By Water & Blood

Measures

21. And thus far, O great lover of the good, all these things related by us must suffice; we have given^[220] an account of the translators ^[221]and of those things mentioned before the subject of the translators.^[221] Hereafter we give our attention to the rest of the topics which we mentioned before, according to our promise in response to your entreaties, O man of God, concerning the weights and measures and numbers in the divine Scriptures, whence each is named, and why it is so called, and whence it gets the reason for its name, and what is the quality or the weight or the force of every one of them.

^[222]Concerning the measures.^[222] The kor is a measure. It occurs in the Gospel of Luke, where the Savior commends the sagacious steward who re-wrote^[223] for the debtors instead of so many kors in |40 their accounts ^[224] so and so, and instead of so many baths of oil he made it so and so.^[225]

Lethekh, saton,^[226] homer, bath, seah, modius, cab, choinix, hyfi of fine flour, handful of meal, ardeb, three measures of fine flour, three baskets^[227] of coarse meal, nevel of wine, kollathon, shatifta of ointment, kapsakes of water, kotyle of oil, kyathos, measure of wine, measure of oil, log, ^[228] xestes, amphora, aporryma, sh^efitha, hin, chus, the golden pot in which the manna was placed, mares, kypros, congiarium.

^[229]Concerning the kor.^[229] Kura is taken from the Hebrew language, in which it is called "kor," and there are 30 modii (in it). The kor gets its name from the fundamental idea of a heap, inasmuch as a heap is called a karja,^[230] for when 30 modii are heaped together they make a camel's load.

^[231]Conceming the lethekh.^[231] But as to the lethekh, since it is said in the prophet Hosea, "I have hired for myself .... for a lethekh of barley,"^[232] in other codices "a homer of barley," they are the same, for they signify 15 modii. But the lethekh is named according to a word of the Hebrews which means a "lifting up,"^[233] from the circumstance that a young man can lift up the measure of 15 modii of barley or wheat and place it on an ass. And the same (measure) of 15 modii is also called the homer----the large one which is called the homer among the Hebrews, for there is^[234] also a little homer.

^[235]Concerning the bath.^[235] The bath, so called, is also from the Hebrew language, the oil press being synonymously called bith, for bath is interpreted "oil press."^[236] It consists of 50 xestai, and is the |41 measure of the craft of the oil press.^[237] The m^enasis and the medimnos are taken, I think, from the language of the Romans, for in that language medium is interpreted "middle."^[238] The m^enasis, however, is used as a measure among the Cyprians and other peoples; and it is 10 modii of wheat or barley by the modius of 17 xestai among the Cyprians. But the medimnos varies among the Cyprians; for the people of Salamis, that is to say, of Constantia, have a medimnos of 5 modii, while those of Paphos and the Sicilians measure it as 4 1/2 modii.

^[239]Concerning the seah.^[239] It is called "seah," being derived from the Hebrew, and it is used as a feminine; but in Greek it is neither feminine nor masculine, that is, neuter,^[240] for we say saton ^[241] and not satos. It is an overfull modius, so that it is a modius and a quarter of a modius by reason of its overfulness,^[242] which is the overflow of the modius. But it is called a seah, meaning in this language a "taking up" or "lifting up," from the circumstance that the one measuring takes the measure with some force and lifts it up.

^[243]Concerning the modius. Next the modius.^[243] The name of the modius was invented by the Hebrews with great exactness.^[244] For it consists of 22 xestai,^[245] not in simple fashion or by chance, but from great exactness. Now I speak of the "just" ^[246] modius, as the Law is accustomed to say, according to the sacred measure. For, O lover of |42 the good, God did twenty-two works between the beginning and the seventh day, which are these:

22. On the first day,^[247] (1) the upper heavens, (2) the earth, (3) the waters----of which consist snow, ice, hail, frost, and dew----and (4) the spirits that minister before him. They are the angels before his face, the angels of glory, the angels of the winds that blow, the angels of the clouds and of the cloud-darknesses, of snow and hail and frost, the angels of sounds, of the thunders and the lightnings, the angels of the cold and of the heat, of winter, fall, spring, and summer, and of all the spirits of his creatures in heaven and on earth. (5) The abysses,^[248] both that which is beneath the earth and that of the gulf of darkness that was above the abyss of the waters which were at one time upon the earth,^[249] whence (6) the darkness----the evening and the night; (7) the light----of the day and of the morning. These seven great works God did the first day. On the second day, (8) the firmament that is between the waters.^[250] On this day the waters were divided; half of them ascended above the firmament, and half of them remained below the firmament in the midst upon the face of the whole earth. This is the only work that God did on the second day. On the third day, (9) the seas, the rivers, and the fountains and lakes, (10) seed grains and plants, (11) fruit trees and those without fruit, and (12) forests. These four great works God did on the third day. On the fourth day, (13) the sun, (14) the moon, (15) the stars. These three great works God did on the fourth day. On the fifth day, (16) the great whales, (17) the fishes and the other creeping things in the waters, (18) the winged birds. These three great works God did on the fifth day. And on the sixth day, (19) wild beasts, (20) cattle, (21) the creeping things of the earth, (22) man. These four great works God |43 did on the sixth day. And everything was twenty-two kinds in the six days.^[251] And he completed all his works ^[252] on the sixth day, everything that is in heaven and on earth, in the seas and in the abysses, in the light and in the darkness, and in everything. And God rested from all his works on the seventh day, and he blessed it and hallowed it. And he showed Moses through an angel that there would also be ^[253] twenty-two heads from Adam to Jacob, ^[254] otherwise Israel,^[254] when he said: "And I will choose for myself from his seed a people more numerous than any other people."^[255] And the heads, ^[256] which are the generations,^[256] concerning whom the Lord spoke, are as follows: Adam, Seth, Enosh, Kenan,^[257] Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Arpachshad, Shelah, Eber, Peleg, Reu----for the Scripture omits Cainan ^[258] from the number ^[259] ----Serug, Nahor, Terah, Abraham, Isaac, Jacob, ^[260] otherwise Israel ^[260]----altogether, twenty-two generations. Therefore there are twenty-two letters among the Hebrews, which are these: alef, beth, gimel, deleth, he, waw, zej, heth, teth, joth, kaf, lamedh, mem, nun, samekh, ^cajin, pe, sadhen, qof, resh, shin, taw.^[261] Therefore also there are twenty-two books of the Old Testament; but they are said among the Hebrews to be counted as twenty-two though they are (really) twenty-seven, because five of their letters also are double----kaf has a duplicate form, also mem, nun, pe, and saddhe----for the books also are counted in this manner. |44 

23. b^ereshlth,^[262] which is called the Genesis of the world. ^'elesimoth, which is called the Exodus of the Israelites, 'awajeqra, which is transferred (into Greek as) Leviticus, 'awaddajber, which is transferred (into Greek as) Numbers, 'elle devarejm, which is Deuteronomy. dishu^{c [263]} which is Joshua. d'ijjov, which is Job. dishovtejm, which is Judges. der^cuth, which is Ruth. s^efertelejm,^[264] which is the Psalms. d^evarjamin,^[265] which is I Paraleipomena. d^evarjamin, which is II Paraleipomena. [d^e]shamu'el,^[266] which is I Kingdoms, dadudh shamu'el, which is II Kingdoms. d^emalakhejm, which is III Kingdoms. d^emalakhejm, which is IV Kingdoms. d^eme'aloth ^[267] which is Proverbs. d^eqoheleth, which is Ecclesiastes.^[268] shirath shirin,^[269] which is the Song of Songs. dathr^ecsar ^[270] which is the Twelve Prophets. desha^cja, which is that of the prophet Isaiah, deremja, which is that of the prophet Jeremiah. d^ehezqi'el, which is that of the prophet Ezekiel. d^edanjel, which is that of the prophet Daniel. d^ecezra, which is I Ezra. d^ecezra, which is II Ezra, d'ester, which is Esther. These twenty-seven books are counted twenty-two according to the number of the letters, because five of the letters also are double, as we have already said above. But there is also another little book called qinoth, which is translated the Lamentations of Jeremiah. And it is joined to Jeremiah; it is in |45 excess of the number, being joined to Jeremiah. This number twenty-two, found in all these places but counted in different ways, in the twenty-two works that God did in the six days of the making of the world, in the twenty-two generations from Adam to Israel, in the twenty-two signs of the letters from alef to taw, and in the twenty-two books from Genesis to Esther, begets for us a measure of 22 xestai, called among the Hebrews a mode,^{[271] [272]}which the Greeks, translating, call ^[272] a modja;^[273] and the Egyptians also similarly say @@@@@ ^[274] In the same way also the Syrians and Arabians say modja, ^[275] which is pronounced in Hebrew mode; but it is translated from the Hebrew into the Greek as modja, which is the mode.^[275] For if the modius were not filled up, it would not confess ^[276] that which it holds:^[276] "I am completed." ^[277] But according to other interpretations it was named differently, for it is called gnomon ^[278] that is, measure; it is called homologia ^[279] also homologema, also homologos. ^[280]

24. For in the number of the twenty-two works of God at the beginning, and of the twenty-two generations up to Jacob, and of the twenty-two books up to Esther, and by reason of the scheme of twenty-two letters in which the Law ^[281] exists for us and the ^[282] teaching of God has prefigured everything for us,^[282] by this Law ^[283] and the mysteries in it Jesus Christ is attested to us as one who has come and been revealed, who, coming, by the Gospel fulfilled for us the measure of life by means of the mode, that is, confession, to every man who has |46 confessed him and received life through him. Therefore the sacred measure, the Hebrews say, consists of 22 xestai, according to the number given above, which is variously employed.^[284] For many of the other peoples either add to or subtract from this measure, which is correctly reckoned among the Hebrews. But also among the Romans it happens that the measure is called by a similar name, modium, ^[285] just as among the Hebrews a child is admonished "to learn alef," and among the Greeks it happens to be called "to seek to alphaize." ^[286] Whence it has come to be known that from the Hebrew it ^[287] has been transferred to the other languages.^[288] So the mode, as it is found in the Hebrew----it means "to confess," as I have frequently said----is explained by the usage. For if a man does not fill it completely, it does not confess: "I am full." But when one fills the measure and strikes ^[289] it, ^[290]he persuades the measure to confess:^[290] "I am full." But when the name was transferred to the Greek, as I have said, the mode was called the modja for the sake of clearness.^[291]

25. Concerning the cab. The cab, from the same language, is a variable ^[292] measure. Sometimes it is one-fourth of a modius, sometimes one-fifth, and at other times one-sixth. It nevertheless is a measure, but it is called a cab because the modius is divided into parts; for the Hebrew qava ^[293] means "he has butchered" or "he has cut up," and when transferred to the Greek it was called qaba ^[294] for the sake of clearness.

26. Concerning the choinix. But the choinix, also the hyfi, is one measure, though called by two names. But it is variously measured |47 among different ^[295] people. And in the Hebrew language it is used ^[296] as a masculine, but in the Greek as a feminine. But the Cyprians say choiniqta, but among them they indicate by it one-eighth of a modius. And the modius among them, being measured without shaking down but pressed down, consists of 17 xestai, so that the choinix is 2 xestai and a little more.^[297] But it is called the hyfi from the Hebrew (term) which is pronounced ^'ofen,^[298] which is a measure of two handfuls.

27. [Concerning] the handful of meal, like the handful of meal that the widow told Elijah she had in a jar.^[299] But this is simple and known to all, for, from the fact that the one measuring grasps ^[300] with one hand, a handful of one hand is called a handful.

28. [Concerning] the ardeb. This measure was named by the Egyptians, and it consists of 72 xestai. And this also is so composed with great exactness, for seventy-two men were building the tower and Babylon at the time when the one language was confounded into seventy-two.^[301] Hence also they were called meropes ^[302] because of the divided speech. But the metretes also has the same capacity according to the sacred measure. For there are also other metretai that are measured variously in different places. In Cyprus, when filled from the wine press, it is 104 xestai, the four xestai being reckoned as dregs and the 100 reckoned as pure, because of the dipping up ^[303] by means of the xestes of the place. But according to the Alexandrian xestes 88 xestai fill the measure, but according to the sacred measure 82 (such) xestai. Sometimes they reckon the capacity of the metretes as 84, sometimes as 88, and sometimes as 96 xestai; but according to the |48 sacred measure it consists of 72 xestai, and the metretes is for liquids and the ardeb for produce. But that which is called the ardeb is called the artabå in the language of the Egyptians, which is interpreted "well composed" or "well constituted." It is artabå in the Greek ^[304] for the sake of clearness. And the Hebrew is abundantly used to this measure because of the sojourn of the Israelites in Egypt, whence they acquired the use of the measure. As it is written in Isaiah: "He that soweth 6 ardebs shall make three measures" ^[305] ----that is, he who, from the great abundance of seed, because of the scantiness of the crop shall gather but a little. For the "three measures" are a little omer, they are 6 xestai, so that they are one-twelfth of the ardeb, but that which (is composed) of 72; and ^[306] 6 ardebs are found to be 432 xestai. And, again, to this point is concerning the ardeb.

29. And since there occurs in juxtaposition in Isaiah, "Where ten yoke of oxen cultivate"----for he says they cultivate the vineyard with a plow, by the use of oxen----(the land) "will yield one jar," ^[307] he thus shows that a measure of land such as this, which is plowed by yokes of oxen such as these, because of the scantiness of the crop will produce one jar, that is, a small measure. And so much for that.

30. "Three measures of fine flour," those which Abraham commanded Sarah to prepare for the angels,^[308] from which "three measures" he commanded an ash cake ^[309] to be made. Every one of these measures held 1 omer. The omer, however, is one-tenth of the great measure, that is, of the ardeb, which makes 7 1/5 xestai. ^[310] And, again, in the measure of the omer there are three measures, which are 2 2/5 ^[311] xestai each. Now the measure has this form, but the measure is also appropriate for the spiritual contemplation of those who are esteemed worthy to understand. For the manna also was given an |49 omer by measure, which according to the priesthood is a tithe,^[312] but according to the significance of the name----because it is a tenth of the great measure----it signifies jodh,^[313] which is the beginning of the name of Jesus, who in this measure, since the "three measures" are summed up in one, showed ^[314] them the equality of essence in the holy Trinity. And as to our saying that Abraham commanded Sarah, this also is (a matter) for investigation. For the three men were not going to eat such a measure as this; for when the "three measures" are combined as one in 1 omer, these three make a modius of 22 xestai,^[315] that is, the sacred measure. Not at all, therefore, (was it) because they were about to consume all this, but that nothing might be lacking from the name of the Trinity. For in the measure there is a trinity, but in the bread there is one unity and one taste; for there is also in Deity nothing that is changeable. But what he said, "Make an ash cake," ^[316] signified that there was always bread, but it was not revealed to all the world. But it was in heaven, God the Word. In the seed of Abraham, however, it was concealed by the Advent that was to be. Now the preparation of the ash cake is in this manner. When the bread has been kneaded and has afterward fermented, it is kneaded again. They bake this bread not in an oven but on a rock. Collecting smooth stones and piling them upon the ground, by means of much brushwood they heat them until they make of the smooth (stones) glowing embers. Then they remove the ashes from them, cover them with dough, and again spread the ashes over all the dough, spreading it out as one loaf; and hence it is called "hidden," because concealed in the ashes. Moreover, that which was in this symbol was fulfilled. |50 Caleb the son of Jephunneh, after Guz^eva his first wife died,^[317] took to wife ^'Afar^etha, who also was a widow. And he received from Joshua the (son) of Nun as a portion the city of K^evarta,^[318] which is interpreted "doxology," and he built and joined to the first city the second (city of) 'Afar^etha,^[319] which is interpreted "fruitfulness," after the name of his wife, 'Afar^etha. Besides other sons he begat of her a son whose name was Bethlehem,^[320] after he had begotten Lammon,^[321] Arad,^[322] and others. Since he loved the youth, he built a third city and joined it to these two former cities and called it Bethlehem,^[323] which is interpreted "house of bread." And, indeed, the name was in use; ^[324] but it was not revealed until there came from heaven, being bom of Mary in Bethlehem, that is, in the house of bread, he that said: "I am the living bread that came down from heaven." ^[325] For the place had been named of yore; but the bread had not been revealed, for it was "hidden."

31. Three baskets of coarse meal. The Scripture does not use this term, baskets,^[326] as a measure, but rather to specify the reed baskets ^[327] which the people use customarily. But as to the "coarse meal" that is mentioned, which they were accustomed at the time to put in reed baskets, this coarse meal is a kind of wheat cut in two. But fine flour is the heart of the wheat, in fine grains; for from these processes the origin of milling came about.

32. The nevel of wine. The nevel is a measure that is put into two wine skins, (a measure) which consists of 150 xestai,^[328] which makes 3 liquid seahs, for the seah is 50 xestai. Further, this means a "taking |51 up,^[329] that which a man, after filling, would draw up by man power from the pit of the wine press, as much as he was able to lift with his two hands from "the pit of the wine press. But nevel is interpreted "something to be carried," ^[330] which is a load of wine,^[331] which is also called a foreus, as the Cyprians call the great jar which holds 150 xestai, which a young man can carry on his shoulder from one little place to another.^[332]

33. [Concerning the kollathon.] Among the Syrians the kollathon is half of a liquid seah, which is 25 xestai.^[333]

34. [Concerning the shatifta.] The shatifta of ointment, as it is written in the Gospel,^[334] is a vessel of glass in accordance with the name; but there is in it a libra of oil by weight, and in capacity there is half a xestes ^[335] But it is called an alabastron ^[336] because of the great fragility, which is like salt. For the Scripture says: "And it shall be broken in pieces like an alabastron." ^[337] And it is, as I have said, a vessel round in form.

35. [Concerning the kapsakes.] The kapsakes of water has a capacity of 12 xestai, which corresponds to the cab,^[338] the grain measure that is called the q^evuna. ^[339] This, however, is the great kapsakes, |52 the one-fourth division of the seah. Some call it the 'espadhjun,^[340] that is, the libation cup.^[340] But that which was prepared for Elijah ^[341] was also a kapsakes, with 4 xestai in the measure, but called in the feminine q^evurta. And it was equal in capacity to the stamnos, in which stamnos are 4 Italian or Alexandrian xestai. For there were placed in the ark, that is, in the chest, four books: Genesis, Exodus, Leviticus, Numbers. For it was in the thirty-eighth year of the exodus of the Israelites from Egypt that Deuteronomy was commanded to be written and placed by the side of the ark and not joined to these four, so that it might not obscure the measure which had been required in conformity with the number. For there are four rivers out of Eden, four quarters of the world, four seasons of the year, four watches in the night, four successive times for prayers in a day and (corresponding) periods, four xestai in the stamnos ^[342] measure for the manna, four spiritual creatures which were composed of four faces,^[343] which typify the coming of the Messiah. One had the face of a man, because the Messiah was born a man in Bethlehem, as Matthew teaches.^[344] One had the face of a lion, as Mark proclaims him coining up from the Jordan,^[345] a lion king, as also somewhere it is written: ''The Lord has come up as a lion from the Jordan."^[346] One had the face of an ox, as Luke proclaims----not he alone, but also the other Evangelists----him who, at the appointed time of the ninth hour,^[347] like an ox in behalf of the world was offered up on the cross. One had the face of an eagle, as John proclaims the Word who came from heaven and was made flesh ^[348] and flew to heaven like an eagle after the resurrection with the Godhead. And these things also I have related concerning the stamnos, because in the stamnos, which has been handed down as a feminine noun, was placed the manna, which was the heavenly bread but symbolized the Perpetual Virgin Mary, who is indeed gold from the "tried gold" ^[349] by reason of the evidence of her virginity. But it |53 contained the manna which came down from heaven, and because of the little faith of those who saw the manna it received this name. It was called man; but this is translated: "What is this?" For when they saw it upon the face of the earth they said: "What is this?"^[350] For they were going to say to the Messiah: "Who is this that speaks blasphemy?"^[351] So the stamnos contained the manna, in which was a measure by reason of the 4 xestai, and Mary (contained) the Word that was proclaimed through the four Evangelists. For she herself was the holy ark to which it pointed, of which the ark that was fashioned in the wilderness was a type. Moreover, that was of wood, in which was the Word inscribed on two tablets of stone and in the other books, the four books together and the fifth book which was at the side, that is, Deuteronomy. But although he that uttered the divine Word was in it, yet the ark was also made as a type of her. But, being priceless, it was carried; and the Word that was in it spoke through him that read, since it did not speak of its own volition.^[352] But the holy Mary, the living ark, had the living ^[353] Word borne within her. While she had within her another ark which was also alive, there was in the ark that had been placed in her the living Word. And, further, when David the prophet was bringing the ark up to Zion, he danced before it, singing and rejoicing.^[354] And it was not a miracle, but rather a sign by way of prophecy. "For these things happened typically, and they were written as an admonition for us unto whom the ends of the times have come," as the apostolic words teach.^[355] But here was a miracle. For when the living ark----I speak of Mary----entered the house of Elizabeth, the child John danced in the womb of his mother, leaping for joy before the ark on account of him whom she was bearing, the living Word, the Messiah.^[356] But the living Word also was a living ark in his own living body, who, on account of the sacrifice in lieu of our death, submitted to a three days' sleep. When he was awakened by the word of the prophet, he heard the one hundred thirty-first Psalm: "Arise in thy rest, thou and the ark of thy holy covenant."^[357] For they called the Godhead of the only-begotten to arise from the lower parts of the earth with his holy soul, and also at the same time |54 (called) his completely assumed human nature, his body, as they hint and say, "thou and the ark of thy holy covenant," so that they might say his holy body. And these are the things concerning the stamnos, which consisted of the 4 xestai of manna, from which also we know the significance of the ark in which was the law in the four books before Deuteronomy (was written) and the ark and stamnos of Mary which contained in the four Gospels the manna, the heavenly bread, and the ark, in which ark----I mean, in the holy body----the heavenly Word, when he came down, was given to the world. But I mean to those who believed in him, through the four Gospels believed the things that were preached. Up to here is enough concerning the stamnos, we think, O lover of the good.

36. [Concerning the kotyle.] The kotyle is half a xestes, and it is called a kotyle because the xestes is cut in two. For they call those who sell wine or oil by the xestes kotylistai, because they divide up what they sell into small measures.

37. [Concerning the kyathos.] The kyathos is not one measure but various (measures), for it is defined by the mixed drink in the cup, in one place a simple cup which is one-sixth of a xestes, in another a double cup which is one-third of a xestes. But it is a dipper, by the use of which they dip up from a jar by means of the long handle. It has a form like that of a small inkstand, and one lifts it by the handle in order to draw from the depths of the jar that which he is about to take in the cup as a mixed drink. But in translation from the Hebrew language into the Greek, in some books it is called by this name (kyathos); but in a few books it is put down according to the Hebrew term, not being translated. When therefore you find in the preparation for the setting up of the tabernacle both the medekoth and the masmaroth, know that medekoth means kyathoi and masmaroth means |55 strainers. But many times when this word is employed it is used for ethmoi; for ethmoi and strainers, on account of one and the same use, are alike called masmaroth in the Hebrew.

38. [Concerning the tryblion.] The form of the tryblion is that of the scutella,^[358] that is, a dish.^[359] But it has a capacity of half a xestes.

39. [Concerning the xestes.] Although the xestes is particularly well known to everybody, yet we speak of it because its standard is variously fixed ^[360] among many peoples. For there is the Italian, the Alexandrian, the castrensis,^[361] the Pontic, and the Nicomedian. The Pontic is four times that of Alexandria; this is the stamnos already mentioned, when used as a wine measure. But it is otherwise adduced by weight, for in oil there are 8 librae. For an Alexandrian xestes holds ^[362] a weight of 2 librae in oil, and the Italian xestes holds 22 ounces; the castrensis also similarly holds 24 ounces, more or less, and the Nicomedian 20 ounces.

40. [Concerning the aporryma.] The aporryma is employed as a measure among the Thebans only, for it is half a saïtes. And its form is that of a small jar of the type of the saites. The true saites, however, consists of 22 xestai,^[363] so that the aporryma consists of 11 xestai. For there is another saïtes called the Nicaean, a jar of 8 or 10 xestai. And it was called the saïtes from the city of Saïs, where the measure and the form of the saites were invented.

41. [Concerning the shafitha.] (As for) the shafitha, this is a Syriac term which occurs as a measure among the people of Gaza and Ashkelon and the rest of the seacoast called the Shefelah. Hence in Gaza and Ashkelon ^[364] they call the jar which is the shafitha ^[365] the sapation, which is translated "the drawing vessel of the wine press," ^[366] for with the measure they draw out and carry wine. But among the people of |56 Ashkelon it consists of 22 xestai, ^[367] among those of Azotus 18 xestai, and among those of Gaza 14 xestai.

42. Concerning the hin. The hin also is mentioned in the divine Scriptures, as are also many of those already discussed. Therefore the Scripture cautions many times and says "by the great measure," "by that of the sanctuary." ^[368] And the great hin consists of 18 xestai, that is, one-fourth of a metretes. But the sacred hin consists of 9 xestai, one-sixth of which the prophet Ezekiel was ordered to drink daily, to whom the Lord said: "And water thou shalt drink by measure, one-sixth of a hin," ^[369] that is, 1 1/2 xestai.

43.  Concerning the chus. The chus is taken from the Hebrew term that is pronounced kuza. ^[370] The complete (chus) consists of 8 xestai ^[371] but the one called "sacred" consists of 6 xestai. For compared with the metretes the great (chus) is one-ninth; but as compared with the samios, which is employed among the Cyprians, it is one-sixth, for the trichus is half a samios. But the chus, according to the sacred measure, which is the kuzå, is one-twelfth of the metretes, 6 xestai.