The vision of the holy waters issuing out from under the temple: the borders of the land to be divided among the twelve tribes.
The prophet seeth waters issuing from vnder the Temple: 4. increasing to an vnpassible torrent: 9. wherto come al sortes of fishes: 12. with trees on the bankes bringing forth fruite euerie moneth. 13. And the land is geuen in portions to the twelue tribes.
1And he brought me again to the gate of the house, and behold waters issued out from under the threshold of the house toward the east: for the forefront of the house looked toward the east: but the waters came down to the right side of the temple to the south part of the altar.Fecemi tornare alla porta della casa, e vidi acque, che scaturivano di sotto al liminare della casa a levante; perocché la facciata della casa guardava a levante: e le acque scendevano verso il destro lato del tempio a mezzodì dell'altare.AND he turned me to the gate of the house, and behold waters issued forth vnder the threshold of the house toward the East: for the face of the house looked to the East: but the waters descended into the right side of the temple to the South part of the altar.Et convertit me ad portam domus, et ecce aquæ egrediebantur subter limen domus ad orientem: facies enim domus respiciebat ad orientem, aquæ autem descendebant in latus templi dextrum, ad meridiem altaris. 2And he led me out by the way of the north gate, and he caused me to turn to the way without the outward gate to the way that looked toward the east: and behold there ran out waters on the right side.E mi condusse fuori per la porta settentrionale, e fecemi fare il giro di fuori fino alla porta esteriore, che guarda l'oriente: e vidi le acque, che sgorgavano in copia dal lato destro.And he ledde me out by the way of the North gate, and he turned me to the way without the vtter gate, the way that looked to the East: and behold waters flowing on the right side.Et eduxit me per viam portæ aquilonis, et convertit me ad viam foras portam exteriorem, viam quæ respiciebat ad orientem: et ecce aquæ redundantes a latere dextro. 3And when the man that had the line in his hand went out towards the east, he measured a thousand cubits: and he brought me through the water up to the ankles.Quell'uomo poi andando verso oriente, avendo in mano la corda, misurò mille cubiti, e mi fe' passare per l'acqua, che arrivava fino alla noce del piede.When the man went out toward the East, that had the cord in his hand, he measured a thousand cubits: and he brought me through the water euen to the ankles.Cum egrederetur vir ad orientem, qui habebat funiculum in manu sua, et mensus est mille cubitos, et traduxit me per aquam usque ad talos. 4And again he measured a thousand, and he brought me through the water up to the knees.E ne misurò altri mille, e mi fe' passare per l'acqua, che arrivava a' ginocchi:And againe he measured a thousand, & he brought me through the water euen to the knees:Rursumque mensus est mille, et traduxit me per aquam usque ad genua.
5And he measured a thousand, and he brought me through the water up to the loins. And he measured a thousand, and it was a torrent, which I could not pass over: for the waters were risen so as to make a deep torrent, which could not be passed over.E misuronne ancor mille, e mi fe' passare per l'acqua, che arrivava ai reni: e misuratine altri mille, trovò un torrente, ch'io non potei valicare, perchè si erano ingrossate le acque di questo torrente profondo, che non si può passare a guazzo.and he measured a thousand, and he brought me through the water euen to the reynes. And he measured a thousand, a torrent, which I could not passe ouer: because the waters were risen of the deepe torrent, which can not be passed ouer.Et mensus est mille, et traduxit me per aquam usque ad renes. Et mensus est mille, torrentem quem non potui pertransire, quoniam intumuerant aquæ profundi torrentis, qui non potest transvadari. 6And he said to me: Surely thou hast seen, O son of man. And he brought me out, and he caused me to turn to the bank of the torrent.E disse a me: Tu certamente, figliuol dell'uomo, hai veduto: e fecemi uscire, e mi fe' rivolgere alla ripa del torrente.And he sayd to me: Certes thou hast sene ô sonne of man. And he brought me out, and he turned me to the banke of the torrent.Et dixit ad me: Certe vidisti, fili hominis. Et eduxit me, et convertit ad ripam torrentis. 7And when I had turned myself, behold on the bank of the torrent were very many trees on both sides.E rivoltomi, io vidi sulla ripa del torrente un numero più che grande di alberi dall'una, e dall'altra parte.And when I had turned myself, behold in the banke of the torrent exceding manie trees on both sides.Cumque me convertissem, ecce in ripa torrentis ligna multa nimis ex utraque parte. 8And he said to me: These waters that issue forth toward the hillocks of sand to the east, and go down to the plains of the desert, shall go into the sea, and shall go out, and the waters shall be healed.E dissemi: Queste acque, che scorrono verso i mucchi di sabbia a oriente, e scendono alla pianura del deserto, entreranno nel mare, e ne usciranno, e le acque del mare ne saranno addolcite.And he sayd to me: These waters, that issue forth toward the heapes of the sand in the East, and descend to the plaines of the desert, shal goe into the sea, & shal goe out, & the waters shal be healed.Et ait ad me: Aquæ istæ quæ egrediuntur ad tumulos sabuli orientalis, et descendunt ad plana deserti, intrabunt mare et exibunt: et sanabuntur aquæ.
9And every living creature that creepeth whithersoever the torrent shall come, shall live: and there shall be fishes in abundance after these waters shall come thither, and they shall be healed, and all things shall live to which the torrent shall come.E ogni animai vivente, che guizza, dovunque passerà il torrente, avrà vita, e saravvi quantità grande assai di pesci dovunque arriveranno queste acque, e tutto quello, che sarà tocco da questo torrente, avrà sanità, e vita.And euerie liuing soule, that creepeth, whither soeuer the torrent cometh shal liue: and there shal be fishes very manie after these waters are come thither, & they shal be healed, & al thinges shal liue, to which the torrent shal come.Et omnis anima vivens quæ serpit quocumque venerit torrens, vivet: et erunt pisces multi satis, postquam venerint illuc aquæ istæ: et sanabuntur et vivent omnia ad quæ venerit torrens. 10And the fishers shall stand over these waters, from Engaddi even to Engallim there shall be drying of nets: there shall be many sorts of the fishes thereof, as the fishes of the great sea, a very great multitude:E presso queste acque si terranno i pescatori: da Engaddi sino ad Engallim si asciugheranno reti: vi saranno moltissime speranze di pesci in grandissima abbondanza, come sono i pesci nel gran mare:And fishers shal stand ouer them, from Engaddi euen to Engallim shal be drying of nettes: there shal be very manie sortes of fishes therof, as the fishes of the great sea, of a passing great multitude:Et stabunt super illas piscatores: ab Engaddi usque ad Engallim siccatio sagenarum erit: plurimæ species erunt piscium ejus, sicut pisces maris magni, multitudinis nimiæ. 11But on the shore thereof, and in the fenny places they shall not be healed, because they shall be turned into saltpits.Ma fuor de' suoi lidi, e ne' paduli non saran sane le acque; perocché serviranno alle saline.but in the shore therof, and in the fennie places they shal not be healed, because they shal be turned into salt pits.In littoribus autem ejus et in palustribus, non sanabuntur, quia in salinas dabuntur. 12And by the torrent on the banks thereof on both sides shall grow all trees that bear fruit: their leaf shall not fall off, and their fruit shall not fail: every month shall they bring forth firstfruits, because the waters thereof shall issue out of the sanctuary: and the fruits thereof shall be for food, and the leaves thereof for medicine.E lungo il torrente nascerà sulle sue rive dall'una parte, e dall'altra ogni sorta d'arbore fruttifero: non cadrà foglia da essi, né mancheranno mai di frutti: ogni mese spunteran fuori i primaticci, perchè le acque, che gl'innaffiano, usciranno dal santuario, e i loro frutti serviranno di cibo, e le foglie per medicina.And ouer the torrent shal rise in the bankes therof on both sides euerie tree bearing fruit: the leafe shal not fal from it, & the fruit therof shal not faile: euerie moneth shal it bring forth first fruits, because the waters therof shal issue out of the sanctuarie: & the fruits therof shal be for meate, & the leaues therof for medicine.Et super torrentem orietur in ripis ejus, ex utraque parte, omne lignum pomiferum: non defluet folium ex eo, et non deficiet fructus ejus: per singulos menses afferet primitiva, quia aquæ ejus de sanctuario egredientur: et erunt fructus ejus in cibum, et folia ejus ad medicinam.
13Thus saith the Lord God: This is the border, by which you shall possess the land according to the twelve tribes of Israel: for Joseph hath a double portion.Queste cose dice il Signore Dio: Questi sono i termini, dentro i quali voi possederete la terra divisa alle dodici tribù d'Israele: perocché Giuseppe ha doppia porzione.Thus sayth our Lord God: This is the border, in which you shal possesse the land in the twelue tribes of Israel: because Ioseph hath a duble cord.Hæc dicit Dominus Deus: Hic est terminus in quo possidebitis terram in duodecim tribubus Israël: quia Joseph duplicem funiculum habet. 14And you shall possess it, every man in like manner as his brother: concerning which I lifted up my hand to give it to your fathers: and this land shall fall unto you for a possession.Or voi possederete ognuno egualmente, che il suo fratello questa terra promessa da me con giuramento ai padri vostri, e questa terra sarà il vostro retaggio.and you shal possesse it euerie man in like maner as his brother: vpon which I lifted vp my hand to geue it to your fathers: and this land shal fal vnto you for a possession.Possidebitis autem eam singuli æque ut frater suus, super quam levavi manum meam ut darem patribus vestris: et cadet terra hæc vobis in possessionem. 15And this is the border of the land: toward the north side, from the great sea by the way of Hethalon, as men go to Sedada,Ecco adunque i termini della terra: A settentrione dal mar grande venendo da Hethalon, a Sedada,And this is the border of the land: toward the North quarter, from the great sea by the way of Hethalon, as they come to Sedada,Hic est autem terminus terræ: ad plagam septentrionalem, a mari magno via Hethalon, venientibus Sedada, 16Emath, Berotha, Sabarim, which is between the border of Damascus and the border of Emath the house of Tichon, which is by the border of Auran.Emath, Berotha, Sabarim, che è a' confini di Damasco, e i confini di Emath, e la casa di Tichon, che è ai confini di Auran.Emath, Berotha, Sabarim, which is betwen the border of Damascus and the confine of Emath, the house of Tichon, which is by the border of Auran.Emath, Berotha, Sabarim, quæ est inter terminum Damasci et confinium Emath, domus Tichon, quæ est juxta terminum Auran. 17And the border from the sea even to the court of Enan, shall be the border of Damascus, and from the north to the north: the border of Emath, this is the north side.E suoi confini, dal mare fino all'altro di Enon, confine di Damasco da un lato del settentrione fino all'altro. Emath sarà il confine di settentrione.And the border from the Sea euen to the court of Enon, shal be the border of Damascus, and from the North to the North, the border of Emath the North quarter.Et erit terminus a mari usque ad atrium Enon, terminus Damasci: et ab aquilone ad aquilonem, terminus Emath plaga septentrionalis.
18And the east side is from the midst of Auran, and from the midst of Damascus, and from the midst of Galaad, and from the midst of the land of Israel, Jordan making the bound to the east sea, and thus you shall measure the east side.La sua regione orientale sarà pel mezzo di Aurini, pel mezzo di Damasco, e pel mezzo di Galaad, e pel mezzo della terra d'Israele. Il Giordano sarà suo confine verso il mare orientale. Voi misurerete ancora la parte orientale.Moreouer the East quarter from the middes of Auran, and from the middes of Damascus, and from the middes of Galaad, and from the middes of the land of Israel, Iordan making the bound to the East sea, you shal measure also the East quarter.Porro plaga orientalis de medio Auran, et de medio Damasci, et de medio Galaad, et de medio terræ Israël, Jordanis disterminans ad mare orientale. Metiemini etiam plagam orientalem. 19And the south side southward is, from Thamar even to the waters of contradiction of Cades: and, the torrent even to the great sea: and this is the south side southward.E la parte meridionale sarà da Thamar fino alle acque di contradizione in Cades, e dal torrente fino al mar grande. Questa è la regione di mezzodì.And the South quarter toward the South from Thamar euen to the waters of coutradiction of Cades: & the torrent euen to the great sea: and this is the South quarter toward the South.Plaga autem australis meridiana, a Thamar usque ad aquas contradictionis Cades, et torrens usque ad mare magnum: et hæc est plaga ad meridiem australis. 20And the side toward the sea, is the great sea from the borders straight on, till thou come to Emath: this is the side of the sea.E la regione del mare sarà il mar grande dal suo confine in linea retta fino che giungasi ad Emath: questa è la regione del mare.And the quarter of the Sea, the great sea from the confine directly, til thou come to Emath: this is the quarter of the Sea.Et plaga maris, mare magnum a confinio per directum, donec venias Emath: hæc est plaga maris. 21And you shall divide this land unto you by the tribes of Israel:E questa è la terra, che dividerete tra voi per ciascheduna delle tribù d'Israele;And you shal diuide this land vnto you by the tribes of Israel:Et dividetis terram istam vobis per tribus Israël: 22And you shall divide it by lot for an inheritance to you, and to the strangers that shall come over to you, that shall beget children among you: and they shall be unto you as men of the same country born among the children of Israel: they shall divide the possession with you in the midst of the tribes of Israel.E la tirerete a sorte per eredità vostra, e de' forestieri, i quali si uniranno a voi, e genereranno figliuoli tra voi: e voi li terrete come dello stesso popolo co' figliuoli d'Israele: ei divideranno con voi le possessioni in mezzo a' figliuoli d'Israele,and you shal cast it for an inheritance to you, and to the strangers, that shal come to you, that haue begotten children in the middes of you; and they shal be vnto you as the same countriemen borne among the children of Israel they shal diuide the possession with you in the middes of the tribes of Israel.et mittetis eam in hæreditatem vobis, et advenis qui accesserint ad vos, qui genuerint filios in medio vestrum: et erunt vobis sicut indigenæ inter filios Israël: vobiscum divident possessionem in medio tribuum Israël.
23And in what tribe soever the stranger shall be, there shall you give him possession, saith the Lord God.E in qualunque tribù sarà il forestiero, ivi darete a lui sua porzione, dice il Signore Dio.And in what tribe soeuer the stranger shal be, there shal you geue him possession, sayth our Lord God.In tribu autem quacumque fuerit advena, ibi dabitis possessionem illi, ait Dominus Deus.
47:1
Challoner
Waters. These waters are not to be understood literally, (for there were none such that flowed from the temple) but mystically of the baptism of Christ, and of his doctrine and his grace; the trees that grow on the banks are Christian virtues; the fishes are Christians, that spiritually live in and by these holy waters; the fishermen are the apostles, and apostolic preachers; the fenny places, where there is no health, are such as by being out of the Church are separated from these waters of life. (Challoner)
Worthington
It is not probable that real water or fishes were found, ver. 9. But this must be explained of the Church and of baptism, in a higher and more proper sense. (Worthington)
Calmet
Joel 3:18. before the captivity, and Zacharias, (xiv. 8.) after that event, speak of fountains as still to appear, and of course not in either temple, though Pilate made aqueducts for the purpose, (Josephus, Jewish Wars 2:13.) which Tacitus, (An. v.) Maundrel, (p. 148.) and others mention. But the prophets allude not to them, but to Christ, the fountain of water springing up unto life eternal, John 4:14., and 7:38. (Calmet)
Menochius
Villalpand understands it of waters brought into the temple to wash the victims; but it seems to refer more to the grace and doctrine of Christ. (Menochius)
47:2
Calmet
East. This gate was shut, and therefore he went out at the north gate. (Calmet)
47:8
The. Hebrew, "the east country," (Protestants; Haydock) or "the frontiers (Gelilah) eastward," by which some improperly suppose that one rivulet went to the sea of Galilee.
Calmet
And shall. Hebrew, "the sea of the going out," where the Jordan River empties itself into the Dead Sea; or, the second rivulet ran into the Mediterranean, Zacharias 14:8. But this passage relates to the Dead Sea alone, (ver. 18.) and Gelilah is a place near it, where the Israelites erected an altar of union, Josue 22:10. (Calmet)
Solin xxxviii
Healed. No fish can live in the sea of Sodom. (Solin xxxviii.)
Haydock
Yet, let the place be ever so noxious, this water shall cure it; (see 4 Kings 2:19.; Calmet) which must be taken in a mystical sense. (Haydock)
47:10
47:11
Calmet
Salt, or bitumen pits. Schismatics and bad Christians, who do not live by the spirit of Christ, are meant. (Calmet)
47:12
Haydock
First-fruits, or most excellent. (Haydock)
Haydock
St. John saw such (Worthington) a tree of life, Apocalypse xxii. (Haydock)
Tacitus
The doctrine of the gospel, and the study of the sacred books, have the most salutary effects; while the very leaves, or the example of the saints, heal the soul. No more shall the deceitful fruits near Sodom be seen (Calmet) beautiful, but full of nothing but ashes. (Tacitus, An. v.)
Where Christ instructs, a torrent of grace and glory is presently formed. Like the mustard seed growing into a large tree, in which the birds rest, its origin is mean; yet its progress is grand and astonishing.
47:13
Haydock
Double portion. Literally, "cord." (Haydock)
Worthington
His two sons would each have a share, as Levi was better provided for. (Worthington)
He had no portion of the land assigned to him by Josue, but here one part is appointed (Calmet) for the sacred ministers and the prince, Ezechiel 45:1.
47:14
Haydock
Brother. The seven tribes to the north have each an equal share, as the five who lay to the south of the Levites had with respect to each other, though their portion must have been only about half of what the former possessed, according to the map, Ezechiel 45:1. (Haydock)
Calmet
Under Josue, the numbers of each tribe were considered. The present mysterious equality shews, perhaps, that there is no distinction of Jew or Gentile in the Church, and that Christ would come to redeem all. (Calmet)
Menochius
Lifted. People taking an oath acted in this manner. (Menochius)
47:15
47:16
Berotha, conquered by David, 2 Kings 8:8.
47:17
47:18
47:19
Ptolemy
Thamar. Engaddi is sometimes understood: but it lay near Jericho, as this (Calmet) Thamar was to the south of the Dead Sea. (Ptolemy)
Haydock
Torrent Besor. (Haydock)
47:20
Emath, not that it was on the sea: but a line was to be drawn over against this city, eastward from the Mediterranean Sea. Septuagint, "to opposite the entrance of Emath, as far as its entrance." But the territory extended farther, Numbers xxxiv.
47:22
Haydock
Strangers. This was never done by the Jews. It signifies that Christ would give an inheritance, in the true land of promise [in heaven], (Calmet) to all nations which should practice his religion, Romans 10:12. (Haydock)
47:1
Waters.... These waters are not to be understood literally (for there were none such that flowed from the temple); but mystically, of the baptism of Christ, and of his doctrine and his grace: the trees that grow on the banks are Christian virtues: the fishes are Christians, that spiritually live in and by these holy waters, the fishermen are the apostles, and apostolic preachers: the fenny places, where there is no health, are such as by being out of the church are separated from these waters of life.
47:1
See cha. 36. v. 25.
There is no historie, nor probabilitie that vvaters issued out of the temple, vvhich vvas reedified by Zorobabel.
47:2
Neither did al sortes of fishes liue in anie such vvater nere the temple as are mentioned. v. 9. And therfore this prophecie hath an hiegher and truer sense, of the Church of Christ and the vvater of Baptisme.
47:12
S. Iohn savv this riuer of liuing vvater as clere as chrystal, proceding from the seat of God, & of the lambe. And the tree of life yelding tvvelue fruites rendring his fruite euerie moneth. &c. Apoc. 22.
47:13
Iosephs two sonnes had ech one a vvhole portion, and so there vvere twelue tribes besides the Leuites, who had other better meanes then the rest.
47:1
St Ephrem the Syrian † AD 373 Ephraim Syrus: Fifteen Hymns For the Feast of the Epiphany 11.7
7. The Prophet healed the waters that were unwholesome,—and cured the disease of the land that was barren,—so that its death was done away and its region resounded, for its offspring increased and its bosom was filled.—Greater is Thy grace, Lord , than Elisha’s!—Multiply my lambs and my flocks—at the great stream of my fountain!
St Jerome † AD 420 The Letters of St. Jerome 69.6
… In Eden a garden is planted, and a fountain in the midst of it parts into four heads. This is the same fountain which Ezekiel later on describes as issuing out of the temple and flowing towards the rising of the sun, until it heals the bitter waters and quickens those that are dead.
47:10
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… In March when the seed was sprouting in the air, a Sheaf sowed itself in the earth. The harvest thereof, Death devoured it in Hell; which the Medicine of life that is hidden therein did yet burst open! In March when the lambs bleat in the wilderness, into the Womb the Paschal Lamb entered! Out of the stream whence the fishers came up,
47:12
St Barnabas † AD 61 The Epistle of Barnabas 11
… Again, another prophet saith, “And the land of Jacob shall be extolled above every land.” This meaneth the vessel of His Spirit, which He shall glorify. Further, what says He? “And there was a river flowing on the right, and from it arose beautiful trees; and whosoever shall eat of them shall live for ever.”
47:1
1. AT THE GATE OF THE HOUSE,—that is, of the temple. Maldonatus understands by the house the Holy of Holies. This gate was the Eastern gate, as is evident from what follows. AND BEHOLD WATERS ISSUED FORTH.—The question is asked, what were these waters? Vilalpando answers that they were the subterranean waters of the temple, which were conducted through channels into the court of the priests, because both the victims and the slaughtering floor itself were constantly washed. Concerning which St. Jerome in chapter XL of Ezekiel 41 says: "On the outer side, he says, according to the Septuagint, there was a channel made, which carried away the holocaust, the ashes, and the filth of the flesh to the outside." For the blood and other humours and excrement of so many victims daily would have created an intolerable stench, unless these waters, having washed them, had been driven out through channels and aqueducts. BEHOLD WATERS OVERFLOWING.—Those same waters which he had seen in verse 1, flowing down the right side of the temple, surrounding the temple, returned to the Eastern gate. For there were not four rivers, as some thought, but only one flowing down the right side, says Maldonatus; but this river burst forth in various places through channels and sluices. Whence the Hebrews and Vatablus think the Prophet saw water first arising from the threshold, then from the place which was beneath the side of the house. Others say the Prophet saw water gushing forth from the threshold, which was near the side of the wall of the house. Concerning these waters and aqueducts, Aristeas, an eyewitness, writes thus in his book On the Seventy Interpreters, at the beginning. There were in the temple hidden receptacles of waters, which are poured out to wash away the blood of the slaughtered victims, whose flow is so constant that it appears a perpetual fountain. And for this purpose there are frequent openings near the base of the altars, known only to the ministers. But the magnitude of the subterranean receptacles is marvellous and almost indescribable, which penetrates all things for as much as five stadia around the circuit of the temple. Lead pipes descend to them everywhere through the walls and the floor of the temple, by which all things are washed and cleansed. We see such aqueducts, both subterranean and above ground, in Rome, and especially those of Our Holy Father Sixtus V on the Quirinal, and of Paul V on the Janiculum, or Montorio. Pliny calls these aqueducts the marvels of the world. One of them is described by him thus, book XXXVI, chapter XV: "The latest expenditure of the work begun by Gaius Caesar and completed by Claudius surpassed the preceding aqueducts: for from the fortieth milestone it rose to such a height that it was elevated over all the hills of the city: the Curtius and Caeruleus fountains flowed into it. Three hundred million sesterces were expended on this work. But if anyone shall have estimated more carefully the abundance of waters in public use, in baths, in pools, in houses, in channels, in gardens, in suburban villas, and in the space of the arches constructed for the incoming water, mountains pierced through, valleys levelled, he will confess that nothing more marvellous existed in the whole world." Moreover, Vilalpando teaches that the aqueducts of Solomon were more marvellous than these Roman ones, page 565. Rome is still full of these; and therefore in almost every street there exist latrines and small openings, by which filth is conveyed into these aqueducts and subterranean sewers, and finally into the Tiber, so that Rome appears hollow underneath, and stands upon arches, and it is marvellous that it is not more often shaken by chasms and earthquakes, indeed shattered. Allegorically, and rather, these waters signify both the waters of baptism, which flowed forth from the threshold of the temple, that is, from Christ, who is the way and the truth; and from the altar of the cross, namely from the side of Christ, and all the kinds of graces which emanated from them; and also the Evangelical doctrine, says St. Jerome, concerning which the Prophet spoke, chapter XXXVI, 25: "I will pour upon you clean water, and you shall be cleansed from all your filthiness." And Zechariah, chapter XIV, 8: "And it shall be in that day: Living waters shall go out from Jerusalem: half of them to the east sea, and half of them to the west sea: in summer and in winter they shall be." For, as Isaiah says, chapter II, 3: "Out of Sion shall go forth the law, and the word of the Lord out of Jerusalem." Thus St. Jerome, Theodoret, Vatablus, Maldonatus, Pintus and others, as if to say: Throughout the whole world shall be dispersed the doctrine, baptism, law and grace of Christ. He names two seas, the Eastern, namely the Dead Sea; and the Western, namely the Mediterranean, because these were the boundaries of Palestine and of the people of God; and by these he understands any others. Thus St. Cyril there. Concerning these waters Christ says, John VII: "If any man thirst, let him come to me, and drink. He that believeth in me, as the scripture saith, Out of his belly shall flow rivers of living water. Now this he said of the Spirit, which they should receive, who believed in him." And the Psalmist, Psalm XXII: "He hath brought me out upon the waters of refreshment." And Isaiah, chapter XII: "You shall draw waters with joy out of the Saviour's fountains." And chapter XXXV, 6: "Waters shall break out in the desert, and streams in the wilderness. And that which was dry land, shall become a pool, and the thirsty land, springs of waters." On the contrary, Jeremiah, chapter II, according to the Septuagint, rebukes the Jews, because they go to the waters of Egypt: "What hast thou to do, he says, with the way of Egypt, to drink the waters of Geon?" which in Hebrew is called שיחור sichar, that is, turbid and muddy; this is the Nile. Such waters are the dogmas of heretics, says St. Jerome. And the Psalmist, Psalm XXII: "He hath brought me out upon the waters of refreshment." And Isaiah, chapter XII: "You shall draw waters with joy out of the Saviour's fountains." And chapter XXXV, 6: "Waters shall break out in the desert, and streams in the wilderness. And that which was dry land, shall become a pool, and the thirsty land, springs of waters." On the contrary, Jeremiah, chapter II, according to the Septuagint, rebukes the Jews, because they go to the waters of Egypt: "What hast thou to do, he says, with the way of Egypt, to drink the waters of Geon?" which in Hebrew is called שיחור sichar, that is, turbid and muddy; this is the Nile. Such waters are the dogmas of heretics, says St. Jerome.
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2. AND HE LED ME OUT BY THE WAY OF THE GATE OF THE NORTH. — "By the way of the gate," that is, by the gate: for the Hebrews add the name of way by pleonasm, as if to say the Angel led me around by the gate of the court on both sides, so that I might walk around the whole temple. AND HE TURNED ME TO THE WAY OUTWARD. — Vatablus translates clearly: He caused me to go around in the way outward leading to the outer gate (namely the Northern one) in the way which tends toward the East. The Prophet was therefore brought back here to the Eastern gate of the temple, to which he had first been led, cap. XL, 6. 2. AND IT SHALL BE SANCTIFIED ON EVERY SIDE. — Vatablus translates clearly: From thence (that is, from this first part of the offering) a square space on every side of five hundred reeds shall be set apart for the more sacred place, that is, it shall be for the sanctuary. From the whole place of the priests he cuts off and designates here the temple. WHEN THEY THAT ENTER SHALL ENTER, — that is, at the same time when others enter, in the midst of them, as I have already said, he himself shall enter; and at the same time when others go out, he himself shall go out.
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3. AND HE MEASURED. — The "and" is redundant by Hebraism: otherwise indeed the sentence would be incomplete.
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5. WATERS OF THE DEEP TORRENT. — In Hebrew: Waters of swimming of the torrent, which could not be forded, that is, which had so swollen that they could not be crossed except by swimming. The Prophet was led to waters gradually deeper, namely first, deep up to the ankles; whence the Chaldean translator renders it, up to the waters of the ankles; then, up to the knees; third, up to the thighs and loins; fourth, exceeding the stature of man, so that they were to be crossed by swimming. Symbolically, these waters gradually increasing signified the affairs of the Jews returning from Babylon, which after the rebuilding of the temple were to receive immense growth from small beginnings. For waters signify the abundance of good things, as is evident from verses 8 and 9. Isaiah LXVI, 12: "Behold, saith he, I will decline upon her as a river of peace, and as an overflowing torrent the glory of the Gentiles, which you shall suck." Allegorically and rather, they signified, says Maldonatus, the Church, and the Evangelical doctrine taken from a small beginning, to be propagated from Jerusalem throughout the whole circle of the earth far and wide, until Christ should rule "from sea to sea, and from the river even to the ends of the earth," Psalm LXXI, 8; and all nations, to which it shall have reached when extended, to be healed from the corruption of morals and the depravity of errors. Or, the first thousand cubits denote the first order of Christians, which is called that of beginners, who are perfused with a lesser abundance of graces (namely up to the ankles), that is, so long as they walk in the commandments of God, as Scripture is wont to speak, but do not keep the counsels. The other thousand cubits signify those making progress, who strive to add to the precepts also the Evangelical counsels; but have not yet arrived at perfection. The other thousand, the perfect, to whom water flows around up to the loins, that is, they receive so much grace from God that they can and will keep perfect chastity, by which men imitate the life of angels. The last, the state of the Blessed, which cannot be forded; because eye hath not seen, nor ear heard, nor hath it entered into the heart of man, what things God hath prepared for them that love him, Isaiah LXIV, 4, and I Corinthians II, 9. Thus also nearly Theodoret. Hence Ecclesiasticus XXIV, 40, wisdom, which was at first small, like a dioryx, that is, an aqueduct, is said to have grown into an immense river: "I, saith Wisdom, as a channel of an immense water from a river." And again: "And behold there was made for me a channel abounding, and my river approached to the sea." Thus also Anthony Fernandius explains these dimensions, in vision XX, section II, where he also adds, that water first, surpassing the knees, signified the doctrine of Christ, which gradually pervaded and persuaded all to bend the knee to him; second, reaching to the loins, signified that it more widely restrained the flesh and concupiscences (for the loins are the seat of these), and impelled many to virginity and celibacy; third, that it could no longer be forded, but had to be crossed by swimming, signified Christians, especially the perfect, swimming like fish in the Church and in the grace of God. Furthermore, these waters proceed from the sanctuary, that is from the Holy Spirit, who is the author of all holiness, likewise from Christ: for the body of Christ was the temple of God, according to that John II, 19: "Destroy this temple." Therefore the breast or heart of Christ was as it were a sanctuary, from which this divine water gushed forth. In a similar manner St. Gregory explains it, book XXII of the Morals, chapter XIV: "Water, saith he, coming up to the ankles, is already for us through received wisdom to hold the traces of desired rectitude. He who again measures a thousand, and the Prophet is led through water up to the knees: because, when the fullness of good works is granted, wisdom is increased in us to this extent, that we are no longer bent in depraved acts. He who again measures a thousand, and the Prophet is led through water up to the loins: because namely then the fullness of work grows in us, when the wisdom perceived in us shall have extinguished every, as far as is possible, delight of the flesh. He who has yet measured a thousand, namely the torrent which the Prophet could not cross. For when the perfection of work is perceived, he is led to contemplation, in which the mind elevated in God cannot penetrate what it sees." Hear also St. Ambrose in the Apocalypse, chapter XXI, verse 1: "By the torrent," he says, "we ought to understand divine Scripture, which proceeds from the temple, that is from the Church, namely from the mouth of preachers; but the Angel signifies the Lord. Therefore the Angel leads the Prophet a thousand cubits, when the Lord grants to some faithful one of His the desire of understanding the Scriptures. For the Prophet holds the type of those who wish to learn divine Scriptures for this purpose, that they themselves may make progress in them, and may instruct others through the knowledge of them. But the number of a thousand often demonstrates the perfection of some thing. And the first leading pertains to the understanding of history, the second to the moral sense, the third pertains to the spiritual sense. Therefore the Angel leads the Prophet as far as the ankles, when he grants him the understanding of history. For whoever desires to investigate the moral and spiritual understanding in divine Scriptures, it is necessary that he first possess the understanding of history. Secondly, the Angel leads the Prophet a thousand cubits, when the Lord kindles His faithful one to perceive the moral understanding; through which he leads him as far as the knees, when he makes manifest to him the sense of moral knowledge. And he could not wade across the torrent, because no one knowing is able to scrutinize the depth of divine and heavenly mysteries. For we know in part, and we prophesy in part, as the Apostle says: When that which is perfect shall come, that which is in part shall be done away. And again: We see now through a glass in a dark manner; but then face to face. This torrent, the same Paul, considering that he could not cross, was saying: O the depth of the riches of the wisdom and of the knowledge of God! how incomprehensible are His judgments, and how unsearchable His ways!" A wonderful vision concerning these waters was granted to Albert the Great, namely that he himself, struggling in explaining certain difficult passages of St. Dionysius, was led by St. Paul to them, and to the house of Aaron, and when the Apostle crossed them with dry feet, he himself, invited by him to follow, could not wade across them; then he received from him the resolution of doubts occurring in the Ecclesiastical Hierarchy of St. Dionysius; a grave author, Ferdinand Castiglione, recounts in his own words in the History of the Order of St. Dominic, part I, book III, chapter XLVII.
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6. SURELY YOU HAVE SEEN. — In Hebrew הראית haraita, have you seen? as if to say, If you have not seen well, see and observe more fully; if you have seen enough, hear also the mystery and likewise the use and fruit of these waters, namely "many trees," that is many trees, which these waters by irrigating produce and nourish. Mystically, trees are Christians washed and watered by the waters of baptism, so that they may bear fruit, that is the fruits of virtues, of which it is said in Psalm XCV: "Then shall all the trees of the woods rejoice at the presence of the Lord, because He cometh." And Matthew III: "Every tree that bringeth not forth good fruit shall be cut down, and shall be cast into the fire." Again more aptly (which however comes to the same thing) trees or trees, are faith, hope, charity and other habitual virtues. For these are born from the earth of our heart irrigated by the waters of the Gospel, and shall bear fruit of good deeds (for as fruit proceeds from a tree, so acts proceed from a habit) similar to themselves; and leaves of modesty, piety, propriety and all external honesty. Wherefore anagogically from these again are born the habitual and actual gifts of blessedness, as I shall shortly say. For to grace and virtues corresponds and is given beatific glory, and its gifts, as to seed corresponds harvest, to merit reward, to victory prize.
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8. TO THE HEAPS OF SAND OF THE EAST. — From the Hebrew גלילה gelila, it can also be translated, to Eastern Galilee. Thus the Septuagint, the Hebrew text and Vatablus. The Hebrews relate that this river was divided into two streams, one Eastern, the other Western; by which the Latins understand the Eastern and Western Church, as Vatablus, Pintus and others say. The former, therefore, they say, flowed into the Sea of Galilee, namely that of Tiberias, or into the Dead Sea or Sea of Sodom, which was eastern; the other into the Mediterranean Sea, which was western. Although Maldonatus understands by the Eastern sea the Persian Gulf; but this is too remote from Jerusalem and the temple. The same thing that Ezechiel says here, Zacharias said, cap. XIV, 8, in words cited a little before. Our translator rendered it better, "to the heaps of sand." For the Hebrew gelila signifies its convolutions and heaps, as St. Jerome rightly teaches in his Commentary. Sadoc, which is interpreted just: and by this is designated, that the ministers of the Church ought to be by a special imitation sons of Christ, who is called antonomastically the Just, Isa. XLV: "Drop down, ye heavens, from above, and let the clouds," etc. Whence John the Apostle concerning himself and those like him said in his First Epistle, cap. III: "Behold what manner of charity the Father hath bestowed upon us, that we should be called, and should be, the sons of God." Now the sense is, as if to say, These waters which flowing out from the threshold of the sanctuary flow toward the East, and by their vehement course drag along the sands, and raise up heaps of them in their bed, and descend into the plain of the wilderness, shall enter into the Dead Sea, and shall go out from it, so that by the entrance of this river the waters of that sea shall be healed, and those which were before bitter shall become sweet, and those which were before dead in it shall revive. He alludes to the Jordan: for this enters on one side, and on the other side goes out of the Dead Sea, and sweetens its waters in part; it also rolls along and causes heaps of sands to be made, as if to say, These waters which flow into the Jordan, afterwards shall enter into the Dead Sea. Furthermore, literally these waters healed little, that is, corrected, the saltiness of the Dead Sea, or of the torrents flowing into it: therefore we ought rather to understand here mystical and antitypical waters, namely the waters of baptism; and by the torrents tending into the Dead Sea, and by the Dead Sea itself, to understand the unfaithful and sinners burdened with deadly sins, who by these waters receive salvation and life, and bear the most abundant and joyful fruits of virtues, so that those who before were a gulf of vices, a foul lake of lusts, and a sea bitter with crimes and dead, where there was nothing of life, nothing of grace, nothing of true sweetness, may be converted into a pleasant, sweet, and salutary river, and abounding in fish, concerning which follows. The wicked, therefore, as dead, owe to Christ and to pious men that they are and live.
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9. AND EVERY LIVING SOUL THAT CREEPETH (in Hebrew אשר ישריץ ascer iasrits, that is, which creeps or swims, namely fishes) SHALL LIVE. — Again iasrits, that is, which bubbles forth, multiplies, springs up like frogs and fishes. For, as Pliny says in lib. II, cap. II, more and greater animals are born in the sea than on land on account of the abundance of moisture. For this reason the Prophet compares the Church to the sea, the faithful to fishes; because they are many, and great in virtues and merits. Whence, explaining this, he adds: AND THE FISHES SHALL BE MANY. — Fishes are Christians, who, born again in the waters of baptism, obtain the life of grace. "For baptism touches the body, and washes the heart," says St. Augustine, tract. 80 in John. Hence Christ was called ἰχθύς, that is, fish. For if you expound the initial letters of the word ἰχθύς, it will be the same as Ἰησοῦς Χριστὸς Θεοῦ Υἱὸς Σωτήρ, that is, Jesus Christ Son of God Saviour. Thus St. Augustine, lib. XVIII De Civit. cap. XXIII. For this indeed admirable change, namely of the Dead Sea, that is, of the sinner, vivification, comes forth from the waters flowing from the threshold and door of the Holy of Holies, that is, from Christ who is the gate of heaven, and they flow to the right side, that is, through the right side of the crucified Christ opened and wounded by the lance: for from it blood and water, and the Sacraments of the Church flowed forth, says St. Augustine. Where note: The common opinion of the ancients is, that the side of Christ on the cross pierced by the soldier was the right side, and some think this is predicted here by Ezekiel, when he says verse 2: "And behold waters flowing abundantly from the right side." From this side of Christ therefore came forth blood and water, first, so that Christ might as it were emanate from himself a twofold baptism, namely of water in the Sacrament, and of blood in martyrdom: for he was about to bestow the former on all the faithful, the latter on martyrs. Thus Cyril of Jerusalem, catech. 13; Tertullian, lib. De Baptismo. St. Jerome, epist. 83 to Oceanus: "The side," he says, "of Christ is pierced by the lance, and the Sacraments of baptism and martyrdom are poured forth alike." Secondly, so that by this thing it might be signified that the baptism of water had its power and efficacy from the blood of Christ in washing away sins. Whence St. Ambrose, De Benedict. cap. IV: "Water," he says, "for washing, blood for the price." Thirdly, so that it might be signified that from the side of Christ flowed forth as it were the Sacraments, by which the Church was to be formed and nourished. Whence the Fathers call the side of Christ the door of baptism and of the other Sacraments: and they add that the Church was formed from the side of Christ sleeping on the cross, just as Eve was formed from the side of Adam sleeping. Thus St. Cyprian and Tertullian, lib. De Baptismo. Hence also St. Chrysostom, in cap. XIX John 34, and there, St. Cyril understand by water baptism, by blood the chalice of the Eucharist: by the former we are generated, by the latter we are nourished. Finally St. Cyprian, serm. De Resurrect. Christi: "From this," he says, "fountain we not only draw the waters of the first washing, but also the perennial streams of compunction and penance flow forth, of mercies and all the affection of piety." AND THEY SHALL BE HEALED. — In the baptism of Christ the waters were healed: because through contact with the life-giving flesh of Christ, they received the power of giving life, says St. Augustine, serm. 36 De Tempore. Anagogically, these waters flow to the right side, that is, to blessedness, and the lot and place of the elect. For Christ will place these on his right hand in judgment; the reprobate however on his left. Whence it follows:
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10. FISHERS SHALL STAND UPON IT. — Namely the Apostles, who heard from Christ: "Come after me, and I will make you to be fishers of men." Note: The Apostles are called fishers rather than hunters, because they did not draw men to themselves and to Christ by violent means, but by sweet words and pleasant manners; and gradually, almost imperceptibly, they compelled them into the nets of the Church, so that they might capture them alive and transfer them to a better life. Their bait was the promise of heavenly life. Finally, the obedience of those called and captured shows how sweet their fishing was. FROM ENGADDI EVEN TO ENGALLIM, — from one boundary even to another. Engaddi is a city near the Dead Sea, called by another name Asasonthamar, that is, the city of palms; because it flourished with palms and balsams. Whence there was there a garden, or vineyard of balsam, which was found almost only there, nowhere else in the whole world. This garden or balsam vineyards, in the time of Herod the Great, Cleopatra queen of Egypt, with Anthony her lover consenting, envying such great prosperity for Herod, transferred into Egypt, as Josephus testifies, lib. I of the Wars, cap. XIII, and Burchard of Saliginac and others in the description of the Holy Land. Engallim was a village or city at the beginning of the Dead Sea, where namely the Jordan flows into the sea. And from this place the fishers stretched out their nets for drying, even to Engaddi, as Ezekiel says here. "Engallim," says St. Jerome, "is at the beginning of the Dead Sea, where the Jordan enters. But Engaddi, where it ends and is consumed. Engaddi sounds as the fountain of a kid, Engallim as the fountain of calves." THE DRYING OF THE NETS SHALL BE. — Fishers wash their lots and nets with sea water, then expose them to the sun and dry them: thus he who fishes for souls should wash away the moisture and filth of worldly vanity, which he has contracted by conversing with men, by the bitterness of penance, and recall his mind to himself and to God through meditations, examinations and similar spiritual exercises; so that thus they may be dried by that divine sun, the heat of His grace; and he himself may be made fit for a new fishing of souls. This is signified by Engaddi, that is, the fountain of a kid; and Engallim, that is, the fountain of calves. For a kid and a calf, as victims for sin, are a symbol of penance and mortification.
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11. BUT IN THE SHORES AND IN THE MARSHES THEY SHALL NOT BE HEALED. — According to the letter, says St. Jerome, this is true of the Dead Sea; for in it and its marshes no fish or any other animal can be born, or if brought from elsewhere can live; whence also it is called the Dead Sea. Hear St. Jerome: "Nothing that breathes and can move, on account of excessive bitterness, can be found in this sea. Not even small shells, tiny worms, eels, and other kinds of animals or serpents, whose small bodies we can know better than their names." Symbolically, marshes are men who have fallen into sloth: pools are those who dwell on the surface and are clothed only with preaching, for example preachers in tongue, not in life, such as many of ours are, says Theodoret. These are healed with difficulty. Allegorically, outside these waters of baptism, that is outside the Church, in which baptism is, there is no salvation, and all the doctrine of gentiles and heretics is salt and bitter, being muddy and marshy: "because they shall be turned into salt," because when God shall uncover their falsehood and punish them, they shall be salt to others, so that others may become wise by their example and beware, according to that which is written in Proverbs XIX: "When the wicked man is scourged, the fool shall be wiser," says St. Jerome. Hear also Fr. Barradius, vol. I, book II, chapter VI, where he explains this temple of Ezekiel mystically, but interprets the salt ponds otherwise, indeed contrarily: "The Dead Sea," he says, "is a type of the world; the waters of the Gospel heal it, flowing into it; the waters of the Jordan flowed into the Dead Sea, but could not heal it; in the same way the doctrine of Moses flowed into the world, but was unable to heal it: the saving wave of the Gospel flowed in, and healed it. Waters are said to be healed when they are transferred from saltiness, bitterness and sterility to sweetness and fruitfulness. Whence Eliseus in IV Kings II: I have healed (he says) these waters, and there shall be no more death or sterility in them. God therefore healed the waters of the Dead Sea, that is of the world, because He changed its saltiness, bitterness, infertility and death with sweetness, fruitfulness and life, the waters of the Gospel flowing in. Whence that sea which did not even produce a single fish, now produces so many that the prophet adds: There shall be very many kinds of fish therein, as the fish of the great sea, exceeding great multitude." This concerning the lot of the twelve tribes is true, not concerning the city, as will be evident in chapter XLVIII. Thus we see in well-ordered kingdoms that kings dwell in the middle of the kingdom and are as it were the center in a circle, so that from all sides they may be easily and equally approached by subjects, and they themselves may approach them, and so that with one glance as it were they may survey all the boundaries of their kingdom and provide for each, and so that all regions may unite and connect themselves to them in the middle as it were. For a kingdom is the more powerful and firm the more it is united to itself and to its king. The philosopher Calanus represented this to Alexander the Great on a dried hide: for when he stood on its edges, it would spring back; but when he trod on it in the middle, the whole remained still. Thus Plutarch in Alexander. "Moreover," he says, "Ezekiel says that certain salt ponds are to be left; these I believe to be the families and academies of Religious; for just as in salt ponds, so in monasteries and academies salt is made, concerning which Christ says in Matthew V: You are the salt of the earth. Now fishermen, whom the Prophet mentions in the same place, what do they represent but preachers, whom the Lord called fishers of men? But the drying of the nets indicates that preachers ought to expose their nets, that is their sermons, before casting them into the sea, to the rays of the sun, that is of Christ, to kindle them with the heat of that same sun, and to dry them from all moisture of human cupidity."
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12. AND UPON THE TORRENT, — that is to say, the Faithful (their faith and virtues) who are watered by the waters of Christian doctrine and Holy Scripture, shall be like trees always flourishing and bearing fruit, so that in each month, that is perpetually, at suitable times they may bring forth new fruits of good works. IT SHALL BRING FORTH FRUIT EVERY MONTH. — To bring forth fruit is to resume the primitive fervor at the beginning of each month: which pious men and those zealous for their progress do. And it is very useful, indeed often necessary. For the human mind, as St. Gregory says, lib. XXII of the Morals, cap. II, "while it is refined in the fire of love, always preserves in itself the brightness of beauty by daily renewal of fervor; for the mind does not know how to grow old through torpor, which strives always to begin anew through desire." AND THE FRUIT THEREOF SHALL BE FOR MEAT. — The fruit of just men are virtues, which are foods by which the soul is nourished unto eternity: "To each his own cultivation gives fruit," says St. Ambrose in cap. VII of Luke. For as much as anyone cultivates himself and his mind, so much fruit does he bear: ceremonies are leaves conferring salutary instruction and medicine. Thus Alcazar in the Apocalypse XXII, in Luke. Moreover, fruits are works, leaves are salutary words, by which we instruct, teach, console, and stir up others, etc. For, as St. Basil says: "The words of the perfect are words of life, and the health of the soul." Again St. Jerome: Holy Scripture, he says, is this sacred tree, or tree of life, whose historical sense is food for us, because it thereby feeds our faith: the allegorical and moral sense is "for medicine," because thereby morals are corrected. To this he alludes, indeed he cites this passage anagogically (for Ezekiel speaks literally of the Church growing and militant) St. John, Apoc. XXII, 1, when he says: "He showed me a river of water of life, bright as crystal, proceeding from the throne of God and of the Lamb (as here in verse 1, it seems to proceed from the threshold of the house of God). In the midst of the street thereof, and on both sides of the river, the tree of life bearing twelve fruits, yielding its fruit every month, and the leaves of the tree for the healing of the nations;" where "the river of water of life" is either the beatific vision, of which the Psalmist says: "The impetus of the river makes glad the city of God;"; "the tree of life" is Christ, or the humanity of Christ, who gives to the blessed by his vision and enjoyment immortal life, and is to them as it were for food and fresh delight "for twelve months," that is perpetually in all ages, in all eternity; "the leaves of the tree" are the words of Christ, by which he will soothe and console the blessed of all nations. Hear also St. Ambrose, in Apoc. XXII, 1: "Two banks," he says, "signify the two testaments. Between these two banks a great torrent of Scriptures, which has been brought forth by the holy Fathers, flows; but by the trees the Doctors of the Church are designated, who are said to be planted on both banks, that is in the doctrine of the Old and New Testament; whence drawing the waters of true knowledge, they both generate fruit and leaves. By fruits indeed good works are designated; by leaves, however, the words of preaching are designated: fruits serve for food, and leaves for medicine; because each doctor ministers the salutary medicine of words to a languishing soul, when he has first fed it with examples of good works. Behold Ezekiel said he saw a torrent going forth from the temple; but John says that not a torrent, but a river proceeding from the throne of God and of the Lamb was shown to him. A torrent from excessive heat of the sun is wont to dry up, but a river is dried up by no heat. Not unfittingly therefore is divine Scripture expressed by a torrent, which when the sun comes, that is the Lord to judgment, shall dry up; because after the resurrection divine Scripture will not be necessary. Moreover by the river, which is not dried up by any heat of the sun, the perpetual glory of the Saints is understood: which is said to proceed from the throne of God and of the Lamb; because from him the river of the glory of the Saints shall proceed, from whom to them while in the flesh there proceeded a stream of all goods; which river is said to be bright as crystal."
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13. THIS IS THE BOUNDARY, IN WHICH YOU SHALL POSSESS THE LAND. — In chapter XLV, the Prophet had begun to divide the land of Israel; but having interrupted this division by the insertion of certain incidental matters, he now returns to complete it. But before he divides the land by lot, he distinguishes its boundaries on every side, namely toward each region of the world. BECAUSE JOSEPH HAS A DOUBLE PORTION. — "Portion," that is, a lot, or hereditary share. For in former times fields and inheritances were measured out by cords; hence a cord by metonymy is the same as a lot or hereditary share, as in Psalm XV, 6: "The lines have fallen unto me in goodly places;" which, explaining this, he adds: "For my inheritance is goodly to me." He gives the reason why he ordered the land to be divided among twelve tribes, since the tribe of Levi was excluded, which did not receive a share of the land (because the Lord was its share, that is, the offerings of the Lord), so that only eleven tribes remained. The reason is that Joseph received from his father Jacob a double portion in the land of Chanaan. For Jacob, in Genesis XLVIII, 13, adopted to himself as immediate and nearest sons the sons of Joseph, Ephraim and Manasse, his grandsons, to this end, that each should constitute one tribe, and in Chanaan with equal lot and right with the other tribes, namely with the immediate sons of Jacob, who were the brothers of Joseph (for these individually constituted single tribes) should succeed, and divide the land. The tribe of Joseph, although it was one, was divided into two; so that, Levi being excluded, there still remained twelve tribes, because the descendants of Joseph succeeded in the place of Levi, as it is said in Joshua chapter XIV, verse 4.
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14. YOU SHALL POSSESS IT MOREOVER. — He here commands the land to be divided equally among twelve tribes, although it was done otherwise under Joshua: for then the greater tribe received a greater, the smaller a smaller share of the land. UPON WHICH I LIFTED UP MY HAND, — which with uplifted hand, as men do when they swear, I swore to your fathers and to you that I would give. AND IT SHALL FALL, — by lot, not by anyone's choice, as I said in chapter XLV, 1.
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15. NOW THIS IS THE BOUNDARY, — that is, These are the boundaries, these are the limits of Chanaan to be divided among twelve tribes. FROM THE GREAT SEA, — namely from that part of the Mediterranean Sea which extended toward the North; for he determines it here. ON THIS SIDE AND THAT SIDE, — on both sides, namely, from the East and West; or toward the South, and toward the North. THE WAY OF HETHALON, — that is, coming from Hethalon to Sedada: for both cities were in the boundaries of the tribe of Juda. Note: The division of Chanaan is described three times in Scripture: first, by Moses, Numbers XXXIV; second, by Joshua, chapter XV; third, in this place.
47:16
16. HAMATH, BEROTHAH. — Repeat coming from Hethalon to Hamath, Berothah, etc. Others interpret it, that is, In this part and region there will be these cities, Hamath, Berothah, etc. Moreover, Hamath is a city which was called Epiphania by Antiochus Epiphanes, says St. Jerome, and it was the boundary of the Holy Land toward the north and east, Joshua XIII, 1. WHICH IS BETWEEN THE BOUNDARY OF DAMASCUS, — that is, which is situated between the boundaries of Damascus, as Vatablus translates it. For Chanaan, destined and given by God to the Hebrews, extended as far as the boundaries of Damascus. THE HOUSE OF TICHON. — By these two words, as it were by a proper name, this place, or city, was called, namely in Hebrew חצר התיכון chatser hatticon, which the Septuagint translates, the court of Tichon. AND IN THE POSTS OF THE GATE OF THE INNER COURT. — The inner court was the court of the priests, as I said, chapter XLII, 3. Less correctly does R. David by the outer court understand the court of women, by the inner that of men.
47:17
17. AND THE BOUNDARY SHALL BE FROM THE SEA, — that is, And thus the boundary, that is, the measure, of the northern region shall be from the Mediterranean Sea as far as Chatser Enon, that is, the court of Enon, as the Septuagint translates it, which is the boundary of Damascus, that is, a place or city near Damascus, and it was another boundary of the Holy Land on the other side, at the foot of Antilibanus. FROM THE NORTH TO THE NORTH THE BOUNDARY SHALL BE HAMATH, — Toward the North on one side the boundary of Chanaan shall be Chatser Enon, as preceded; on the other side the boundary shall be Hamath, that is, Epiphania. These are therefore the limits of the entire northern region. 1. THE GATE OF THE INNER COURT, — that is, of the court of the priests. This is the closed gate, of which he spoke in chapter XLIV, verses 2 and 3. He here commands this to be opened to the prince on Sabbaths and Calends.
47:18
18. FROM THE MIDST OF HAURAN, — as if to say: The Eastern boundary of Chanaan shall be a line which shall be drawn between Hauran, Damascus, Galaad, and the land of Israel. Thus Vatablus. TO THE EASTERN SEA, — that is, to the Dead Sea; others, to the Sea of Galilee, or of Tiberias; for the Jordan flowing from one sea to the other, bounded Chanaan to the East: either sea is placed as the boundary of the Eastern Chanaan, Numbers XXXIV, 3 and 11. 20. AND THE SIDE OF THE SEA, — that is, here is the boundary of the western region (for the great sea was to the West of the Holy Land), namely the great sea, that is, the Mediterranean. FROM THE BOUNDARY IN A STRAIGHT LINE, UNTIL YOU COME TO HAMATH, — that is, in which part this sea by its boundaries directly looks toward and extends to Hamath. Whence Vatablus translates: Which, namely the boundary, is in the direction of the entrance of Hamath.
47:19
19. AND THE SOUTHERN SIDE TOWARD THE SOUTH, — that is, the boundary of Canaan toward the south, will be from the city which is called Thamar, that is, palm, because it abounds in palms. EVEN TO THE WATERS OF CONTRADICTION AT CADES, — that is, even to Cades, which place was called the waters of contradiction on account of the murmuring of the Jews, as I said at Numbers XX, 1 and seq. ACCORDING TO THE MEASURE OF A COR SHALL BE THE EQUAL DISTRIBUTION, — that is, an equal division by weight and an accommodation to cors, that is to say, both shall be exacted according to the measure of a cor, namely that the ephah and the bath shall be the tenth part of a cor. Thus Vatablus. Note: Thamar, named from palm groves, is Palmyra, a city which Solomon built, which was later restored by the Emperor Hadrian and called Adrianopolis. The field in which it is situated is rich and fertile, enclosed on all sides by vast stretches of sand. Palmyra alone, from the neighboring wilderness, which is therefore called Palmyrene, abounds in fountains and wells. Thus Adrichomius. Wherefore Thamar, or Palmyra, is not Jericho, as some think, although Jericho also is called the city of Palms. For Jericho was situated in the tribe of Benjamin, Palmyra in the tribe of Manasseh. AND THE TORRENT, — namely the boundary will be. This is the torrent of Egypt, which flows into the sea near Rhinocorura, concerning which Numbers XXXV, 5; for there the same boundaries of Canaan are named which are here, namely the torrent of Egypt, Enan, Sephama, Emath, Sedada, the sea, etc.
47:20
10. AND THE PRINCE IN THE MIDST OF THEM, — that is, the prince shall enter through the gate which is in the middle between the Southern and Northern gates, through which the people enter: thus as it were in the midst of the people, with the people entering on either side, the prince entered. FROM THE SIDE OF THE SEA EVEN TO THE SEA, — that is, as Vatablus says, from the Western region toward the West (for to the Hebrews "sea" means the West, hence by "sea" they signify the West), and from the Eastern region toward the East. He explains what he said above: "On this side and on that side," that is to say, You shall measure the boundaries of the prince on both sides, both toward the West and toward the East.
47:22
22. YOU SHALL CAST LOTS FOR IT AS AN INHERITANCE, — that is, by casting lots, you shall divide it, and you shall inherit it. AND TO THE STRANGERS, — to proselytes. God here commands the land to be divided both to proselytes converted from paganism to Judaism, and to the native Jews themselves, so that one Church and commonwealth might be formed from both. Note: Some understand by the prince the high priest; for God commands him to be given the firstfruits, verses 16 and 17 and following. God commands this prince to act, that is to sacrifice victims: he was therefore a priest, not a layman. The reason is, that after the captivity the Jews lacked a king and secular prince, and the High Priests presided over the people both in political and sacred matters, as is evident from the Maccabees: whence also immediately God commands this prince, that is the High Priest, not to burden the people with tributes, and to ensure that weights are just. It looks chiefly to the Messiah, or Christ, who was both a secular and a sacred prince, as the Hebrews and St. Jerome teach. But in chapter XLVI, 2 it will be clear that a secular prince is understood here, not a high priest. Since we do not read that this was done by Ezra and Nehemiah, indeed Ezra cast out from the priesthood foreigners mixed with the Jews, I Ezra II, 62, these things are rather to be referred to the Church of Christ, in which Gentiles and Jews have an equal portion; so that Paul rightly writes to the Gentiles of Ephesus, chapter II, 19: "Now therefore you are no more strangers and foreigners; but you are fellow citizens with the saints, and the domestics of God." In like manner the temple is here described as if situated outside the city, where it is permitted to allude to the citadel and mount Sion, on which the temple was (for this mountain was outside the city of Jerusalem, that is outside the city of the people, which was in the valley subject to mount Sion: whence Sion was called the city of David, but Jerusalem the city of the people); yet we do not read that either such a distance between them, or such dwellings of priests and Levites around the temple, or such magnificence as is here described, existed in the temple and city of Jerusalem after the return from Babylon. Although the number and wealth gradually increased after Ezra, both of citizens and of the city; and so Herod, that there might be a Messiah, built a very magnificent temple, destroying that of Zerubbabel, which rivaled Solomon's. All these plans of Ezekiel, therefore, are rather an idea of a perfect Church and commonwealth, such as it was among Christians, not among Jews, and especially such as it will be in the heavenly Jerusalem, as I shall say at the end of chapter XLVIII. For, to pass over other things, we nowhere read that the portion of priests had 25,000 reeds in length, and the Levites had an equal portion. For which note: Five feet make a pace, 125 paces make a stadium, eight stadia make a mile: for a mile is 1,000 paces. Moreover the sacred reed, as I said in chapter XLI, 5, contains six cubits, that is six times a foot and a half (for a cubit is a foot and a half). The sacred reed therefore contains 9 feet. Therefore a reed contains two paces, except one foot: wherefore since 1,000 paces make a mile, it follows that 1,000 reeds make two miles, except 1,000 feet, which make 200 paces: and 500 reeds make one mile, except 500 feet, which make 100 paces. Therefore 25,000 reeds make 50 miles, except 25,000 feet, which make 5,000 paces, namely 5 miles. Therefore 25,000 reeds make precisely 45 miles. When and where did priests possess a space of 45 miles? Again the wall of the city, chapter XLVIII, at the end, is said to have had 18,000 reeds, that is 32 miles and 400 paces. Who ever saw such walls, such a city?
Machine translation from the Latin, not reviewed.
47:1
In Paschal time, in its place, Vidi aquam is sung, a composition inspired by Ez. 47, 1, with an evident allusion to Baptism, the remembrance of which Easter celebrates. …
Joel (Heb. Yôʾēl "Yahweh Is God")
… The enemies of Judah are the Phoenicians, the Philistines, the Edomites, the Egyptians (3 [Heb. 4]:4-8, 19; cf. Ez. 35-36; while vv. 9-17 recall Ez. 38-39; and v. 18 Ez. 47:1-12). We are therefore, it seems, after the return from exile.
… the relations of each one with God and with neighbor: Is. 9, 6 f.; Mic. 5, 5; Ez. 34, 25 f.; etc.; the abundance of spiritual goods, expressed symbolically with the most vivid images of an extraordinary fertility: Is. 7, 21 f.; 9, 3, 6; 32, 1-5.15-18; Ez. 47, 1-12; etc. (cf. the image of the table set: Mt. 22, 4; Lk. 14, 15-24). To the reborn Israel, the assistance of Yahweh (Is. 40-66) assures the triumph over present enemies (Ez. 35-36) and …
… This theme is continued in chs. 12-13, to be concluded in ch. 14 with the image of Jerusalem as a source of salvation for all (Zech. 14:8-11 = Ez. 47:1-11).
47:7
… heavenly paradise: its fruits will be granted by the Spirit to the victor (2:7); in the midst of the heavenly Jerusalem "and between the two banks of the river the tree of life bore fruit 12 times a year [perennially]" (preferable translation: 22:2, 14; Ezek. 47:7, 12).
47:13
… of the tribe of Asher is remembered, and Paul of Benjamin (Lk. 2, 36; Rom. 11, 1; Phil. 3, 5). There is also talk of the 12 tribes of Israel, to mean the totality of the chosen people in the messianic sense (Mt. 19, 28; Rev. 7, 5 ff.; 21, 12 ff.; cf. Ezek. 47, 13-48, 35). Giovanni Rinaldi
47:15
Hor (perhaps originally Har «mountain»)
… It is omitted in Ezek. 47:15-17. Its identification is much disputed: Amanus (Targum of Jerusalem and of pseudo-Jonathan), Lebanon (Szczepanski), Hīrbet Hūr or Hīrbet Hūrah east and west of the Nahr el-Qāsimijeh, …
47:16
2. The expression "pass of E." (Vulg. introitus E.; Heb. lēbhō Hāmāth) in the Old Testament marks the northern boundary of the Promised Land (Num. 13:21; 34:8; Josh. 13:5; I Kings 8:65; Ezek. 47:16; 48:1). It refers in all probability to the mouth of the pass between Mount Hermon and Lebanon, which constituted the natural route "to go to E." (lēbhō Hāmāth). …
… probably Sargon II, as from the centers of Cuthah, Avah and Hamath, had emigrants or colonists recruited, with whom to repopulate the cities of Samaria, left uninhabited by the recent deportations (II Kings 17:24). It is identified with Sabarim of Ezek. 47:16, a city of Syria, between Hamath, with which it is named, and Damascus. …
47:18
deep depression of the Gör (Deut. 3:17; Josh. 3:16; 12:3; 2 Kings 14:25); Jâm haq-Qadhmânî ("eastern sea"), as opposed to the Mediterranean Sea (Ezek. 47:18); or "front sea" (Joel 2:20; Zech. 14:18), in antithesis to the "rear sea" or Mediterranean, according to the manner of Hebrew orientation. …
Jordan (Heb. Yardēn; Arabic al-Urdunn)
… In the Bible it is remembered above all as a frontier (Num. 34:12; Ezek. 47:18), both of enemies who had forded it (II Kings 7:15; Judg. 12:5) and of Israelites who took refuge on the other bank (I Sam. 13:7; II Sam. 2:20; 17:22).
47:19
4. Locality named in Ez. 47:19 (and to be restored also in v. 18) and 48:28 in the ideal description of the eastern borders of Palestine (moreover in the Hebrew of I Kings 9:18, kethibh), which is made to correspond …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.