Ezekiel 46
Commentary from 1 father
And the prince shall enter by the way of the porch of the inner gate, and shall stand at the entrance of the gate, and the priests shall prepare his whole-burnt-offerings and his peace-offerings, and he shall worship at the entrance of the gate: then shall he come forth; but the gate shall not be shut till evening.
καὶ εἰσελεύσεται ὁ ἀφηγούμενος κατὰ τὴν ὁδὸν τοῦ αἰλὰμ τῆς πύλης τῆς ἔσωθεν καὶ στήσεται ἐπὶ τὰ πρόθυρα τῆς πύλης, καὶ ποιήσουσιν οἱ ἱερεῖς τὰ ὁλοκαυτώματα αὐτοῦ καὶ τὰ τοῦ σωτηρίου αὐτοῦ·
И҆ вни́детъ старѣ́йшина по пꙋтѝ є҆ла́ма {притво́ра} вра́тъ внѣ́шнихъ и҆ да ста́нетъ ᲂу҆ преддве́рїѧ вра́тъ, и҆ да сотворѧ́тъ жерцы̀ всесожжє́нїѧ є҆гѡ̀ и҆ ꙗ҆̀же спасе́нїѧ є҆гѡ̀:
And the people of the land shall worship at the entrance of that gate, both on the sabbaths and at the new moons, before the Lord.
καὶ προσκυνήσει ἐπὶ τοῦ προθύρου τῆς πύλης καὶ ἐξελεύσεται καὶ ἡ πύλη οὐ μὴ κλεισθῇ ἕως ἑσπέρας. καὶ προσκυνήσει ὁ λαὸς τῆς γῆς κατὰ τὰ πρόθυρα τῆς πύλης ἐκείνης ἐν τοῖς σαββάτοις καὶ ἐν ταῖς νουμηνίαις ἐναντίον Κυρίου.
и҆ да покло́нитсѧ ᲂу҆ преддве́рїѧ вра́тъ и҆ и҆зы́детъ, врата́ же да не заключа́тсѧ до ве́чера, и҆ да покланѧ́ютсѧ лю́дїе землѝ ᲂу҆ преддве́рїѧ вра́тъ тѣ́хъ въ сꙋббѡ̑ты и҆ въ новомⷭ҇чїѧ пред̾ гдⷭ҇емъ.
And the prince shall offer whole-burnt-offerings to the Lord on the sabbath-day, six lambs without blemish, and a ram without blemish;
καὶ τὰ ὁλοκαυτώματα προσοίσει ὁ ἀφηγούμενος τῷ Κυρίῳ· ἐν τῇ ἡμέρᾳ τῶν σαββάτων ἓξ ἀμνοὺς ἀμώμους καὶ κριὸν ἄμωμον
И҆ всесожжє́нїѧ да принесе́тъ старѣ́йшина въ де́нь сꙋббѡ́тный гдⷭ҇еви, ше́сть а҆́гнцєвъ непоро́чныхъ и҆ ѻ҆вна̀ непоро́чна,
and a freewill-offering, a meat-offering for the ram, and a meat-offering for the lambs, the gift of his hand, and a hin of oil for the meat-offering.
καὶ μαναὰ πέμμα τῷ κριῷ καὶ τοῖς ἀμνοῖς θυσίαν δόμα χειρὸς αὐτοῦ, καὶ ἐλαίου τὸ εἲν τῷ πέμματι.
и҆ манаꙋ̀ {да́ръ}, ѡ҆прѣсно́къ ѻ҆внꙋ̀, и҆ а҆́гнцємъ же́ртвꙋ, да́ръ рꙋкѝ своеѧ̀, и҆ є҆ле́а і҆́нъ ѡ҆прѣсно́кꙋ.
And on the day of the new moon a calf without blemish, and six lambs, and there shall be a ram without blemish;
καὶ ἐν τῇ ἡμέρᾳ τῆς νουμηνίας μόσχον ἄμωμον καὶ ἓξ ἀμνούς, καὶ κριὸς ἄμωμος ἔσται,
И҆ въ де́нь новомⷭ҇чїѧ теле́цъ ѿ ста́да непоро́ченъ и҆ ше́сть а҆́гнцєвъ и҆ ѻ҆ве́нъ непоро́ченъ да бꙋ́детъ,
and a meat-offering for the ram, and there shall be a meat-offering for the calf as a freewill-offering, and for the lambs, according as his hand can furnish, and [there shall be] a hin of oil for the cake.
καὶ πέμμα τῷ κριῷ καὶ πέμμα τῷ μόσχῳ ἔσται μαναά, καὶ τοῖς ἀμνοῖς καθὼς ἂν ἐκποιῇ ἡ χεὶρ αὐτοῦ, καὶ ἐλαίου τὸ εἲν τῷ πέμματι.
и҆ ѡ҆прѣсно́къ тельцꙋ̀ и҆ ѡ҆прѣсно́къ ѻ҆внꙋ̀ да бꙋ́детъ манаа̀, и҆ а҆́гнцємъ, ꙗ҆́коже пости́гнетъ рꙋка̀ є҆гѡ̀, и҆ ма́сла і҆́нъ ѡ҆прѣсно́кꙋ.
And when the prince goes in, he shall go in by the way of the porch of the gate, and he shall go forth by the way of the gate.
καὶ ἐν τῷ εἰσπορεύεσθαι τὸν ἀφηγούμενον κατὰ τὴν ὁδὸν τοῦ αἰλὰμ τῆς πύλης εἰσελεύσεται καὶ κατὰ τὴν ὁδὸν τῆς πύλης ἐξελεύσεται.
И҆ є҆гда̀ вхо́дитъ старѣ́йшина, по пꙋтѝ є҆ла́ма вра́тъ да вни́детъ и҆ по пꙋтѝ вра́тъ да и҆зы́детъ.
(Verse 8) When the prince enters, he shall enter through the gateway vestibule and exit through the same way. That prince, of whom it was said above, 'And the prince will enter through the way of the outer gate, and through the same gate he will enter and exit' (John 10), has free will and the power to lay down his life and take it up again. And when he comes to us or ascends to the heavens, he exercises the same authority of his majesty. Finally, he does not seek markets, nor solemnities, nor does he observe any difference in days: because every time is a celebration for him.
Commentary on Ezekiel
And whenever the people of the land shall go in before the Lord at the feasts, he that goes in by the way of the north gate to worship shall go forth by the way of the south gate; and he that goes in by the way of the south gate shall go forth by the way of the north gate: he shall not return by the gate by which he entered, but he shall go forth opposite it.
καὶ ὅταν εἰσπορεύηται ὁ λαὸς τῆς γῆς ἐναντίον Κυρίου ἐν ταῖς ἑορταῖς, ὁ εἰσπορευόμενος κατὰ τὴν ὁδὸν τῆς πύλης τῆς βλεπούσης πρὸς βορρᾶν προσκυνεῖν ἐξελεύσεται κατὰ τὴν ὁδὸν τῆς πύλης τῆς πρὸς νότον, καὶ ὁ εἰσπορευόμενος κατὰ τὴν ὁδὸν τῆς πύλης τῆς πρὸς νότον ἐξελεύσεται κατὰ τὴν ὁδὸν τῆς πύλης τῆς πρὸς βορρᾶν· οὐκ ἀναστρέψει κατὰ τὴν πύλην, εἰς ἣν εἰσελήλυθεν, ἀλλ’ ἢ κατ’ εὐθὺ αὐτῆς ἐξελεύσεται.
И҆ є҆гда̀ вхо́дѧтъ лю́дїе землѝ пред̾ гдⷭ҇а въ пра́здники, входѧ́щїи по пꙋтѝ вра́тъ зрѧ́щихъ на сѣ́веръ поклони́тисѧ, да и҆схо́дѧтъ по пꙋтѝ вра́тъ ꙗ҆̀же на ю҆́гъ: и҆ и҆̀же вхо́дѧтъ по пꙋтѝ вра́тъ ꙗ҆̀же на ю҆́гъ, да и҆схо́дѧтъ по пꙋтѝ вра́тъ ꙗ҆̀же на сѣ́веръ, да не возвраща́ютсѧ во врата̀, и҆́миже внидо́ша, но прѧ́мѡ и҆̀мъ да и҆зы́дꙋтъ.
(Verse 9) And when the people of the land enter in the presence of the Lord on the appointed festivals, the one who enters through the north gate to worship shall exit through the south gate, and the one who enters through the south gate shall exit through the north gate. They shall not return through the gate they entered, but rather shall exit opposite it. But the people only enter and exit the markets and solemnities: and not through the same path, but through one and then another. For it is written: And when the people of the land enter before the Lord in solemnities: let the one who entered through the North gate to worship, exit through the way of the South gate, and let the one who entered through the South gate, exit through the way of the North gate: he shall not return through the gate by which he entered, but he shall exit opposite to it. This is not only commanded to those who depart from Sodom, and it is said to them: Do not look back (Gen. XIX, 17); nor to those who put their hand to the plow, so that they do not look at the things that are behind them: but even to those who are established in the house of the Lord, they are commanded not to look back and turn to the needy and weak elements, and being initiated in the spirit, to be consumed (or consumed) by the flesh ((Al. consumed)): but to proceed also from spiritual things to greater things, and to say with the Apostle: Forgetting the past, and extending myself towards the things that are before (Phil. III, 13): so that they may not know in part and prophesy in part, but may come to perfection according to the perfection that human nature can achieve, so that we understand that Gospel saying: So you also, when you have done everything you were commanded to do, should say, 'We are unworthy servants; we have only done our duty' (Luke XVII, 10). And the Apostle in the same Epistle speaks of two perfections: for he writes as if he were imperfect: Not as though I have already attained, or were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus (Philippians 3:13). And immediately he speaks as if he were perfect: Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Therefore, let us understand this: however many of us are perfect, let us know this. For how can the statement stand, that the one who said, 'Not because I have already received, or because I am already perfect,' dare to say, 'However many of us are perfect, let us know this?' From this it is clear that every person and the whole creation, although they have come to perfection, still need the mercy of God and possess full perfection through grace, not through merit. Therefore, it is commanded to the people of the land, that if someone enters through the gate of the North to worship, they should exit through the way of the gate of the South. Who is this people to whom this is commanded? It is surely the pagans; those who, leaving the gate of the North, from where evils flare up upon the earth, have entered the temple, should not exit except through the way of the gate of the South, to the gate of light, to the gate of heat, to the gate where the bridegroom lies at noon (Jer. I). Finally, it is said in the same Song of Songs: Arise, O north wind, and come, O south wind (Song of Solomon IV, 16). But whoever enters through the south gate should exit through the north gate. Who is this people? It is the Jews, who, abandoning the gate of the way of light, go to the north gate, of whom it is said: The north wind, a very strong wind (Jeremiah I). For even the pot of Jeremiah is lit from the face of the north. Let us also say this: Through the north gate enters the one who forgives sins, and through the south gate exits the one who follows virtues. And on the contrary, if the righteous person falls into sin, he enters indeed through the southern gate, but he exits through the way of the northern gate.
Commentary on Ezekiel
And the prince shall enter with them in the midst of them when they go in; and when they go forth, he shall go forth.
καὶ ὁ ἀφηγούμενος ἐν μέσῳ αὐτῶν ἐν τῷ εἰσπορεύεσθαι αὐτοὺς εἰσελεύσεται μετ’ αὐτῶν καὶ ἐν τῷ ἐκπορεύεσθαι αὐτοὺς ἐξελεύσεται.
И҆ старѣ́йшина посредѣ̀ и҆́хъ, є҆гда̀ ті́и вхо́дѧтъ, да вни́детъ съ ни́ми, и҆ є҆гда̀ и҆схо́дѧтъ, да и҆зы́детъ.
(Verse 10) But the prince, in their midst, will enter when they enter, and will exit when they exit. And the Prince, he says, will be in their midst, namely, of those who enter and those who exit, according to what is written: He stands in the midst of you, whom you do not know (John 1:26). And the Apostle says: Do you not know that Christ is in you (2 Corinthians 13:5)? But if it is said to those who do not know that Christ stands in their midst, how much more to those who know! But while Christ stood among the knowledgeable, then the dead body will become because of sin, and the living spirit because of righteousness. Indeed, the prince enters with those who enter, and exits with those who exit, witnessing the power and sin of both.
Commentary on Ezekiel
And in the feasts and in the general assemblies the freewill oblation shall be a meat-offering for the calf, and a meat-offering for the ram, and for the lambs, as his hand can furnish, and a hin of oil for the meat-offering.
καὶ ἐν ταῖς ἑορταῖς καὶ ἐν ταῖς πανηγύρεσιν ἔσται τὸ μαναὰ πέμμα τῷ μόσχῳ καὶ πέμμα τῷ κριῷ καὶ τοῖς ἀμνοῖς καθὼς ἂν ἐκποιῇ ἡ χεὶρ αὐτοῦ καὶ ἐλαίου τὸ εἲν τῷ πέμματι.
И҆ въ пра́здники и҆ въ торжєства̀ да бꙋ́детъ манаа̀ ѡ҆прѣсно́къ тельцꙋ̀ и҆ ѡ҆прѣсно́къ ѻ҆внꙋ̀, и҆ а҆́гнцємъ, ꙗ҆́коже пости́гнетъ рꙋка̀ є҆гѡ̀, и҆ є҆ле́а і҆́нъ ѡ҆прѣсно́кꙋ.
(Verse 11) And on market days and festivals there will be a sacrifice of one ephah of flour with a bull, and one ephah of flour with a ram. But the sacrifice of the lamb will be according to what his hand finds, and a hin of oil for each ephah. Therefore, at the fairs and solemnities, namely the Sabbaths, Kalends, and all the festivals we have spoken about before, both a calf and a ram will be offered as sacrifices, each measuring an ephah. But in the offerings, there will not be a fixed number, nor a diminished will; but with strength, each person will offer according to their ability and with a clear conscience: offering as much as they can, not as much as they want, and above all, a hin of oil for each ephah of flour, so that it may be used for anointing and a lamp may be lit in the presence of the Lord. And those who use it may say: But I am like a fruitful olive tree in the house of the Lord (Ps. 51:10).
Commentary on Ezekiel
And if the prince should prepare [as] a thanksgiving a whole-burnt-peace-offering to the Lord, and should open for himself the gate looking eastward, and offer his whole-burnt-offering, and his peace-offerings, as he does on the sabbath-day; then shall he go out, and shall shut the doors after he has gone out.
ἐὰν δέ ποιήσῃ ὁ ἀφηγούμενος ὁμολογίαν ὁλοκαύτωμα σωτηρίου τῷ Κυρίῳ, καὶ ἀνοίξῃ ἑαυτῷ τὴν πύλην τὴν βλέπουσαν κατὰ ἀνατολὰς καὶ ποιήσει τὸ ὁλοκαύτωμα αὐτοῦ καὶ τὰ τοῦ σωτηρίου αὐτοῦ, ὃν τρόπον ποιεῖ ἐν τῇ ἡμέρᾳ τῶν σαββάτων, καὶ ἐξελεύσεται καὶ κλείσει τὰς θύρας μετὰ τὸ ἐξελθεῖν αὐτόν.
А҆́ще же сотвори́тъ старѣ́йшина и҆сповѣ́данїе, всесожже́нїе спасе́нїѧ гдⷭ҇еви, и҆ ѿвори́тъ себѣ̀ врата̀ зрѧ̑щаѧ на восто́къ и҆ сотвори́тъ всесожже́нїе своѐ и҆ ꙗ҆̀же спасе́нїѧ своегѡ̀, ꙗ҆́коже є҆́сть ѡ҆бы́чай твори́ти въ де́нь сꙋббѡ́тный: и҆ да и҆зы́детъ и҆ затвори́тъ двє́ри по и҆схожде́нїи свое́мъ:
(Verse 12) When the prince offers a voluntary burnt offering or a voluntary peace offering to the Lord, the gate facing east shall be opened for him, and he shall offer his burnt offering and his peace offering as is customary on the Sabbath day. Then he shall go out, and after he has gone out, the gate shall be closed. Where we read immaculate, in Hebrew it is written Thamim (), which the Aquila perfectum. And where LXX Manaa (): Theodotion, sacrifice; Aquila and Symmachus, they translate as gift. But for what we said, spontaneous, LXX translated as ὁμολογίαν, that is, confession: and for prince, they translate as leader, for this Nasi () signifies. Moreover, there is still talk of a prince, about whom Isaiah speaks: Behold, I have given him as a witness to the nations, a prince and a teacher among the nations (Isaiah 55:4). And Ezekiel says: And I, the Lord, will be their God, and David will be their prince among them (Ezekiel 34:24). Therefore, when this prince acts willingly and says: May the voluntary and spontaneous offerings of my mouth be pleasing to you, Lord (Psalm 119:108): the voluntary burnt offering, which means offering oneself entirely to God, and the peaceful voluntary offerings, which are not mentioned earlier; for it is written: And the priests shall offer his burnt offering and his peace offerings: and concerning the voluntary and spontaneous offerings, which are now mentioned, it is completely silent, so that they are not done out of necessity, but out of free will: after the burnt offering, he shall offer the peaceful offerings and reconcile with God. Whereas virginity is greater than marriage (I Cor. VII), because it is not demanded, nor is it returned, but it is offered. The propitiatory offerings, which are called Selamim in Hebrew, are interpreted as salvific by the LXX: so too the reconciliation of the peace offerings is the salvation of the one offering them. Therefore, when the prince has done this, the gate will be opened to him; or according to the Septuagint, the gate that faces the East will be opened for him; that is, that gate about which it is written: 'This is the gate of the Lord; the righteous shall enter through it' (Ps. CXVII, 20), and from where the sun of justice arises. And he will make his burnt offering, and his peace offerings: of which we have now spoken. He shall do it alone, because it is his spontaneous sacrifice, and the priests shall not offer these things for him, nor shall they mix the sacrifices with the people. And at any time the burnt offering or the peace offering, which is offered voluntarily, has the gate of the Lord reserved: neither shall he observe the sabbath, but all days shall be to him as a day of rest. Finally, after he has offered the burnt offering and the peace offerings, he shall immediately go out, and the door shall be closed after him, or the door shall be closed: so that his privilege as prince may be preserved, and his sacrifices may not be mixed with the people.
Commentary on Ezekiel
And he shall prepare daily as a whole-burnt-offering to the Lord a lamb of a year old without blemish: in the morning shall he prepare it.
καὶ ἀμνὸν ἐνιαύσιον ἄμωμον ποιήσει εἰς ὁλοκαύτωμα καθ’ ἡμέραν τῷ Κυρίῳ, πρωΐ ποιήσει αὐτόν·
а҆́гнца же є҆динолѣ́тнаго непоро́чна да сотвори́тъ во всесожже́нїе на всѧ́къ де́нь гдⷭ҇еви, заꙋ́тра да сотвори́тъ є҆го̀.
13–15(Verses 13-15) He shall also offer a year-old lamb without blemish as a burnt offering to the Lord every day. He shall offer it in the morning and in the evening. And he shall offer as a grain offering a sixth of an ephah of grain and a third of a hin of olive oil, mixed with the grain offering. This is a perpetual ordinance to the Lord. You will make a lamb and a sacrifice, and oil every morning, a perpetual burnt offering. And because he had said in general, a voluntary holocaust, or a peaceful voluntary offering to the Lord, and had not added a bull or a calf, and a ram or a sheep, and a male goat for sin, he teaches what the holocaust itself should be: saying, 'You shall make a yearling immaculate lamb a holocaust; and not on certain days, but daily, and not at any hour, but in the morning, morning he shall make it; particularly every morning, when the sun rises and the beginning of light appears.' About whom David speaks in the psalm: In the morning, you will hear my voice; in the morning, I will stand before you and see (Ps. 5:4). And in another place: Weeping may tarry for the night, but joy comes with the morning (Ps. 30:6). And again: O God, you are my God; early will I seek you (Ps. 63:1). But as for that spotless lamb, or perfect and year-old lamb, Isaiah explains more fully, saying: He was led like a sheep to the slaughter, and as a lamb before its shearer is silent, so he did not open his mouth (Isa. 53:7). And Jeremiah: But I was like an innocent lamb led to the slaughter; I did not know (Jer. XI, 19). And John the Baptist: Behold the Lamb of God, who takes away the sins of the world (John I, 29). This is the lamb that was sacrificed in Egypt, whose blood the doorposts of faith are marked with, and the destroyer is excluded (Exod. XII). And the year of the Lord's favor, and the day of retribution. And the reader should not be surprised if he is also called prince, and priest, and calf, and ram, and lamb, since in the Holy Scriptures we read of him as Lord, and God, and man, and prophet, and staff, and root, and flower, and prince, and judge, and king, righteous, and justice, apostle, and bishop, arm, servant, ointment, shepherd, son, and child, only-begotten, and first-born, door, way, angel, arrow, wisdom, and many others, all of which, if I were to want to recount the testimonies, would require their own book. Therefore, the high priest himself will perform the sacrifice of that immaculate and yearling lamb in the holocaust, which is offered every morning. This sacrifice is called the Manaa, and it consists of a sixth part of an ephah of fine flour. A sixth part of an ephah is half a modius. For if an ephah is a tenth part of a cor, which is three modii, then undoubtedly a sixth part of an ephah makes half a modius. Of oil, a third part of a hin is offered, in order to mix it with or sprinkle it upon the sacrifice of fine flour, which is a legitimate, perpetual offering to God that is never interrupted. It is offered at all times, from the rising of the sun, so that what is written at the end of this chapter may be fulfilled: 'He shall offer a lamb for a sacrifice and oil every morning, a perpetual holocaust.'
Commentary on Ezekiel
And he shall prepare a freewill-offering for it in the morning, the sixth part of a measure [of flour], and a third part of a hin of oil to mix [therewith] the fine flour, [as] a freewill-offering to the Lord, a perpetual ordinance.
καὶ μαναὰ ποιήσει ἐπ’ αὐτῷ τὸ πρωΐ ἕκτον τοῦ μέτρου καὶ ἐλαίου τὸ τρίτον τοῦ εἲν τοῦ ἀναμεῖξαι τὴν σεμίδαλιν μαναὰ τῷ Κυρίῳ, πρόσταγμα διαπαντός.
И҆ манаа̀ {приноше́нїе} да сотвори́тъ над̾ ни́мъ заꙋ́тра заꙋ́тра, шестꙋ́ю ча́сть мѣ́ры, и҆ є҆ле́а тре́тїю ча́сть і҆́на, є҆́же смѣси́ти семїда́лъ манаа̀ гдⷭ҇еви, за́повѣдь вѣ́чнаѧ прⷭ҇нѡ.
Ye shall prepare the lamb, and the freewill-offering, and the oil in the morning, [for] a perpetual whole-burnt-sacrifice.
ποιήσετε τὸν ἀμνὸν καὶ τὸ μαναὰ καὶ τὸ ἔλαιον ποιήσετε τὸ πρωΐ ὁλοκαύτωμα διὰ παντός.
Да сотворитѐ а҆́гнца, и҆ манаа̀, и҆ ма́сло древѧ́но да сотворитѐ заꙋ́тра всесожже́нїе прⷭ҇нѡ.
Thus saith the Lord God; If the prince shall give a gift to one of his sons out of his inheritance, this shall be to his sons a possession [as] an inheritance.
Τάδε λέγει Κύριος Θεός· ἐὰν δῷ ὁ ἀφηγούμενος δόμα ἑνὶ ἐκ τῶν υἱῶν αὐτοῦ ἐκ τῆς κληρονομίας αὐτοῦ, τοῦτο τοῖς υἱοῖς αὐτοῦ ἔσται κατάσχεσις ἐν κληρονομίᾳ.
Сїѧ̑ гл҃етъ гдⷭ҇ь бг҃ъ: а҆́ще да́стъ старѣ́йшина даѧ́нїе є҆ди́номꙋ ѿ сынѡ́въ свои́хъ ѿ наслѣ́дїѧ своегѡ̀, сїѐ сынѡ́мъ є҆гѡ̀ да бꙋ́детъ: ѡ҆держа́нїе и҆́хъ сїѐ въ наслѣ́дїе.
16–17(Verses 16-17) Thus says the Lord God: If a prince (or leader) gives a gift to someone from his own sons, it shall be the inheritance of his sons; they shall possess it as an inheritance. But if he gives a legacy from his own inheritance to one of his servants, it shall belong to him until the year of release (for which Theodotius put the Hebrew word 'Deror'), but it shall return to the prince; however, the inheritance shall belong to his son. Thus far the discourse is concerning the prince, now precepts are given concerning his heirs: indeed concerning gifts, inheritance, and legacies, to whom he ought to give them, and whose possession is either for a time, or eternal. If, says he, he shall give a gift or inheritance to his sons, they shall possess it: because it is due to them by the right of succession, and possession cannot pass from one to another. But if he has given any of his servants as a legatee, he shall possess them as long as the remission year, which is called the Year of Release (), or the jubilee, which is the fiftieth year, comes: when all sales and gifts revert to the previous owners: so that the servant has the use for a time, and the ownership of the possession of the prince's sons.
Commentary on Ezekiel
But if he give a gift to one of his servants, then it shall belong to him until the year of release; and [then] he shall restore [it] to the prince: but of the inheritance of his sons [the possession] shall continue to them.
ἐὰν δὲ δῷ δόμα ἑνὶ τῶν παίδων αὐτοῦ, καὶ ἔσται αὐτῷ ἕως τοῦ ἔτους τῆς ἀφέσεως, καὶ ἀποδώσει τῷ ἀφηγουμένῳ· πλὴν τῆς κληρονομίας τῶν υἱῶν αὐτοῦ, αὐτοῖς ἔσται.
А҆́ще же да́стъ даѧ́нїе є҆ди́номꙋ ѿ ра̑бъ свои́хъ, да бꙋ́детъ є҆мꙋ̀ до лѣ́та ѿпꙋще́нїѧ, и҆ да возда́стъ старѣ́йшинѣ: ѻ҆ба́че наслѣ́дїе сынѡ́въ є҆гѡ̀ и҆̀мъ да бꙋ́детъ.
And the prince shall by no means take of the inheritance of the people, to oppress them: he shall give an inheritance to his sons out of his [own] possession: that my people be not scattered, every one from his possession.
καὶ οὐ μὴ λάβῃ ὁ ἀφηγούμενος ἐκ τῆς κληρονομίας τοῦ λαοῦ τοῦ καταδυναστεῦσαι αὐτούς· ἐκ τῆς κατασχέσεως αὐτοῦ κατακληρονομήσει τοῖς υἱοῖς αὐτοῦ, ὅπως μὴ διασκορπίζηται ὁ λαός μου ἕκαστος ἐκ τῆς κατασχέσεως αὐτοῦ. -
И҆ да не взе́млетъ старѣ́йшина ѿ наслѣ́дїѧ люді́й є҆́же наси́лити и҆̀мъ, ѿ ѡ҆держа́нїѧ своегѡ̀ да́стъ наслѣ́дїе сынѡ́мъ свои̑мъ: ꙗ҆́кѡ да не расточа́тсѧ лю́дїе моѝ кі́йждо ѿ ѡ҆держа́нїѧ своегѡ̀.
(Verse 18) And the prince shall not take the inheritance of the people by violence, and from their possession: but out of his own possession he shall give an inheritance to his sons: that my people may not be scattered each one from his possession. But what follows: And the prince shall not take from the inheritance of the people by violence (Lev. XXIII), or as the Septuagint has translated, to oppress them, or as Aquila and Symmachus, to afflict and distress them: but he shall give his inheritance to his sons from his own possession: this rebukes not only the priests and princes of that time, but also our own, who become richer by the dignity of the priesthood and, besides what is owed to them by the Lord's disposition, take away from the poor by violence: or under the name of honor, strip the wealthy, so that they also leave nothing to their own sons, to whom paternal inheritance is due, except what has been left to them by their parents. Therefore, whoever is a wealthier priest, when he comes to the priesthood, should not give whatever excess he has to his children, but to the poor, and to holy brothers, and to the faithful domestic servants, who surpass the merits of children, so that he may render to the Lord what belongs to the Lord, who speaks in the Gospel: Whatever you have done to the least of these, you have done to me (Matt. 25:40). For he is received as a guest in the poor; he is visited in prison; he is clothed in nakedness; he drinks when thirsty; he is satiated when hungry. So that my people, he says, may not be scattered from their possession. For if the ruler has the power, either to receive or to take by force, or to hold under the pretext of honor, that which does not belong to him, and to leave it to his children, the people who were gathered in the name of God will be scattered and torn apart: either according to the Law, so that the inheritance of one gradually passes to another, and the cord of division perishes, through which perhaps the inheritance comes to each individual. Therefore, he disperses the people of God and takes away from them the eternal possession of faith, who abandons the gifts or goods of others, either through theft, robbery, flattery, seduction, or under the pretext of religion, to his own children, brothers, and relatives.
Commentary on Ezekiel
And he brought me into the entrance of the [place] behind the gate, into the chamber of the sanctuary belonging to the priests, that looks toward the north: and, behold, there was a place set apart.
Καὶ εἰσήγαγέ με εἰς τήν εἴσοδον τῆς κατὰ νώτου τῆς πύλης εἰς τὴν ἐξέδραν τῶν ἁγίων τῶν ἱερέων τὴν βλέπουσαν πρὸς βορρᾶν, καὶ ἰδοὺ ἐκεῖ τόπος κεχωρισμένος.
И҆ введе́ мѧ во вхо́дъ вра́тъ, ꙗ҆̀же къ ю҆́гꙋ, въ прегра́дꙋ ст҃ы́хъ жерцє́въ, зрѧ́щꙋю на сѣ́веръ: и҆ сѐ, та́мѡ мѣ́сто ѿлꙋче́но.
19–20(Verse 19 and following) And he led me through the entrance that was on the side (or behind) the gate into the treasuries of the sanctuary, to the priests (or into chambers and rooms) that faced north. And there was a place there that faced west (or the sea: and as the LXX translated, separated). And he said to me: This is the place where the priests boil for the offense and for the sin (or for ignorance and therefore) where they boil the sacrifice (or the manna and the offering) so that they do not carry it out into the outer court, and the people may be sanctified. For in Hebrew, Zeba means a man who holds a reed in his hand and a string of a mason, with which he measures the building. He led me, he says, through the entrance, which was on the side of the gate or behind the gate. He did not specify which gate, whether eastern, southern, or of another direction, but left it uncertain so that I would go to the place of the sanctuary, and to the treasury, or to the chambers of the priests, which faced north and the sea, namely, to the north and west. Holy Scripture has the custom of always calling the sea the west, according to the position of the land of Judaea. And it is to be noted that the place of the priests, where they cook sacrifices for transgressions, or ignorance, and for sins, so that they are not offered raw, is situated in the outer court facing north and west, from where the coldest wind arises and where the light of the sun sets. From this it is evident that whatever pertains to food is either for error or for sin. But if a sacrifice is offered also for ignorance, how much more for the consciousness of a transgression! Hence, Job offered a daily morning sacrifice for his sons, fearing that they had transgressed in ignorance. But what follows, 'So that they do not offer in the outer court, and the people who were not prepared for sanctification may be sanctified,' means that we should not lightly give holy things to those who are not sanctified, nor should we cast pearls before swine, nor give what is holy to dogs, as the Gospel says. Finally, Moses wished the people to be sanctified for three days from all impurity and from the embrace of their wives, so that they might approach Mount Sinai and receive the holy things when they were sanctified. But if they were commanded to be sanctified from their wives in order to approach and receive the words of God, it is clear that it is contained in the Law of the Apostles: 'Do not defraud one another, unless by consent for a time, so that you may give yourselves to prayer.' And with consent, we must abstain from our wives so that we may give ourselves to prayer.
Commentary on Ezekiel
And he said to me, This is the place where the priests shall boil the trespass-offerings and the sin-offerings, and there shall they bake the meat-offering always; so as not to carry [them] out into the outer court, to sanctify the people.
καὶ εἶπε πρός με· οὗτος ὁ τόπος ἐστίν, οὗ ἑψήσουσιν ἐκεῖ οἱ ἱερεῖς τὰ ὑπὲρ ἀγνοίας καὶ τὰ ὑπὲρ ἁμαρτίας καὶ ἐκεῖ πέψουσι τὸ μαναὰ τὸ παράπαν τοῦ μὴ ἐκφέρειν εἰς τὴν αὐλὴν τὴν ἐξωτέραν τοῦ ἁγιάζειν τὸν λαόν.
И҆ речѐ ко мнѣ̀: сїѐ мѣ́сто є҆́сть, и҆дѣ́же варѧ́тъ жерцы̀, ꙗ҆̀же за невѣ́дѣнїе и҆ ꙗ҆̀же за грѣхѝ, и҆ та́мѡ да пекꙋ́тъ манаꙋ̀ весьма̀, є҆́же не и҆зноси́ти во дво́ръ внѣ́шнїй ѡ҆свѧща́ти лю́ди.
And he brought me into the outer court, and led me round upon the four sides of the court; and, behold, there was a court on [each of] the sides of the court,
καὶ ἐξήγαγέ με εἰς τὴν αὐλὴν τὴν ἐξωτέραν καὶ περιήγαγέ με ἐπὶ τὰ τέσσαρα μέρη τῆς αὐλῆς, καὶ ἰδοὺ αὐλὴ κατὰ τὸ κλίτος τῆς αὐλῆς·
И҆ и҆зведе́ мѧ во дво́ръ внѣ́шнїй и҆ ѡ҆бведе́ мѧ на четы́ри ча̑сти двора̀: и҆ сѐ, дво́ръ по ᲂу҆́гламъ двора̀.
21–22(Verses 21-22) And he led me into the outer courtyard, and he led me around the four corners of the courtyard. And behold, there was a smaller courtyard in the corner of the courtyard, with a smaller courtyard in each corner of the courtyard. In the four corners of the courtyard, the smaller courtyards were arranged, forty cubits in length and thirty cubits in width. The measurements of each were the same: and a wall surrounded the four smaller courtyards in a circle. After this, it is written, 'And he led me into the outer court and led me around the four corners of the court. And behold, there was a small courtyard in the corner of the court, with small courtyards placed in each corner of the court, arranged in the four corners of the court.' That man, whom he often mentions, led him out from the place of the priests, which faced north or was separate, where the priests cook for transgressions, sins, or ignorance, and led him into the outer court. From this we understand that the court from which he went out was inside, and there were many courts in the Holy Scriptures, about which we read, 'You who stand in the house of the Lord, in the courts of the house of our God.' And in John, 'And I have other sheep that are not of this fold, and it is necessary that I bring them also, and they will hear my voice, and there will be one fold and one shepherd.' For this in Greek is called αὐλὴ, which the simple Latin translation rendered as a sheepfold. But when he says, 'of this fold,' he shows that there is another one, which is either demonstrated in the multitude of the nations for the distinction from Israel or in heaven for the separation of the earthly fold. And according to the quality of merits, each office is assigned to a particular court, about which we have spoken more fully earlier. But this court that is now being discussed had small courtyards at each of its four corners, which the Seventy call minor, and we have called them small courtyards for the sake of easier understanding. They were forty cubits long and thirty cubits wide. Concerning these numbers, I remember that I have discussed in this same work that one refers to tribulations and narrowness, the other to perfect age. For forty days, Moses, Elijah, the Lord and Savior fasted in the wilderness, and they reach the priestly office not after the twenty-fifth year of age, but after the thirtieth. Therefore, the Lord was thirty years old when he came for baptism, and in this same work, the thirtieth year is mentioned at the beginning. Wherever there is food, there is also distress and temptation through which provisions are obtained. And when we reach the perfect age of man, everything must be trampled upon, and we must say, 'Having food and clothing, let us be content with these.' And, 'If the Lord gives me food to eat and clothes to cover me.' Or certainly, 'Food for the stomach and the stomach for food, but God will destroy both it and them.' For we will not eat or drink in the future, but we will be nourished by the bread that descends from heaven, about which it is sung in the Psalms, 'Man ate the bread of angels.' And, 'My food is to do the will of him who sent me.' But concerning the measure of the small courtyards, which possessed the corners of the large court, it signifies the four regions of the world. For in the sweat of our faces we eat bread, and every laborally profiting conduces to the stomach.
Commentary on Ezekiel
on [every] side a court, [even] a court for all the four [sides], and [each] little court belonging to the court was in length forty cubits, and [in] breadth thirty cubits, [there was] one measure to the four.
ἐπὶ τὰ τέσσαρα κλίτη τῆς αὐλῆς αὐλὴ μικρά, μήκους πηχῶν τεσσαράκοντα καὶ εὖρος πηχῶν τριάκοντα, μέτρον ἓν ταῖς τέσσαρσι.
По ᲂу҆́глꙋ дво́ръ, на четы́рехъ ᲂу҆́глѣхъ двора̀, дво́ръ ма́лый въ долготꙋ̀ лакте́й четы́редесѧть, а҆ въ широтꙋ̀ лакте́й три́десѧть, мѣ́ра є҆ди́на четы́ремъ.
And [there were] chambers in them round about, round about the four, and cooking-places formed under the chambers round about.
καὶ ἐξέδραι κύκλῳ ἐν αὐταῖς, κύκλῳ ταῖς τέσσαρσι, καὶ μαγειρεῖα γεγονότα ὑποκάτω τῶν ἐξεδρῶν κύκλῳ.
И҆ прегра̑ды ѡ҆́крестъ въ ни́хъ, ѡ҆́крестъ четы́ремъ: и҆ пова̑рни ᲂу҆стро́єныѧ под̾ прегра́дами ѡ҆́крестъ.
23–24(Verses 23-24) And kitchens were built underneath the colonnades around (or near) the dining areas, which Aquila interpreted as recesses, Symmachus as enclosures, and Theodotion put the Hebrew word Turoth itself. And he said, 'This is the house of the kitchens, where the ministers of the house cook the sacrifices of the people.' Those four small courtyards or one wall surrounded, and kitchens were built underneath the colonnades all around, or they had nearby alcoves, so that where there is food, there is also the preparation of measures. And lest the prophet might not know what these things that he saw were, he said to him, 'This is the house of the kitchens, where the ministers of the Lord cook the sacrifices of the people.' Indeed, the sacrifices of the people, which are offered for transgressions, sins, and ignorance, are the food and refreshment of the priests, so that they remember not to seek anything else when the meats are also prepared for their refreshment in the temple.
Commentary on Ezekiel
And he said to me, These are the cooks’ houses, where they that serve the house shall boil the sacrifices of the people.
καὶ εἶπε πρός με· οὗτοι οἱ οἶκοι τῶν μαγειρείων, οὗ ἑψήσουσιν ἐκεῖ οἱ λειτουργοῦντες τῷ οἴκῳ τὰ θύματα τοῦ λαοῦ.
И҆ речѐ ко мнѣ̀: сі́и до́мове поварѡ́въ, и҆дѣ́же варѧ́тъ слꙋжа́щїи хра́мꙋ заколє́нїѧ людска̑ѧ.
Thus saith the Lord God; The gate that is in the inner court, that looks eastward, shall be shut the six working days; [but] let it be opened on the sabbath-day, and it shall be opened on the day of the new moon.
ΤΑΔΕ λέγει Κύριος Θεός· ἡ πύλη ἡ ἐν τῇ αὐλῇ τῇ ἐσωτέρᾳ ἡ βλέπουσα πρὸς ἀνατολὰς ἔσται κεκλεισμένη ἓξ ἡμέρας τὰς ἐνεργούς, ἐν δὲ τῇ ἡμέρᾳ τῶν σαββάτων ἀνοιχθήσεται καὶ ἐν τῇ ἡμέρᾳ τῆς νουμηνίας ἀνοιχθήσεται.
Сїѧ̑ гл҃етъ гдⷭ҇ь бг҃ъ: врата̀, ꙗ҆̀же во дворѣ̀ внꙋ́треннемъ зрѧ̑щаѧ на восто́къ, да бꙋ́дꙋтъ затворє́на на ше́сть дні́й дѣ́льныхъ: въ де́нь же сꙋббѡ́тный да ѿверза́ютсѧ, и҆ въ де́нь новомⷭ҇чїѧ да ѿве́рзꙋтсѧ.