: 87 .
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0
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: 01070212
: 2012
C: 434
ISBN: 978-965-7412-39-8
Weight: 0.72 kgs
Translated by: Gurfinkel, Frima
Language: Russian, Hebrew
Cover: hardcover
Format: 16x3x22
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For the first time in Russian!
The Book of Yechezkelwith Rashi's commentary
The Book of Yechezkelwith Rashi's commentary
Book of the Prophet Yehezkelya third book of the latest in a series of prophets in the Bible, it takes place between the Book and the Book Irmeyau twelve prophets. It contains prophecies Yehezkelya son of Buzi, a priest, from the fifth to the twenty-seventh year of the exile in Bavel king of Judea Yebyahina
Probably Yehezkel went to exile in Bavel Yeoyahina and five years later began to prophesy in the river Kevar. His prophecy is intended primarily for izgnaniikov in Bavel, but also drawn to the children of Judah, and to all the house of Israel. Like prophecy Irmeyau his prophecies about the destruction of Jerusalem had the purpose to stir up "rebellious house" in exile and to dispel the illusion of close escape, distributed among the exiles for several years. Like no one else before him Yehezkel prophesied of the destruction of Jerusalem, their atrocities surpassed our old and Shomron. Believing in redemption, which grow out of exile, was a prophet Yehezkel exiles, not only because of what they are, but also because of its prophetic mission in the "rebellious house" as a prophet of destruction and consolation.
Most other prophets Yehezkel makes symbolic actions to the people in exile to clear disaster that hit the Yerushalayim and Yehudah. At the beginning of the prophecy he was told to lock themselves in the house, as if he is tied hand and foot, and dumb as Gd's mouth does not open. His dumbness is terminated with the destruction of Jerusalem, but then he turns to the people and in their own words, and all their actions. It clearly shows the siege of Jerusalem, famine and pestilence, confusion and helplessness of the people of the prophets, elders and ministers in the face of imminent collapse. The prophecy Yehezkel moved to Yerushalayim, and before him a vision of Gd. He watches the heinous behavior of the children of Israel in the Temple and the city and sees a harsh judgment on the city and the patron saint of the land of Judah. Yehezkelya different visions of extraordinary brightness feelings from what is seen as if through the eyes of beholder. Such an incredible visibility, almost palpable, meets the mission of the Prophet exiles. Away from home, he is surrounded by people feeding the illusory hope of immediate escape, while he himself was stung by what is happening in Jerusalem.
Prior to the destruction of the Temple was angry accuser Yehezkel exiles who erred and sinned like the children of Judah in Jerusalem. After the destruction, he became a prophet of consolation and redemption, seers, returning exiles to their homeland and the revival of Judah, the temple and serving in it. As in the first period of his prophecy he warned against false hopes of a speedy deliverance from the yoke of Bavel, so in the future, he warned of despair that engulfed exiles ate crash: freedom surely come, for the Lord's glory among the tribes subject to blasphemy. Its harsh and unpleasant words of the prophets are equally suitable and the people and the rulers, which he, however, did not meet in person, being probably alone among the exiles in Bavel.
The Book Yehezkelya are three main parts: the prophecy about the destruction of Jerusalem and Judah (Ch. 1-24), a prophecy about the people (ch. 25-32), the prophecy of redemption of Israel (ch. 34-48). They found the chronological order: the first relates to the period before the crash, the second mainly to the period of the disaster, and the third contains a prophecy after the fact of the tragedy. Some chapters are the exact dates, but it is difficult to determine whether the observed chronological sequence between them, or order of presentation is dictated by a common theme or associations.
Probably Yehezkel went to exile in Bavel Yeoyahina and five years later began to prophesy in the river Kevar. His prophecy is intended primarily for izgnaniikov in Bavel, but also drawn to the children of Judah, and to all the house of Israel. Like prophecy Irmeyau his prophecies about the destruction of Jerusalem had the purpose to stir up "rebellious house" in exile and to dispel the illusion of close escape, distributed among the exiles for several years. Like no one else before him Yehezkel prophesied of the destruction of Jerusalem, their atrocities surpassed our old and Shomron. Believing in redemption, which grow out of exile, was a prophet Yehezkel exiles, not only because of what they are, but also because of its prophetic mission in the "rebellious house" as a prophet of destruction and consolation.
Most other prophets Yehezkel makes symbolic actions to the people in exile to clear disaster that hit the Yerushalayim and Yehudah. At the beginning of the prophecy he was told to lock themselves in the house, as if he is tied hand and foot, and dumb as Gd's mouth does not open. His dumbness is terminated with the destruction of Jerusalem, but then he turns to the people and in their own words, and all their actions. It clearly shows the siege of Jerusalem, famine and pestilence, confusion and helplessness of the people of the prophets, elders and ministers in the face of imminent collapse. The prophecy Yehezkel moved to Yerushalayim, and before him a vision of Gd. He watches the heinous behavior of the children of Israel in the Temple and the city and sees a harsh judgment on the city and the patron saint of the land of Judah. Yehezkelya different visions of extraordinary brightness feelings from what is seen as if through the eyes of beholder. Such an incredible visibility, almost palpable, meets the mission of the Prophet exiles. Away from home, he is surrounded by people feeding the illusory hope of immediate escape, while he himself was stung by what is happening in Jerusalem.
Prior to the destruction of the Temple was angry accuser Yehezkel exiles who erred and sinned like the children of Judah in Jerusalem. After the destruction, he became a prophet of consolation and redemption, seers, returning exiles to their homeland and the revival of Judah, the temple and serving in it. As in the first period of his prophecy he warned against false hopes of a speedy deliverance from the yoke of Bavel, so in the future, he warned of despair that engulfed exiles ate crash: freedom surely come, for the Lord's glory among the tribes subject to blasphemy. Its harsh and unpleasant words of the prophets are equally suitable and the people and the rulers, which he, however, did not meet in person, being probably alone among the exiles in Bavel.
The Book Yehezkelya are three main parts: the prophecy about the destruction of Jerusalem and Judah (Ch. 1-24), a prophecy about the people (ch. 25-32), the prophecy of redemption of Israel (ch. 34-48). They found the chronological order: the first relates to the period before the crash, the second mainly to the period of the disaster, and the third contains a prophecy after the fact of the tragedy. Some chapters are the exact dates, but it is difficult to determine whether the observed chronological sequence between them, or order of presentation is dictated by a common theme or associations.
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