մէջ քառասուն կանգուն երկայնութեամբ ու երեսուն՝ լայնութեամբ բոլորակաձեւ գոցուած* գաւիթներ կային. չորսին չափը մէկ էր։
zohrab-1805▾ eastern-1994▾ western am▾
46:2246:22 Во всех четырех углах двора были покрытые дворы в сорок {локтей} длины и тридцать ширины, одной меры во всех четырех углах.
46:22 ἐπὶ επι in; on τὰ ο the τέσσαρα τεσσαρες four κλίτη κλιτος the αὐλῆς αυλη courtyard; fold αὐλὴ αυλη courtyard; fold μικρά μικρος little; small μῆκος μηκος length πηχῶν πηχυς forearm; foot and a half τεσσαράκοντα τεσσαρακοντα forty καὶ και and; even εὖρος ευρος forearm; foot and a half τριάκοντα τριακοντα thirty μέτρον μετρον measure ἓν εις.1 one; unit ταῖς ο the τέσσαρσιν τεσσαρες four
46:22 בְּ bᵊ בְּ in אַרְבַּ֜עַת ʔarbˈaʕaṯ אַרְבַּע four מִקְצֹעֹ֤ות miqṣōʕˈôṯ מִקְצֹועַ corner post הֶֽ hˈe הַ the חָצֵר֙ ḥāṣˌēr חָצֵר court חֲצֵרֹ֣ות ḥᵃṣērˈôṯ חָצֵר court קְטֻרֹ֔ות qᵊṭurˈôṯ קְטֻרֹות [uncertain] אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four אֹ֔רֶךְ ʔˈōreḵ אֹרֶךְ length וּ û וְ and שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three רֹ֑חַב rˈōḥav רֹחַב breadth מִדָּ֣ה middˈā מִדָּה measured stretch אַחַ֔ת ʔaḥˈaṯ אֶחָד one לְ lᵊ לְ to אַרְבַּעְתָּ֖ם ʔarbaʕtˌām אַרְבַּע four מְׄהֻׄקְׄצָׄעֹֽׄוׄתׄ׃ mᵊˈhˈuqˈṣˈāʕˈôˈṯ קצע cut off
46:22. in quattuor angulos atrii atriola disposita quadraginta cubitorum per longum et triginta per latum mensurae unius quattuor erantIn the four corners of the court were little courts disposed, forty cubits long, and thirty broad, all the four were of one measure.
22. In the four corners of the court there were courts enclosed, forty long and thirty broad: these four in the corners were of one measure.
46:22. At the four corners of the court, little atriums were positioned, forty cubits in length, and thirty in width; each of the four were of the same measure.
46:22. In the four corners of the court [there were] courts joined of forty [cubits] long and thirty broad: these four corners [were] of one measure.
In the four corners of the court [there were] courts joined of forty [cubits] long and thirty broad: these four corners [were] of one measure:

46:22 Во всех четырех углах двора были покрытые дворы в сорок {локтей} длины и тридцать ширины, одной меры во всех четырех углах.
46:22
ἐπὶ επι in; on
τὰ ο the
τέσσαρα τεσσαρες four
κλίτη κλιτος the
αὐλῆς αυλη courtyard; fold
αὐλὴ αυλη courtyard; fold
μικρά μικρος little; small
μῆκος μηκος length
πηχῶν πηχυς forearm; foot and a half
τεσσαράκοντα τεσσαρακοντα forty
καὶ και and; even
εὖρος ευρος forearm; foot and a half
τριάκοντα τριακοντα thirty
μέτρον μετρον measure
ἓν εις.1 one; unit
ταῖς ο the
τέσσαρσιν τεσσαρες four
46:22
בְּ bᵊ בְּ in
אַרְבַּ֜עַת ʔarbˈaʕaṯ אַרְבַּע four
מִקְצֹעֹ֤ות miqṣōʕˈôṯ מִקְצֹועַ corner post
הֶֽ hˈe הַ the
חָצֵר֙ ḥāṣˌēr חָצֵר court
חֲצֵרֹ֣ות ḥᵃṣērˈôṯ חָצֵר court
קְטֻרֹ֔ות qᵊṭurˈôṯ קְטֻרֹות [uncertain]
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
אֹ֔רֶךְ ʔˈōreḵ אֹרֶךְ length
וּ û וְ and
שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three
רֹ֑חַב rˈōḥav רֹחַב breadth
מִדָּ֣ה middˈā מִדָּה measured stretch
אַחַ֔ת ʔaḥˈaṯ אֶחָד one
לְ lᵊ לְ to
אַרְבַּעְתָּ֖ם ʔarbaʕtˌām אַרְבַּע four
מְׄהֻׄקְׄצָׄעֹֽׄוׄתׄ׃ mᵊˈhˈuqˈṣˈāʕˈôˈṯ קצע cut off
46:22. in quattuor angulos atrii atriola disposita quadraginta cubitorum per longum et triginta per latum mensurae unius quattuor erant
In the four corners of the court were little courts disposed, forty cubits long, and thirty broad, all the four were of one measure.
46:22. At the four corners of the court, little atriums were positioned, forty cubits in length, and thirty in width; each of the four were of the same measure.
46:22. In the four corners of the court [there were] courts joined of forty [cubits] long and thirty broad: these four corners [were] of one measure.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. “Покрытые”, евр. кетурот - необъяснимое ap. leg. Tapг., и Пеш. производят от арам, корня связывать, заключать, - замкнутые (стеною 23: ст.) дворы; в Талмуде: непокрытые (лишняя о дворе добавка); LXX читали кетанот - “малые”, Вульг. disposita; вероятнее первое и никак не рус. пер. Созвучно с “дым”; “всегда дымящиеся” (Шредер). - “Углах” соотв. евр. мехукцаот - арам. фор. прич Гоф. от корня “угол”: выведенные углом? поставленные по углам? четырехугольные? Мазореты как подозрительное отмечают puncta extraordinaria; LXX, Пеш., Вульг. не читают. Нач. ст. в слав. “По углу двор”, см. объяснение 21: ст.
Albert Barnes: Notes on the Bible - 1834
46:22
courts joined - enclosed courts, and entered by doors in the walls, which shut them out from the great court. The marginal rendering, "made with chimnies," is based upon another interpretation of the word.
These four corners - Or, "these four corner-courts were of one measure."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:22: court: These court in the corners of the outer court, or court of the people, appear to have been a kind of uncovered apartments, surrounded with little chambers for the cooks, and used for dressing the peace offerings of the people. On these their families and friends feasted; and portions were sent to the poor, the widow, and the orphan; and thus the spirit of devotion preserved the spirit of mercy, charity, and benevolence, in the land.
joined: or, made with chimneys
corners: Heb. cornered, Eze 46:22
John Gill
46:22 In the four corners of the court there were courts joined,.... To the side walls of the outward court, which met in right angles: or, "were made with chimneys" (r), as some render it; that the smoke of the fire of the kitchens in them, and the steam of the boiled flesh, might ascend through them. So the Jewish writers, as Jarchi and Kimchi, from the Misnah (s), generally interpret the word, that these courts were made so as to let out the smoke, and were not roofed or floored over (t); and in which treatise and also by Maimonides (u); the uses of them in the second temple are observed: for in answer to the question, what do they serve for? it is said, at the southeast was the chamber of the Nazarites, where they boiled their peace offerings, and shaved their hair, and put them under the pot; at the northeast was the wood chamber, where the priests that had blemishes wormed the wood; and any wood, in which a worm was found, was rejected from the altar: at the northwest was the chamber of the lepers: of that which was at the southwest, saith R. Eliezer Ben Jacob, I have forgot (some render it found) of what use it is; but Abba Saul says, there they put the wine and oil, wherefore it was called the oil chamber. These four chambers, according to the same treatise, were in the four corners of the court of the women, and consisted of forty cubits long, but were not roofed; and so, they say, they will be in future time, according to this passage of Scripture. These places, as Dr. Lightfoot (w) observes, are called by the prophet "courts", and in everyone of them places to boil the sacrifices in; and yet they are allotted to other uses in the Misnah, and which seem to require that they should be roofed; all which may consist together, he says: for, grant everyone of these spaces to be built within, with chambers round about, there might be very fair chambers, and yet a good handsome open court in the middle; at either end chambers of ten cubits broad, and yet an open space of twenty cubits between; and on either side chambers of seven or eight cubits broad, and yet an open space of fourteen or sixteen cubits between: thus therefore, adds he, it seems to be, that there were fair chambers round about, which were roofed over as other buildings; and in the middle was an open court, round about which were boiling ranges, whose chimneys went up in the inner walls of the chambers, or the walls to the open place: thus the inner court served for boiling places, and the rooms round about for other uses; see the two following verses. The measure of the courts were,
of forty cubits long, and thirty broad; an oblong quadrangle:
these four corners were of one measure; the courts that were in these four corners were, of the same measure, as to length and breadth; denoting the equality of Gospel churches, being of the same faith, order and discipline, power and authority.
(r) "atria caminata", Junius & Tremellius, Polanus, Cocceius; "fumosa", Tigurine version, Castalio; "fumigata", Starckius. (s) Middot, c. 2. sect. 5. (t) Maimon. & Bartenora in ib. (u) Hilchot Beth Habechira, c. 5. sect. 8. (w) Prospect of the Temple, c. 18. p. 1092, 1093.
Robert Jamieson, A. R. Fausset and David Brown
46:22 courts joined--FAIRBAIRN translates, "roofed" or "vaulted." But these cooking apartments seem to have been uncovered, to let the smoke and smell of the meat the more easily pass away. They were "joined" or "attached" to the walls of the courts at the corners of the latter [MENOCHIUS].
46:2346:23: Եւ պատշգամք շուրջանակի զչորեքումբք. եւ խոհակերոցք շինեալք ՚ի ներքոյ պատշգամացն շուրջանակի։
23 Խոհանոցներ էլ կային պատշգամբի տակ, չորս կողմերին:
23 Անոնց չորսին ալ բոլորտիքը, շէնքերու շարք մը կար ու այն շարքին տակ բոլորակաձեւ կրակարաններ շինուած էին։
Եւ պատշգամք շուրջանակի զչորեքումբք, եւ խոհակերոցք շինեալք ի ներքոյ պատշգամացն շուրջանակի:

46:23: Եւ պատշգամք շուրջանակի զչորեքումբք. եւ խոհակերոցք շինեալք ՚ի ներքոյ պատշգամացն շուրջանակի։
23 Խոհանոցներ էլ կային պատշգամբի տակ, չորս կողմերին:
23 Անոնց չորսին ալ բոլորտիքը, շէնքերու շարք մը կար ու այն շարքին տակ բոլորակաձեւ կրակարաններ շինուած էին։
zohrab-1805▾ eastern-1994▾ western am▾
46:2346:23 И кругом всех их четырех стены, а у стен сделаны очаги кругом.
46:23 καὶ και and; even ἐξέδραι εξεδρα circling; in a circle ἐν εν in αὐταῖς αυτος he; him κύκλῳ κυκλω circling; in a circle ταῖς ο the τέσσαρσιν τεσσαρες four καὶ και and; even μαγειρεῖα μαγειρειον happen; become ὑποκάτω υποκατω underneath τῶν ο the ἐξεδρῶν εξεδρα circling; in a circle
46:23 וְ wᵊ וְ and ט֨וּר ṭˌûr טוּר row סָבִ֥יב sāvˌîv סָבִיב surrounding בָּהֶ֛ם bāhˈem בְּ in סָבִ֖יב sāvˌîv סָבִיב surrounding לְ lᵊ לְ to אַרְבַּעְתָּ֑ם ʔarbaʕtˈām אַרְבַּע four וּ û וְ and מְבַשְּׁלֹ֣ות mᵊvaššᵊlˈôṯ מְבַשְּׁלֹות cooking places עָשׂ֔וּי ʕāśˈûy עשׂה make מִ mi מִן from תַּ֥חַת ttˌaḥaṯ תַּחַת under part הַ ha הַ the טִּירֹ֖ות ṭṭîrˌôṯ טִירָה encampment סָבִֽיב׃ sāvˈîv סָבִיב surrounding
46:23. et paries per circuitum ambiens quattuor atriola et culinae fabricatae erant subter porticus per gyrumAnd there was a wall round about compassing the four little courts, and there were kitchens built under the rows round about.
23. And there was a row round about in them, round about the four, and it was made with boiling places under the rows round about.
46:23. And there was a wall all around, encircling the four little atriums. And kitchens had been constructed under the porticos on all sides.
46:23. And [there was] a row [of building] round about in them, round about them four, and [it was] made with boiling places under the rows round about.
And [there was] a row [of building] round about in them, round about them four, and [it was] made with boiling places under the rows round about:

46:23 И кругом всех их четырех стены, а у стен сделаны очаги кругом.
46:23
καὶ και and; even
ἐξέδραι εξεδρα circling; in a circle
ἐν εν in
αὐταῖς αυτος he; him
κύκλῳ κυκλω circling; in a circle
ταῖς ο the
τέσσαρσιν τεσσαρες four
καὶ και and; even
μαγειρεῖα μαγειρειον happen; become
ὑποκάτω υποκατω underneath
τῶν ο the
ἐξεδρῶν εξεδρα circling; in a circle
46:23
וְ wᵊ וְ and
ט֨וּר ṭˌûr טוּר row
סָבִ֥יב sāvˌîv סָבִיב surrounding
בָּהֶ֛ם bāhˈem בְּ in
סָבִ֖יב sāvˌîv סָבִיב surrounding
לְ lᵊ לְ to
אַרְבַּעְתָּ֑ם ʔarbaʕtˈām אַרְבַּע four
וּ û וְ and
מְבַשְּׁלֹ֣ות mᵊvaššᵊlˈôṯ מְבַשְּׁלֹות cooking places
עָשׂ֔וּי ʕāśˈûy עשׂה make
מִ mi מִן from
תַּ֥חַת ttˌaḥaṯ תַּחַת under part
הַ ha הַ the
טִּירֹ֖ות ṭṭîrˌôṯ טִירָה encampment
סָבִֽיב׃ sāvˈîv סָבִיב surrounding
46:23. et paries per circuitum ambiens quattuor atriola et culinae fabricatae erant subter porticus per gyrum
And there was a wall round about compassing the four little courts, and there were kitchens built under the rows round about.
46:23. And there was a wall all around, encircling the four little atriums. And kitchens had been constructed under the porticos on all sides.
46:23. And [there was] a row [of building] round about in them, round about them four, and [it was] made with boiling places under the rows round about.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. “Стены”, евр. тур, соб. ряд в 3: Цар VI:36; VII:4, 12: о рядах камней. LXX exedrai, преграда. Главное назначение этих стен - устройство в них очагов. “У”, евр. такат, под, как у LХХ и В.; очаги были, может быть, подземные.
Adam Clarke: Commentary on the Bible - 1831
46:23: It was made with boiling places - These were uncovered apartments, where they kept fires for dressing those parts of the peace-offerings, which were made in the temple by individuals through a principle of devotion. On these their families and their friends feasted; and portions were sent to the poor, the widows, and the orphans. And thus the spirit of devotion was the means of preserving the spirit of mercy, charity, and benevolence in the land. How true is that word, "Godliness is profitable for all things."
John Gill
46:23 And there was a row of building round about in them,.... Within the courts, not on the outside of them: these were either chambers to eat the sacrifices in when boiled; or they were sheds which covered the cooks, and the meat they were boiling, from the rain, &c.: the Targum renders it,
"and walls were made to them round about;''
to the court: and so Jarchi and Kimchi interpret this row of building of a stone wall:
round about them four; the four courts at the four corners:
and it was made with boiling places under the rows round about; under these rows of building, chambers or sheds; or under these stone walls were furnaces, and coppers, and caldrons, set on them, for the boiling of the sacrifices.
John Wesley
46:23 A row of building - A range of building on the inside of the walls of the lesser courts. Four - Four courts in the four corners.
Robert Jamieson, A. R. Fausset and David Brown
46:23 boiling places--boilers.
under the rows--At the foot of the rows, that is, in the lowest part of the walls, were the places for boiling made.
The happy fruit to the earth at large of God's dwelling with Israel in holy fellowship is that the blessing is no longer restricted to the one people and locality, but is to be diffused with comprehensive catholicity through the whole world. So the plant from the cedar of Lebanon is represented as gathering under its shelter "all fowl of every wing" (Ezek 17:23). Even the desert places of the earth shall be made fruitful by the healing waters of the Gospel (compare Is 35:1).
46:2446:24: Եւ ասէ ցիս. Ա՛յս տունք են խոհակերաց, ուր հասուցանիցեն պաշտօնեայքն տանն զզենլիս ժողովրդեանն։
24 Նա ինձ ասաց. «Սրանք խոհանոցներ են, ուր տաճարի սպասաւորները ժողովրդի մատուցած զոհերի միսն են եփում»:
24 Ու ինծի ըսաւ. «Ասոնք խոհանոցներն են, ուր տաճարին պաշտօնեաները ժողովուրդին զոհը պիտի եփեն»։
Եւ ասէ ցիս. Այս տունք են խոհակերաց` ուր հասուցանիցեն պաշտօնեայքն տանն զզենլիս ժողովրդեանն:

46:24: Եւ ասէ ցիս. Ա՛յս տունք են խոհակերաց, ուր հասուցանիցեն պաշտօնեայքն տանն զզենլիս ժողովրդեանն։
24 Նա ինձ ասաց. «Սրանք խոհանոցներ են, ուր տաճարի սպասաւորները ժողովրդի մատուցած զոհերի միսն են եփում»:
24 Ու ինծի ըսաւ. «Ասոնք խոհանոցներն են, ուր տաճարին պաշտօնեաները ժողովուրդին զոհը պիտի եփեն»։
zohrab-1805▾ eastern-1994▾ western am▾
46:2446:24 И сказал мне: >.
46:24 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me οὗτοι ουτος this; he οἱ ο the οἶκοι οικος home; household τῶν ο the μαγειρείων μαγειρειον who; what ἑψήσουσιν εψω there οἱ ο the λειτουργοῦντες λειτουργεω employed; minister τῷ ο the οἴκῳ οικος home; household τὰ ο the θύματα θυμα the λαοῦ λαος populace; population
46:24 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֵלָ֑י ʔēlˈāy אֶל to אֵ֚לֶּה ˈʔēlleh אֵלֶּה these בֵּ֣ית bˈêṯ בַּיִת house הַֽ hˈa הַ the מְבַשְּׁלִ֔ים mᵊvaššᵊlˈîm בשׁל boil אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] יְבַשְּׁלוּ־ yᵊvaššᵊlû- בשׁל boil שָׁ֛ם šˈām שָׁם there מְשָׁרְתֵ֥י mᵊšārᵊṯˌê שׁרת serve הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house אֶת־ ʔeṯ- אֵת [object marker] זֶ֥בַח zˌevaḥ זֶבַח sacrifice הָ hā הַ the עָֽם׃ ʕˈām עַם people
46:24. et dixit ad me haec est domus culinarum in qua coquent ministri domus Domini victimas populiAnd he said to me: This is the house of the kitchens wherein the ministers of the house of the Lord shall boil the victims of the people.
24. Then said he unto me, These are the boiling houses, where the ministers of the house shall boil the sacrifice of the people.
46:24. And he said to me: “This is the house of the kitchens, in which the ministers of the house of the Lord will cook the victims of the people.”
46:24. Then said he unto me, These [are] the places of them that boil, where the ministers of the house shall boil the sacrifice of the people.
Then said he unto me, These [are] the places of them that boil, where the ministers of the house shall boil the sacrifice of the people:

46:24 И сказал мне: <<вот поварни, в которых служители храма варят жертвы народные>>.
46:24
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
οὗτοι ουτος this; he
οἱ ο the
οἶκοι οικος home; household
τῶν ο the
μαγειρείων μαγειρειον who; what
ἑψήσουσιν εψω there
οἱ ο the
λειτουργοῦντες λειτουργεω employed; minister
τῷ ο the
οἴκῳ οικος home; household
τὰ ο the
θύματα θυμα the
λαοῦ λαος populace; population
46:24
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֵלָ֑י ʔēlˈāy אֶל to
אֵ֚לֶּה ˈʔēlleh אֵלֶּה these
בֵּ֣ית bˈêṯ בַּיִת house
הַֽ hˈa הַ the
מְבַשְּׁלִ֔ים mᵊvaššᵊlˈîm בשׁל boil
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
יְבַשְּׁלוּ־ yᵊvaššᵊlû- בשׁל boil
שָׁ֛ם šˈām שָׁם there
מְשָׁרְתֵ֥י mᵊšārᵊṯˌê שׁרת serve
הַ ha הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
אֶת־ ʔeṯ- אֵת [object marker]
זֶ֥בַח zˌevaḥ זֶבַח sacrifice
הָ הַ the
עָֽם׃ ʕˈām עַם people
46:24. et dixit ad me haec est domus culinarum in qua coquent ministri domus Domini victimas populi
And he said to me: This is the house of the kitchens wherein the ministers of the house of the Lord shall boil the victims of the people.
46:24. And he said to me: “This is the house of the kitchens, in which the ministers of the house of the Lord will cook the victims of the people.”
46:24. Then said he unto me, These [are] the places of them that boil, where the ministers of the house shall boil the sacrifice of the people.
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
24. “Служители храма” - левиты: XLIV:11: и д. ср. 15. “Жертвы”, евр. зевах наиточнее слав. “заколения” (греч. qumata), но разумеются только мирные жертвы, от которых можно было есть народу. Ср. 1: Цар II:13: и д.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:24: Eze 46:20; Mat 24:45; Joh 21:15-17; Pe1 5:2
John Gill
46:24 Then said he unto me, these are the places of them that boil,.... The kitchens, in which those whose business it was to boil the sacrifices did it; and who they were are next declared:
where the ministers of the house shall boil the sacrifice of the people; these seem to be the Levites, as distinct from the priests before mentioned; though in this prophecy they are both used of the same persons; see Ezek 44:15, the sacrifice of the people were the peace offerings, which the people might eat of, but were first to be boiled; typical of peace and reconciliation made by Christ, held forth in the ministry of the word, called from thence the word of reconciliation: of the boiling of sacrifices; see Gill on Ezek 44:15. The Targum is,
"the holy sacrifices of the people;''
see Rom 12:1.