Ezekiel 42
Commentary from 1 father
a hundred cubits in length toward the north, and in breadth fifty,
ἐπὶ πήχεις ἑκατὸν μῆκος πρὸς βορρᾶν καὶ τὸ πλάτος πεντήκοντα πηχῶν,
проти́вꙋ лица̀ ста̀ лакте́й долгота̀ къ сѣ́верꙋ, а҆ широта̀ пѧтьдесѧ́тъ лакте́й,
ornamented accordingly as the gates of the inner court, and arranged accordingly as the peristyles of the outer court, [with] triple porticos fronting one another.
διαγεγραμμέναι ὃν τρόπον αἱ πύλαι τῆς αὐλῆς τῆς ἐσωτέρας καὶ ὃν τρόπον τὰ περίστυλα τῆς αὐλῆς τῆς ἐξωτέρας, ἐστιχισμέναι ἀντιπρόσωποι στοαὶ τρισσαί.
распи̑саны ꙗ҆́коже врата̀ двора̀ внꙋ́треннѧгѡ, и҆ ꙗ҆́коже междꙋстѡ́лпїѧ внѣ́шнѧгѡ двора̀ чинорасполо́жєны, прѧмоли̑чны притво́ры трѝ.
«Opposite the twenty cubits of the inner court, and opposite the pavement laid with stone of the outer court, where the porch was joined to the triple porch.» And that which is joined next to the Hebrew, opposite the twenty cubits of the inner court, which the Seventy have translated, was described like the gates of the inner court, has this meaning: that the number of a hundred and fifty in the outer court should have the same force as the number of twenty in the inner court. For if you reckon four times five times, in the number twenty, you will find both Testaments: so that both the Law may be held in the Gospel and the Gospel may be born from the root of the Law. For the number seventy, the likeness of the inner court, may have been interpreted, perhaps fearing the number twenty, in which offerings of Esau are made, to place in the inner court. It follows: And against the pavement, the floor of the outer court, where there was a porch, joined to the triple porch; for which seventy were transferred: And as the columns of the outer court were placed in order, opposite the face of the triple porches. However, it signifies that the pavement of the outer court was laid with living stone, so that the feet of the priests are not defiled by the dust of summer or the mud of winter. And so, the Lord, about to ascend to the Father, washes the feet of the Apostles (John 13), so that with purified and cleansed feet they may ascend to the kingdoms of heaven; and he commands the apostles that in whichever city they enter and are not received, they should shake off the dust from their feet (Matthew 10; and Mark 6): so that nothing of earthly possessions may remain with them. And not only was the pavement covered with stones, but there was also a portico joined to a triple portico. A portico protecting priests from rain and heat, and joined to the triple portico, showing the mystery of the Trinity, which, while being divided in names among the Father and the Son and the Holy Spirit, is yet joined in one divinity to itself.
Commentary on Ezekiel
And in front of the chambers was a walk ten cubits in breadth, the length [reaching] to a hundred cubits; and their doors were northward.
καὶ κατέναντι τῶν ἐξεδρῶν περίπατος πηχῶν δέκα τὸ πλάτος, ἐπὶ πήχεις ἑκατὸν τὸ μῆκος· καὶ τὰ θυρώματα αὐτῶν πρὸς βορρᾶν.
И҆ прѧ́мѡ прегра́дамъ прохо́дъ десѧтѝ лакте́й въ широтꙋ̀, во внꙋ́трєннѧѧ пꙋтѝ є҆ди́нагѡ ла́ктѧ на сто̀ лакте́й долгота̀, и҆ двє́ри и҆́хъ къ сѣ́верꙋ.
«And before the treasury, there was a walkway ten cubits wide, looking inward, with the doors facing north.» There was also before the treasury, or the halls, or the chambers, a walkway of ten cubits in width, looking towards the interior of the road of one cubit. And what was added by the Seventy: It is extra to have a length of one hundred cubits: for in the Hebrew it is not held, what they set forth, they took what is held in Hebrew, looking towards the interior of the road of one cubit, which we translated from the truth of Hebrew. But it signifies that before the doors of all the treasuries, or exedrae, and chambers, there was a walkway, having a width of ten cubits, which is a perfect number, either because of the Decalogue or because of the mystery of the Gospel. For if you come from one to four by twos and threes, the number ten is made, the number of the Gospels: in the width of which the priests walk, going before each treasury. But in such a way that they always look towards the interior of the path which leads to one cubit, that is, to the worship of one divinity, as the Son says to the Father: I have revealed thy name to men (John 17:6). For she is the way, looking inward, which is said in the Gospel: I am the way, and the truth, and the life (John XIV, 6): because no one comes to the knowledge of the Father, except through the Son.
Commentary on Ezekiel
And the upper walks were in like manner: for the peristyle projected from it, [even] from the range of columns below, and [there was] a space between; so [were there] a peristyle and a space between, and so [were there] two porticos.
καὶ οἱ περίπατοι οἱ ὑπερῷοι ὡσαύτως, ὅτι ἐξείχετο τὸ περίστυλον ἐξ αὐτοῦ, ἐκ τοῦ ὑποκάτωθεν περιστύλου, καὶ τὸ διάστημα· οὕτως περίστυλον καὶ διάστημα
И҆ прохо́ди го́рничнїи та́кожде, ꙗ҆́кѡ и҆зница́ше междꙋсто́лпїе и҆з̾ негѡ̀, ѿ до́льнагѡ междꙋсто́лпїѧ, и҆ разстоѧ́нїе: си́це междꙋсто́лпїе и҆ разстоѧ́нїе,
5–6«Where the treasuries were lower on the upper levels because the porticoes that protruded from the lower and middle parts of the building supported them. These porticoes were narrow and did not have columns like the columns of the courtyards, so they protruded from the lower and middle parts of the building by fifty cubits.» It follows: And their doors to the north, where the treasuries were in the lower and middle parts: because the porticoes which stood out from the lower and middle parts of the building supported them. For they were narrow, and did not have columns like the columns of the courts: therefore they stood out from the lower and middle parts by fifty cubits from the ground. What is joined: the doors of these, it is understood, (belong to) the exedrae or treasury rooms, about which there was discussion above. The treasuries were on the upper floors, that is, in the lower rooms. The upper rooms were ascended by Elijah and Elisha (1 Kings 17; 2 Kings 4); and the Lord, with the disciples, celebrated the Passover (Mark 14), and Tabitha, who was raised by the Apostle's faith and the merit of her virtues (Acts 9). These are the upper rooms, about which it is written in the psalm: He waters the mountains from his upper rooms (Psalm 104, 13). For unless a mountain is made, and rises to higher things, it will not be irrigated by the rains of the Lord, which for the diversity of merits are irrigated in the first, second, and third coenaculum. Even the storerooms themselves, that is, the treasuries of the Lord's treasures, are lower in the higher places. (Ephesians 3). However, the higher one is, the more one is humbled with the Apostle, saying: I am not worthy to be called an Apostle, because I persecuted the Church of God. (1 Corinthians 1:9). However, the treasure rooms themselves were located in the lower rooms, because they supported the porticoes that projected from the lower and middle parts of the building. And the reason why the treasure rooms were placed in the lower rooms and were lower was this: because the porticoes, which enjoyed the freedom of the air, supported and projected from the lower and middle parts of the building. In this way, the second floor of the building would be higher than the first floor, and the third floor would be higher than the second, so that as one ascended to higher levels, they would use a higher treasure room, which increased in humility, as the Lord says: 'If anyone wishes to be first, he shall be the last of all and the servant of all.' (Mark 9:35). For they were not carried by other columns, as we read in the columns of the atrium; but they protruded from the lower and middle parts of the ground by fifty cubits, as a sign of the remission of all debts. These, however, are the sad things of which it is commanded: Describe them in triple form, with counsel and knowledge, so that you may answer with words of truth those things that are proposed to you (Prov. 22:20-21). Therefore, the lower and outer parts need columns, but the higher and inner parts do not need the support of columns, that is, of external help.
Commentary on Ezekiel
For they were triple, and they had not pillars like the pillars of the outer ones: therefore they projected from the lower ones and the middle ones from the ground.
καὶ οὕτως στοαί· διότι τριπλαῖ ἦσαν καὶ στύλους οὐκ εἶχον καθὼς οἱ στῦλοι τῶν ἐξωτέρων, διὰ τοῦτο ἐξείχοντο τῶν ὑποκάτωθεν καὶ τῶν μέσων ἀπὸ τῆς γῆς.
и҆ си́це притво́ры: поне́же трегꙋ̑бы бѧ́хꙋ и҆ столпѡ́въ не и҆мѣ́ша, ꙗ҆́коже столпѝ прегра́дъ: тогѡ̀ ра́ди и҆зница́хꙋ и҆з̾ ни́жнихъ и҆ сре́днихъ ѿ землѝ.
And [there was] light without, corresponding to the chambers of the outer court looking toward the front of the northern chambers; the length [of them was] fifty cubits.
καὶ φῶς ἔξωθεν ὃν τρόπον αἱ ἐξέδραι τῆς αὐλῆς τῆς ἐξωτέρας αἱ βλέπουσαι ἀπέναντι τῶν ἐξεδρῶν τῶν πρὸς βορρᾶν, μῆκος πηχῶν πεντήκοντα·
И҆ свѣ́тъ внѣꙋ́дꙋ, ꙗ҆́коже прегра̑ды двора̀ внѣ́шнѧгѡ, зрѧ́щыѧ проти́вꙋ прегра́дамъ, ꙗ҆̀же къ сѣ́верꙋ, долгота̀ пѧти́десѧти лакте́й.
7–8«And there was an outer courtyard by the treasury, which was in the way of the outer court before the treasury: the length of it was fifty cubits. Because the length of the treasuries of the outer court was fifty cubits and the length before the face of the temple was one hundred cubits.» After this it is said: And the outer court was surrounded by a wall, with treasuries along the outside walls. The length of this outer court was fifty cubits, because the length of the treasuries of the outer court was fifty cubits, and the length before the front of the temple was one hundred cubits. The surrounding wall, called the peribolus, enclosed the treasuries along the outside walls of the outer court, and it was fifty cubits in length, as we have frequently mentioned. Moreover, the length in front of the face of the temple was not fifty cubits, as it was before the treasury, but one hundred cubits: so that after the remission of all sins, we may await perfect rewards in the number one hundred (Lev. XII). Regarding the barrier, or wall, which in Hebrew is called Gader (), the Seventy have interpreted it as light, which comes from outside and illuminates the eyes of our hearts: our natural light, which operates in the senses, is not sufficient to have the perfect brightness of knowledge, unless it enters from outside through the grace of God. What first illuminates the eyes of our heart, and the outer atrium, which extends to a width of fifty cubits, makes it shine. Then, when we come before the face of the temple, we shall receive perfect rewards in the number of one hundred.
Commentary on Ezekiel
For the length of the chambers looking toward the inner court was fifty cubits, and these are the ones that front the others; the whole was a hundred cubits.
ὅτι τὸ μῆκος τῶν ἐξεδρῶν τῶν βλεπουσῶν εἰς τὴν αὐλὴν τὴν ἐξωτέραν ἦν πηχῶν πεντήκοντα, καὶ αὐταί εἰσιν αἱ ἀντιπρόσωποι ταύταις· τὸ πᾶν πηχῶν ἑκατόν.
Занѐ долгота̀ прегра́дъ зрѧ́щихъ во дво́ръ внѣ́шнїй бѧ́ше пѧти́десѧти лакте́й, и҆ ты̑ѧ сꙋ́ть прѧмоли̑чны тѣ̑мъ: все́ же (бѣ̀) ста̀ лакте́й.
And [there were] doors of these chambers for an outlet toward the east, so that one should go through them out of the outer court,
καὶ αἱ θύραι τῶν ἐξεδρῶν τούτων τῆς εἰσόδου τῆς πρὸς ἀνατολὰς τοῦ εἰσπορεύεσθαι δι’ αὐτῶν ἐκ τῆς αὐλῆς τῆς ἐξωτέρας
Двє́ри же прегра́дъ тѣ́хъ вхо́да, и҆̀же на восто́ки, є҆́же входи́ти и҆́ми ѿ двора̀ внѣ́шнѧгѡ,
9–12«And there was an entrance under these treasuries from the east for those who entered from the outer court: in the width of the courtyard of the eastern way before the separate building. And there were before the building treasuries, and a road in front of their face like the treasuries, which were on the northern side, according to their length, and thus their width. And every entrance of them, and their similarities, and their doors, according to the doors of the treasuries, which were on the road facing the South, a door at the head of the road, which was in front of the separate vestibule through the Eastern road for those entering.» That which is translated into the East in the LXX is not found in the Hebrew, and it is clear that it is superfluous. For how is it brought out to the outer gate toward the East, when it follows against the gate of the North? And below, there was an entrance to the treasury from the East for those entering from the outer atrium. For it is necessary for us to possess the riches of God, and to find the entrance below the treasury from the outer atrium, under the treasury of the East, and to come through the width of the vestibule, which faces the way of the East, to the building that is separated for the holy ones, before which are the treasuries, and in that very way, a likeness to the treasuries that were in the way of the North. For although we may reach the entrance to the East, the resemblance of the ancestors is found in the smaller things, and we cannot reach the light of the East except by way of the North, that is, by progressing from the smaller and lower things to the greater and higher things. In the very entrance itself, the length was similar to the width, that is, the same measurement throughout: every entrance and likeness, and doors had the same measurement and likeness as the treasure chambers that were on the road facing the South. For indeed, by the East the cold of the North is resisted, we reach the South, in which the bridegroom reclines at midday, and moves in full light. At the head, however, of the same road, that is, the Eastern one, which is open to those who enter, there is a door, which unless it is opened by Him who says: I am the door (John 10:9) and who has the key of David, to the vestibule separated by holy virtues, and which receives those coming from the North, we cannot reach. It is unnecessary to discuss each individual word of this passage in detail: both what has been said does not lack clarity, and what we keep silent about is almost similar to what we have said.
Commentary on Ezekiel
by the opening of the walk at the corner; and the south parts were toward the south, toward the remaining space, and toward the partition, and [so were] the chambers.
κατὰ τὸ φῶς τοῦ ἐν ἀρχῇ περιπάτου. καὶ τὰ πρὸς νότον κατὰ πρόσωπον τοῦ νότου κατὰ πρόσωπον τοῦ ἀπολοίπου καὶ κατὰ πρόσωπον τοῦ διορίζοντος ἐξέδραι,
по свѣ́тꙋ сꙋ́щагѡ въ нача́лѣ прохо́да: и҆ къ ю҆́гꙋ на лицѐ ю҆́га, и҆ прѧ́мѡ про́чемꙋ, и҆ прѧ́мѡ раздѣле́нїѧ, и҆ прегра̑ды,
And the walk was in front of them, according to the measures of the chambers toward the north, both according to the length of them, and according to the breadth of them, and according to all their openings, an according to all their turnings, and according to their lights, and according to their doors.
καὶ ὁ περίπατος κατὰ πρόσωπον αὐτῶν κατὰ τὰ μέτρα ἐξεδρῶν τῶν πρὸς βορρᾶν καὶ κατὰ τὸ μῆκος αὐτῶν καὶ κατὰ τὸ εὖρος αὐτῶν καὶ κατὰ πάσας τὰς ἐξόδους αὐτῶν καὶ κατὰ πάσας τὰς ἐπιστροφὰς αὐτῶν καὶ κατὰ τά φῶτα αὐτῶν καὶ κατὰ τὰ θυρώματα αὐτῶν
и҆ прохо́дъ проти́вꙋ лицꙋ̀ и҆́хъ, по мѣ́рамъ прегра́дъ ꙗ҆̀же къ сѣ́верꙋ и҆ по долготѣ̀ и҆́хъ и҆ по широтѣ̀ и҆́хъ, и҆ по всѣ̑мъ и҆схо́дѡмъ и҆́хъ и҆ по всѣ̑мъ враще́нїємъ и҆́хъ, и҆ по свѣ́тѡмъ и҆́хъ и҆ по две́ремъ и҆́хъ,
[So were the measures] of the chambers toward the south, and according to the doors at the entrance of the walk, as it were the distance of a reed for light, and eastward as one went in by them.
τῶν ἐξεδρῶν τῶν πρὸς νότον καὶ κατὰ τὰ θυρώματα ἀπ’ ἀρχῆς τοῦ περιπάτου ὡς ἐπὶ φῶς διαστήματος καλάμου καὶ κατὰ ἀνατολὰς τοῦ εἰσπορεύεσθαι δι’ αὐτῶν. -
прегра́дъ ꙗ҆̀же къ ю҆́гꙋ, и҆ по две́ремъ ѿ нача́ла прохо́да а҆́ки къ свѣ́тꙋ разстоѧ́нїѧ тро́сти, и҆ на восто́къ є҆́же входи́ти и҆́ми.
And he said to me, The chambers toward the north, and the chambers toward the south, in front of the void spaces, these are the chambers of the sanctuary, wherein the priests the sons of Sadduc, who draw nigh to the Lord, shall eat the most holy things: and there shall they lay the most holy things, and the meat-offering, and the sin-offerings, and the trespass-offerings; because the place is holy.
Καὶ εἶπε πρός με· αἱ ἐξέδραι αἱ πρὸς βορρᾶν, καὶ αἱ ἐξέδραι αἱ πρὸς νότον αἱ οὖσαι κατὰ πρόσωπον τῶν διαστημάτων, αὗταί εἰσιν αἱ ἐξέδραι τοῦ ἁγίου, ἐν αἷς φάγονται ἐκεῖ οἱ ἱερεῖς υἱοὶ Σαδδοὺκ οἱ ἐγγίζοντες πρὸς Κύριον τὰ ἅγια τῶν ἁγίων· καὶ ἐκεῖ θήσουσι τὰ ἅγια τῶν ἁγίων καὶ τὴν θυσίαν καὶ τὰ περὶ ἁμαρτίας καὶ τὰ περὶ ἀγνοίας, διότι ὁ τόπος ἅγιος.
И҆ речѐ ко мнѣ̀: прегра̑ды, ꙗ҆̀же къ сѣ́верꙋ, и҆ прегра̑ды, ꙗ҆̀же къ ю҆́гꙋ, сꙋ́щыѧ проти́вꙋ лицꙋ̀ разстоѧ́нїй, сїѧ̑ сꙋ́ть прегра̑ды ст҃а́гѡ, въ ни́хже ꙗ҆дѧ́тъ жерцы̀ сы́нове садꙋ́кѡвы, и҆̀же пристꙋпа́ютъ ко гдⷭ҇еви, ст҃а̑ѧ ст҃ы́хъ, и҆ та́мѡ положа́тъ ст҃а̑ѧ ст҃ы́хъ и҆ же́ртвꙋ, и҆ ꙗ҆̀же за грѣхѝ и҆ ꙗ҆̀же за невѣ́дѣнїе, поне́же мѣ́сто ст҃о є҆́сть.
13–14(Verse 13, 14.) And he said to me: The treasuries of the North and the treasuries of the South, which are before the separated building, these are the holy treasuries in which the priests who approach the Lord in the Most Holy Place eat. There they shall put the Most Holy Place, and the offering for sin and for guilt. For it is a holy place. But when the priests enter, they shall not go out from the holy place to the outer court, and there they shall put on their garments in which they minister, for they are holy. And they shall put on other garments and then go out to the people. That man, who was a leader and prophet, after he led him into the outer courtyard and showed him all that the previous conversation had mentioned, also the treasuries and the rooms in which he stayed for a long time, said to him: These are the treasuries, or rooms, and chambers to the north and south, which are in front of the separate building, and are called the holy treasuries, in which the priests who approach the Lord in the holy of holies partake. From these things we learn that there are many diversities in foods, which are allowed or not allowed for priests to eat, and of those very things that are allowed to be taken as food, they are not taken in all places, nor by all people, nor at all times. I think that the Gazophylacia Aquilonis Austri is, either those things that contain the simplicity of history, or the sacraments of spiritual understanding, so that through Aquilon we may come to the South. For the letter should not be read in such a way, and the foundations of history should be laid, so that we may not come to the heights; and the roof of the most beautiful building should not be placed in such a way that the foundations are not solid. But the priests who live in the cellars, in which many riches are contained, are the ones who approach the Lord: Scripture testifies of them (Exodus 24) that Moses approached the Lord, and the others could not come near. In the building of the mystical temple, and in the sacrament of the Church, there are many priests and apostolic men who approach the Lord, and not in any place, but in the holy of holies. And as it is said in the Septuagint: Sons of Zadok, which means just, is not found in Hebrew. There, he says, the priests shall place the holy of holies, and the offering, that is, the burnt offering, and for sin, and for ignorance: so that they may not only offer a perpetual sacrifice, but also, due to the diversity of times and the quality of sin and ignorance, know how to appease the Lord, because the place itself is holy and the priestly dignity dwells in it, which can intercede for others. But when it is necessary to proceed to those who cannot penetrate the inner depths of the temple, nor understand the secrets of divine knowledge, let the priests go outside to them into the outer courtyard. Absolutely not clothed in the garments with which they were clothed internally, namely the viscera of mercy and the Lord Savior, of whom it is written: Put on the Lord Jesus Christ (Rom. XIII, 14); nor should they use these words, about which God speaks: My mystery is for me and for my own; lest they fall into that which the Savior prohibits, saying: Do not give holy things to dogs, nor cast pearls before swine (Matth. VII, 6). But they shall lay aside their garments, with which they are clothed, when they minister in the inner part of the temple; for they are holy, and should not be brought out to those who do not have perfect holiness: and they shall put on other garments, and thus they shall come to the people. Thus, he says, they shall speak to the people, in a way that the people can hear. And so the Apostle spoke to the Corinthians, among whom fornication was heard, and such fornication as is not even among the Gentiles: I have given you milk to drink, not solid food: for you were not yet able to receive it. To them again he says: My little children, for whom I am again in travail until Christ be formed in you (Gal. IV, 19). For to little ones and babes solid food is not only useless, but kills those who are suited to perfect age. Moreover, that which is added in the Septuagint: Therefore the priests shall not go out of the outer court, that those who offer may always be holy, let us remark, is not found in Hebrew.
Commentary on Ezekiel
None shall go in thither except the priests, [and] they shall not go forth of the holy place into the outer court, that they that draw nigh [to me] may be continually holy, and may not touch their garments in which they minister, [with defilement], for they are holy; and they shall put on other garments whenever they come in contact with the people.
οὐκ εἰσελεύσονται ἐκεῖ πάρεξ τῶν ἱερέων· οὐκ ἐξελεύσονται ἐκ τοῦ ἁγίου εἰς τὴν αὐλὴν τὴν ἐξωτέραν, ὅπως διαπαντὸς ἅγιοι ὦσιν οἱ προσάγοντες, καὶ μὴ ἅπτωνται τοῦ στολισμοῦ αὐτῶν, ἐν οἷς λειτουργοῦσιν ἐν αὐτοῖς, διότι ἅγιά ἐστι· καὶ ἐνδύσονται ἱμάτια ἕτερα, ὅταν ἅπτωνται τοῦ λαοῦ. -
Да не вхо́дѧтъ та́мѡ, кромѣ̀ жерцє́въ, и҆ да не и҆схо́дѧтъ ѿ ст҃а́гѡ во дво́ръ внѣ́шнїй, ꙗ҆́кѡ да прⷭ҇нѡ ст҃и бꙋ́дꙋтъ приносѧ́щїи, и҆ да не прикаса́ютсѧ ри́замъ и҆́хъ, въ ни́хже слꙋ́жатъ, поне́же ст҃а сꙋ́ть, но да ѡ҆блекꙋ́тсѧ въ ри̑зы и҆́ны, є҆гда̀ прикаса́ютсѧ лю́демъ.
So the measurement of the house within was accomplished: and he brought me forth by the way of the gate that looks eastward, and measured the plan of the house round about in order.
Καὶ συνετελέσθη ἡ διαμέτρησις τοῦ οἴκου ἔσωθεν. καὶ ἐξήγαγέ με καθ’ ὁδὸν τῆς πύλης τῆς βλεπούσης πρὸς ἀνατολὰς καὶ διεμέτρησε τὸ ὑπόδειγμα τοῦ οἴκου κυκλόθεν ἐν διατάξει.
И҆ соверши́сѧ размѣ́ренїе хра́ма внꙋтрьꙋ́дꙋ. И҆ и҆зведе́ мѧ по пꙋтѝ вра́тъ зрѧ́щихъ на восто́къ, и҆ размѣ́ри подо́бїе хра́ма ѡ҆́крестъ чинорасположе́нїемъ.
15–20(Verse 15 onwards) When he had finished measuring the interior dimensions of the house, he led me along the way of the gate that faced east, and he measured it all around. (He measured the likeness of the house all around in order.) He measured the east side with the measuring rod; it was 500 rods long by the measuring rod all around. (He also measured the north side, south side, and west side.) And he measured against the north wind, five hundred cubits, measuring with a cubit in circumference. And he measured against the south wind, five hundred cubits, measuring with a cubit in circumference. And he measured against the west wind, five hundred cubits, measuring with a cubit. He measured on all four sides, the wall surrounding it, with a length of five hundred cubits and a width of five hundred cubits, dividing between the sanctuary and the common area. It should be known that after the East and North wind, the South and West wind has a reversed order among the Seventy. For they first set the West, that is the sea; and then the South, whereas among the Hebrews the South wind is first, and then the West. And what the Scripture now says: 'And when he had finished measuring the interior of the house, he led me through the gate that faces toward the East, and showed me all that has been mentioned, both inside and out, and the inner parts of the temple, that is, the Most Holy Place, properly belong to the building of the temple and the inner temple.' Now it follows: He led me through the gate, which looked towards the Eastern road, and measured it all around, like the likeness of a house. By this it is shown that it is not the house itself, but the likeness of the house that is seen: for now we see through a glass darkly; but then face to face: now I know in part; but then I shall know even as I am known (I Cor. XIII). Therefore, even Moses in the tabernacle, and Solomon in the building, made not the true tent of the temple, but the likeness and figure of it: that by these things which are lesser and earthly, we may understand those things which are heavenly, and in the spiritual building. But the man who had brought the prophet, went not into the outer courtyard, but through the gate which looked towards the eastern way, first measuring against the eastern wind, that is, the eastern quarter, five hundred reeds round about; second, towards the north; thirdly, towards the south; fourthly, towards the sea, that is, towards the west, on the four sides, a wall all around, as much in length as in breadth, that is, square, which wall had together with it two thousand reeds. But if the reed was six cubits long, and the wrestler one-sixth of a cubit, it is clear that the outer wall had a circumference of 2,000 reeds, which makes 12,333 cubits and a third of two thousand. Let the wise and diligent reader read the book of Joshua and he will find how this measure is preserved in the suburbs. Therefore, even the legion of demons chose this number in the suffocation of the pigs (Luke 8), so that he who was separated from the servants of God by the command of the Lord may be led to his own destruction, to the ruin of those who lead a life worthy of filth and squalor. But every exterior wall, which has a very spacious length and width in the form of a square, contains the number of the apostles, that is, twelve thousand: so that a thousand number is assigned to each apostle, and yet it does not reach the measure of the fullness of Christ and the perfect man, unless it is joined by the παλαιστὴ, which is three hundred and thirty-three cubits, and a third part of a cubit: through which the mystery of the holy and venerable Trinity is demonstrated, which encircles and protects everything, and provides the safest dwelling for the inhabitants of its temple. Where the ark of Noah has a length of three hundred cubits, and a height of thirty cubits, which is completed in one cubit (Gen. 5). But the fifty cubits that are added there in width signify the sacrament of remission (as we have often said). Hence the Lord came to baptism at the age of thirty, and this very prophet puts the thirtieth year at the beginning of his book: which is completed by adding three hundred and thirtieth, and the thirtieth number and a third part. However, in regard to the simplicity of the interpretation, while we pay little attention to the speed of dictation, both the Septuagint and our translation have its wall on all sides, with a length of five hundred cubits and a width of five hundred cubits. The Hebrew text, however, does not include the word 'wall', but simply the length of five hundred and the width of five hundred, with the understanding of 'reeds'. As mentioned earlier, towards the east wind, and towards the north, and towards the south, and towards the sea, the wall of each section was measured by the person holding the reed. But the number five hundred, which is close to fifty, concerning the remission of all sins, is indicated not only in the old Scripture (Lev. XXV), but also in the words of the Savior in the Gospel, saying: There were two debtors to a certain creditor: one owed five hundred denarii, and the other fifty (Luke VII, 41). And the wall divides between the sanctuary and the place of the common people. From this we understand that all the description above the temple, the priests, who are the sons of Zadok, were delegated to ministries. But this wall, which stretches over such a large space and surrounds everything, separates the sanctuary from the common area.
Commentary on Ezekiel
And he stood behind the gate looking eastward, and measured five hundred [cubits] with the measuring reed.
καὶ ἔστη κατὰ νώτου τῆς πύλης τῆς βλεπούσης κατὰ ἀνατολὰς καὶ διεμέτρησε πεντακοσίους ἐν τῷ καλάμῳ τοῦ μέτρου·
И҆ ста̀ созадѝ вра́тъ зрѧ́щихъ на восто́къ, и҆ размѣ́ри пѧ́ть сѡ́тъ тро́стїю мѣ́рною.
And he turned to the north and measured in front of the north [side] five hundred cubits with the measuring reed.
καὶ ἐπέστρεψε πρὸς βορρᾶν καὶ διεμέτρησε τὸ κατὰ πρόσωπον τοῦ βορρᾶ πήχεις πεντακοσίους ἐν τῷ καλάμῳ τοῦ μέτρου·
И҆ ѡ҆брати́сѧ на сѣ́веръ, и҆ размѣ́ри на лицѐ сѣ́вера лакте́й пѧ́ть сѡ́тъ тро́стїю мѣ́рною.
And he turned to the west, and measured in front of the west side, five hundred [cubits] with the measuring reed.
καὶ ἐπέστρεψε πρὸς θάλασσαν καὶ διεμέτρησε τὸ κατὰ πρόσωπον τῆς θαλάσσης πεντακοσίους ἐν τῷ καλάμῳ τοῦ μέτρου.
И҆ ѡ҆брати́сѧ къ мо́рю, и҆ размѣ́ри на лицѐ мо́рѧ пѧ́ть сѡ́тъ лакте́й тро́стїю мѣ́рною.
And he turned to the south, and measured in front of the south side, five hundred [cubits] by the measuring reed.
καὶ ἐπέστρεψε πρὸς νότον καὶ διεμέτρησε κατέναντι τοῦ νότου πεντακοσίους ἐν τῷ καλάμῳ τοῦ μέτρου·
И҆ ѡ҆брати́сѧ на ю҆́гъ, и҆ размѣ́ри проти́вꙋ ю҆́гꙋ пѧ́ть сѡ́тъ тро́стїю мѣ́рною.
The [four sides he measured] by the same reed, and he marked out the house and the circumference of the parts round about, [a space] of five hundred [cubits] eastward, and a breadth of five hundred cubits, to make a division between the sanctuary and the outer wall, that [belonged to] the design of the house.
τὰ τέσσαρα μέρη τοῦ αὐτοῦ καλάμου. καὶ διέταξεν αὐτὸν καὶ περίβολον αὐτῶν κύκλῳ πεντακοσίων πρὸς ἀνατολὰς καὶ πεντακοσίων πηχῶν εὖρος τοῦ διαστέλλειν ἀναμέσον τῶν ἁγίων καὶ ἀναμέσον τοῦ προτειχίσματος τοῦ ἐν διατάξει τοῦ οἴκου.
Четы́ри страны̑ то́южде тро́стїю: и҆ расположѝ є҆го̀, и҆ ѡ҆гра́дꙋ ѡ҆́крестъ є҆мꙋ̀, пѧ́ть сѡ́тъ лакте́й (долготꙋ̀) на восто́къ, и҆ пѧ́ть сѡ́тъ лакте́й широтꙋ̀, є҆́же разлꙋча́ти междꙋ̀ ст҃ы́ми и҆ междꙋ̀ предстѣ́нїемъ сꙋ́щимъ въ чиноположе́нїи хра́ма.
And he brought me into the inner court eastward, opposite the northern gate: and he brought me in, and behold five chambers near the vacant space, and near the northern partition,
ΚΑΙ εἰσήγαγέ με εἰς τὴν αὐλὴν τὴν ἐσωτέραν κατά ἀνατολὰς κατέναντι τῆς πύλης τῆς πρὸς βορρᾶν· καὶ εἰσήγαγέ με, καὶ ἰδοὺ ἐξέδραι πέντε ἐχόμεναι τοῦ ἀπολοίπου καὶ ἐχόμεναι τοῦ διορίζοντος πρὸς βορρᾶν,
И҆ введе́ мѧ во дво́ръ внѣ́шнїй на восто́ки, прѧ́мѡ вра́тъ ꙗ҆̀же къ сѣ́верꙋ, и҆ введе́ мѧ (внꙋ́трь), и҆ сѐ, прегра́дъ пѧ́ть держа́щыѧсѧ про́чагѡ и҆ держа́щыѧсѧ предѣ́ла къ сѣ́верꙋ,