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Thus, therefore, he says that those who are so disposed do not receive healing. But even so, he says, they are not useless to the rest; for being chastened they will become an occasion of benefit for others. For which reason, he said, "it will be given to salt." For not only the word of a teacher, but also the punishment inflicted for sin, knows how to season us, and fill us with benefit. Having thus prophesied about the indolent, he again recounts the fruits of the diligent and of the saints, and that nothing with them is fruitless, but all things are edible. And concerning the fruit, he says: 12. And its leaf shall not fall, nor shall anything on it grow old, nor shall its fruit fail in its newness in its months; it will bear early, because their waters issue out of the sanctuary, and their fruit will be for food, and their shoots for health. These trees, he says, will all bear this edible fruit continuously. For not once a year, but monthly; for the saints are not pious on festivals, but they continuously fulfill the observance of the divine laws. But also "The leaves," he says, "shall not fall from them." For they have gladness following the practice of virtue. "And their fruit is entirely for food." For we are accustomed to marvel at the athletes of virtue. "And their shoots for health." For considering how great a good is life according to God, we reap benefit from it, and attain health according to God. From this the prophet is taught what are the borders of Israel. From the north, he says, the way is to Hamath, between the borders of Damascus. And Hamath they call Epiphania, but some call it Emesa. For Holy Scripture knows two places of the same name; for it says, "To Hamath the great." And from the east he says the Jordan is the border, and the palm-grove toward the east; and from the south, as far as the waters of strife; for thus the Syrian translated Merimoth; and from the west, the sea is the border. And this he commanded to be distributed not only to those who trace their lineage from Israel, but also to the proselytes, who sojourn in their midst, whoever, he says, have begotten sons in your midst. "And let the proselytes," he says, "who dwell with each tribe receive their inheritance with the same tribe."

CHAPTER 48. Then he commands the tribe of Dan to take first from the north, second the

Asher, third Naphtali, fourth Manasseh, fifth Ephraim, sixth Reuben, seventh Judah; then that which was set apart for the priests, twenty-five thousand in width, and ten thousand in length; and he commands that the lot of this be placed around the city itself. 81.1248 "For my holy portion shall be in their midst, for the priests, the consecrated sons of Zadok, who keep the charge of the house." Then he divides again the five hundred cubits of the temple in the middle of the city. And while the city is being built, he says, let the fruits of this land be set apart for those working on the construction. Then after this, he commands Benjamin to take the lot, and after that one Simeon, then Issachar, and after this one Zebulun, and Gad last. And he says that the city will have twelve gates, three in each section; and he said the whole circumference was eighteen thousand cubits. 35. And the name of the city, he says, from the day that it comes to be, will be its name. Not because it received another name after the building; for it was called Jerusalem even after Zerubbabel; but through these things he hinted that it would become distinguished again. For Scripture often knows how to call glory a "name" also, just as indeed the same prophet said to Jerusalem from the person of God: "And you had your name." Zerubbabel was the first to undertake this building of the city after the return from Babylon, under

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οὕτω τοίνυν διακειμένους λέγει θεραπείας μὴ τυγχάνειν. Ἀλλὰ καὶ οὕτω, φησὶν, οὐκ ἄχρηστοι τοῖς λοιποῖς· παιδευόμενοι γὰρ πρόφασις τῆς ἄλλης ὠφελείας γε νήσονται. Οὗ χάριν, ἔφη "εἰς ἅλας δοθήσεται." Ἀρ τύειν γὰρ οἶδέ πως ἡμᾶς, καὶ ὠφελείας πληροῦν, οὐ μόνον ὁ διδάσκαλος λόγος, ἀλλὰ καὶ ἡ ἐπιφερομένη τῆς ἁμαρτίας τιμωρία. Οὕτω τὰ κατὰ τοὺς ῥᾳθύμους προαγορεύσας, πάλιν τῶν σπουδαίων καὶ τῶν ἁγίων τοὺς καρποὺς διηγεῖται, καὶ ὅτι οὐδὲν ἄκαρπον παρ' αὐτοῖς, ἀλλὰ πάντα βρώσιμα. Πρὸς δὲ τῷ καρπῷ, φησί· ιβʹ. Καὶ τὸ φύλλον αὐτοῦ οὐκ ἀποῤῥυήσεται, οὐδὲ μὴ παλαιωθῇ ἐπ' αὐτοῦ, οὐδ' οὐ μὴ ἐκ λείπῃ ὁ καρπὸς αὐτοῦ τῆς καινότητος αὐτοῦ εἰς τοὺς μῆνας αὐτοῦ· πρωτοβολήσει, διότι τὰ ὕδατα αὐτῶν ἐκ τῶν ἁγίων ταῦτα ἐκπορεύεται, καὶ ἔσται ὁ καρπὸς αὐτῶν εἰς βρῶσιν, καὶ ἡ ἀνάδοσις αὐτῶν εἰς ὑγίειαν. Ταῦτα, φησὶ, τὰ δένδρα πάντα ἐδώδιμον οἴσει καρπὸν τοῦτον δι ηνεκῶς. Οὐ γὰρ ἅπαξ τοῦ ἔτους, ἀλλὰ κατὰ μῆνα· οὐ γὰρ ἐν ἑορταῖς εὐσεβοῦσιν οἱ ἅγιοι, διηνεκῶς δὲ τὴν τῶν θείων νόμων ἐκπληροῦσι φυλακήν. Ἀλλὰ καὶ "Τὰ φύλλα, φησὶν, οὐκ ἀποῤῥυήσεται ἀπ' αὐτῶν." Ἔχουσι γὰρ τῇ τῆς ἀρετῆς ἐργασίᾳ τὴν θυμηδίαν ἀκολουθοῦσαν. "Ὁ δὲ καρπὸς αὐτῶν ὅλος εἰς βρῶ σιν." Θαυμάζειν γὰρ εἰώθαμεν τοὺς τῆς ἀρετῆς ἀθλητάς. "Καὶ ἡ ἀνάδοσις αὐτῶν εἰς ὑγίειαν." Λο γιζόμενοι γὰρ ὅσον ἀγαθὸν ἡ κατὰ Θεὸν ζωὴ, τὴν ἐντεῦθεν ὠφέλειαν καρπούμεθα, καὶ τῆς κατὰ Θεὸν ὑγιείας τυγχάνομεν. Ἐντεῦθεν διδάσκεται ὁ προφή της, τίνα τὰ ὅρια τοῦ Ἰσραήλ. Ἀπὸ βοῤῥᾶ μέν φησι τὴν ὁδὸν εἶναι τὴν Ἠμὰθ ἀναμέσον τῶν ὁρίων ∆αμασκοῦ. Ἠμὰθ δὲ τὴν Ἐπιφάνειαν καλοῦσι, τινὲςδὲ τὴν Ἐμίσαν. Καὶ γὰρ ἡ θεία Γραφὴ δύο οἶδεν ὁμωνύμους· λέγει γάρ· "Εἰς Ἠμὰθ τὴν μεγάλην." Ἀπὸ ἀνατολῶν δὲ λέγει τὸν Ἰορδάνην ὅριον, καὶ τὸν πρὸς ἀνατολὰς φοινικῶνα· ἀπὸ δὲ μεσημβρίας, ἕως ὑδάτων ἀντιλογίας· οὕτω γὰρ τὸ Μαριμὼθ ὁ Σύρος ἡρμήνευσεν· ἀπὸ δύσεως δὲ τὴν θάλασσαν ὅριον εἶναι. Ταύτην δὲ προσέταξεν οὐ μόνον τοῖς ἐκ τοῦ Ἰσραὴλ τὸ γένος κατάγουσι διανεμηθῆναι, ἀλλὰ καὶ τοῖς προσηλύτοις, τοῖς παροικοῦσιν ἐν μέσῳ αὐτῶν, Οἵτινες, φησὶν, ἐγέννησαν υἱοὺς ἐν μέσῳ ὑμῶν. "Καὶ οἱ ἑκάστῃ, φησὶ, φυλῇ συνοικοῦντες προσήλυτοι μετὰ τῆς αὐτῆς φυλῆς τὴν κληρονομίαν λαβέτωσαν."

ΚΕΦΑΛΑΙΟΝ ΜΗʹ. Εἶτα κελεύει πρώτην μὲν λαβεῖν τὴν φυλὴν ∆ᾶν ἀπὸ βοῤῥᾶ, δευτέραν τὴν

Ἀσὴρ, τρίτην τὴν Νεφθα λεὶμ, τετάρτην τὴν Μανασσὴ, πέμπτην τὴν Ἐφραῒμ, ἕκτην τὴν Ῥουβὴν, ἑβδόμην τὴν Ἰούδα· εἶτα τὴν τοῖς ἱερεῦσιν ἀφορισθεῖσαν, πέντε μὲν καὶ εἴκοσι χιλιάδων τὸ εὖρος, δέκα δὲ χιλιάδων τὸ μῆκος· κε λεύει δὲ τούτου τὸν κλῆρον περὶ αὐτὴν τεθῆναι 81.1248 τὴν πόλιν. "Ἔσται γὰρ τὸ ἁγίασμά μου ἐν μέσῳ αὐτῶν, τοῖς ἱερεῦσι τοῖς ἡγιασμένοις υἱοῖς Σαδοὺκ, τοῖς φυλάσσουσι τὰς φυλακὰς τοῦ οἴκου." Εἶτα πεν τακοσίους πάλιν τοὺς τοῦ ναοῦ πήχεις διαιρεῖ κατὰ μέσον τῆς πόλεως. Ἐν δὲ τῷ, φησὶν, οἰκοδομεῖσθαι τὴν πόλιν, οἱ ταύτης τῆς γῆς καρποὶ ἀφορισθήτωσαν τοῖς τὴν οἰκοδομίαν ἐργαζομένοις. Εἶτα μετὰ τοῦ τον, τὸν κλῆρον κελεύει λαβεῖν τὸν Βενιαμὶν, μετ' ἐκεῖνον δὲ τὸν Συμεὼν, εἶτα τὸν Ἰσσάχαρ, καὶ τὸν Ζαβουλὼν μετὰ τοῦτον, τὸν δὲ Γὰδ τελευταῖον. Λέγει δὲ καὶ πύλας τῇ πόλει γενήσεσθαι δυοκαί δεκα, ἐν ἑκάστῳ τμήματι τρεῖς· ἅπαντα δὲ τὸν κύκλον ὀκτωκαίδεκα χιλιάδων ἔφη πήχεων. λεʹ. Τὸ δὲ ὄνομα τῆς πόλεως, φησὶν, ἀφ' ἧς ἂν ἡμέρας γένηται, ἔσται τὸ ὄνομα αὐτῆς. Οὐκ ἐπειδὴ ἕτερον μετὰ τὴν οἰκοδομίαν εἴληφεν ὄνομα· Ἱερουσαλὴμ γὰρ καὶ μετὰ τὸν Ζοροβάβελ ἐκλήθη· ἀλλὰ τὸ ἐπίσημον αὐτὴν πάλιν γενήσεσθαι διὰ τούτων ᾐνίξατο. Ὄνομα γὰρ πολλάκις οἶδεν ἡ Γραφὴ καὶ τὴν δόξαν ὀνομάζειν, ὥσπερ ἀμέλει ὁ αὐτὸς προφήτης πρὸς τὴν Ἱερουσαλὴμ ἐκ προσώπου τοῦ Θεοῦ ἔφη· "Καὶ ἐγένετό σοι τὸ ὄνομα." Ταύτην τῆς πόλεως τὴν οἰκοδομίαν μετὰ τὴν ἐκ Βαβυλῶνος ἐπάνοδον ὁ Ζοροβάβελ ἐποιήσατο πρῶτος, ἐπὶ