Ezekiel 47:17Meaning & Commentary from the Church Fathers

The distinction between the division of the holy land as assigned to the twelve tribes by Jesus, son of Nun, and the current directive given by Ezekiel, is found in the manner of distribution: here the land is allocated by divine declaration rather than by lot as it was previously. In the book of Numbers, which outlines the entirety of the promised land in a fourfold manner from each cardinal point, it is stated: "Further on the north side shall be the borders from the great sea, reaching up to a mountain very high, 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."

According to Hebrew tradition, the northern border begins from the great sea adjoining the shores of Palestine, Phoenicia, Syria, Dele, and Cilicia, extending to Egypt and Libya. The phrase "They shall reach the limits to a very high mountain" signifies, as noted by the Jews, either Mount Haman or Mount Taurus, the latter being the more accepted choice. It is from this place that it is said one shall journey to Emath, which is presently referred to as Epiphania, renamed in honor of Antiochus, the tyrant known as Επιφανη'ς. The borders shall extend to the place of Sadada, which is also referenced in Ezekiel, reaching as far as Zephron, now known as Zephyr in Cilicia.

Next, the city of Enam, which in Hebrew is rendered as Aser-enon or Enan, appears in the current context as well. For the moment, a concise comparison between the distribution of land in the book of Numbers and Ezekiel may aid the discerning reader in understanding the similarities, proximity, or differences in their narratives.

Let us now delve into the interpretation of each name according to its profound significance and, with divine assistance, elucidate in detail what is deemed appropriate. Ephalon signifies the "cradle of affliction," Sadada denotes a "side," understood as in "from the sides," Emath represents "rage," which is called χο'λος in Greek; Beroth means "the wells," and Sabarim refers to the circumambulation of the mountains. Damascus connotes "the blood of the garment," alongside "the kisses" or "bowls."

The house or court of Tikon, as translated by Simmachus, means the "middle court," extending to the borders of Avran, which denotes "wrath." Aser Enon, marking the boundary with Damascus, translates to "the court of the spring." Thus, the northern side initiates from the great sea through Ephalon, symbolizing the cradle of sorrow, leading through repentance to Sadada, where there is a slope from the side.

We comprehend the threatening Emath as the wrath of God; when we recognize Emath as the truth, the wells of Beroth—dug by the patriarchs Abraham, Isaac, and Jacob—are opened to us. Through a lengthy journey, we arrive at the mountains of Sabarim, situated between Damascus, the signifier of the blood of the hair, and the borders of Emath, or, as previously mentioned, the truth. As tribulation causes us to turn away from the imminent adversities, we navigate around before reaching the confines of Emath, thereby arriving at the mountains described in the scripture: "The mountains are round about him, and the Lord is round about his people" (Psalms 124:2).

This location, designated as the court of Tikon, signifies the middle court, as rendered by Simmachus, on the borders of Abran, which stands for wrath. In unity with the prophet, one 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, the Apostle Paul also experienced blindness amid the fury of the Jews and the shedding of the blood of the church, only to receive revelation in his darkness, donning the mantle of past persecution, preaching the gospel to reach the eternal court of the spring, transitioning from the north to the realm of truth.

From the north, the path is Imath, which marks the boundary with Damascus. Imath is also known as Epiphany, with a second city of the same name referenced in sacred Scripture; as it states, "To Imath the great." From the east, the Jordan River serves as the boundary, and to the south, it extends to the waters of the Precursor, as translated by the Syrian interpreter, Mari Moth. The sea will define the limit to the west. God commanded that this land be apportioned not only to the descendants of Israel but also to the foreigners who lived among them, who, as noted in Scripture, have borne children among you. In each tribe, the residents from outside will inherit alongside the tribe itself, as the prophet has written.