Ezekiel 48
Commentary from 2 fathers
And from the borders of Dan eastward as far as the west sea-coast, for Asser, one.
καὶ ἀπὸ τῶν ὁρίων τοῦ Δὰν τὰ πρὸς ἀνατολὰς ἕως τῶν πρὸς θάλασσαν ᾿Ασσήρ, μία.
И҆ ѿ предѣ̑лъ да́новыхъ къ восто́кѡмъ да́же до мо́рѧ, а҆си́рово є҆ди́но.
And from the borders of Asser, from the eastern parts as far as the west coasts, for Nephthalim, one.
καὶ ἀπὸ τῶν ὁρίων ᾿Ασσὴρ ἀπὸ τῶν πρὸς ἀνατολὰς ἕως τῶν πρὸς θάλασσαν Νεφθαλίμ, μία.
И҆ ѿ предѣ̑лъ а҆си́ровыхъ, ѿ сꙋ́щихъ къ восто́кѡмъ, да́же до мо́рѧ, нефѳалі́мле є҆ди́но.
And from the borders of Nephthalim, from the east as far as the west coasts, for Manasse, one.
καὶ ἀπὸ τῶν ὁρίων Νεφθαλὶμ ἀπὸ ἀνατολῶν ἕως τῶν πρὸς θάλασσαν Μανασσῆ, μία.
Ѿ предѣ̑лъ же нефѳалі́млихъ ѿ страны̀ восто́чныѧ да́же до страны̀ мо́рѧ, манассі́ино є҆ди́но.
And from the borders of Manasse, from the eastern parts as far as the west coasts, for Ephraim, one.
καὶ ἀπὸ τῶν ὁρίων Μανασσῆ ἀπὸ τῶν πρὸς ἀνατολὰς ὥς τῶν πρὸς θάλασσαν ᾿Εφραίμ, μία.
Ѿ предѣ̑лъ же манассі́иныхъ, сꙋ́щихъ на восто́ки, да́же до сꙋ́щихъ къ мо́рю, є҆фре́мле є҆ди́но.
And from the borders of Ephraim, from the eastern parts to the west coasts, for Ruben, one.
καὶ ἀπὸ τῶν ὁρίων ᾿Εφραὶμ ἀπό τῶν πρὸς ἀνατολὰς ἕως τῶν πρὸς θάλασσαν Ῥουβήν, μία.
Ѿ предѣ̑лъ же є҆фре́млихъ, и҆̀же на восто́къ, да́же до мо́рѧ, рꙋви́мле є҆ди́но.
And from the borders of Ruben, from the eastern parts as far as the west coasts, for Juda, one.
καὶ ἀπὸ τῶν ὁρίων Ῥουβὴν ἀπὸ τῶν πρὸς ἀνατολὰς ἕως τῶν πρὸς θάλασσαν ᾿Ιούδα, μία.
Ѿ предѣ̑лъ же рꙋви́млихъ, и҆̀же на восто́ки, да́же до мо́рѧ, і҆ꙋ́дино є҆ди́но.
And from the borders of Juda, from the eastern parts shall be the offering of first-fruits, in the breadth twenty-five thousand [reeds], and in length as one of the portions [measured] from the east even to the western parts: and the sanctuary shall be in the midst of them.
καὶ ἀπὸ τῶν ὁρίων ᾿Ιούδα ἀπὸ τῶν πρὸς ἀνατολὰς ἕως τῶν πρὸς θάλασσαν ἔσται ἡ ἀπαρχὴ τοῦ ἀφορισμοῦ, πέντε καὶ εἴκοσι χιλιάδες εὖρος καὶ μῆκος καθὼς μία τῶν μερίδων ἀπὸ τῶν πρὸς ἀνατολὰς καὶ ἕως τῶν πρὸς θάλασσαν, καὶ ἔσται τὸ ἅγιον ἐν μέσῳ αὐτῶν·
А҆ ѿ предѣ̑лъ і҆ꙋ́диныхъ, и҆̀же къ восто́кѡмъ, да́же до мо́рѧ, бꙋ́детъ нача́токъ ᲂу҆дѣле́нїѧ два́десѧти и҆ пѧтѝ ты́сѧщъ широта̀, и҆ долгота̀ ꙗ҆́коже є҆ди́на ѿ часте́й сꙋ́щихъ къ восто́кѡмъ, и҆ да́же до тѣ́хъ ꙗ҆̀же къ мо́рю: и҆ бꙋ́детъ ст҃о́е посредѣ̀ и҆́хъ.
8–9(Verse 8, 9.) And over the border of Judah from the east side to the west side shall be the portion which you shall offer, twenty-five thousand cubits in breadth and in length, like one of the portions from the east side to the west side; and the sanctuary shall be in the midst of it. The portion which you shall offer to the Lord shall be twenty-five thousand cubits in length, and ten thousand in breadth. It is unnecessary to go into detail about what has already been discussed, and to labor again on the same points as if they had not been said. After the boundaries of the seven tribes, the firstfruits are described from east to west; the width of which is twenty-five thousand reeds: but the length, as each tribe holds from east to the sea, has an uncertain number. For the measurement of each tribe's description is not recorded. But if the width is twenty-five thousand reeds, it is given that the number of length is much greater, which is always greater than the width. But in the middle of the sanctuary is placed, next to the firstfruits that are separated for the Lord, a length of twenty-five thousand reeds and a width of ten thousand: reading which I can say nothing other than what the Apostle said: O the depth of the riches of wisdom and knowledge of God! How inscrutable are His judgments and how unsearchable His ways! (Rom. XI, 33)! And in another place: That you may be able to comprehend with all the saints what is the breadth and length, and height and depth: to know also the surpassing knowledge of the charity of Christ, that you may be filled unto all the fullness of God (Eph. III, 18): But the number twenty-five refers to the senses, of which it is said: You shall possess divine sense, and ten thousand refers to perfect and complete virtue, which reaches from the Ten Commandments of the Old Testament to the sacrament of the Gospel, and we have explained this briefly earlier and will remind you of it in part here. For if you add one to the number, you will reach four, and you will fill the number with a ten; and thus it will happen, that both the old Testament may be contained in the new, and the new may be extended in the old.
Commentary on Ezekiel
[As for] the first-fruits which they shall offer to the Lord, [it shall be] in length twenty-five thousand, and in breadth twenty-five thousand.
ἀπαρχή, ἣν ἀφοριοῦσι τῷ Κυρίῳ, μῆκος πέντε καὶ εἴκοσι χιλιάδες καὶ εὗρος εἴκοσι καὶ πέντε χιλιάδες.
Нача́токъ, є҆го́же ѿдѣлѧ́тъ гдⷭ҇еви, въ долготꙋ̀ два́десѧть и҆ пѧ́ть ты́сѧщъ и҆ въ широтꙋ̀ два́десѧть и҆ пѧ́ть ты́сѧщъ.
Out of this shall be the first-fruits of the holy things to the priests, northward, five and twenty-thousand, and toward the west, ten thousand, and southward, five and twenty thousand: and the mountain of the sanctuary, shall be in the midst of it,
τούτων ἔσται ἡ ἀπαρχὴ τῶν ἁγίων· τοῖς ἱερεῦσι, πρὸς βορρᾶν πέντε καὶ εἴκοσι χιλιάδες καὶ πρὸς θάλασσαν πλάτος δέκα χιλιάδες καὶ πρὸς ἀνατολὰς πλάτος δέκα χιλιάδες καὶ πρὸς νότον μῆκος εἴκοσι καὶ πέντε χιλιάδες, καὶ τὸ ὄρος τῶν ἁγίων ἔσται ἐν μέσῳ αὐτοῦ·
Ѿ си́хъ бꙋ́детъ нача́токъ ст҃ы́хъ жерцє́мъ, къ сѣ́верꙋ (въ долготꙋ̀) два́десѧть и҆ пѧ́ть ты́сѧщъ, и҆ къ мо́рю въ широтꙋ̀ де́сѧть ты́сѧщъ, и҆ къ восто́кꙋ де́сѧть ты́сѧщъ, и҆ на ю҆́гъ въ долготꙋ̀ два́десѧть и҆ пѧ́ть ты́сѧщъ: и҆ гора̀ ст҃ы́хъ бꙋ́детъ посредѣ̀ є҆гѡ̀
(Verse 10) These will be the firstfruits of the sanctuary for the priests: towards the north, a length of twenty-five thousand [cubits], and towards the sea, a width of ten thousand [cubits]; but also towards the east, a width of ten thousand [cubits], and towards the south, a length of twenty-five thousand [cubits]. And the sanctuary of the Lord will be in the midst of it. The four offerings of the sanctuary are described, which do not pertain to the common people or the lower class Levites, but specifically to the worship of the priests: namely the offerings of the North, West, East, and South. And the order of their arrangement is described in parts, as we leave behind the cold of the North and come to the West: so that our vices may perish and we may then move to the East, where the sun of justice rises for us, and finally come to the South, where the light is most bright and perfect. And both from the North to the sea and from the East to the South, let there be twenty-five thousand in length and ten thousand in width: so that the same measure of length and width is preserved everywhere. However, the sanctuary, that is, the Temple of the Lord, will be in the midst of the firstfruits of the priests, and it will be surrounded on all sides by an equal wall.
Commentary on Ezekiel
for the priests, for the consecrated sons of Sadduc, who keep the charges of the house, who erred not in the error of the children of Israel, as the Levites erred.
τοῖς ἱερεῦσι τοῖς ἡγιασμένοις, υἱοῖς Σαδδούκ, τοῖς φυλάσσουσι τὰς φυλακὰς τοῦ οἴκου, οἵτινες οὐκ ἐπλανήθησαν ἐν τῇ πλανήσει υἱῶν ᾿Ισραήλ, ὃν τρόπον ἐπλανήθησαν οἱ Λευῖται,
жерцє́мъ, ѡ҆свѧщє́ннымъ сынѡ́мъ садꙋ́кѡвымъ, стрегꙋ́щымъ стражбы̑ хра́ма, и҆̀же не прельсти́шасѧ во прельще́нїе сынѡ́въ і҆и҃левыхъ, ꙗ҆́коже прельсти́шасѧ леѵі́ти.
(Verse 11) It will be a sanctuary for the priests from the descendants of Zadok, who have kept my statutes and have not strayed as the children of Israel strayed, as the Levites strayed. And what he had said, 'These shall be the firstfruits of the sanctuary of the priests,' was to prevent all the priests from claiming the possession of this place and the special ceremonies to be observed by a common name, specifically stating: 'The sanctuary shall be for the priests of the sons of Zadok,' which means 'righteous.' This is said of him: 'The Lord is righteous, and he loves righteousness; his face beholds the upright' (Psalm 11:7). Regarding this, Sadoc, the Septuagint writes Sadduc. This Sadoc speaks in the Gospel: For the Father judgeth no man, but hath given all judgment unto the Son (John 5:22). And concerning this, under the name of Solomon, the Prophet sings mystically: Give thy judgment to the king, O God, and thy justice to the king's son (Psalm 71:1). But those priests of the Lord shall possess the sanctuary, and shall keep the ceremonies thereof: who have not erred when the children of Israel and the Levites erred, of whom it was discoursed in the foregoing. They do not offer victims, but being content with the privilege of their name and the humility of their error, they always speak from the heart: I acknowledge my wickedness, and my sin is always before me (Psalm 50:4). Let him hear this priestly order, and, overcome by the fury of the Arian persecution, and subsequently submitting his neck to the power of the true faith, so that he may not lack resources, if he is not expelled from the temple, let him hold a certain shadow and image of his former name, and let him not, lying on his back, belch out delights, as if he were immaculate and pure, let him not belch forth the nausea of his ignorance and barbaric babbling from his lofty throne.
Commentary on Ezekiel
And the first-fruits shall be given to them out of the first-fruits of the land, [even] a most holy portion from the borders of the Levites.
καὶ ἔσται αὐτοῖς ἡ ἀπαρχὴ δεδομένη ἐκ τῶν ἀπαρχῶν τῆς γῆς, ἅγιον ἁγίων ἀπὸ τῶν ὁρίων τῶν Λευιτῶν.
И҆ бꙋ́детъ и҆̀мъ нача́токъ дае́мый ѿ нача́ткѡвъ землѝ, ст҃о́е ст҃ы́хъ ѿ предѣ̑лъ леѵі́тскихъ.
(Verse 12) And there will be offerings from the first fruits of the land of the Holy of Holies, according to the boundary of the Levites. They shall be, he says, the first fruits from the first fruits of the earth, that is, for the priests: and those who did not go astray, when the sons of Israel and the Levites went astray. But the first crop from the first crops, like the tenth of the tithes, and the holy of holies, according to the boundary of the Levites: for indeed the Levites have the precincts of the priests, but they cannot hold the center, that is, the middle of it, and the actual possession.
Commentary on Ezekiel
And the Levites [shall have] the [part], next to the borders of the priests, in length twenty-five thousand, and in breadth ten thousand: the whole length [shall be] five and twenty thousand, and the breadth twenty thousand.
τοῖς δὲ Λευίταις τὰ ἐχόμενα τῶν ὁρίων τῶν ἱερέων, μῆκος πέντε καὶ εἴκοσι χιλιάδες, καὶ εὗρος δέκα χιλιάδες. πᾶν τὸ μῆκος πέντε καὶ εἴκοσι χιλιάδες καὶ εὖρος εἴκοσι χιλιάδες.
Леѵі́тѡмъ же бли̑жнѧѧ предѣ́лѡвъ жре́ческихъ, два́десѧти и҆ пѧтѝ ты́сѧщъ въ долготꙋ̀, а҆ въ широтꙋ̀ десѧтѝ ты́сѧщъ: всѧ̀ долгота̀ два́десѧти и҆ пѧтѝ ты́сѧщъ, а҆ широта̀ десѧтѝ ты́сѧщъ.
(Verse 13) But the Levites shall have a portion like the priests, consisting of twenty-five thousand cubits in length and ten thousand cubits in width; the whole length shall be twenty-five thousand cubits and the width ten thousand cubits. The possession of the Levites is also described, which is indeed adjacent to the territories of the priests, and it has the same dimensions in length and breadth according to the number of Levites, which has the same number as the priests, but it uses its own boundaries and understands itself to be separate from the priestly rank: to remove the pride of the ministers, who, ignorant of the humility of their position, swell up beyond the priests, that is, the elders, and think of themselves as having dignity not by merit, but by wealth. Certainly, the one who is the first among ministers, because he preaches to the people individually and does not depart from the side of the Pontiff, considers it an injury if he is ordained a presbyter. And he does not remember that he is a minister of the altars and widows, entrusted not only to the service and ministry of the priests, but also to the widows and the poor.
Commentary on Ezekiel
No [part] of it shall be sold, nor measured [as for sale], neither shall the first-fruits of the land be taken away: for they are holy to the Lord.
οὐ πραθήσεται ἐξ αὐτοῦ οὐδὲ καταμετρηθήσεται, οὐδὲ ἀφαιρεθήσεται τὰ πρωτογεννήματα τῆς γῆς, ὅτι ἅγιόν ἐστι τῷ Κυρίῳ.
Да не прода́стсѧ ѿ негѡ̀, ни замѣни́тсѧ, нижѐ ѿи́мꙋтсѧ пє́рваѧ жи̑та землѝ, ꙗ҆́кѡ ст҃о є҆́сть гдⷭ҇еви.
(Verse 14) They shall not sell any of it or exchange it, nor shall the firstfruits of the land be taken away from it, for they are holy to the Lord. However, what the LXX said: 'It will not be measured, nor will it be taken away,' is clear that it does not have the same meaning as what we said: 'It will not be changed, nor will it be transferred.' And they shall not sell, he says, nor exchange, so that the eternal possession of the Levitical distribution may remain, nor shall the worthiness of dignity be overcome by price, nor shall we transfer from one to another: for what has been sanctified to the Lord belongs not to those to whom it has been given, but to Him in whose name it is possessed.
Commentary on Ezekiel
But [concerning] the five thousand that remain in the breadth in the five and twenty thousand, they shall be a suburb to the city for dwelling, and for a space before it: and the city shall be in the midst thereof.
τὰς δὲ πέντε χιλιάδας τὰς περισσὰς ἐπὶ τῷ πλάτει ἐπὶ ταῖς πέντε, καὶ εἴκοσι χιλιάσι, προτείχισμα ἔσται τῇ πόλει εἰς τὴν κατοικίαν καὶ εἰς διάστημα αὐτοῦ, καὶ ἔσται ἡ πόλις ἐν μέσῳ αὐτοῦ.
Пѧ́ть же ты́сѧщъ и҆збы́точныхъ въ широтѣ̀ два́десѧти и҆ пѧтѝ ты́сѧщей, предгра́дїе да бꙋ́детъ гра́дꙋ на вселе́нїе и҆ въ разстоѧ́нїе є҆гѡ̀: и҆ да бꙋ́детъ гра́дъ средѣ̀ є҆гѡ̀.
(Verse 15) The remaining five thousand cubits in width, along the twenty-five thousand, shall be for common use by the city for dwellings and common land, and the city shall be in the middle of it. What we translate as 'profane', Aquila translated as 'βέβηλον', Symmachus and Theodotion translated as 'λαἳκὸν'; the LXX used 'προτείχισμα' which can also be translated as 'antemurale'. 'Profane' and 'laicum' are both secular, that is, common, and can be used by all people everywhere. However, the remaining five thousand in width, by twenty-five thousand, is understood to be the length, will be profane of the city: so that it is lawful for all the Israelites and every member of the people to dwell there; not because they are unclean or because anything in the habitation of the holy land is contaminated, putrid, and filthy; but because, apart from the priests, it is permitted for everyone to dwell in them. By this we understand that all the things we refer to as sensations, that is, bodily pleasures that we perceive by sight, hearing, touch, smell, and taste, are profane and do not have the sanctity of the temple, nor do they have the privilege of the priesthood, but rather they belong to the realm of the laity and commoners. However, the city will be in the middle, concerning which it is written: The stream of the river makes the city of God glad (Ps. 46:4). And: A city set on a hill cannot be hidden (Matthew 5:14): of which we will speak in the following. Προτείχισμα, which means a fortification, and διάστημα, which means a space, which the LXX translated as suburbs, we do not know the meaning they have in this place.
Commentary on Ezekiel
And these [shall be] its dimensions; from the northern side four thousand and five hundred, and from the southern side four thousand and five hundred, and from the eastern side four thousand and five hundred, and from the western side [they shall measure] four thousand five hundred.
καὶ ταῦτα τὰ μέτρα αὐτῆς· ἀπὸ τῶν πρὸς βορρᾶν πεντακόσιοι καὶ τετρακισχίλιοι, καὶ ἀπὸ τῶν πρὸς νότον πεντακόσιοι καὶ τέσσαρες χιλιάδες, καὶ ἀπὸ τῶν πρὸς ἀνατολάς πεντακόσιοι καὶ τέσσαρες χιλιάδες, καὶ ἀπὸ τῶν πρὸς θάλασσαν τετρακισχιλίους πεντακόσιους.
И҆ сїѧ̑ мѣ̑ры є҆гѡ̀: ѿ сѣ́вера четы́ре ты́сѧщы и҆ пѧ́ть сѡ́тъ, и҆ ѿ ю҆́га четы́ре ты́сѧщы и҆ пѧ́ть сѡ́тъ, и҆ ѿ востѡ́къ четы́ре ты́сѧщы и҆ пѧ́ть сѡ́тъ, и҆ ѿ мо́рѧ четы́ре ты́сѧщы и҆ пѧ́ть сѡ́тъ.
(Verse 16) And the measurements of it, towards the North side, five hundred and four thousand: and towards the South side, five hundred and four thousand: and towards the East side, five hundred and four thousand: and towards the West side, five hundred and four thousand. What it says: And the measurements of it, it must be understood, of the city. For at the end of the previous chapter it is stated: And the city shall be in the midst of it, that is, the land. And first it begins from the North and extends towards the South. And again it matches like with like: so that it places the Western side opposite the Eastern side, that is, the sea: and each side of the city has four thousand and five hundred paces; which in total, approximately eleven thousand and eighty-five paces, so that the entire city, as it is written at the end of this volume, has a circumference of eighteen thousand paces, which is equivalent to forty-four thousand three hundred and forty. Also, the forty-fourth Psalm, which is titled 'For those who will be changed' and belongs to Idithun, that is, to the beloved of the Lord, or as Aquila has interpreted it, ‘For the lilies,’ and Symmachus, ‘For the flowers,’ contains the sacraments of the Church, which is the city of the Lord, about which it is written in the same psalm: At Your right hand stood the queen in a garment adorned with gold, surrounded with variety (Psalm 44:10). And again: All the glory of the daughter of the king is within (Ibid., 14): so that it may not be like the whitened sepulchers outside, but both inside and outside it may wash away all things with the perfume of myrrh (Matthew 23). And when we have moved away from the North, with a very cold wind, we pass to the South, and after the rising of the light of knowledge in us, we fear the setting of fortitudes, considering not the past but the future, neither possessing a certain possession of virtue, but daily saying in prayer: Lead us not into temptation, which we cannot endure (Matthew 86:13).
Commentary on Ezekiel
And there shall be a space to the city northward two hundred and fifty, and southward two hundred and fifty, and eastward two hundred and fifty, and westward two hundred and fifty.
καὶ ἔσται διάστημα τῇ πόλει πρὸς βορρᾶν διακόσιοι πεντήκοντα καὶ πρὸς νότον διακόσιοι καὶ πεντήκοντα καὶ πρὸς ἀνατολὰς διακόσιοι πεντήκοντα καὶ πρὸς θάλασσαν διακόσιοι πεντήκοντα.
И҆ да бꙋ́детъ разстоѧ́нїе гра́дꙋ къ сѣ́верꙋ двꙋ́стꙋ и҆ пѧти́десѧти, и҆ къ ю҆́гꙋ двꙋ́стꙋ и҆ пѧти́десѧти, и҆ на восто́къ двꙋ́стꙋ и҆ пѧти́десѧти, и҆ къ мо́рю двꙋ́стꙋ и҆ пѧти́десѧти.
(Verse 17.) The suburbs of the city on the north side shall be two hundred and fifty cubits in length, on the south side two hundred and fifty cubits in length, on the east side two hundred and fifty cubits in length, and on the west side two hundred and fifty cubits in length. As for the suburbs, which are called "Magras" in Hebrew, they have again transferred the distance of seventy times seventy cubits, that is, a space. And what is said, two hundred and fifty on each side, is understood to refer to reeds, which are six cubits and one palm in length, and on each side they make six hundred and seventeen and a little less steps, and in total one thousand reeds, making two thousand four hundred and sixty-eight steps: these spaces surround the walls of the city in a circle, so as to divide the city from the rest. From this it is shown that none of these spaces have the right to engage in the work of the city and to gather its fruits, but rather to be free from the use and work of men, so that the areas around the city walls, with their naturally growing shrubs and herbs, and other things that the land produces, may have beauty.
But the remaining length, according to the holy area, shall be ten thousand cubits toward the east and ten thousand toward the west: and it shall be over against the holy sanctuary. And the fruits thereof shall be for food, and the leaf thereof for medicine. And the workers of the city, that work therein, shall serve it out of all the tribes of Israel. All the fruits thereof shall be for the service of the holy city, and the priests of the sanctuary, who shall go in and out of the house of the Lord, shall eat it. And it shall be a place for a habitation unto them. And the separated cities shall be in the midst of that which shall be for the possession of the prince: and the possession of the holy place shall be in the midst of the portion of the Levites. He wants to designate the remaining part of the firstfruits of the sanctuary, ten thousand baskets extending towards the East, and another ten thousand baskets extending towards the West, to be allocated to those who work for the city for various purposes, whatever the city needs: so that the workers who build or restore the city walls, when necessary, may be nourished from the crops that grow on this land, and so that the city may have its adornment and the repaired roofs be restored. And this, not only in Israel or in the possession of the Holy Land, is contained spiritually in the mystery of the Church, but we also approve that it happens under Roman authority, so that certain villas belong to the rights of cities, either through royal generosity or through the inheritance and donation of many, so that buildings are not gradually ruined and public buildings, which are an ornament to the city, are not long neglected. But the workers, he said, or those who serve in the works of the city, will be from all the tribes of Israel: so that no one may consider themselves exempt from the work of the city, but all may eagerly build up the Church. This is also what we read was done in the tabernacle, that for the diversity of strengths, one offers gold and silver, scarlet, fine linen, and purple, and various and diverse coverings: others offer skins and the hair of goats: and although there were different gifts according to the quality of the substance, the reward of those who gave was one: indeed, greater than those who offered little, but more according to their abilities, as an example of the poor widow, who sent two small coins as gifts to the treasury; she was praised by the judgment of the Lord, saying: Truly I say to you, this widow, poor as she is, has put in more than all the others. For they have all contributed from their surplus wealth to the offerings of God, but she, from her poverty, has offered her whole livelihood. Therefore, as we have said about the works of the city, it must be briefly stated that all the first fruits of the sanctuary, and the possession of the city calculated together in a square, amount to two thousand four hundred and sixty-six, and a third part. For if twenty-five thousand reeds, which have six cubits and one palm, make ours, that is, Roman sixty, and one thousand, and six hundred and sixty-seven paces; there is no doubt that these, when multiplied by four, exceed the previous number. From which we understand that all things are to be understood spiritually, the possession of the Church is much broader than it was in Judea, who did not even receive a part of the holy land: but from each tribe they received forty-eight cities, not the full possession, but habitation and hospitality: so also the laity themselves, although they have not reached the priestly and Levitical degree, if they work in the city of the Lord, they may partake of the holy land, the land of meekness, and the land of believers, of whom one said: I believe to see the good things of the Lord, in the land of the living (Ps. 27:13).
Commentary on Ezekiel
And the remainder of the length that is next to the first-fruits of the holy [portion shall be] ten thousand eastward, and ten thousand westward: and they shall be the first-fruits of the sanctuary; and the fruits thereof shall be for bread to them that labour for the city.
καὶ τὸ περισσὸν τοῦ μήκους τὸ ἐχόμενον τῶν ἀπαρχῶν τῶν ἁγίων δέκα χιλιάδες πρὸς ἀνατολὰς καὶ δέκα χιλιάδες πρὸς θάλασσαν· καὶ ἔσονται αἱ ἀπαρχαὶ τοῦ ἁγίου καὶ ἔσται τὰ γεννήματα αὐτῆς εἰς ἄρτους τοῖς ἐργαζομένοις τὴν πόλιν·
И҆збы́токъ же долготы̀ держа́щьсѧ нача́ткѡвъ ст҃ы́хъ де́сѧть ты́сѧщъ къ восто́кѡмъ и҆ де́сѧть ты́сѧщъ къ мо́рю: и҆ бꙋ́дꙋтъ нача́тки ст҃а́гѡ, и҆ бꙋ́дꙋтъ жи̑та є҆ѧ̀ во хлѣ́бы дѣ́лающымъ гра́дъ.
And they that labour for the city shall labour for it out of all the tribes of Israel.
οἱ δὲ ἐργαζόμενοι τὴν πόλιν ἐργῶνται αὐτὴν ἐκ πασῶν τῶν φυλῶν τοῦ ᾿Ισραήλ.
Дѣ́лающїи же гра́дъ да дѣ́лаютъ є҆го̀ ѿ всѣ́хъ племе́нъ і҆и҃левыхъ.
The whole offering [shall be] a square of twenty-five thousand by twenty-five thousand: ye shall separate [again part] of it, the first-fruits of the sanctuary, from the possession of the city.
πᾶσα ἡ ἀπαρχὴ πέντε καὶ εἴκοσι χιλιάδες ἐπὶ πέντε καὶ εἴκοσι χιλιάδας· τετράγωνον ἀφοριεῖτε αὐτοῦ τὴν ἀπαρχὴν τοῦ ἁγίου ἀπὸ τῆς κατασχέσεως τῆς πόλεως.
Ве́сь нача́токъ два́десѧти и҆ пѧтѝ ты́сѧщъ на два́десѧть и҆ пѧ́ть ты́сѧщъ: четвероꙋго́льнѡ ѿдѣли́те ѿ негѡ̀ нача́токъ ст҃а́гѡ, ѿ ѡ҆держа́нїѧ гра́дскагѡ,
And the prince [shall have] the remainder on this side and on that side from the first-fruits of the sanctuary, and [there shall be] a possession of the city, for five and twenty thousand cubits in length, to the eastern and western borders, for five and twenty thousand to the western borders, next to the portions of the prince; and the first-fruits of the holy things and the sanctuary of the house [shall be] in the midst of it.
τὸ δὲ περισσὸν τῷ ἀφηγουμένῳ ἐκ τούτου καὶ ἐκ τούτου ἀπὸ τῶν ἀπαρχῶν τοῦ ἁγίου καὶ εἰς τὴν κατάσχεσιν τῆς πόλεως ἐπὶ πέντε καὶ εἴκοσι χιλιάδας μῆκος ἕως τῶν ὁρίων τῶν πρὸς ἀνατολὰς καὶ πρὸς θάλασσαν ἐπὶ πέντε καὶ εἴκοσι χιλιάδας ἕως τῶν ὁρίων τῶν πρὸς θάλασσαν ἐχόμενα τῶν μερίδων τοῦ ἀφηγουμένου· καὶ ἔσται ἡ ἀπαρχὴ τῶν ἁγίων καὶ τὸ ἁγίασμα τοῦ οἴκου ἐν μέσῳ αὐτῆς.
а҆ и҆збы́токъ старѣ́йшинѣ ѿ сегѡ̀: и҆ ѿ ѻ҆́нагѡ, ѿ нача́ткѡвъ ст҃а́гѡ и҆ во ᲂу҆ча́стїе гра́да, спредѝ на два́десѧть и҆ пѧ́ть ты́сѧщъ долгота̀, до предѣ̑лъ, и҆̀же къ мо́рю и҆ къ восто́кѡмъ, спредѝ на два́десѧть и҆ пѧ́ть ты́сѧщъ, до предѣ̑лъ, и҆̀же къ мо́рю, бли́з̾ часте́й старѣ́йшины: и҆ да бꙋ́детъ нача́токъ ст҃ы́хъ и҆ ѡ҆свѧще́нїе хра́ма средѣ̀ є҆гѡ̀.
21–22(Verse 21, 22.) But what remains will belong to the prince on all sides, either from here or from there ((The Vulgate is silent whether from here or from there)) as the firstfruits of the sanctuary and the possession of the city, bordering (or facing) twenty-five thousand firstfruits to the eastern boundary, and also from the sea ((The Vulgate says to the sea)) bordering (or facing) twenty-five thousand to the boundary of the sea. Similarly, in the areas belonging to the prince, there will be the firstfruits of the sanctuary and the sanctuary of the temple in its midst. There will also be possession of the Levites, and possession of the city in the middle of the prince's territory, between the boundary of Judah and the boundary of Benjamin, and it will belong to the prince. There has been much discussion about this prince above, and that he would receive only as much as one tribe. But now we learn something else, that whatever is left from all the tribes, only he shall receive it: so that there is no tribe that does not offer gifts to the prince: not from elsewhere, but from the firstfruits which serve the temple and the sanctuary and the delegated parts of the city. For this is what he says: From the east boundary to the western boundary, and from the northern boundary to the southern boundary, the firstfruits will belong to the seven and a half tribes. Within these firstfruits will be the city and its surrounding suburbs, as well as the sanctuary of the temple in the middle of the city. As for the land assigned to the Levites and the rest of the city, it will be considered as belonging to the prince. The area next to the firstfruits and the city, in the tribe of Judah, will be the western portion of the seven tribes. The eastern portion, in the tribe of Benjamin, will also belong to the prince. Since the sacraments of Holy Scripture are wondrous and should be contemplated more than spoken (Dan. XXXII). In the former division of the land beyond the Jordan by Moses, the land was divided among the two tribes of Reuben and Gad, and the half tribe of Manasseh (Joshua, XIII). But beyond the Jordan, by Joshua the son of Nun and Eleazar the son of Aaron, Judah possessed the south (Joshua, XV); and Ephraim and the half tribe of Manasseh possessed the north (Joshua, XVIII). Afterwards, with the spies sent to each tribe and a description of the land brought to Joshua and Eleazar, Benjamin received possession next to Judah from the south, and next to Ephraim and half the tribe of Manasseh. The second tribe, Simeon, received an inheritance within the tribe of Judah, so that what is written about Levi and Simeon would be fulfilled: I will divide them in Jacob, and scatter them in Israel (Gen. XLIX, 7). The third tribe, Zebulun, received Galilee, which includes Mount Tabor. On the fourth day, Isachar, where Jezreel is located, to the Jordan. On the fifth day, Aser, up to Mount Carmel, which overlooks the Great Sea, and Tyre and Sidon. On the sixth day, Nephthali, in Galilee and up to the Jordan, where Tiberias, which was once called Chenereth, is located. On the seventh day, Dan up to Joppa, where the towers of Ailon, Selebi, and Emmaus are located, which is now called Nicopolis: although we will later read that they took the city of Lesem in the tribe of Dan, which is now called Paneas. When these things are so, and there is such a difference between the previous description of the tribes and the one now held, let us consider how both in the current description and in the past, the tribe of Judah and Benjamin, the city, and the Temple have been located. In the previous description, Judah was to the south, and Benjamin to the north: but now it is the opposite, with Judah to the north and Benjamin to the south: after them, the second is Simeon, the third is Issachar, and the fourth is Zebulun, the fifth is Gad: namely, five tribes, as it is said in the following verses; for it is written:
Commentary on Ezekiel
And there shall be [a portion taken] from the Levites, from the possession of the city in the midst of the princes between the borders of Juda and the borders of Benjamin, and it shall be [the portion] of the princes.
καὶ ἀπὸ τῆς κατασχέσεως τῶν Λευιτῶν καὶ ἀπὸ τῆς κατασχέσεως τῆς πόλεως ἐν μέσῳ τῶν ἀφηγουμένων ἔσται· ἀναμέσον τῶν ὁρίων ᾿Ιούδα καὶ ἀναμέσον τῶν ὁρίων Βενιαμὶν τῶν ἀφηγουμένων ἔσται. -
Ѿ ᲂу҆ча́стїѧ же леѵі́тска и҆ ѿ ᲂу҆ча́стїѧ гра́да, средѣ̀ старѣ́йшинъ, бꙋ́детъ средѣ̀ предѣ̑лъ і҆ꙋ́диныхъ и҆ средѣ̀ предѣ̑лъ венїамі́нихъ, и҆ старѣ́йшинъ да бꙋ́детъ.
And [as for] the rest of the tribes, from the eastern parts as far as the western, Benjamin [shall have] one [portion].
Καὶ τὸ περισσὸν τῶν φυλῶν ἀπὸ τῶν πρὸς ἀνατολὰς ἕως τῶν πρὸς θάλασσαν Βενιαμίν, μία.
А҆ и҆збы́точное племе́нъ ѿ сꙋ́щихъ къ восто́кѡмъ да́же до сꙋ́щихъ къ мо́рю, венїамі́ново є҆ди́но.
23–29(Vers. 23 seqq.) And the rest of the tribes, from the eastern boundary to the western boundary, belong to Benjamin. And against the boundary of Benjamin, from the eastern boundary to the western boundary, belong to Simeon. And along the boundary of Simeon, from the eastern boundary to the western boundary, belong to Issachar. And along the boundary of Issachar, from the eastern boundary to the western boundary, belong to Zebulun. And along the boundary of Zebulun, from the eastern boundary to the sea, belong to Gad. And the border shall go to Gad towards the south side, and the end shall be at Thamar unto the waters of contradiction of Cades: the inheritance shall be against the great sea. This is the land which you shall divide by lot to the tribes of Israel, and these are their portions, says the Lord God. The portion which is always placed at the end in the numbering of the five and seven tribes is understood either as a part, a possession, or an inheritance: although Aquila and Symmachus interpret it as a neutral gender τὸ ὅριον, which means boundary. And it must be noted briefly that in the last five tribes, the tribe of Gad, which was mentioned earlier as being beyond the Jordan, is placed in the same area that Judas previously held, namely the southern region, and its boundary stretches from Thamar to the waters of contradiction at Kadesh, opposite the Great Sea: Thamar itself, which we have already mentioned, is now called Palmyra, and was built long ago by Solomon; for 'palm' in Hebrew is called Thamar, and some believe that it received this name because there are many palm trees there. And what follows: Even to the waters of contradiction of Cades, the inheritance against the great sea; for which seventy transferred from Theman, and the water of Mariboth, ((also Marimoth)) Cades, the inheritance even to the great sea, it is to be observed in the Hebrew language that the same word, Nehela (), is ambiguous, signifying both inheritance and torrent, and here it should be understood more as a torrent than as an inheritance. For this is the torrent that enters the great sea of Rhinocorura, as we have already mentioned. The place called Kadesh, which is also called Kadesh-Barnea in the book of Joshua, is in the desert, extending to the city of Petra. However, Mariboth, which means contradiction, is not a place name as many think, but a name for the waters in which the people contradicted the Lord and Moses offended God, as the Psalm says: They angered him also at the waters of strife, so that Moses suffered for their sins (Psalm 106:32). The entire inheritance of the Holy Land is bordered to the south by the boundaries of Egypt, Rhinocorura, and the River of Egypt. And because Gad is interpreted as temptation, in his possession we pass from the palm groves to the waters of contradiction, even to Kadesh, which is interpreted as holy, so that we may understand that even after the victory of the world we must be solicitous, and always in fear, and remember that verse: The life of man upon earth is a temptation (Job 7:1); and to attain holiness, resisting adversaries, and thus achieve victory, so that we may contemplate the nearby stream full of rain showers.
Commentary on Ezekiel
And from the borders of Benjamin, from the eastern parts to the western, Symeon, one.
καὶ ἀπὸ τῶν ὁρίων τῶν Βενιαμὶν ἀπὸ τῶν πρὸς ἀνατολὰς ἕως τῶν πρὸς θάλασσαν Συμεών, μία.
Ѿ предѣ̑лъ же венїамі́нихъ къ восто́кѡмъ да́же до страны̀ ꙗ҆́же къ мо́рю, сѷмеѡ́не є҆ди́но.
And from the borders of Symeon, from the eastern parts to the western, Issachar, one.
καὶ ἀπὸ τῶν ὁρίων τῶν Συμεὼν ἀπὸ τῶν πρὸς ἀνατολὰς ἕως τῶν πρὸς θάλασσαν ᾿Ισσάχαρ, μία.
Ѿ предѣ̑лъ же сѷмеѡ́нихъ, ѿ страны̀ ꙗ҆́же на восто́къ да́же до страны̀ ꙗ҆́же къ мо́рю, і҆ссаха́рово є҆ди́но.
And from the borders of Issachar, from the eastern parts to the western, Zabulon, one.
καὶ ἀπὸ τῶν ὁρίων τῶν ᾿Ισσάχαρ ἀπὸ τῶν πρὸς ἀνατολὰς ἕως τῶν πρὸς θάλασσαν Ζαβουλών, μία.
А҆ ѿ предѣ̑лъ і҆ссаха́ровыхъ, ѿ восто́кѡвъ да́же до мо́рѧ, завꙋлѡ́не є҆ди́но.
And from the borders of Zabulon, from the east to the western parts, Gad, one.
καὶ ἀπὸ τῶν ὁρίων τῶν Ζαβουλὼν ἀπὸ τῶν πρὸς ἀνατολὰς ἕως τῶν πρὸς θάλασσαν Γάδ, μία.
Ѿ предѣ̑лъ же завꙋлѡ́нихъ, ѿ восто́ка да́же до страны̀ мо́рѧ, га́дово є҆ди́но.
And from the borders of Gad, from the eastern parts to the south-western parts; his coasts shall even be from Thaeman, and the water of Barimoth Cades, for an inheritance, unto the great sea.
καὶ ἀπὸ τῶν ὁρίων τῶν Γὰδ ἀπὸ τῶν πρὸς ἀνατολὰς ἕως τῶν πρὸς λίβα καὶ ἔσται τὰ ὅρια αὐτοῦ ἀπὸ Θαιμὰν καὶ ὕδατος Μαριμὼθ Κάδης κληρονομίας ἕως τῆς θαλάσσης τῆς μεγάλης.
Ѿ предѣ̑лъ же га́довыхъ, ѿ восто́ка да́же до лі́вы: и҆ бꙋ́дꙋтъ предѣ́лы є҆гѡ̀ ѿ ю҆́га, и҆ воды̀ варїмѡ́ѳъ-ка́диса, наслѣ́дїѧ да́же до мо́рѧ вели́кагѡ.
This is the land, which ye shall divide by lot to the tribes of Israel, and these are their portions, saith the Lord God.
αὕτη ἡ γῆ, ἣν βαλεῖτε ἐν κλήρῳ ταῖς φυλαῖς τοῦ ᾿Ισραήλ, καὶ οὗτοι οἱ διαμερισμοὶ αὐτῶν, λέγει Κύριος Θεός. -
Сїѧ̀ землѧ̀, ю҆́же расположи́те жре́бїемъ племенѡ́мъ і҆и҃лєвымъ: и҆ сі́и раздѣ́лы и҆́хъ, гл҃етъ гдⷭ҇ь бг҃ъ.
And these are the goings out of the city northward, four thousand and five hundred by measure.
Καὶ αὗται αἱ διεκβολαὶ τῆς πόλεως αἱ πρὸς βορρᾶν, τετρακισχίλιοι καὶ πεντακόσιοι μέτρῳ.
И҆ сі́и и҆схо́ды гра́да, и҆̀же къ сѣ́верꙋ, четы́ре ты́сѧщы и҆ пѧ́ть сѡ́тъ мѣ́рою:
30–35But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, "let down from heaven," [Revelation 21:2] which the apostle also calls "our mother from above;" [Galatians 4:26] and, while declaring that our πολίτευμα, or citizenship, is in heaven, he predicates of it that it is really a city in heaven. This both Ezekiel had knowledge of [Ezekiel 48:30-35] and the Apostle John beheld. [Revelation 21:10-23] And the word of the new prophecy which is a part of our belief, attests how it foretold that there would be for a sign a picture of this very city exhibited to view previous to its manifestation. This prophecy, indeed, has been very lately fulfilled in an expedition to the East. For it is evident from the testimony of even heathen witnesses, that in Judæa there was suspended in the sky a city early every morning for forty days. As the day advanced, the entire figure of its walls would wane gradually, and sometimes it would vanish instantly. We say that this city has been provided by God for receiving the saints on their resurrection, and refreshing them with the abundance of all really spiritual blessings, as a recompense for those which in the world we have either despised or lost; since it is both just and God-worthy that His servants should have their joy in the place where they have also suffered affliction for His name's sake. Of the heavenly kingdom this is the process. After its thousand years are over, within which period is completed the resurrection of the saints, who rise sooner or later according to their deserts there will ensue the destruction of the world and the conflagration of all things at the judgment: we shall then be changed in a moment into the substance of angels, even by the investiture of an incorruptible nature, and so be removed to that kingdom in heaven of which we have now been treating, just as if it had not been predicted by the Creator, and as if it were proving Christ to belong to the other god and as if he were the first and sole revealer of it.
Against Marcion, Book 3, Chapter 25
30–35(Verse 30 and following) And you shall measure five thousand four hundred cubits outside the city on the northern side. And the gates of the city shall be named after the tribes of Israel: three gates on the north side. The gate of Reuben, one; the gate of Judah, one; the gate of Levi, one. And on the eastern side, you shall measure five thousand four hundred cubits, and there shall be three gates. The gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one. And on the southern side, you shall measure five thousand four hundred cubits, and there shall be three gates. The Gate of Simeon, one; the Gate of Issachar, one; the Gate of Zebulun, one. And on the west side, five hundred and four thousand, and their gates three. The Gate of Gad, one; the Gate of Asher, one; the Gate of Naphtali, one; in all eighteen thousand cubits round about the city. And the name of the city from that day shall be, The LORD is there. Now it is written that it was measured along each side, which is eleven thousand and eighty-five paces, that there were three gates, which Aquila, Symmachus, and Theodotion call διεξόδους (exit passages), and the LXX call διεκβολὰς (projections): we interpret them as the entrances and exits of the city. And first, it must be briefly noted that the same three tribes camped around the tabernacle in such a way that Judah, Issachar, and Zebulun, the sons of Leah, were to the east; and to the south, Reuben, Simeon, and Gad, the two sons of Leah, and the third son of Leah's handmaid, Zilpah. But towards the west Ephraim and Manasseh, and Benjamin namely, the two sons of Rachel; for Joseph, who was from the tribe of Levi, which was appointed for sacrifices, was divided into two tribes, Ephraim and Manasseh. But towards the north, there are Dan, Asher, and Naphtali, of whom the first and third are the sons of Bilhah, Rachel's maidservant, and the second is the son of Zilpah, Leah's maidservant, who are of lowly birth and are positioned towards the north, being descendants of maidservants who were in conflict with each other. According to the book of Numbers and the description of the tabernacle, which was dictated by God to Moses (Num. XXXIV). But our city, which is the city of the great king of which God is the artificer and the founder, of which the psalmist sings: Shall it be said of Sion: This man and that man is born in her? and the Highest himself hath founded her (Ps. LXXXVI, 5), has a different description of the tribes in the holy land, and the measurement of the city and the order of possessions, and the boundaries of each tribe. First, three gates or exits of the city are opposed to the blows of the North Wind, of which the firstborn is Reuben, and Judah the founder of the royal line, and Levi, over whose name nothing is said in the description of the tabernacle and the sacred things, so that as possessors of the firstborn, we may despise the cold of the North. Second, towards the East are Joseph, Benjamin, and Dan: both sons of Rachel, and one of her maidservant Bilhah. But towards the South, Simeon, Issachar, and Zebulun, who are three sons of Leah. Furthermore, towards the West, Gad, Asher, and Naphtali: the first two of whom are sons of Zilpah, Leah's handmaid, and the third son of Bilhah, Rachel's handmaid. Who is wise and understands these things? Understanding, will he know them? For the ways of the Lord are straight, and the just shall walk in them, but transgressors shall stumble upon them (Hosea, 14:10). I think that these twelve gates, or exits, were assigned to each tribe under the names of the Apostles and Patriarchs, according to the quality of their merits and virtues: of which it is written more explicitly in the Apocalypse of John, and many sacraments of the divine Scriptures testify (Apoc. 21). And it is necessary for such a city to hold eighteen thousand revolutions of calamities: under which number, and in the twenty-second Psalm, the natural law is written, and the grace of the Gospel is described: for which the Church, that is, the city of the Savior, is built. The name of this city will by no means be as before Jerusalem, which means vision of peace, but Adonai Sama ((Al. Adonaisan et Adonaisamia)) () which is translated into the Latin language, the Lord is there, who will never depart from it, as He said to the disciples before departing from the previous people: Arise, let us go from here (John XIV, 31). And to the Jews: Let your house be left desolate to you (Matt. 23:38): but let it have eternal possession, and let it be its own possession, promising the same to his disciples: Behold, I am with you always, even unto the end of the world (Matt. 28:20).
Commentary on Ezekiel
And the gates of the city [shall be] after the names of the tribes of Israel: three gates northward; the gate of Ruben, one, and the gate of Juda, one, and the gate of Levi, one.
καὶ αἱ πύλαι τῆς πόλεως ἐπ᾿ ὀνόματι φυλῶν τοῦ ᾿Ισραήλ· πύλαι τρεῖς πρὸς βορρᾶν, πύλη Ῥουβὴν μία καὶ πύλη ᾿Ιούδα μία καὶ πύλη Λευΐ μία.
врата́ же гра́да по и҆менѡ́мъ племе́нъ і҆и҃левыхъ: врата̀ тро́ѧ на сѣ́веръ: врата̀ рꙋви̑млѧ є҆ди̑на, врата́ же і҆ꙋ̑дина є҆ди̑на и҆ врата̀ леѵі̑ина є҆ди̑на:
And eastward four thousand and five hundred: and three gates; the gate of Joseph, one, and the gate of Benjamin, one, and the gate of Dan, one.
καὶ τὰς πρὸς ἀνατολὰς τετρακισχίλιοι καὶ πεντακόσιοι· καὶ πύλαι τρεῖς, πύλη ᾿Ιωσὴφ μία καὶ πύλη Βενιαμὶν μία καὶ πύλη Δὰν μία.
и҆ на восто́къ четы́ре ты́сѧщы и҆ пѧ́ть сѡ́тъ, и҆ врата̀ тро́ѧ: врата̀ є҆ди̑на і҆ѡ́сифѡва, врата́ же є҆ди̑на венїамі̑нѧ и҆ врата̀ да́нѡва є҆ди̑на:
And southward, four thousand and five hundred by measure: and three gates; the gate of Symeon, one, and the gate of Issachar, one, and the gate of Zabulon, one.
καὶ τὰ πρὸς νότον τετρακισχίλιοι καὶ πεντακόσιοι μέτρῳ· καὶ πύλαι τρεῖς, πύλη Συμεὼν μία καὶ πύλη ᾿Ισσάχαρ μία καὶ πύλη Ζαβουλὼν μία.
и҆ ꙗ҆̀же къ ю҆́гꙋ четы́ре ты́сѧщы и҆ пѧ́ть сѡ́тъ мѣ́рою, и҆ врата̀ тро́ѧ: врата̀ є҆ди̑на сѷмеѡ́нꙋ, врата́ же є҆ди̑на і҆ссаха́рꙋ и҆ врата̀ є҆ди̑на завꙋлѡ́нꙋ:
And westward, four thousand and five hundred by measure: [and] three gates; the gate of Gad, one, and the gate of Asser, one, and the gate of Nephthalim, one.
καὶ τὰ πρὸς θάλασσαν τετρακισχίλιοι καὶ πεντακόσιοι μέτρῳ· πύλαι τρεῖς, πύλη Γὰδ μία καὶ πύλη ᾿Ασσὴρ μία καὶ πύλη Νεφθαλὶμ μία.
и҆ ꙗ҆̀же къ мо́рю четы́ре ты́сѧщы и҆ пѧ́ть сѡ́тъ мѣ́рою: врата̀ тро́ѧ: врата̀ є҆ди̑на га́дѡва, и҆ врата̀ а҆си́рѡва є҆ди̑на и҆ врата̀ нефѳалі́мѡва є҆ди̑на.
The circumference, eighteen thousand [measures]: and the name of the city, from the day that it shall be finished, shall be the name thereof.
κύκλωμα δέκα καὶ ὀκτὼ χιλιάδες. καὶ τὸ ὄνομα τῆς πόλεως, ἀφ᾿ ἧς ἂν ἡμέρας γένηται, ἔσται τὸ ὄνομα αὐτῆς.
Ѡ҆крꙋ́глость же ѻ҆смина́десѧти ты́сѧщъ: и҆́мѧ же гра́дꙋ, ѿ негѡ́же днѐ бꙋ́детъ, гдⷭ҇ь та́мѡ бꙋ́детъ и҆́мѧ є҆мꙋ̀.
And these are the names of the tribes from the northern corner, on the side of the descent that draws a line to the entrance of Emath the palace of Aelam, the border of Damascus northward on the side of Emath the palace; and they shall have the eastern parts as far as the sea, for Dan, one [portion].
ΚΑΙ ταῦτα τὰ ὀνόματα τῶν φυλῶν· ἀπὸ τῆς ἀρχῆς τῆς πρὸς βορρᾶν κατὰ τὸ μέρος τῆς καταβάσεως τοῦ περισχίζοντος ἐπὶ τὴν εἴσοδον τῆς ᾿Ημὰθ αὐλῆς τοῦ Αἰνάν, ὅριον Δαμασκοῦ πρὸς βορρᾶν κατὰ μέρος ᾿Ημὰθ αὐλῆς, καὶ ἔσται αὐτοῖς τὰ πρὸς ἀνατολὰς ἕως πρὸς θάλασσαν Δάν, μία.
Сїѧ̑ же и҆мена̀ племе́нъ ѿ нача́ла є҆́же къ сѣ́верꙋ, по странѣ̀ схожде́нїѧ раздѣлѧ́ющагѡ ко вхо́дꙋ и҆ма́ѳовꙋ двора̀ є҆на́нѧ, предѣ́лъ дама́сковъ къ сѣ́верꙋ по странѣ̀ и҆ма́ѳова двора̀: и҆ бꙋ́дꙋтъ и҆̀мъ ꙗ҆̀же на восто́ки, да́же до мо́рѧ, да́ново є҆ди́но.