The portions of the twelve tribes, of the sanctuary, of the city, and of the prince. The dimensions and gates of the city.
Further description of euerie tribes part of the land. 8. likewise of the portions of Priestes, 13. Leuites. 15. Citie, 21. and Prince. 31. with twelue gates named of the twelue tribes.
1And these are the names of the tribes from the borders of the north, by the way of Hethalon, as they go to Emath, the court of Enan the border of Damascus northward, by the way of Emath. And from the east side thereof to the sea shall be one portion for Dan.Or ecco i nomi delle tribù dall'estremità settentrionale lungo la strada di Ethalon per andare ad Emath; l'atrio di Enan è confine dalla parte di Damasco a settentrione lungo la strada di Emath; e la regione orientatele il mare termineranno la porzione di Dan.AND these are the names of the tribes from the borders of the North, by the way of Hethalon, as they goe to Emath, the court of Enan the border of Damascus toward the North, by the way of Emath. And the East quarter therof to the sea shal be for Dan one.Et hæc nomina tribuum a finibus aquilonis, juxta viam Hethalon, pergentibus Emath, atrium Enan terminus Damasci ad aquilonem, juxta viam Emath: et erit ei plaga orientalis mare, Dan una. 2And by the border of Dan, from the east side even to the side of the sea, one portion for Aser:E da' confini di Dan, da oriente verso il mare, una porzione per Aser:And to the border of Dan, from the East quarter euen to the quarter of the Sea, for Aser one.Et super terminum Dan, a plaga orientali usque ad plagam maris, Aser una. 3And by the border of Aser, from the east side even to the side of the sea, one portion for Nephthali.E da' confini di Aser, da oriente fino al mare, una porzione per Nephthali.& vpon the border of Aser, from the East quarter euen to the quarter of the Sea, for Nephthali one.Et super terminum Aser, a plaga orientali usque ad plagam maris, Nephthali una. 4And by the border of Nephthali, from the east side even to the side of the sea, one portion for Manasses.E da' confini di Nephthali, da oriente fino al mare, una porzione per Manasse.And vpon the border of Nephthali, from the East quarter euen to the quarter of the Sea, for Manasses one.Et super terminum Nephthali, a plaga orientali usque ad plagam maris, Manasse una. 5And by the border of Manasses, from the east side even to the side of the sea, one portion for Ephraim.E da' confini di Manasse, da oriente fino al mare, una porzione per Ephraim.And vpon the border of Manasses, from the East quarter euen to the quarter of the Sea, for Ephraim one.Et super terminum Manasse, a plaga orientali usque ad plagam maris, Ephraim una.
6And by the border of Ephraim, from the east side even to the side of the sea, one portion for Ruben.E da' confini di Ephraim, da oriente fino al mare, una porzione per Ruben.And vpon the border of Ephraim, from the East quarter euen to the quarter of the Sea, for Ruben one.Et super terminum Ephraim, a plaga orientali usque ad plagam maris, Ruben una. 7And by the border of Ruben, from the east side even to the side of the sea, one portion for Juda.E da' confini di Ruben, da oriente fino al mare, una porzione per Giuda.And vpon the border of Ruben, from the East quarter euen to the quarter of the Sea, for Iuda one.Et super terminum Ruben, a plaga orientali usque ad plagam maris, Juda una. 8And by the border of Juda, from the east side even to the side of the sea, shall be the firstfruits which you shall set apart, five and twenty thousand in breadth, and length, as every one of the portions from the east side to the side of the sea: and the sanctuary shall be in the midst thereof.E da' confini di Giuda, da oriente fino al mare, saranno le primizie, le quali voi consagrerete, venticinque mila misure di larghezza, e di lunghezza (avranno) secondo che hanno ognuna delle porzioni da oriente fino al mare: e il santuario sarà nel mezzo.And vpon the border of Iuda, from the East quarter euen to the quarter of the Sea, shal be the first fruites, which you shal seperate, fiue and twentie thousand of bredth & of length, as euery portion from the East quarter to the quarter of the Sea: and the sanctuarie shal be in the middes therof.Et super terminum Juda, a plaga orientali usque ad plagam maris, erunt primitiæ quas separabitis, viginti quinque millibus latitudinis et longitudinis, sicuti singulæ partes a plaga orientali usque ad plagam maris: et erit sanctuarium in medio ejus. 9The firstfruits which you shall set apart for the Lord will be the length of five and twenty thousand, and the breadth of ten thousand.Le primizie, che voi separarete pel Signore, saranno di venticinque mila misure in lunghezza, e di dieci di larghezza.The first fruits, which you shal seperate to our Lord: the length of fiue and twentie thousand, and the bredth of ten thousand.Primitiæ quas separabitis Domino, longitudo viginti quinque millibus, et latitudo decem millibus. 10And these shall be the firstfruits of the sanctuary for the priests: toward the north five and twenty thousand in length, and toward the sea ten thousand in breadth, and toward the east also ten thousand in breadth, and toward the south five and twenty thousand in length: and the sanctuary of the Lord shall be in the midst thereof.Or queste saran le primizie del luogo santo de' sacerdoti: venticinquemila misure di lunghezza a settentrione, e dieci mila di larghezza verso il mare e ad oriente dieci mila di larghezza, e venticinque mila di lunghezza a mezzodì: e nel mezzo saravvi il santuario del Signore.And these shal be the first fruits of of the sanctuarie of the priests: toward the North of length fiue and twentie thousand, and toward the Sea of bredth ten thousand. Yea and toward the East of bredth ten thousand, and toward the South of length fiue and twentie thousand: and the sanctuarie of our Lord shal be in the middes therof.Hæ autem erunt primitiæ sanctuarii sacerdotum, ad aquilonem longitudinis viginti quinque millia, et ad mare latitudinis decem millia, sed et ad orientem latitudinis decem millia, et ad meridiem longitudinis viginti quinque millia: et erit sanctuarium Domini in medio ejus.
11The sanctuary shall be for the priests of the sons of Sadoc, who kept my ceremonies, and went not astray when the children of Israel went astray, as the Levites also went astray.Tutto questo sarà luogo santo pe' sacerdoti figliuoli di Sadoc, i quali hanno osservate le mie cerimonie, e non caddero in errore allorché erravano i figliuoli d'Israele, come errarono anche i Leviti.The sanctuarie shal be for the priests of the sonnes of Sadoc, which kept my ceremonies, and erred not when the children of Israel erred, as the Leuites also erred.Sacerdotibus sanctuarium erit de filiis Sadoc, qui custodierunt cæremonias meas, et non erraverunt cum errarent filii Israël, sicut erraverunt et Levitæ. 12And for them shall be the firstfruits of the firstfruits of the land holy of holies, by the border of the Levites,E delle primizie della terra avranno primizia santissima a' confini di quella dei Leviti.And for them shal be the first fruits of the first fruits of the land holie of holies, by the border of the Leuites.Et erunt eis primitiæ de primitiis terræ Sanctum sanctorum, juxta terminum Levitarum. 13And the Levites in like manner shall have by the borders of the priests five and twenty thousand in length, and ten thousand in breadth. All the length shall be five and twenty thousand, and the breadth ten thousand.E similmente i Leviti dopo la porzione de' sacerdoti avranno venti cinque mila misure di lunghezza, e diecimila di larghezza. Tutta la lunghezza (di lor porzione sarà) di venticinquemila misure, e la larghezza di diecimila.Yea and to the Leuites in like maner by the borders of the priests fiue and twentie thousand of length, and of bredth tenne thousand. Al the length of fiue and twentie thousand, & the bredth of tenne thousand.Sed et Levitis similiter, juxta fines sacerdotum, viginti quinque millia longitudinis, et latitudinis decem millia. Omnis longitudo viginti et quinque millium, et latitudo decem millium. 14And they shall not sell thereof, nor exchange, neither shall the firstfruits of the land be alienated, because they are sanctified to the Lord.E di questo non potranno far vendita, né permuta, né faranno passaggio ad altri le primizie: perocché sono consagrate al Signore.And they shal not sel therof, nor change, neither shal the first fruits of the land be transported, because they are sanctified to our Lord.Et non venundabunt ex eo, neque mutabunt: neque transferentur primitiæ terræ, quia sanctificatæ sunt Domino.
15But the five thousand that remain in the breadth over against the five and twenty thousand, shall be a profane place for the city for dwelling, and for suburbs and the city shall be in the midst thereof.E le cinque mila misure, che rimangono di larghezza delle venti cinque mila, saranno spazio profano per le abitazioni della città, e pe' sobborghi, e in mezzo di questo spazio sarà la città.But the fiue thousand, that remaine in the bredth against the fiue & twentie thousand, shal be the profane partes of the citie for habitation, and for the suburbs: and the citie shal be in the middes therof.Quinque millia autem quæ supersunt in latitudine per viginti quinque millia, profana erunt urbis in habitaculum et in suburbana: et erit civitas in medio ejus. 16And these are the measures thereof: on the north side four thousand and five hundred: and on the south side four thousand and five hundred: and on the east side four thousand and five hundred: and on the west side four thousand and five hundred.Ed ecco le sue misure: a settentrione quattro mila, e cinquecento; e a mezzodì quattro mila, e cinquecento, e a oriente quattro mila, e cinquecento, e ad occidente quattro mila, e cinque cento.And these are the measures therof: to the North quarter fiue hundred and foure thousand: and to the South quarter fiue hundred and foure thousand: and to the East quarter fiue hundred and foure thousand and to the West quarter, fiue hundred and foure thousand.Et hæ mensuræ ejus: ad plagam septentrionalem, quingenta et quatuor millia: et ad plagam meridianam, quingenta et quatuor millia: et ad plagam orientalem, quingenta et quatuor millia: et ad plagam occidentalem, quingenta et quatuor millia. 17And the suburbs of the city shall be to the north two hundred and fifty, and to the south two hundred and fifty, and to the east two hundred and fifty, and to the sea two hundred and fifty.E i sobborghi della città, a settentrione dugento, e cinquanta, e a mezzodì dugento, e cinquanta, e a oriente dugento, e cinquanta, e dalla parte del mare dugento cinquanta misure.And the suburbs of the citie shal be, to the North two hundred fiftie, and to the South two hundred fiftie, and to the East two hundred fiftie, and to the Sea two hundred fiftie.Erunt autem suburbana civitatis ad aquilonem, ducenta quinquaginta: et ad meridiem, ducenta quinquaginta: et ad orientem, ducenta quinquaginta: et ad mare, ducenta quinquaginta. 18And the residue in length by the firstfruits of the sanctuary, ten thousand toward the east, and ten thousand toward the west, shall be as the firstfruits of the sanctuary: and the fruits thereof shall be for bread to them that serve the city.E quello, che rimarravvi in lunghezza presso alle primizie del luogo santo, dieci mila misure a oriente, e dieci mila a occidente, anderanno appresso alle primizie sante, e i frutti di quel terreno serviranno al nutrimento di coloro, che servono alla città.And that which shal be residue in length according to the first fruits of the sanctuarie, ten thousand toward the East, and ten thousand toward the West, shal be as the first fruits of the sanctuarie: and the fruits therof shal be for bread to them, that serue the citie.Quod autem reliquum fuerit in longitudine secundum primitias sanctuarii, decem millia in orientem, et decem millia in occidentem, erunt sicut primitiæ sanctuarii: et erunt fruges ejus in panes his qui serviunt civitati.
19And they that serve the city, shall serve it out of all the tribes of Israel.Or quei, che s'impiegheranno al servigio della città, saranno di tutte le tribù d'Israele.And they that serue the citie, shal worke of al the tribes of Israel.Servientes autem civitati, operabuntur ex omnibus tribubus Israël. 20All the firstfruits, of five and twenty thousand, by five and twenty thousand foursquare, shall be set apart for the firstfruits of the sanctuary, and for the possession of the city.Tutte le primizie di venticinque mila misure in quadrato saran separate per esser primizie del santuario, e (per esser) la porzione della città.Al the first fruits, of fiue and twentie thousand, answering to fiue & twentie thousand foure square, shal be seperated according to the first fruits of the sanctuarie, and to the possession of the citie.Omnes primitiæ viginti quinque millium, per viginti quinque millia in quadrum, separabuntur in primitias sanctuarii, et in possessionem civitatis. 21And the residue shall be for the prince on every side of the firstfruits of the sanctuary, and of the possession of the city over against the five and twenty thousand of the firstfruits unto the east border: toward the sea also over against the five and twenty thousand, unto the border of the sea, shall likewise be the portion of the prince: and the firstfruits of the sanctuary, and the sanctuary of the temple shall be in the midst thereof.E quello, che vi rimarrà all'intorno di tutte le primizie del santuario, e della porzione assegnata alla città dirimpetto alle venticinque mila misure delle primizie, sino al confine orientale, sarà del principe: e similmente dalla parte del mare dirimpetto alle venticinque mila misure sino al confine del mare sarà assegnato al principe, e le primizie del santuario, e il santo luogo del tempio resteranno nel bel mezzo.And that which shal be left, shal be the princes of euerie part of the first fruits of the sanctuarie, and of the possession of the citie ouer against the fiue and twentie thousand of the first fruits vnto the East border: Yea and to the sea ouer against the fiue and twentie thousand, vnto the border of the Sea, likewise it shal be in the portions of the prince: and the first fruits of the sanctuarie, and the sanctuarie of the temple shal be in the middes therof.Quod autem reliquum fuerit, principis erit ex omni parte primitiarum sanctuarii, et possessionis civitatis e regione viginti quinque millium primitiarum usque ad terminum orientalem: sed et ad mare, e regione viginti quinque millium, usque ad terminum maris, similiter in partibus principis erit: et erunt primitiæ sanctuarii, et sanctuarium templi, in medio ejus. 22And from the possession of the Levites, and from the possession of the city which are in the midst of the prince’s portions: what shall be to the border of Juda, and to the border of Benjamin, shall also belong to the prince.E la possessione de' Leviti, e la possessione della città sarà nel mezzo della porzione del principe: quel, che è tramezzo tral confine di Giuda, e il confine di Beniamin apparterrà al principe.And of the possession of the Leuites, and of the possession of the citie in the middes of the princes portions: shal be to the border of Iuda, and to the border of Beniamin, shal also perteine to the prince.De possessione autem Levitarum, et de possessione civitatis in medio partium principis, erit inter terminum Juda et inter terminum Benjamin, et ad principem pertinebit.
23And for the rest of the tribes: from the east side to the west side, one portion for Benjamin.Quanto alle altre tribù, da oriente fino a occidente, una porzione per Beniamin.And to the rest of the tribes: from the East quarter to the West quarter, for Beniamin one.Et reliquis tribubus, a plaga orientali usque ad plagam occidentalem, Benjamin una. 24And over against the border of Benjamin, from the east side to the west side, one portion for Simeon.E da' confini di Beniamin, da oriente fino in occidente, una porzione per Simeone.And against the border of Beniamin, from the East quarter to the West quarter, for Simeon one.Et contra terminum Benjamin, a plaga orientali usque ad plagam occidentalem, Simeon una. 25And by the border of Simeon, from the east side to the west side, one portion for Issachar.E dal confine di Simeone, da oriente fino in occidente, una porzione per Issachar.And vpon the border of Simeon from the East quarter to the West quarter, for Issachar one.Et super terminum Simeonis, a plaga orientali usque ad plagam occidentalem, Issachar una. 26And by the border of Issachar, from the east side to the west side, one portion for Zabulon.E dal confine d'Issachar, da oriente fino in occidente, una porzione per Zàbulon.And vpon the border of Issachar, from the East quarter to the West quarter, for Zabulon one.Et super terminum Issachar, a plaga orientali usque ad plagam occidentalem, Zabulon una. 27And by the border of Zabulon, from the east side to the side of the sea, one portion for Gad.E dal confine di Zàbulon, da oriente fino al mare, una porzione per Gad.And vpon the border of Zabulon, from the East quarter to the quarter of the Sea, for Gad one.Et super terminum Zabulon, a plaga orientali usque ad plagam maris, Gad una. 28And by the border of Gad, the south side southward: and the border shall be from Thamar, even to the waters of contradiction of Cades, the inheritance over against the great sea.E dal confine di Gad è la regione di mezzodì: e suo confine egli è da Thamar fino alle acque di contraddizione, in Cades: la sua eredità dirimpetto al mar grande.And vpon the border of Gad, to the South quarter toward the South: and the border shal be from Thamar, euen to the waters of contradiction of Cades, the inheritance against the great sea.Et super terminum Gad, ad plagam austri in meridie: et erit finis de Thamar usque ad aquas contradictionis Cades: hæreditas contra mare magnum. 29This is the land which you shall divide by lot to the tribes of Israel: and these are the portions of them, saith the Lord God.Questa è la terra, che voi distribuirete a sorte alle tribù d'Israele, e queste sono le loro porzioni, dice il Signore Dio.This is the land, which you shal diuide by lot to the tribes of Israel: and these are the portions of them, saith our Lord God.Hæc est terra quam mittetis in sortem tribubus Israël, et hæ partitiones earum, ait Dominus Deus.
30And these are the goings out of the city: on the north side thou shalt measure four thousand and five hundred.E tali sono i lati della città: a settentrione misurerai quattro mila, e cinquecento misure.And these are the goings out of the citie: from the North quarter thou shalt measure fiue hundred and foure thousand.Et hi egressus civitatis: a plaga septentrionali, quingentos et quatuor millibus mensurabis. 31And the gates of the city according to the names of the tribes of Israel, three gates on the north side, the gate of Ruben one, the gate of Juda one, the gate of Levi one.E le porte della città prenderan nome dalle tribù d'Israele: a settentrione tre porte, una porta di Ruben, una di Giuda, una di Levi.And the gates of the citie according to the names of the tribes of Israel, three gates on the North side, the gate of Ruben one, the gate of Iuda one, the gate of Leui one.Et portæ civitatis ex nominibus tribuum Israël: portæ tres a septentrione: porta Ruben una, porta Juda una, porta Levi una. 32And at the east side, four thousand and five hundred: and three gates, the gate of Joseph one, the gate of Benjamin one, the gate of Dan one.E a oriente misurerai quattro mila, e cinquecento misure, e vi saranno tre porte, una di Giuseppe, una di Beniamin, una di Dan.And to the East quarter, fiue hundred and foure thousand: and three gates, the gate of Ioseph one, the gate of Beniamin one, the gate of Dan one.Et ad plagam orientalem, quingentos et quatuor millia, et portæ tres: porta Joseph una, porta Benjamin una, porta Dan una. 33And at the south side, thou shalt measure four thousand and five hundred: and three gates, the gate of Simeon one, the gate of Issachar one, the gate of Zabulon one.E a mezzodì misurerai quattro mila, e cinquecento misure, e vi saran tre porte, una porta di Simeone, una d'Issachar, e una di Zabulon.And to the South quarter, thou shalt measure fiue hundred & foure thousand: and three gates, the gate of Simeon one, the gate of Issachar one, the gate of Zabulon one.Et ad plagam meridianam, quingentos et quatuor millia metieris, et portæ tres: porta Simeonis una, porta Issachar una, porta Zabulon una. 34And at the west side, four thousand and five hundred, and their three gates, the gate of Gad one, the gate of Aser one, the gate of Nephthali one.E all'occidente misurerai quattro mila, e cinquecento misure, e vi saran tre porte, una porta di Gad, una porta di Aser, una porta di Nephthali.And to the West quarter, fiue hundred and foure thousand, and their gates three, the gate of Gad one, the gate of Aser one, the gate of Nephthali one.Et ad plagam occidentalem, quingentos et quatuor millia, et portæ eorum tres: porta Gad una, porta Aser una, porta Nephthali una.
35Its circumference was eighteen thousand: and the name of the city from that day, The Lord is there.Il suo circuito sarà di diciotto mila misure, e il nome della città dopo quel giorno: Quivi sta il Signore.Round about eightene thousand: and the name of the citie from that day, Our Lord there.Per circuitum, decem et octo millia: et nomen civitatis ex illa die, Dominus ibidem.
48:1
Haydock
Dan. This division is very different from that of Josue, and was never literally executed, being rather of a mystical nature. The limits are not marked out, as each lot was equal. (Calmet) See Ezechiel 45:1., and 47:14. (Haydock)
Worthington
By the twelve tribes all the glorified saints are meant. No cities of refuge occur, because in heaven all are perfect, all secure. (St. Jerome) (Worthington)
48:8
Calmet
Apart, for the Levitical tribe and the prince. (Calmet)
Worthington
As the first-born and things which spring first, so also the land consecrated to the Lord is called first-fruits. (Worthington)
Haydock
Thousand cubits (chap. 45:1.) or 12,500 paces, (Haydock) allowing two cubits for each. This would not reach to the Jordan River. But thrice that space must be reckoned, the king having two of them (Calmet) on each side of the temple, namely, towards the sea, and on the other side of the Jordan. (Haydock)
48:11
Challoner
Astray, etc. By this we see, that in the worst of times God always preserved some of the priests from going astray; and that the synagogue never fell so universally into idolatry, but that a remnant was still left free from this corruption. (Challoner)
48:13
Ten. Their city was only 18,000 cubits in circumference, ver. 16.
48:15
Calmet
Profane, where servants of the priests may reside. (Calmet)
Calmet
On the north and south, (Haydock) 1000 cubits broad and 25,000 long were left for fields, gardens, etc. (Calmet)
48:16
Kennicott
Five. Hebrew has, "five five hundred:" but one five is properly omitted in several manuscripts and in all the ancient versions. (Kennicott)
Worthington
Four thousand five hundred cubits was the length and breadth of the town and temple, which were 18,000 cubits round, (Calmet) or so many reeds, which would make 36 miles of 1000 paces each. As the earthly Jerusalem was certainly never so large, the modern rabbins assert that the Messias will build it to that extent; but Catholic doctors understand it mystically of the Church. Thus St. John saw the New Jerusalem or Church triumphant [in heaven], Apocalypse xxi., and xxii. (Worthington)
48:17
Suburbs, separating the Levites from laics, different from what is mentioned [in] ver. 15.
48:18
As the, etc. They shall not be alienated, as some might infer from its being said to be profane, which term is used because it was the habitation of laymen.
48:19
Israel. People from all parts might serve the Levites. This tribe was not to engage in labourious or sordid employments, being attached to the service of the Lord, and bound to instruct others. But this was more perfectly fulfilled in the Christian Church, where the clergy enjoy great immunities, and are forbidden to exercise any trade or employment which may take them off from their more important spiritual concerns, or render their ministry contemptible. See Exodus 19:6.
48:20
Calmet
City, where the Levites and their servants, artisans, etc., dwelt. (Calmet)
48:21
48:28
Calmet
Inheritance. Hebrew nachal, signifies also "torrent;" and St. Jerome seems to prefer this meaning, as he explains it of the torrent which goes by Rhinocorura, and is commonly supposed to be the southern boundary. (Calmet)
48:30
Haydock
Out, or gates. (Haydock)
Calmet
There were three on each of the four sides. (Calmet)
48:35
Challoner
The Lord is there. This name is here given to the city; that is, the Church of Christ; because the Lord is always with her till the end of the world, Matthew 28:20. (Challoner)
Worthington
He always adorns the Church triumphant [in heaven]; (Apocalypse xxii.) but has deserted the synagogue, Matthew 23:38. (Worthington)
Calmet
Jerusalem certainly never bore this name, nor is it requisite that she should, if the prophecy had been literally understood. It would suffice, if she could justly claim such a prerogative. See Isaias 7:14., and 2 Kings 12:25. The Church of Christ possesses God for ever. (Calmet)
48:35
The Lord is there.... This name is here given to the city, that is, to the church of Christ: because the Lord is always with her till the end of the world. Matt. 28.20.
THE PROPHECY OF DANIEL
DANIEL, whose name signifies THE JUDGMENT OF GOD, was of the royal blood of the kings of Juda: and one of those that were first of all carried away into captivity. He was so renowned for wisdom and knowledge, that it became a proverb among the Babylonians, AS WISE AS DANIEL (Ezech. 28.3). And his holiness was so great from his very childhood, that at the time when he was as yet but a young man, he is joined by the SPIRIT of GOD with NOE and JOB, as three persons most eminent for virtue and sanctity, Ezech. 14. He is not commonly numbered by the Hebrews among THE PROPHETS: because he lived at court, and in high station in the world: but if we consider his many clear predictions of things to come, we shall find that no one better deserves the name and title of A PROPHET: which also has been given him by the SON of GOD himself, Matt. 24, Mark 13., Luke 21.
48:1
By the twelue tribes of Israel S. Ierom vnderstandeth the vniuersal multitude of al glorified Sainctes, noting that no mention is here made of the cities of refuge (as in the bookes of Numeri, and Iosue) because in the glorious habitation of Sainctes, there can be no nede of refuge, where al are perfect al secure.
48:8
As the first borne of liuing thinges, & first fruictes of al thinges springing, so the first portion of land all••ed to Gods seruice is called the first fruites.
48:16
The North side of the citie being in length 4500. reedes, of six sacred cubites, euerie rede, the vvest side also, and consequently the other two sides east and south, in al 18000. reedes which make 36. mi•les, of 1000. passes euerie mile, it is certaine that this description agreeth not to the terrestrial citie of Ierusalem, which was nothing nere so large, And therfore the later Iewish Rabins hold opinion, that when their Messias commeth the citie of Ierusalem shal be built so great. But al Catholique Doctors vnderstand it mystically of the Church of Christ.
48:29
S. Iohn the Apostle had the same vision of this new Ierusalem Christs triumphant Church. Apoc. 21. & 22.
48:35
48:30
Tertullian † AD 220 The Five Books Against Marcion 3.24
… inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, “let down from heaven,” which the apostle also calls “our mother from above;” 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
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1. AND THESE NAMES OF THE TRIBES, — that is to say, These are the names of the portions, or possessions of the individual tribes. For by metonymy he calls the names of the possessors the possessors themselves, and through the possessors leaves the possessions themselves to be understood. Thus in the Apocalypse III, 4, it is said: "Thou hast a few names in Sardis:" "names," that is, men. Thus in Seneca, book V On Benefits, ὀνόματα are called ἄνθρωποι. FROM THE BORDERS OF THE NORTH, — that is, from the extreme end and limit of Chanaan toward the North. AND THE EAST SIDE SHALL BE THE SEA, — that is to say, This lot and division of land to be given to Dan and the other tribes shall be from the eastern side toward the sea, that is toward the West. That is, it shall be made by a line drawn from East to West: for by that line the length of the land and the lot of each tribe was received. Thus Vatablus and the Hebrews. DAN ONE. — that is to say, To the tribe of Dan shall be assigned the first lot toward the North. Dan therefore receives the first part, the second Aser, the third Nephthalim, the fourth Manasse, the fifth Ephraim, the sixth Ruben, the seventh Juda. To the other five tribes, below in verse 23, he assigns portions toward the South. These, as I have shown at the beginning of chapter XL, are to be understood mystically, not literally, as they sound: for ten tribes did not return from captivity, but were scattered and vanished. Through them therefore tribes, families and churches of Christians are to be understood. Moreover, which Christians in particular are understood mystically by Dan, which by Aser, Nephthalim, Juda, etc., I have said in Genesis XXX, XLII; Numbers II, at the end, Apocalypse VII, 5. For there St. John, reciting the twelve tribes and those sealed from each to 12 thousand, plainly alludes to these divisions and lots of Ezechiel's twelve tribes. But how this division of Ezechiel's lots is to be understood and was made literally, no one explains, nor do I dare to guess. 2. AND BEYOND THE BORDER OF DAN, — that is to say, Immediately after the border and lot of Dan, the second part shall Aser receive. 3. AND BEYOND THE BORDER OF ASER. — "Beyond," that is, next to. Thus it is said of Christ, Luke IV, 39: "Standing beside (that is, next to) her, he commanded the fever;" for this is what the Hebrew על al signifies. 8. FIRST FRUITS, — that is, the first offering, or first lot and part of land to be given to God and the priests. He repeats the part of the possession of the priests, which he described in chapter XLV, 1. 12. AND THERE SHALL BE TO THEM FIRST FRUITS. — "First fruits" here are to be understood not of fruits, but of land, as I said in verse 9. Whence in Hebrew it is: There shall therefore be offered to them (a portion of land) from the offering of the holy land a holy of holies, that is, most holy; because in it the temple shall be erected to God. NEXT TO (namely, before) THE BORDER OF THE LEVITES. — For the portion of land of the priests was first, then followed the portion of the Levites, as is clear in chapter XLV, 5. 13. ALL THE LENGTH. — The word all distributes four sides of the lot of the Levites, that is to say, Both the length of the northern side and of the southern side shall be 25 thousand reeds; and both the width of the side, as well of the eastern as of the western, shall be ten thousand reeds. 15. BUT THE FIVE THOUSAND THAT REMAIN IN THE WIDTH BY TWENTY FIVE THOUSAND, SHALL BE PROFANE FOR THE CITY. — Note: The lot of the priests in width had ten thousand, the lot of the Levites as many, the lot of the city five, so that the whole width of these three lots was 25 thousand. Moreover from these 20 thousand fell to the lot of the priests and Levites. There remained therefore 5 thousand for the city, which he therefore calls profane, because it was destined for lay citizens "for a dwelling, and for suburbs;" whence Symmachus and Theodotion for profane render λαϊκόν. Hence also he adds: "And the city in the midst thereof." that is to say, In the midst of this third space, which has 25 thousand reeds in length, ten in width, the city Jerusalem shall be erected. Moreover he calls suburbs the place before the city empty of houses and trees, which Vatablus and Livy call pomœrium, others circum, others area. Mystically, the five thousand which were profane outside the temple designate, according to St. Jerome, those devoted to the five senses. Whence also that carnal tower, namely Goliath, had a breastplate weighing five thousand shekels of brass, I Kings XVII. Hence the Pythagoreans held the number five sacred to Minerva, because it produces sterile. Whence Servius says Minerva was born on the fifth moon, as all who were sterile. Hence the sons of the Titans sterile on the fifth moon Anagogically, this city with 12 tribes and gates signifies the Church of the elect triumphing. For thus alluding to this, indeed citing the words of Ezekiel, St. John explains it, Apocalypse XXI, 10: "He showed me, he says, the holy city, Jerusalem descending from heaven from God, having the clarity of God, etc. And it had a great and high wall, having twelve gates, and names inscribed, which are the names of the twelve tribes of the children of Israel. From the East three gates, and from the North three gates, and from the South three gates, and from the West three gates. The city is set in a square, and its length is as much as its breadth. And he measured its wall one hundred and forty-four cubits, the measure of a man, which is of an Angel," etc. See the things said there, see also those things which I said Numbers II, at the end. For the camps of the 12 tribes around the tabernacle were as it were a mobile and military city, signifying the Church militant, which tends toward the triumphing; and that armed with hand, contending, and breaking through the midst of the enemies of flesh, world and devil. The city of God is paradise, where life and eternal joys are; the city of the devil is tartarus, where death and eternal torments are. One or the other awaits you. God, who is an incorporeal and immortal spirit, gave you a soul in His image and likeness: a soul incorporeal, immaterial, spiritual, and therefore immortal, so that by worshipping Him, loving Him, obeying Him, serving Him piously, chastely and holily, you might attain His paradise and His blessed, glorious and eternal kingdom; but if not, He threatens you with tartarus and the flaming and eternal fires of hell. Placed in the midst, choose good or evil; life or death; heaven or tartarus; happiness or eternal misery. You dwell in the world in the midst between heaven and tartarus, as it were in a lodging, as it were in a wrestling school, as it were in a theater, as it were in a city of vanity: you see riches, delights, honors immediately vanish; why do you long for vain things, why for fleeting things, why for momentary things? O vain hopes of men, and things! O vain and miserable condition of men! All things are vain under the sun. You see a young man, you see a young woman, flourishing in age, form, riches, grace, nobility, you see a man who will be dust tomorrow. All mortal things are condemned by death, so that you might live ETERNALLY. In the heavens there is truth, there is holiness, there is joy, there are delights, all good is there; because the Lord is there. Glory and riches are in His house. That city has no need of sun, nor moon: for the clarity of God illuminates it, and its lamp is the Lamb, and the nations shall walk in its light, and the kings of the earth shall bring their glory and honor into it. Nothing defiled shall enter into it, except those who are written in the book of life of the Lamb. There is eternal life eternally blessed, there is certain security, secure tranquility, tranquil joyfulness, happy eternity, eternal happiness; where love is perfect, fear is none, day is eternal, vigor is continuous, motion is eager, and one spirit of all; because the Lord is there. I shall be blessed, if the remnants of my seed shall be to see the clarity of Jerusalem. The gates of Jerusalem shall be built of sapphire and emerald. All its streets shall be paved with white and pure stone: and alleluia shall be sung through its streets. Blessed be the Lord, who has exalted it, and may His kingdom be forever and ever upon it, Amen. Because with you, O Lord, is the fountain of life, and in your light we shall see light. O when shall this light shine forth? O when shall the shadows of mortality be bent back, and the day of divine immortality breathe upon us? תרומות teruma, that is a holy oblation; because, although the space of the city was profane, as he said a little before, with respect to the space of the priests and Levites, it was nevertheless holy with respect to the other cities. For the city of Jerusalem was a holy city, in which God dwelt, namely in its temple. 21. BUT THAT WHICH REMAINED. — The length of the threefold portion, namely of the priests, of the Levites and of the city, did not extend as far as the Jordan, which was the eastern boundary of the Holy Land on one side; nor to the Mediterranean sea, which was the boundary of the same on the western side on the other part. Therefore the space which remained is given here to the prince, so that he himself by his own portion might surround the portion of the priests, Levites and people: because the prince ought to encircle, fortify and defend the Church equally as the commonwealth like a rampart; whence it follows: 22. BUT OF THE POSSESSION OF THE LEVITES. — In Hebrew מאחזת meachuzat, that is from the possession of the Levites, and from the possession of the city (which is in the midst of it); that which shall remain shall be the prince's; that which shall be between the boundary of Judah and Benjamin shall be the prince's, as if to say, That possession of the prince, in the midst of which shall be the possession of the Levites, and consequently of the priests and the city, shall be between the tribe of Judah and Benjamin; whence Vatablus translates clearly: The possession also of the Levites, and the possession of the city shall be within that space which is the prince's, finally the prince between the boundaries of Judah and Benjamin shall have possession. It is as it were a repetition and confirmation of the preceding verse with one clause or addition concerning the situation of the prince's portion between the portion of Judah and Benjamin. For the portion of Benjamin was to the south, Judah to the north. Now whatever was in the middle between each portion, this was the prince's. Otherwise St. Jerome and Alcazar explain these things somewhat differently from R. Solomon. St. Jerome and Alcazar note, in the Apocalypse III, at the end, page 309, that here the portions of Judah and Benjamin are exchanged. For in Joshua, chapter XVIII, 5, he gave to the tribe of Judah a portion to the south, but to Benjamin to the north, verse 12; but here on the contrary Judah is placed to the north; Benjamin however to the south. Benjamin, says Alcazar, is placed to the south, that is to the right of the temple (for the temple faced the rising sun, so that the south was to it the right, the north the left); Judah however to the north, that is to the left, so that it might signify that saying of Christ: "He who humbles himself shall be exalted; for Benjamin is truly vile, that is the son of the right hand, who by this deserves the right hand, because in his own eyes he is the least, and grants the better and more worthy place to his brother, namely Judah. 23. AND TO THE REST OF THE TRIBES. — This is the third part of the chapter. For after the portions of seven tribes, and after the portions of the priests, Levites, city and prince, here he assigns a portion to each of the remaining five tribes. FROM THE EASTERN SIDE — Supply, there shall be length: understand the same in the others up to verse 28. But he does not describe the width; by which the Jews are thought to signify that their kingdom under the Messiah shall be terminated by no boundaries. This is true of the kingdom of the Messiah, whom they vainly expect to come. He asserts therefore the portion of the priests in length, from the East to the West to have 25 thousand reeds, and in width ten thousand. Then similarly he says the portion of the Levites occupies another 25 thousand reeds in length, and another ten thousand in width. Third, to the city he assigns likewise 25 thousand reeds in length, and five thousand in width. Wherefore these three portions joined together made a perfect square, which had 25 thousand reeds in length, and as many in width. For ten thousand of the width of the portion of the priests, and ten thousand of the portion of the Levites, added to five thousand of the city, make 25 thousand. To this St. John alludes anagogically, Apocalypse XXI, 16: "The city, he says, is set in a square," so as to signify the firmness of the heavenly Jerusalem, as well as its beauty: for square cities, as well as houses, are the most firm, as Vitruvius testifies. Moreover these three portions and portions have on each side the portion of the prince, from the East namely and from the West. Whence it comes to pass that these four portions, joined together at once, make one portion, which from the South to the North occupies 25 thousand reeds, but from the East to the West, with the portions of the 12 tribes joined, many more, namely as many as each portion of each tribe has. Mystically St. Jerome teaches that "the number twenty-five is to be referred to the senses (for these are five, and five times are contained in twenty-five) concerning which it was said, You shall possess divine sense; and ten thousand to perfect and complete virtue, which from the decalogue of the old testament may reach the evangelical sacrament." AND OF LENGTH, AS EACH PART,—that is the length of these three parts joined together, will be 25 thousand reeds, just as the length of each taken separately, namely from East to West, is equally 25 thousand. 9. THE FIRST-FRUITS WHICH YOU SHALL SEPARATE FOR THE LORD.—The first part, which you shall assign to the priests: for to these properly here he assigns the lot. For the lot which the preceding verse generally attributes to priests, Levites, and the city, here he assigns to each his own separately. 10. TO THE NORTH OF THE LENGTH TWENTY-FIVE THOUSAND.—He measures the four sides of the portion of the priests, according to the four directions, namely two sides of length from East to West, of which one was to the North, the other to the South; each moreover had 25 thousand reeds, as he said in chapter XLV, 3. Then he measures two other sides of width, of which one was to the East, the other to the West; each moreover had ten thousand reeds. Thus Maldonatus. 11. TO THE PRIESTS THE SANCTUARY SHALL BE OF THE SONS OF SADOC.—For sanctuary in Hebrew is מקדש mecuddas, that is sanctified, as if to say, All this space divided by me, separated and sanctified, is to be given to the priests, the sons of Sadoc, concerning whom I spoke in chapter XLIV, 15. Note: That Ezekiel saw the temple removed from the city by 15 thousand reeds, whereas the temple of Solomon was in the city itself, signifies allegorically that the Church of Christ is far more sublime than the Synagogue of Moses. For to this and its carnal sacrifices and rites it was not necessary that anyone withdraw or go out at a distance: but in order that a spiritual sacrifice of the evangelical law be offered to God, it is necessary that the Christian deny himself, go out from himself, abandon himself, and proceed to seek God: which those especially do who withdraw themselves from the commerce of their own and of the whole world, and take refuge in the asylum of Religion: for this new temple of Ezekiel signifies this. Moreover 15 thousand reeds make about 27 (and if the reeds be sacred, thirty) Italian miles, which is a journey of one day: by which it is signified that it is necessary to begin this way in the morning, that is in good time, so that before the evening of life, and the setting of the sun and light, we may be able to arrive there, where we may offer this full and perfect spiritual sacrifice to God. Thus Alcazar notes in the Apocalypse XXI, 22, note 38. IX. The Lord said to the scribe clothed in linen: Go through the midst of the city, in the midst of Jerusalem: and mark Thau upon the foreheads of the men that sigh, and mourn over all the abominations that are committed in the midst thereof. Then he said to six men, each of whom had a slaughter-weapon in his hand: Go through the city after him, and strike: let not your eye spare, neither have pity.
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VII. Thus saith the Lord: An end is come, the end is come upon the four corners of the earth. They have set the beauty of their ornaments in pride, and have made the images of their abominations and detestable things therein: therefore will I deliver it into the hands of strangers to be plundered, and to the wicked of the earth for a prey, and they shall defile it. XIV. If these three men, Noe, Daniel, and Job, shall be in the midst thereof: they shall deliver their own souls by their justice, but they shall not deliver their sons, nor their daughters: but they only shall be delivered, and the land shall be desolate. born, they say: for it was believed by the ancients that whatever was born in the fifth moon would be barren and harmful. Hence also arose the saying, that they call a man of no account one born in the fifth moon, as Cicero testifies in the second book of the Academica. Hesiod is added, in his book On Days, who rejects the fifth days, in which he says the Furies, daughters of Strife, were born, whom by the command of Pluto he signifies to wander, and to punish the desires of having more, and to demand perjurers for punishment. Following him, Virgil, in the first Georgic, thus sings: Shun the fifth, pale Orcus and the Eumenides born. Therefore they denote those addicted to the flesh and to the five senses. And so the five daughters of Salphaad, who died in sin, Num. XXVII, designate the works of the five senses, says St. Augustine, in Psalm XL, or the senses themselves, which are daughters; which are born from forgetfulness, not from memory. Five golden mice, I Reg. VI, according to St. Gregory, designate the memory of sins committed through the five senses. Five in one house, Luke XII, (according to St. Ambrose) that is, in man are the soul, flesh, carnal appetite, the concupiscible and irascible; and they are divided, which before consented to evil. Five cities in the land of Egypt speaking the language of Chanaan, are a figure of the five senses, when declining to the delights of the flesh and Egyptian pleasures, as I said from St. Jerome on Isaiah XIX. But, because this city was holy, hence others take these five thousand cubits of space of the same in the good sense, namely for the good use of the five senses. For thus also the songs of Solomon five thousand, III Reg. IV, are understood for the five senses: he who rules these well in diverse virtues is blessed: for the right use of these and moderation is as it were the reason of singing praises to the Lord. Wherefore also through them, as it were five thousand songs, Solomon sings to the Lord. Thus also by the five thousand men satisfied by Christ, Matt. XIV, are designated those who are perfect in the five senses, who namely strive to act manfully and be strengthened, living soberly, justly and piously, that they may deserve to be refreshed by the sweetness of heavenly wisdom. Thus among the Romans there was a law concerning the right of triumphing, that no one should triumph unless five thousand of the enemy had fallen in one battle. Therefore this number of five thousand was august, sacred, triumphal. Moreover Plato, in the fifth book of the Laws, greatly commends the number of five thousand and forty in the division of magistracies, dwellings and fields, as being most useful to all, because it contains in itself many whole divisions of parts. Whence he commends it to the legislator, as most convenient for the city. For if you divide this number into two parts, the half will contain 2520. If into three parts, the third part will be 1680. If into four, the fourth part will be 1260. If into five, the fifth part will contain 1008. If into six, each 840. If into seven, the seventh part 720. If into eight, the eighth 630. If XV. Son of man, what shall be made of the wood of the vine, out of all the woods of the forests, which are among the woods of the forests? Behold it is given to the fire to be consumed: both the ends thereof the fire hath consumed, and the midst thereof is reduced to ashes: shall it be useful for any work? St. Jerome, however, understands by the city rather the Christian Church than the temporal commonwealth of the faithful. Hence Alcazar in the Apocalypse IV, page 326, letter C., understands by this city Rome, whose name, he says, is "The Lord is there." But hear St. Jerome: "The twelve tribes," says St. Jerome, "were encamped around the tabernacle (as is evident from Numbers II, 5) in such a manner that to the East were Judah, Issachar and Zebulun, sons of Leah; and to the South, Reuben, Simeon, Gad, two sons of Leah, and a third son of Zilpah, the handmaid of Leah; to the West indeed Ephraim and Manasseh, and Benjamin, namely two sons of Rachel: because Joseph, in place of the tribe of Levi, which was appointed to sacrifices, was divided into two tribes, Ephraim and Manasseh. To the North, however, Dan and Asher and Naphtali: of which the first and third are sons of Bilhah, the handmaid of Rachel; the second, son of Zilpah, the handmaid of Leah, ignoble, and placed to the North: inasmuch as they were born from the stock of handmaids at variance with each other." Then, opposing to them these tribes and the city of Ezekiel, namely the twelve Apostles, and their lineage and the Church, he adds: "Our city, however, which is the city of the great king, whose artificer and founder is God, of which also the Psalmist sings: Shall Sion say: Man, and man is born in her, and the Most High himself hath founded her? has another description of tribes in the holy land, and a measure of the city, an order of possession, and the sides of the individual tribes. For first to the sides of the North are opposed three gates, or exits of the city: of which Reuben is the firstborn, and Judah the author of the royal line, and Levi: upon whose names in the tabernacle and in the description of sacred things nothing is said; so that, possessing the firstborn as it were a royal and priestly race, we may despise the cold of the North. Second, to the East is Joseph, Benjamin and Dan; both sons of Rachel, and one of Bilhah her handmaid. To the South indeed Simeon, Issachar and Zebulun, who are three sons of Leah. Moreover to the West Gad, Asher and Naphtali: of which the first two are sons of Zilpah, the handmaid of Leah; the third son of Bilhah, the handmaid of Rachel. Who is wise, and shall understand these things? he that is intelligent, and shall know them? Because the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall in them. These twelve gates, or exits, according to the quality of merits and virtues, I judge to be delegated to the individual tribes, under the names of Apostles and Patriarchs, concerning which also in the Apocalypse of John it is written more openly, and the mysteries of many divine Scriptures testify. And it is necessary that such a city should hold eighteen thousand by its circumference in reeds: under which number, and in the twenty-eighth psalm the natural law is written, and the grace of the Gospel is described, by which the Church, that is the city of the Saviour, is built. The name also of this city itself shall not be, as formerly Jerusalem (which is interpreted, vision of peace), but Adonai samma, which is turned into the Latin language, The Lord is there, who shall never depart from it, as he departed from the former people, saying to the disciples: Rise, let us go hence; and to the Jews: Your house shall be left to you desolate, but may it have eternal possession, and may he himself be its possession, promising to those same disciples: Behold I am with you all days, even to the consummation of the world." into nine, the ninth 560. If into ten, the tenth 504. Now all the parts are whole. But if we divide into eleven, the eleventh will be 458, and moreover two elevenths of small portions. If into twelve, the twelfth will be 420. 16. TO THE NORTHERN SIDE,—that is, the northern boundary of this city will have reeds 4500; the southern boundary will have as many, and the eastern as many, as well as the western. Therefore the whole city will occupy in circumference 18 thousand reeds, that is 108 thousand cubits, and moreover 48 thousand palms. For the sacred reed (of which we are speaking here) contained six cubits and a palm, as I said cap. XL, 3. This city was square, having all four sides equal. For each side contained 4500 reeds. Moreover, since that whole portion in which the city was situated contained 5000 reeds, it is clear that the city itself did not fill this whole portion. For there remain five hundred reeds, namely 250 from one side of the city, which was to the North, and as many from the other side to the South. And these two spaces are called here suburbs, concerning which it presently adds: "And the suburbs were," etc. After these suburbs followed the fields of the ministers, who served the city. Hence it is clear how much the suburb of the city exceeded the suburb of the temple: for the city's contained 250 reeds, the temple's only 50 cubits, as he said cap. XL. 18. THAT WHICH REMAINED.—That profane space, in which the city was to be placed, occupied 25 thousand reeds in length, as he said cap. XLV, 6; but the city had only five thousand reeds, as I have already said: therefore there remained 20 thousand reeds, 10 from one side to the East, 10 from the other to the West. For, as he said cap. XLV, 7, the length was measured from East to West. ACCORDING TO THE FIRSTFRUITS OF THE SANCTUARY.—In Hebrew, according to the holy offering, that is according to the portion of the Levites, which was the holy part toward the city. The same is signified by what follows: "As the firstfruits of the sanctuary." For in Hebrew it is the same, namely, according to the holy offering. ITS FRUITS SHALL BE FOR BREAD,—that is to say, from it shall be nourished the ministers of the city, whom he here calls servants, such as are the servants of Consuls, Praetors, the Senate; likewise those who care for the streets, the repair of the walls, who preside over the grain supply and the forum, notaries, procurators and others who in other public offices necessary to the city serve the same. Therefore he does not call the servants or ministers of the city vine-dressers and farmers, as R. David wishes. 20. ALL THE FIRSTFRUITS.—It is a recapitulation: for he recapitulates in general the measurements of all the portions, which he had previously measured in detail; namely these three portions of priests, Levites and city joined together, had 25 thousand reeds in length, and as many in breadth. They therefore made a geometric square. Moreover, he calls this whole space firstfruits, or, as it is in Hebrew XLVIII. And these are the exits of the city: From the northern side thou shalt measure five hundred and four thousand. And the gates of the city from the names of the tribes of Israel, three gates from the North, one gate of Ruben, one gate of Juda, one gate of Levi. Round about, eighteen thousand; and the name of the city from that day, The Lord is there. AND THE NAME OF THE CITY FROM THAT DAY, — on which it was restored or built. THE LORD THERE. — This applies imperfectly to Jerusalem, in which God dwelt in the temple for a short time, namely from Ezra until Titus and Vespasian; but it applies perfectly to the Church of Christ, and indeed St. Jerome, Lyra, Vatable, Hugh, Dionysius, Maldonatus, Pintus and others understand it only of her. Whence Jonathan the Chaldean paraphrast translated: And the name of the city they shall declare from the day when God placed His divinity there; the Syrian translated: And the name of the city from his days (from when it was built) the Lord called it; the Arabic of Antioch: The name of the city, from when they built it, to the Lord, that is appropriated and dedicated to the Lord; the Arabic of Alexandria: And the name of the city now the Lord named it on the first day of it, from when it began to be. This name agrees very well with that which is imposed on Christ in Isaiah VII, 14: "His name shall be called Emmanuel, that is, God with us." For in the Church God is with His sons and the faithful, according to that in Matthew XXVIII, 20: "Behold I am with you all days, even to the consummation of the world." Where note: Lyra appropriately judges that a twofold kingdom of the Church is described here, namely the spiritual in the temple, of which in chapter XL, at the end; the temporal in this city, that is the temple signifies the clergy, the city the faithful laity, in which therefore just weights and other laws of justice shall be prescribed: for these are the pillar and basis of the commonwealth and kingdom. For a city is the unity of citizens, which is held together chiefly by justice and charity. On each side of the city are three gates, and named after the twelve tribes, and facing equally toward the four parts of the world: so that it is signified that it pertains to the Christian prince to preside over the community of citizens; so that all Christians and subjects both lesser and greater from any part of the kingdom have free access to him, as to their preserver and defender of all. And because in this God has ministers, as the Apostle teaches in Romans XIII, saying: "For they are God's ministers serving unto this very thing;" therefore it is said here: "And the name of the city from that day, the Lord there;" because the city is not named from the vicar, but from the principal lord: and thus the community of the Christian people is named from Christ. Furthermore, by the numbers of the reeds and cubits in general it can be said that by them is understood a certain quantity of merits according to the conditions and works of persons, which is known to God alone as to all things. Thus far Lyra at the end of the book. XLVII. And he brought me to the gate of the house, and behold waters issued out from under the threshold of the house toward the east: for the face of the house was toward the east: and the waters came down on the right side of the temple, southward of the altar. XXVI. Son of man, because Tyre hath said against Jerusalem: Aha, the gates of the people are broken, she is turned unto me: I shall be filled, now that she is laid waste. Therefore thus saith the Lord God: Behold I come against thee, O Tyre, and I will cause many nations to come up against thee, as the sea raiseth up its waves. And they shall destroy the walls of Tyre and break down her towers: and I will scrape her dust from her, and make her like a smooth rock. She shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and she shall become a spoil to the nations. And her daughters that are in the field shall be slain by the sword: and they shall know that I am the Lord. For thus saith the Lord God: Behold I will bring upon Tyre from the north Nabuchodonosor king of kings with horses and chariots and horsemen and an army and much people. Thy daughters that are in the field he shall kill with the sword: and he shall make a fort about thee, and cast up a mound against thee, and shall lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes shall break down thy towers. And from the multitude of his horses he shall be covered with their dust: from the noise of the horsemen and of the wheels and of the chariots thy walls shall shake, when he shall enter in thy gates as men enter into a city that is broken down. With the hoofs of his horses he shall tread down all thy streets: thy people he shall slay with the sword, and thy strong pillars shall fall down to the ground. And they shall make a spoil of thy riches, and a prey of thy merchandise: and thy walls shall be broken down, and thy beautiful houses shall be destroyed, and thy stones and thy timber and thy dust shall be cast into the midst of the sea. And I will cause the noise of thy songs to cease, and the sound of thy harps shall be heard no more. And I will make thee like a smooth rock, thou shalt be a place to spread nets upon, thou shalt be built no more: for I the Lord have spoken it, saith the Lord God. XLIV. And he brought me back by the way of the gate of the outward sanctuary, which looked toward the east: and it was shut. XXIV. Thus saith the Lord God: Set on a pot, set it on, and also pour water into it. Gather the pieces thereof into it, every good piece, the thigh and the shoulder, fill it with the choice bones. Take the fattest of the flock, and pile bones under it: make it boil well, and let the bones thereof be seethed in the midst of it. Therefore thus saith the Lord God: Woe to the bloody city, to the pot whose rust is in it, and whose rust is not gone out of it. Cast it out piece by piece, let no lot fall upon it. For her blood is in the midst of her, she shed it upon the smooth rock: she shed it not upon the ground, that it might be covered with dust. That I might bring vengeance, and take revenge, I have set her blood upon a smooth rock, that it should not be covered. Therefore thus saith the Lord God: Woe to the bloody city. I also will make the pile great. Heap on the wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that it may be hot, and the brass thereof may be melted in the midst of it, and the filthiness of it may be melted, and the rust of it consumed. Thou hast wearied me with lies, and thy filthiness shall not depart from thee, till I have satisfied my wrath upon thee. I the Lord have spoken it: it shall come to pass, and I will do it: I will not go back, neither will I spare, neither will I repent: according to thy ways, and according to thy doings they shall judge thee, saith the Lord God. Son of man, behold I take away from thee the desire of thy eyes with a stroke: and thou shalt not mourn, nor weep, nor shall thy tears run down. Sigh in silence, make no mourning for the dead: bind thy tire upon thee, and put thy shoes on thy feet, and cover not thy face, nor eat the bread of men. So I spoke to the people in the morning, and my wife died in the evening: and I did in the morning as he had commanded me. And the people said to me: Why dost thou not tell us what these things that thou doest mean? And I said to them: The word of the Lord came to me, saying: Say to the house of Israel: Thus saith the Lord God: Behold I will profane my sanctuary, the pride of your strength, the desire of your eyes, and that on which your soul resteth: and your sons and your daughters, whom you have left, shall fall by the sword. And you shall do as I have done: you shall not cover your faces, nor shall you eat the bread of men. And your turbans shall be upon your heads, and your shoes on your feet: you shall not mourn, nor weep: but you shall pine away in your iniquities, and you shall mourn one toward another. And Ezechiel shall be unto you a sign: according to all that he hath done, you shall do, when this shall come to pass: and you shall know that I am the Lord God. look, we believe that He has come: for Christ propagated His Church throughout the whole world by the Apostles. Whence the Psalmist sang beforehand of Him, Psalm LXXI: "He shall rule from sea to sea, and from the river unto the ends of the earth." 24. AND AGAINST THE BORDER. — "Against," that is, along: for this is in Hebrew על al. Thus above, that is, along, the border, as I said verse 3, 4, 5 and seq. 28. AND THE END SHALL BE FROM THAMAR, — that is to say, The southern boundary of the region shall be from the city of Thamar, that is, not from Jericho, but from Palmyra unto the waters of contradiction, namely unto Cades, as was said in the preceding chapter, verse 19. In which region the tribe of Gad occupied the last place toward the South. 29. THIS IS THE LAND, — these measures and portions are of the Holy Land to be distributed among the twelve tribes. It is a recapitulation of the preceding. 30. AND THESE SHALL BE THE GOINGS OUT OF THE CITY. — The Rabbis understand by goings out the gates; better St. Jerome understands the sides, or the circuit of the city, from its four sides. For these individually, not however the gates, had "five hundred and four thousand" reeds, as I said verse 16. To which if you add twice 250 reeds of the suburbs, which were on either side, you will have the measure of five thousand, of which I spoke above. 31. ONE GATE OF LEVI. — Levi did not have a portion in the land, yet he had a gate in the city. Thus Vatablus. He describes here 12 gates, namely three on each side, inscribed with the names of the twelve tribes. Therefore toward the North the first gate was Reuben, the second Judah, the third Levi. Toward the East the first gate was Joseph, the second Benjamin, the third Dan. Toward the South the first gate was Simeon, the second Issachar, the third Zebulon. Toward the West the first gate was Gad, the second Asher, the third Naphtali. Alcazar notes in Apoc. XXI, 13, page 934, that these gates of Ezekiel do not in all respects correspond to the gates of ancient Jerusalem. For the gate of Ephraim, which is the same as the gate of Joseph, is here placed by Ezekiel toward the East, whereas in old Jerusalem it was toward the North, as Adrichomius, Vilalpandus and others teach. Again, these gates are not called Ephraim, Dan, Manasseh, etc., because by them one would go to the portion and land of the tribe of Ephraim, Dan, Manasseh, etc., but because they were inscribed with their names, or built by them according to what Nehemiah writes in chapter III. Whence also Ezekiel here verse 19 seems to call them "serving the city." For otherwise Ezekiel distributed the portion of the twelve tribes thus, that he places seven toward the North, the remaining five toward the South, as I said at the beginning of the chapter. 33. ROUND ABOUT (namely through the four sides of the city) EIGHTEEN THOUSAND. — For four times four thousand five hundred make eighteen thousand, not leagues, as Lyra and the Rabbis wish, but reeds, as I showed verse 30. Moreover eighteen thousand reeds make 32 miles and 466 paces, as is evident from what was said in chapter XLVI, at the end. X. He saw the Cherubim, and upon them a firmament, and a throne of sapphire. And He stretched forth the Cherub's hand from the midst of the Cherubim unto the fire that was between the Cherubim: and He took, and gave into the hands of him that was clothed with linen: who receiving it went forth. Indeed, the Rabbis themselves after Christ, although they sometimes object to Christians that our Christ is not the Messiah, because He did not build for them this city and temple described here by Ezekiel; nevertheless they finally confess that this city with its temple is spiritual and mystical, not corporeal. Thus Rabbi Solomon here confesses it, and says: All things which are written in Ezekiel concerning Jerusalem are without doubt to be understood of the holy city, the heavenly Jerusalem. The same teach the Talmudists, whom Pintus cites in book II of the Scourge of the Jews, chapter VIII, where he teaches that by Jerusalem the gathering of the nations to Christ, or the universality of Christians; by the temple, the gathering of priests; by the closed gate, the Blessed Virgin is to be understood: Otherwise, he says, this city would equal the magnitude of the world, if it did not exceed it. Which reasoning is not sound: for these 18,000 of the city, which Ezekiel here numbers, are not leagues, as he with the Rabbis thinks, but reeds. Therefore this city with 12 tribes, priests and Levites symbolically signified the Church with 12 Apostles, the faithful people, priests and deacons. It is placed in a square, because it is most firm, so that the gates of hell cannot prevail against it. On each side it has three gates: because from all four quarters of the world the nations ran together to it and entered, and that through faith in the Most Holy Trinity. The twelve tribes are all the faithful and Christians; for these are the true Israelites, children of the Apostles, citizens of the saints, and members of the household of God. The name of the city is the Lord (Hebrew Jehova) there, because in the Church is God, who is its and all things' being. There is the Most Holy Trinity, Father, Son, and Holy Spirit. There really and corporally in the sacrament and sacrifice of the Eucharist is Jesus Christ, God and man. What dignity is this! what consolation! what protection! for what can be lacking to him who has God! Anagogically, this city with 12 tribes and gates signifies the Church of the elect triumphant. For thus alluding to this, indeed citing the words of Ezekiel, St. John explains it, Apocalypse xxi, 10: He showed me, he says, the holy city, Jerusalem coming down out of heaven from God, having the glory of God, etc. And it had a wall great and high, having twelve gates, and names written upon them, which are the names of the twelve tribes of the children of Israel. On the east three gates, and on the north three gates, and on the south three gates, and on the west three gates. The city is placed in a square, and its length is as great as its breadth. And he measured its wall one hundred and forty-four cubits, the measure of a man, which is of an angel, etc. See the things said there, see also those things which I said Numbers II, at the end. For the camps of the 12 tribes around the tabernacle were as it were a mobile and military city, signifying the Church militant, which tends toward the triumphant; and that armed, fighting, and breaking through the midst of the enemies of the flesh, the world and the devil. The city of God is paradise, where is life and eternal joys; the city of the devil is tartarus, where is death and eternal torments. LIVE FOR GOD, LIVE FOR HAPPINESS, LIVE FOR ETERNITY (no labor should seem hard, no time long, by which the glory of ETERNITY is acquired). Brief labors of virtue are followed by eternal pleasure. Go now, strong ones, where the lofty way of great example leads, why do you cowards turn your backs? the conquered earth grants the stars. Blessed shall I be, if the remnant of my seed shall be to see the glory of Jerusalem. The gates of Jerusalem shall be built of sapphire and emerald. All its streets shall be paved with white and pure stone, and through its streets alleluia shall be sung. Blessed be the Lord, who has exalted it, and may His kingdom be upon it forever and ever, Amen. For with Thee, O Lord, is the fountain of life, and in Thy light we shall see light. O when shall this light shine forth? O when shall the shadows of mortality be bent back, and the day of divine immortality breathe upon us? For what have I in heaven, and what have I desired from Thee upon earth, O God of my heart, and my portion God in ETERNITY? XXI. And thou shalt say to the land of Israel: Thus saith the Lord God: Behold I come against thee, and I will draw forth my sword out of its sheath, and I will slay the just and the wicked in thee. That it may cut down victims it is sharpened: that it may shine it is polished: thou that movedst the sceptre of my son, thou hast destroyed every tree. Be sharpened, go to the right hand, or to the left, whithersoever thy face is set. And the king of Babylon stood in the parting of the way, at the head of two ways, seeking divination, shuffling arrows: he asked the idols, and consulted the entrails. At his right hand came the divination over Jerusalem, to set battering rams, to open the mouth in slaughter, to lift up the voice in howling, to set battering rams against the gates, to cast up a mount, to build fortifications. For what have I in heaven? and besides thee what do I desire upon earth? O God of my heart, and my portion, O God for ever! One or the other remaineth. God, who is spirit incorporeal and immortal, hath given thee a soul to his image and likeness: a soul incorporeal, immaterial, spiritual, and therefore immortal, that serving him with worship, love, obedience, piously, chastely and holily, thou mayest obtain his paradise and his kingdom blessed, glorious and eternal; but if not, he threateneth thee with hell, and the burning and eternal fires of Gehenna. Placed in the midst, choose good or evil; life or death; heaven or hell; happiness or eternal misery. Thou dwellest in the world placed between heaven and hell, as in a lodging, as in a wrestling-place, as in a theatre, as in a city of vanity: thou seest riches, delights, honours straightway vanish away; why dost thou long for vain things, for fleeting things, for momentary things? O vain hopes of men, and things! O vain and miserable condition of men! All things are vain under the sun. Thou seest a young man, thou seest a young woman, flourishing in age, form, riches, grace, nobility, thou seest a man who shall be dust tomorrow. All mortal things are condemned to death, that thou mayest live for ETERNITY. In the heavens there is truth, there is holiness, there is joy, there are delights, there is all good; because the Lord is there. Glory and riches are in his house. That city hath no need of the sun, nor of the moon: for the glory of God hath enlightened it, and the Lamb is the lamp thereof, and the nations shall walk in the light thereof, and the kings of the earth shall bring their glory and honour into it. There shall not enter into it any thing defiled, but they that are written in the book of life of the Lamb. There is life everlasting eternally blessed, there is sure security, secure tranquility, tranquil joy, happy eternity, eternal happiness; where love is perfect, fear is none, day is eternal, vigour is unceasing, motion is eager, and the spirit of all is one; because the Lord is there. LIVE FOR GOD, LIVE FOR HAPPINESS, LIVE FOR ETERNITY (no labour hard, no time long should seem, by which the glory of ETERNITY is acquired). Brief labours of virtue are followed by eternal pleasure. Go now, ye strong, whither the lofty way of great example leadeth, why do ye turn your backs cowardly? the earth overcome granteth the stars. XXVIII. Son of man, say to the prince of Tyre: Thus saith the Lord God: Because thy heart is lifted up, and thou hast said: I am God, and I sit in the seat of God in the heart of the sea; whereas thou art a man, and not God, and thou hast set thy heart as if it were the heart of God. Behold thou art wiser than Daniel: all secrets are not hidden from thee. Thou shalt die the death of the uncircumcised by the hand of strangers: for I have spoken, saith the Lord God. Thou wast the seal of resemblance, full of wisdom, and perfect in beauty. Thou wast in the pleasures of the paradise of God: every precious stone was thy covering, the sardius, the topaz, and the jasper, the chrysolite, and the onyx, and the beryl, the sapphire and the carbuncle, and the emerald: gold was the work of thy beauty: and thy pipes were prepared in the day that thou wast created. Thou a cherub stretched out, and protecting, and I set thee in the holy mountain of God, in the midst of the stones of fire thou didst walk, thou wast perfect in thy ways from the day of thy creation, until iniquity was found in thee. XXXVII. The hand of the Lord was upon me, and brought me out in the spirit of the Lord: and set me down in the midst of the plain that was full of bones. And he said to me: Son of man, dost thou think these bones shall live? And I answered: Lord God, thou knowest. And he said to me: Prophesy concerning these bones: and say to them: Ye dry bones, hear the word of the Lord. And the bones came together, every one to its joint. And I saw, and behold sinews and flesh came up upon them, and skin was stretched out over them above: but there was no spirit in them. Then he said to me: Prophesy to the spirit, prophesy, O son of man, and say to the spirit: Thus saith the Lord God: Come, spirit, from the four winds, and blow upon these slain, and let them live again. And I prophesied as he had commanded me: and the spirit came into them, and they lived: and they stood up upon their feet, an exceeding great army. And he said to me: Son of man, all these bones are the house of Israel: behold they say: Our bones are dried up, and our hope is lost, and we are cut off. Therefore prophesy, and say unto them: Thus saith the Lord God: Behold I will open your graves, and cause you to come up out of your sepulchres, O my people: and I will bring you into the land of Israel. And you shall know that I am the Lord, when I shall have opened your sepulchres, and brought you out of your graves, O my people. And I will put my spirit in you, and you shall live, and I will make you rest upon your own land: and you shall know that I the Lord have spoken it, and done it, saith the Lord. The Jewish Rabbis confess that the Messiah has not yet come, because he has not built for them the temple and city here described by Ezekiel; yet finally they confess that this city with its temple will be spiritual and mystical, not corporeal. Thus R. Solomon here confesses, and says: All things which are written in Ezekiel concerning Jerusalem are without doubt to be understood of the holy city above, the heavenly Jerusalem. The same teach the Talmudists, whom Finus cites in book II of the Scourge of the Jews, chapter viii, where he teaches that by Jerusalem is to be understood the gathering of the nations to Christ, or the universality of Christians; by the temple, the gathering of priests; by the closed gate, the Blessed Virgin: Otherwise, he says, this city would equal or even exceed the magnitude of the world. Which reasoning is not sound: for these 18,000 cubits of the city, which Ezekiel here numbers, are not leagues, as he himself with the Rabbis thinks, but reeds. And so this city with the 12 tribes, priests and Levites symbolically signified the Church with the 12 Apostles, the faithful people, priests and deacons. It is placed in a square, because it is most firm, so that the gates of hell cannot prevail against it. On each of its four sides it has three gates: because from all four quarters of the world the nations ran together and entered into it, and this through faith in the Holy Trinity. The twelve tribes are all the faithful and Christians; for these are the true Israelites, children of the Apostles, citizens of the saints, and members of the household of God. The name of the city is the Lord (Hebrew Jehova) there, because in the Church is God, who is its being and the being of all things. There is the Holy Trinity, Father, Son, and Holy Spirit. There Jesus Christ, God and man, is really and corporally in the sacrament and sacrifice of the Eucharist. What dignity is this! What consolation! What protection! For what can be lacking to him who has God!
Machine translation from the Latin, not reviewed.
48:1
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). …
48:11
… Jud., XVIII, 1, 2) and although the "sons of Zadok" (Σαβδοῦα) are already mentioned in Ez. 40, 46; 44, 15; 48, 11 as priests in the new Temple (cf. Eccli. …
48:13
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
… they were driven out by Jeroboam (II Par. 11:13-14; 13:9; I Reg. 12:21); the descendants of certain priests, who on that occasion and in the following decades had accommodated themselves to idolatry, were later degraded to simple Levites (Ez. 44:10-14; ibid. 48:13) — the erring ones are called simply Levites). …
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.