Ezekiel 47:16Meaning & Commentary from the Church Fathers

In the book of Numbers, the entirety of the promised land is briefly outlined in four directions, starting from the north; thus, we read, “Further on the north side shall be the borders from the great sea, reaching up to a very high mountain, from which you shall go to Emath to the limits of Sadada; thence shall go the borders to Zephron and the city of Enam or Aser-enon.” The Hebrews assert that the northern boundary initiates from the great sea, which borders the coasts of Palestine, Phoenicia, and Syria known as Dele, and Cilicia, extending through Egypt to Libya. The phrase, "They shall reach the limits to a very high mountain," suggests, according to Jewish tradition, either Mount Haman or Mount Taurus, which seems more accurate. From there, it is said, you shall journey to Emath, a city currently named Epiphania, after the renaming by Antiochus, the most tyrannical of rulers, who bore the title Επιφανη'ς. The borders shall extend to Sadada, which is also cited in Ezekiel, reaching up to Zephron, now known as Zephyr in Cilicia. Furthermore, the city of Enam, referred to in Hebrew as Aser-enon or Enan, is recognized in this context also. It is sufficient at this time to make a brief comparison between the distribution of land as outlined in the book of Numbers and in Ezekiel, allowing discerning readers to observe where their accounts align or diverge. Now let us interpret each name with respect to its profound significance and, with divine assistance, elucidate what we consider fitting. Ephalon signifies the cradle of suffering; Sadada indicates the side of it — understood as a lateral aspect, not expansiveness; Emath symbolizes wrath, which in Greek translates as χο'λος; Beroth refers to the wells; Sabarim represents the circuit of the mountains; Damascus is associated with the blood of the garment, and the kisses or bowls. The place or court Tikon is rendered by Simmachus as the middle court, aligning with the borders of Avran, from which Tikon denotes the center; Avran, translated by the LXX as Avrantida, signifies wrath. Aser Enon, forming the boundary with Damascus, is translated in our language as the court of the spring. Thus, the northern edge begins from the great sea via Ephalon, symbolizing the cradle of affliction, and through repentance arrives at Sadada, where there is an inclination from the side. We interpret the foreboding of Emath as the wrath of God, where knowing the truth of Emath unlocks the wells of Beroth, dug by the patriarchs Abraham, Isaac, and Jacob. After a lengthy circumambulation, we reach the mountains of Sabarim, located between Damascus —associated with blood — and the bounds of Emath, which signifies the truth. Just as through trials we divert from impending calamities, so too, after experiencing bloodshed and suffering, we redirect before reaching the borders of Emath and ascend to the mountains, of which it is written, “The mountains are round about him, and the Lord is round about his people” (Psalms 124:2). This area is called the court of Tikon, or the middle court, as Simmachus interpreted, close to the borders of Abran, denoting wrath. Together with the prophet, we can declare, “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, where the Apostle Paul, after the fury of the Jews and the spilling of the church's blood, encountered the blinding light and took on the garment of old persecution, preached the gospel, striving to reach the court of the eternal spring, and having begun in the north, arrived at the domain of truth.

Their flourishing contributes to well-being; recognizing the immense goodness of a life aligned with God benefits us and leads to divine health.

Subsequently, the Prophet receives knowledge regarding the borders of Israel. It is noted that from the north, the boundary reaches Imath, which marks the extent of Damascus. Imath is also referred to as Epiphany, and there are references to Emessa; two cities of that name are mentioned in Holy Scripture, as it states, "To Imath the great." Towards the east, the Jordan serves as the boundary, and from the south, it extends to the waters named after the precursor, as translated by the Syrian interpreter: Mari Moth. The western border will be defined by the sea. God has instructed that this land be apportioned, not solely to the descendants of Israel, but also to the strangers residing among them, who, as recorded, have raised families within your midst. In each tribe, the foreigners dwelling among them will inherit alongside the tribe itself, as stated by the prophet.