Ezekiel 47:15Meaning & Commentary from the Church Fathers

34), where the entirety of the promised land is succinctly assigned on four sides, this allocation from the northern side begins: "Further on the north side shall be the borders from the great sea, reaching up to a very high mountain, from which you shall proceed to Emath to the boundaries of Sadada; thence shall the borders extend to Zephron and the city of Enam or Aser-enon." The Hebrews assert that the northern limit commences from the great sea, adjacent to the shores of Palestine, Phoenicia, Syria referred to as Dele, and extends through Egypt to Libya. The phrase, "They shall reach the limits to a very high mountain," is interpreted by the same Jews as either Mount Haman or Mount Taurus, with the latter being the more accurate choice in our view. Therefore, he states, "Thou shalt go to Emath," which is currently known as Epiphania, named after the tyrant Antiochus, who was otherwise known as Επιφανη'ς. As far as the bounds of Sadada, this location also appears in Ezekiel, extending the borders to Zephron, which is presently referred to as Zephyr, a city in Cilicia. Additionally, the city of Enam, which is rendered as Aser-enon in Hebrew, is acknowledged in the current text. For now, it is sufficient to briefly compare the distribution of land according to the book of Numbers and Ezekiel, allowing discerning readers to observe where their accounts align, closely resonate, or diverge. Let us now explore the enigmatic significance of each name and, with divine assistance, elucidate what is fitting.

Ephalon signifies the cradle of sorrow; Sadada conveys a side aspect; Emath represents rage, referred to as χο'λος in Greek; Beroth means wells; Sabarim denotes the circumambulation of mountains; Damascus symbolizes the blood of the garment and the bowls or kisses. The house or court Tikon is translated by Simmachus as the middle court, reaching the borders of Avran, which literally means wrath as rendered by the LXX as Avrantida. Aser Enon, forming the boundary with Damascus, is termed in our language as the court of the spring. Thus, the northern side begins at the great sea through Ephalon, symbolizing the cradle of suffering, and reaches Sadada, illustrating an inclination from the side. We comprehend the wrath of Emath as a divine threat, realizing that when we recognize Emath as a truth, the wells of Beroth, dug by our forefathers Abraham, Isaac, and Jacob, are opened to us, leading through a winding path toward the mountains of Sabarim, which lie between Damascus, characterized as the blood of the hair, and the edge of Emath, or truth. Through tribulation, we divert from looming calamities; following bloodshed prior to reaching Emath's boundaries, we navigate around to the mountains that surround us, echoing the sentiment, "The mountains are round about him, and the Lord is round about his people" (Psalms 124:2). This area, referred to as the court of Tikon, signifies the middle court—as per Simmachus translation—near the borders of Abran, denoting wrath, prompting us to echo the prophet’s words, "I will bear the wrath of the Lord, because we have sinned against Him" (Micah 7:9). From the sea to the borders of Damascus, it is here that the Apostle Paul, following the Jewish antagonism and the bloodshed of the Church, witnessed the blinding light, stripping away the old persecution's mantle, proclaiming the gospel to arrive at the court of the eternal spring, ultimately journeying from the north toward the realm of truth.

Following this, the Prophet is made aware of Israel's borders. From the north, the path leads to Imath, marking the edge of Damascus. Imath is referred to as Epiphany, and occasionally as Emessa; two cities of identical names are noted in scripture, as it is stated, "To Imath the great." From the east, the Jordan serves as the boundary, and from the south, it extends to the waters of the precursor, as the Syrian translator rendered it: Mari Moth. The western limit is set by the sea. God instructed that this land be allocated, not solely to the descendants of Israel but also to the foreigners residing among them, who, as it is written, have raised children within your midst. Within every tribe, these outsiders shall receive an inheritance alongside the tribe itself, as declared by the prophet.