Cubits. This confirms the former correction, ver. 16. (Haydock) --- Hebrew has only, "of five hundred." Maldonat and Cornelius a Lapide would understand reeds, to agree with what goes before. (Menochius) --- Separation. Josephus mentions a wall three cubits high, on the pillars of which was written in Greek and Latin, that such as entered the temple must be pure, (Calmet) and no stranger. (Haydock) --- Into this court all might come. (Philo) (Calmet) CHAPTER XLII. Majesty. The world is enlightened by the preaching of the gospel; and the Church triumphant [in heaven] shall shine in perfection, when that which is sown in corruption shall put on incorruption, 1 Corinthians xv. (St. Jerome) --- The blessed Virgin Mary conceiving Jesus Christ may be insinuated. (St. Thomas Aquinas, [Summa Theologiae] p. 3. q. 27. a. 3.) (Worthington) He came. Hebrew, "I came to destroy (Septuagint, to anoint) the city," marking such as should be spared, chap. ix. The glorious chariot entered by the eastern gate, and the prophet followed to the court of the priests, ver. 5, 13. (Calmet) --- The Jews says the second temple was deprived of the Shekinah, or glory of the Lord. Yet it seems here to enter; and Christ himself adorned this second house, more than the first, by his adorable presence, Aggeus ii. 8. (Haydock) Said. The Lord spoke, (Chaldean; Theodoret) or the angel, (St. Jerome) in human shape. (Haydock) --- He addresses the prophet, ver. 12 to chap. xliv. 5., though what follows immediately seems to belong to the Lord, (Calmet) in whose name he speaks. --- Name. God hath abandoned the synagogue, but will remain with his Church unto the end, Matthew xxiii. 38., and xxviii. 20. Yet the perfect Church, without spot, is the [Church] triumphant [in heaven]; (Ephesians v. 27.; Worthington) though the Catholic Church, on earth, is every holy and "the communion of saints." (Haydock) --- Carcasses. Idols, according to some; or rather by the kings being buried on Sion. This is nowhere else reprehended; neither is their building too near the temple, which the prophet here condemns, ver. 8. (Calmet) --- It seems, however, that if these things had been blameable, such a number of pious and wise kings would not have acted thus, nor the prophets have neglected to admonish them of their duty. The carcasses and houses here specified may have been vestiges of idolatry; or, in future, the tombs and palaces were to be at a more respectful distance. (Haydock) Wall. The kings of Juda had a door communicating with the temple, by which they entered on the west. It was guarded by Levites, 1 Paralipomenon xxvi. 16. Ezechiel places no door on that side. Yet in Herod's temple we find one leading to the adjacent palace, and three others into the town. (Josephus, Antiquities xv. 14.) Carcasses. Literally, "ruins." (Haydock) --- The remains of the dead were probably not disturbed; but no more, that we know of, were placed on Sion. (Calmet) --- Kings may signify idols, Moloc, &c., which they had worshipped, and which some had even placed in the holy place, to the nation's ruin. (Haydock) Measure, that they may be convinced of their ingratitude, (Menochius) which has deprived them of so noble a structure, and put them under the necessity of beginning so great a work again. It required all the exertions of the prophets to make them go forward with it, Aggeus i. (Haydock) In the whole fabric, (Menochius) as thou hast described it, (Haydock) or received from the angel, with all the ceremonies to be observed. Border. Nothing but the temple shall be on his mountain. It shall be wholly consecrated to the Lord. This was ill observed. The Asmonean princes erected the famous tower Antonia, at the north side. (Josephus) See ver. 8. The Jews assert that it was unlawful to spit on this ground, &c., but no such thing is specified in Josephus or in Scripture, only we find that none were to go out by the same door at which they had entered, (chap. xlvi. 9.; Calmet) except the king. By. Hebrew, "by cubits." This cubit is a common cubit, &c. The Babylonian, (Haydock) or sacred one, was a palm longer. (Worthington) (Chap. xl. 5.) --- Breadth. It was the same as the depth, being designed to convey the blood by a conduit to the torrent Cedron. --- Trench, or bottom aforesaid. Septuagint, "the height." (Haydock) --- Chaldean, "disposition of the altar," which seems best. Cubit. they were each a cubit broad, but this greater means higher up. Some assert that the priests stood on this base to avoid treading on the altar, when they place the wood or victims. But it would be too low; and steps were made for that purpose. The altar was ten, or rather twelve cubits high, and as many broad. Solomon's was ten high and twenty broad. Herod's was a square of forty cubits, raised fifteen from the ground. (Calmet) The ariel. That is, the altar itself, or rather the highest part of it, upon which the burnt-offerings were laid. In the Hebrew it is harel, that is, the mountain of God; but in the following verse haariel, that is, the lion of God; a figure, from its consuming, and as it were devouring the sacrifices as a lion devours its prey. (Challoner) --- Fire descending sometimes from heaven. (St. Jerome) (Worthington) --- It also appeared like a little mountain in the court. See Isaias xxix. 1. The altar was probably made of brass, like Solomon's. Josephus and Philo say that rough stones were used after the captivity: but it seems little attention was paid to the dimensions of the temple, &c., given by Ezechiel. (Calmet) --- Yet the prophets were present to see the laws of God executed, and never complain of their infringement in these particulars, which were attended with no great difficulty, chap. xl. 1. (Haydock) --- It is certain the Jews never thought themselves bound to make their altars of a determinate size. Crown, which was usually placed round altars and tables, that nothing might fall down. --- Bottom of the altar, or base, mentioned [in] ver. 13. --- Steps, boarded one each side, Exodus xx. 26. Levites. Hebrew, "of the race of Levi, of the family of Sadoc." He had obtained the dignity under Saul, (Calmet) and after the deposition of Abiathar, under Solomon, (3 Kings ii. 26.; Haydock) his posterity always preserved it. (Calmet, Diss.) --- Calf. Thou shalt give it, or make known these rites to the priests. (Haydock) --- People are often said to do what they only command, as [in] ver. 20, &c. CHAPTER XLIII. Sanctuary, out of the precincts of the temple, but on the mountain, Leviticus iv. 3., and vi. 11. He-goat. Septuagint add, "of the goats," ( hircum caprarum. Haydock) denoting a young kid, (Menochius) or one selected (Haydock) rather from the flock. (Calmet) Consecrate it. Literally, "fill his hand;" that is, dedicate and apply it to holy service, (Challoner) as the Hebrew, &c., speak of the altar. Septuagint, "they shall fill their hands," seems more natural, (Exodus xxviii. 41.) and is adopted by Pagnin, Vatable, &c. (Calmet) Opened. No man perfectly understands the Scriptures but the Son of God, Matthew xi. 27. (St. Jerome) --- This also insinuates, that Mary ever remained a pure virgin. (St. Augustine, &c.) (Worthington) --- Shut, even for the prince. Some (Haydock) kings of Juda claimed the privilege of entering by it at any time, and passed through a part of the court assigned to the priests, 2 Paralipomenon vi. 12., and 4 Kings xvi. 18. This shall be no longer tolerated. The gate might be opened in the week days if the prince wished to offer sacrifice, but not else, except on the sabbaths, chap. xlvi. 1, 12. --- Lord, in peace offerings and religious feasts. --- Porch. Each had two doors, chap. xlvi. 2. (Calmet) Face. This astonishment and attention (ver. 5.) intimate the mysteries of the Church, prefigured by the Jewish rites. (Worthington) Ways, or "the going in," and all that concerns the temple and sacrifices. Flesh. People of this description were not to enter the temple, which is here called the sanctuary, even though they adored God. In some cases pagans were admitted into any part, except the most holy. Epiphanes (Calmet) and Pompey forced their passage thither, to the great sorrow of the Jews. (Josephus, Jewish Wars i. 5.) See Ecclesiasticus lii., and Acts xxi. 28. --- During the plundering of the city, the Chaldeans did the like; (Lamentations i. 10.; Haydock) and while idols were set up, all rules were neglected. --- Doings. You observe the exterior, and not the spirit of religion. Yourselves, out of ambition, contrary to the regulations of David. (Calmet) Levites, or priests, (Haydock) who were seduced by Jeroboam, or offered victims on the high places, 4 Kings xxiii. 9. Such lost their privileges and were condemned to serve in the meanest offices. It seems the race of Ithamar was alone guilty, and the threat against his house was now put in execution, 1 Kings ii. 39., and iii. 14., and Leviticus xxi. 17., and 2 Esdras vii. 64. (Calmet) Slay. Levites might do this, but the priests poured the blood round the altar, ver. 15. They could not well slay all the victims. And Levites, of the higher order. (Haydock) --- No simple Levites wee of this family. It enjoyed the high priesthood form the time of Solomon. Court; that is to do duty. --- Linen. Wool might have been taken from a dead sheep, which would render the person unclean. (Calmet) Sweat, or so as to make them perspire. Septuagint, "girded violently." (Haydock) --- They must have liberty to move, (St. Jerome) and have the girdle about their breast. (Braun.) Sanctify, by exposing them to the danger of touching the sacred vestments, which none were to touch but they that were sanctified. (Challoner) --- Sanctify here means to defile, Exodus xxx. 29., (Calmet) and xxix. 37. Holy things must be done in holy places. (Worthington) --- Divine religion has different clothing for the ministry, from what is used in common life. (St. Jerome) (Exodus xxviii. 40.) (Calmet) Shave, like the priests of Isis. (Juvenal vi.) Wine. Leviticus x. 9. The priests on duty abstain from wine. (Josephus, Jewish Wars vi. 15.) Widow. Moses laid this restraint upon the high priest, Leviticus xxi. 13. (Calmet) Unclean, attending the funeral, which inferior priests alone might do, Leviticus xxi. 10. (Menochius) CHAPTER XLIV. Day, after the seven first, (Calmet) though this would be a new regulation. (Menochius) No. This is omitted in Hebrew, Septuagint, &c. God was their portion. (Calmet) --- They had no land but what lay near their cities. (Haydock) By lot. Manuscript 2 reads bogurl; so the Vulgate sortito. (Kennicott) --- Hebrew, "when you shall make the land fall," which usually implies by lot: yet the partition was not made thus, (chap. xlviii. 1.) nor at all, (Calmet) otherwise the prophet might mention how the lots would have fallen to Dan, in the north, &c. (Haydock) --- The Jews either could not comply, or did not take this to be a command. If they had returned all together, they might probably have put it in execution. But many of them preferred staying where they had gotten a settlement, and the rest only returned in small parties, some not before the reign of Alexander [the Great]. Those who arrived first, occupied as much as possible their ancient limits, 1 Esdras iii. 1., and 2 Esdras viii., and xi. (Calmet) --- Thousand: reeds, or cubits. (Challoner) --- Many prefer the latter, which is specified [in] ver. 2., (Haydock) as it agrees with the dimensions of the temple, chap. xlii. 16. If reeds or toises were meant, the city would be disproportionate with the rest of the divisions: 50,000 would make 25 leagues, of 2,500 paces each; and if each tribe had as much, the country must have comprised 325 leagues, whereas from Emath to Cadesbarne (chap. xlvii. 17.) there at[are?] not above 150. (Calmet) --- To form an idea of the proposed partition, we must suppose the country reached from a little north of Emesa, on the Orontes, to Cadesbarne south, and from the Mediterranean to Damascus, or a little farther east, and beyond the sources of Jazer. 1. Dan, 2. Aser, 3. Nephthali, 4. Manasses, 5. Ephraim, 6. Ruben, 7. Juda, had about equal portions with that designed for 8. the temple, the Levites, and prince, whose southern limits reached almost to Accaron and the Dead Sea. 9. Benjamin, 10. Simeon, 11. Issachar, 12. Zabulon, and 13. Gad, had each about half the quantity of the others, though the tribes occupied the whole extent from east to west, their lots being marked out by parallel lines. Between Juda and Benjamin, a square of 500 cubits was assigned for the temple; another square of 4,500, or 18,000 in circuit, lay round the former for the city of the Levites: round this were suburbs 250 cubits broad, walled about, and having three gates on each side. Next them dwelt their lay servants, in a space 5,000 cubits broad, and 25,000 long, from east to west. A plot of ground on the north and south, sufficient to complete this square was to support them with provisions. On the east side of the Jordan, and on the west of this square for the priests and their servants, two portions almost of equal dimensions with it, were appropriated to the prince. His lot was 25,000 cubits long, and 12,500 broad, chap. xlviii. 21. See Calmet's plan. (Haydock) --- About. It couldn ot be alienated to private men, or for any other purpose. (Worthington) Suburbs. Hebrew also, "vacant spaces." Measure, from the centre of the temple; so that the dimensions given must be doubled, (chap. xlviii. 10.) as also ver. 5. Place. There the priests shall dwell. Chambers for the Levites on duty. Septuagint read, "towns." But only one seems to be specified, 18,000 cubits in circumference. According. Hebrew, "along or (Calmet) over-against the oblation of the holy portion." (Protestants) --- Israel, destined to serve the priests. (Haydock) Border. Two equal lots, one on the east and the other on the west, were assigned the prince, each 20,000 cubits broad, and 12,500 long, chap. xlviii. 21. (Calmet) --- He dwelt near the priests, for their protection; as the people were on both sides of him, that he might sustain no injury. (Worthington) Rob. Instead of their right, (1 Kings viii. 11.) the source of continual vexations, a certain revenue is specified, ver. 13. Confines: encroach not. (Calmet) --- Hebrew and Septuagint, "take away your oppressions;" (Haydock) Chaldean, "scandals." (Calmet) The ephi and the bate. These measures were of equal capacity; but the bate served for liquids, and the ephi for dry things, (Challoner) ver. 13, 14. (Worthington) --- Ezechiel specifies the measures, that the people might not use those of Babylon, after their return. Sicles. It would be shorter to say, "sixty sicles make a mna." Take, for the prince's revenue. He had the sixtieth part of corn and of oil; or rather (Calmet) he had an exact tithe of the latter, ver. 14. (Chaldean) (Menochius) One ram. He shall receive the tithe of sheep, &c., and take one out of two hundred, on condition that he furnish victims, ver. 17. (Calmet) --- The obligation was mutual. St. Jerome explains it of the high priest and people. (Worthington) Holocaust. This was given before perhaps gratis, 2 Paralipomenon xxxi. 3. Solomon and Ezechias shewed great magnificence. After the captivity the people laid on the third of a sicle per head, as this order was not observed, 2 Esdras x. 32. Take, or order the priests to do this annually, to prepare for the Passover, ver. 21. Moses mentions nothing of this, and it does not appear to have been put in execution. (Calmet) --- Yet it might be the first year after the dedication of the temple. The prophet does not say it was to be done every year. (Haydock) Seventh, or so many days before the solemn feast. Septuagint, "on the first of the seventh month," the feast of trumpets, Numbers xxix. 1. (Calmet) Sacrifice. Hebrew mincha, flour. Protestants, "meat offering." (Haydock) Day: the feast of tabernacles, to be observed like the Pasch, Numbers xxix. 12. (Calmet)