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on other feasts, he commanded the door toward the east to be opened; but for the high priest wishing to offer a freewill sacrifice of superabundance to God, on whatever day he might wish to perform the sacrifice, let the door be opened, he says. For let the sacrifice offered by him, he says, be like the sacrifice of the Sabbaths. And if from the land assigned to him he should wish to give to any of his sons, let the one receiving it, he says, have perpetual possession of it; but if it should be given to a servant, let the servant have possession until the year of release, and in the so-called sabbatical year he will return the inheritance to the high priest; for this portion has been assigned to the priestly tribe alone. For it is not fitting, when the sons have been deprived and stripped of their paternal inheritance, for the injustice to pass to the people, with other land again being assigned to the priests for their consolation; therefore, let the tribe be heir of the land assigned to the priests. And he showed me, he says, another place situated to the west, near the northern chambers, and he said that this was set apart for the priests for boiling, so that they might boil there the things concerning ignorance and sin, and there bake the manna. For it is not lawful, he says, to make common the things once set apart and consecrated by carrying them outside. And I saw other courts smaller than that one, situated around the largest court; and each had a length of thirty cubits, and a breadth of forty; and beside them were built also houses, which he called chambers, in which he instructed that the sacrifices of the people be boiled.

CHAPTER 47. 1. From there he took me again and brought me to the vestibule of the house, and behold

water was coming out from under the porch of the house toward the east, because the face of the house looked toward the east, and the water was coming down from the right side of the house from the south to the altar. Thus having been taught the things concerning the sacrifices, and having learned how the sacrifices concerning sins must be offered typically, he is taught the true purification of souls, which comes from water and spirit. And he sees this water coming out from the doors of the house, and passing through the altar, and proceeding through the northern parts to the east. For salvation for the nations is from the Jews, and Christ from David according to the flesh, having appeared from the virgin's womb, as from some divine vestibules, has given to the world the rebirth through water and spirit. These things the blessed Isaiah also prophesies, saying: "It shall be in that day, like a po 81.1241 glorious river flowing in a thirsty land." And the blessed Zechariah, having foretold the saving passion, and the ensuing darkness: "For it is not day," he says, "and not night, and that day is known to the Lord; for neither," he says, "is it a full day, nor a full night, for in the middle of the day darkness came to be;" he added: "In that day living water shall go out from Jerusalem; half of it to the last sea, and half of it to the first sea." And through these he indicates the eastern and the western parts, through which the whole world is understood. And he also tells the time of the gushing forth. "In summer," he says, "and in spring it will be so." This the Lord also says to the Samaritan woman: "Whoever drinks of the water that I will give him will never be thirsty for eternity, but the water that I will give him will be a spring of living water welling up to eternal life." And elsewhere: "If anyone is thirsty, let him come to me and drink; he who believes in me, as the Scripture has said, rivers of living water will flow from his belly." This water the divine Ezekiel saw emerging from the vestibules of the house; for through the law and the prophets our good things were foretold; and coming through the altar; for it used the Jews only as a passage; but since, having disbelieved, they were not willing to give the fruits of faith, it proceeded to the

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ἄλλαις ἑορταῖς, ἀνοίγνυσθαι προσέταξε τὴν πρὸς ἕω θύραν· τῷ δὲ ἀρχιερεῖ γνωμικὴν θυσίαν ἐκ περιουσίας προσενεγκεῖν τῷ Θεῷ βουλομένῳ, καθ' ἣν ἂν βούλοιτο ἡμέραν τὴν θυσίαν ἐπιτελεῖν, ἀνοίγειν, φησὶν, ἐξέστω τὴν θύραν. Ὁμοία γὰρ, φησὶ, ἔστω ἡ παρ' αὐτοῦ προσφερομένη θυσία τῇ τῶν Σαββάτων θυσίᾳ. Ἐκ τῆς δὲ ἀφωρισμένης αὐτῷ γῆς εἴ τινι τῶν υἱέων δοῦναι βουληθείη, διηνε κῶς, φησὶ, τούτου τὴν δεσποτείαν ὁ λαμβάνων ἐχέτω· εἰ δὲ οἰκέτῃ δοθείη, ἐχέτω ὁ οἰκέτης τὴν δεσποτείαν μέχρι τοῦ ἔτους τῆς ἀφέσεως, καὶ τῷ καλουμένῳ ἑβδομαδικῷ ἔτει ἀποδώσει τῷ ἀρχιερεῖ τὴν κληρονο μίαν· μόνῳ γὰρ τῷ ἱερατικῷ γένει οὗτος ὁ κλῆρος ἀφώρισται. Οὐ γὰρ προσήκει τῆς πατρῴας κληρονο μίας τῶν υἱέων στερηθέντων καὶ γυμνωθέντων, εἰς τὸν λαὸν χωρῆσαι τὴν ἀδικίαν, ἄλλης πάλιν τοῖς ἱερεῦσιν ἀφοριζομένης εἰς παραμυθίαν γῆς· ἔστω τοίνυν τῆς ἀφωρισμένης τοῖς ἱερεῦσι γῆς κληρονόμον τὸ γένος. Ἔδειξε δέ μοι, φησὶ, καὶ ἕτερον τόπον πρὸς δυσμαῖς κείμενον, ταῖς ἀρκτῴαις ἐξέδραις πελάζοντα, καὶ ἔφη τοῦτον εἰς ἕψησιν ἀφορίζεσθαι τοῖς ἱερεῦσιν, ὥστε τὰ περὶ ἀγνοίας καὶ ἁμαρτίας αὐτόθι ἑψεῖν, κἀκεῖ τὸ μαναὰ πέπτειν. Οὔτε γὰρ θέμις, φησὶ, τὰ ἅπαξ ἀφορισθέντα καὶ ἁγιασθέντα κοινὰ ποιεῖν τῷ ἔξω κομίζειν. Εἶδον δὲ καὶ ἑτέρας αὐλὰς ἐκείνης βραχυτέρας, κύκλῳ τῆς μεγίστης διακειμένας αὐλῆς· εἶχε δὲ ἑκάστη τὸ μὲν μῆκος πήχεις τριάκοντα, τὸ δὲ εὖρος τεσσαράκοντα· ᾠκοδόμηντο δὲ παρ' αὐτὰς καὶ οἶκοι, ἃς ἐξέδρας ἐκάλεσεν, ἐν οἷς ἕψεσθαι παρηγγύησε τὰ τοῦ λαοῦ θύματα.

ΚΕΦΑΛΑΙΟΝ ΜΖʹ. αʹ. Ἐκεῖθέν με πάλιν λαβὼν εἰσήγαγεν ἐπὶ τὰ πρόθυρα τοῦ οἴκου, καὶ ἰδοὺ

ὕδωρ ἐξεπορεύετο ὑποκάτωθεν τοῦ αἰθρίου τοῦ οἴκου κατὰ ἀνατο λὰς, ὅτι τὸ πρόσωπον τοῦ οἴκου ἀπέβλεπεν κατὰ ἀνατολὰς, καὶ τὸ ὕδωρ κατέβαινεν ἀπὸ τοῦ κλί τους τοῦ οἴκου τοῦ δεξιοῦ ἀπὸ νότου ἐπὶ τὸ θυσιαστήριον. Οὕτω τὰ περὶ τῶν θυσιῶν διδαχθεὶς, καὶ μαθὼν, ὅπως τὰ περὶ τῶν ἁμαρτιῶν τυπικῶς δεῖ προσφέρειν θύματα, διδάσκεται τῶν ψυχῶν τὴν ἀληθινὴν κάθαρσιν, τὴν ἐξ ὕδατος καὶ πνεύματος γινομένην. Βλέπει δὲ τοῦτο ὕδωρ ἀπὸ τῶν θυρῶν τοῦ οἴκου ἐξιὸν, καὶ διὰ τοῦ θυσιαστηρίου διιὸν, καὶ διὰ τῶν βορειοτέρων μερῶν ἐπὶ τὰ ἑῷα χωροῦν. Ἐκ γὰρ τῶν Ἰουδαίων ἡ σωτηρία τοῖς ἔθνεσι, καὶ ὁ ἐκ ∆αβὶδ κατὰ τὴν σάρκα Χριστὸς, ἐκ τῆς παρθενικῆς νηδύος, οἷον ἀπό τινων θείων προθύρων ἀναφανεὶς, τὴν δι' ὕδατος καὶ πνεύματος ἀναγέννησιν τῇ οἰκουμένῃ δε δώρηται. Ταῦτα καὶ ὁ μακάριος Ἡσαΐας προθεσπί ζει, λέγων· "Ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὡς πο 81.1241 ταμὸς φερόμενος ἔνδοξος ἐν γῇ διψώσῃ." Καὶ ὁ μα κάριος δὲ Ζαχαρίας προαγορεύσας τὸ σωτήριον πάθος, καὶ τὸ ἐπιγενόμενον σκότος· "Οὐχ ἡμέρα γὰρ, φησὶ, καὶ οὐ νὺξ, καὶ ἡ ἡμέρα ἐκείνη γνωστὴ τῷ Κυρίῳ· οὔτε γὰρ, φησὶ, πλήρης ἡμέρα, οὔτε πλήρης νὺξ, μεσούσης γὰρ τῆς ἡμέρας σκότος ἐγένετο·" ἐπήγα γεν· "Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελεύσεται ὕδωρ ζῶν ἐξ Ἱερουσαλήμ· τὸ ἥμισυ αὐτοῦ εἰς τὴν θάλασσαν τὴν ἐσχάτην, καὶ τὸ ἥμισυ αὐτοῦ εἰς τὴν θάλασσαν τὴν πρώτην." ∆ηλοῖ δὲ διὰ τούτων τὰ ἑῷα καὶ τὰ ἑσπέρια, δι' ὧν ἡ οἰκουμένη πᾶσα νοεῖται. Λέγει δὲ καὶ τῆς ἀναβλύσεως τὸν καιρόν. "Ἐν θέρει, φησὶ, καὶ ἔαρι ἔσται οὕτως." Τοῦτο καὶ ὁ Κύριος τῇ Σα μαρίτιδί φησιν· "Ὃς ἂν πίῃ ἐκ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσῃ εἰς τὸν αἰῶνα, ἀλλ' ἔσται τὸ ὕδωρ, ὃ ἐγὼ δώσω αὐτῷ, πηγὴ ὕδατος ζῶντος ἁλ λομένου εἰς ζωὴν αἰώνιον." Καὶ ἑτέρωθι· "Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω· ὁ πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ Γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος." Τοῦτο τὸ ὕδωρ ὁ θεσπέσιος εἶδεν Ἰεζεκιὴλ προκύψαν μὲν ἐκ τῶν προ θύρων τοῦ οἴκου· διὰ γὰρ τοῦ νόμου καὶ τῶν προ φητῶν τὰ ἡμέτερα ἀγαθὰ προεῤῥέθη· καὶ ἐλθὸν δὲ διὰ τοῦ θυσιαστηρίου· παρόδῳ γὰρ μόνῃ διὰ τῶν Ἰουδαίων ἐχρήσατο· ἐπειδὴ δὲ ἀπιστήσαντες δοῦναι τῆς πίστεως τοὺς καρποὺς οὐκ ἠθέλησαν, ἐχώρησεν εἰς τὰ