THEOSISJerome of Stridon
The Levites shall possess a section measuring twenty-five thousand by ten thousand cubits, entirely dedicated to the Lord. This domain cannot be sold or exchanged, nor can the dedicated land be relocated, as it is consecrated to God. However, the remaining area of five thousand in breadth and twenty thousand in length will serve as a secular space for the city's development and its suburbs, with the city positioned centrally within it.
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There is a distinction in the terminology used; instead of the term profanum, which has been interpreted as secular, Aquila has translated it as βὲβλον, while Simmachus and Theodotion rendered it as λαϊκὸν. The LXX refers to it as προτει'χιμα, which can be translated as antemurale. The unholy, or secular areas, are open to the entire community for habitation. The instruction from the Seventy states that this portion shall not be quantified or moved, which we interpret as not being sold or transferred, emphasizing its significance.
The Levites' territory, though adjacent to the priests' land, has its own boundaries, signifying its distinction from the priestly order. This distinction serves to check any pride among ministers who may mistakenly elevate their status based on wealth rather than virtue. Those who are charged with ministry, including those serving meals and caring for widows, must remember their calling to serve humbly rather than seeking honor.
The text stipulates that the Levites' share must remain in their hands permanently, ensuring that spiritual dignity is upheld above monetary gain, and that what belongs to the Lord is reserved for His service. The unsanctified area of five thousand by twenty-five thousand cubits, designated for the city, can accommodate all Israelites, not because it is deemed unholy, but because it includes all except the priests.
This indicates that sensory experiences linked to physical pleasures do not possess sacredness and are not classified as the holy realm. The central city is noted, reflecting the poetic imagery of Psalm 45:5’s river and Matthew 5:14’s reference to light on a hill. The ambiguity surrounding the terms προτει'χισμα and δια'στημα, as used in the LXX, remains unclear in this context.