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to him, and he will rule, and there will be no one to speak against him; and I will give to him the key of the house of David on his shoulder, and he will open, and no one will close, <καὶ κλείσει,> and there will be no one to open. In this also our own things are prefigured. “Whatever you bind,” for it says, “on the earth, will be bound in the heavens; and whatever you loose on the earth, will be loosed in the heavens.” 23And I will set him as a ruler in a faithful place, and he will be for a throne of glory to the house of his father. In the same way, it gives him both priestly and ruling authority. For this reason it also mentioned David; for David was not a priest but a king, but nevertheless he also arranged the priesthood. 24And every glorious one in the house of his father will trust in him, from the small to the great, every small vessel, from a vessel of the aganoth, <καὶ ἔσονται ἐπικρε μάμενοι αὐτῷ 25τῇ ἡμέρᾳ ἐκείνῃ. Τὸ ἀγανὼθ> both Symmachus and Aquila interpreted as “of bowls”. Through the aforementioned things, however, it showed the affection for him of both the rulers and the ruled, both the wealthy and the poor. For it tropically called vessels both the great and the small. For of the vessels some were holy and others holier, and some were placed in the courtyard and others in the temple. Thus says the Lord Sabaoth: A man established in a faithful place will be moved and will be taken away and will fall, and the glory upon him will be utterly destroyed, because the Lord has spoken. He took up the account concerning Somnas and showed him receiving no benefit from the priesthood, but reaping punishment from his indolence. But the history and the prophecy connected with it are set before us for our benefit. For it is possible, if we wish to hate wickedness on the one hand and to emulate virtue on the other, to reap the same good repute and praise. For the judge is just, rendering to each according to his works, to whom be glory for ever and ever. Amen. 7 VOLUME 7 231The oracle of Tyre. And the Assyrians, having besieged Tyre, utterly destroyed it. And so the prophet, foreseeing this with spiritual eyes, foretells it. Wail, ships of Carthage, because they have been destroyed and no longer come from the land of the Kittim. Some of the manuscripts: "because it was destroyed," that is, Tyre. Carthage is the metropolis of Libya, which is now called Africa; however, in the Hebrew it is called "Tharsis." And Kittim or "Chetiim"—for so the name is found in the Hebrew and in the Other Interpreters—is what Cyprus is called; for it also has a city called Kition to this day. He urges these, therefore, some as islanders and others as coastal dwellers, to mourn since Tyre had been overthrown, in which they had the sources of their trade. They were led captive, that is, the Tyrians. To what 2have the inhabitants of this island become like? The position of Tyre resembles an island; for it is an isthmus lying in the sea, having one entrance. Merchants of Phoenicia. Thus it calls the merchants. as bringing one thing and receiving another in return. <Οἱ διαπερῶντες τὴν θάλασσαν 3ἐν ὕδατι πολλῷ σπέρμα μεταβόλων.> Instead of: and their ancestors had this way of life. As when a harvest is brought in, the merchants of the nations. He says the ships of the merchants coming into the harbors resemble those who, from the fields at the time of the harvest, carry the sheaves to the threshing floors. 4Be ashamed, O Sidon, said the sea. Sidon was formerly also subject to Tyre. The word therefore introduces her as saying to Tyre—for this it called sea—: Be ashamed, instead of: Cease from your boldness, know yourself. For not ............ did the sea say to Sidon: Be ashamed, but Sidon to the so-called sea, that is to the outer sea, to which he compares Tyre because of the multitude of its inhabitants. And what follows makes this clear: The strength of the sea said: I have not travailed, nor given birth, nor nourished young men, nor raised up virgins. The prophetic word applies speeches to the cities, making Sidon say: Be ashamed, and Tyre confessing that the multitude which is like the waves of the sea is not her own

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αὐτῷ, καὶ ἄρξει, καὶ οὐκ ἔσται ὁ ἀντιλέγων· καὶ δώσω αὐτῷ τὴν κλεῖδα οἴκου ∆αυὶδ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ ἀνοίξει, καὶ οὐδεὶς κλείσει, <καὶ κλείσει,> καὶ οὐκ ἔσται ὁ ἀνοίγων. Ἐν τούτῳ καὶ τὰ ἡμέτερα προτυποῦται. «Ὃ ἂν δήσητε» γάρ φησιν «ἐπὶ τῆς γῆς, ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς· καὶ ὃ ἐὰν λύσητε ἐπὶ τῆς γῆς, ἔσται λελυμένον ἐν τοῖς οὐρανοῖς.» 23Καὶ στήσω αὐτὸν ἄρχοντα ἐν τόπῳ πιστῷ, καὶ ἔσται εἰς θρόνον δόξης τῷ οἴκῳ τοῦ πατρὸς αὐτοῦ. Κατὰ ταὐτὸν καὶ ἱερατικὴν αὐτῷ δίδωσι καὶ ἀρχοντικὴν ἐξουσίαν. ∆ιὸ καὶ τοῦ ∆αυὶδ ἐμνημόνευσεν· ὁ γὰρ ∆αυὶδ οὐχ ἱερεὺς ἀλλὰ βασιλεύς, ἀλλ' ὅμως καὶ τὴν ἱερωσύνην διέταξεν. 24Καὶ ἔσται πεποιθὼς ἐπ' αὐτῷ πᾶς ἔνδοξος ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτοῦ ἀπὸ μικροῦ ἕως μεγάλου, πᾶν τὸ σκεῦος τὸ μικρὸν, ἀπὸ σκεύους τῶν ἀγανώθ, <καὶ ἔσονται ἐπικρε μάμενοι αὐτῷ 25τῇ ἡμέρᾳ ἐκείνῃ. Τὸ ἀγανὼθ> «κρατήρων» ἡρμήνευσαν ὅ τε Σύμμαχος καὶ ὁ Ἀκύλας. ∆ιὰ μέντοι τῶν προειρημένων τὸ περὶ αὐτὸν ἐδήλωσε φίλτρον καὶ τῶν ἀρχόντων καὶ τῶν ἀρχομένων καὶ τῶν πλουτούντων καὶ τῶν πενομένων. Τροπικῶς γὰρ σκεύη ἐκάλεσε τούς τε μεγάλους καὶ τοὺς μικρούς. Καὶ γὰρ τῶν σκευῶν τὰ μὲν ἦν ἅγια τὰ δὲ ἁγιώτερα, καὶ τὰ μὲν ἐν τῇ αὐλῇ ἔκειτο τὰ δὲ ἐν τῷ ναῷ. Τάδε λέγει κύριος Σαβαώθ· Κινηθήσεται ἄνθρωπος ἐστηριγμένος ἐν τόπῳ πιστῷ καὶ ἀφαιρεθήσεται καὶ πεσεῖται, καὶ ἐξολοθρευθήσεται ἡ δόξα ἡ ἐπ' αὐτόν, ὅτι κύριος ἐλάλησεν. Τὸν περὶ τοῦ Σομνᾶ ἀνέλαβε λόγον καὶ ἔδειξεν αὐτὸν ὠφέλειαν μὲν οὐδεμίαν ἐκ τῆς ἱερωσύνης δεξάμενον, τιμω ρίαν δὲ ἐκ τῆς ῥᾳθυμίας δρεψάμενον. Πρόκειται δὲ ἡμῖν εἰς ὠφέλειαν ἡ ἱστορία καὶ ἡ ταύτῃ συνηρμοσμένη προφητεία. ∆υνατὸν γάρ, ἂν ἐθελήσωμεν τοῦ μὲν μισῆσαι τὴν πονηρίαν τοῦ δὲ ζηλῶσαι τὴν ἀρετήν, καὶ τὴν αὐτὴν εὔκλειαν καὶ εὐφημίαν καρπώσασθαι. ∆ίκαιος γὰρ ὁ κριτὴς ἀποδιδοὺς ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, ᾧ πρέπει ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. 7 ΤΟΜΟΣ Ζʹ 231Τὸ ῥῆμα Τύρου. Καὶ τὴν Τύρον οἱ Ἀσσύριοι πολιορκήσαντες ἐξεπόρθησαν. Καὶ τοῦτο τοίνυν τοῖς πνευμα τικοῖς ὀφθαλμοῖς προϊδὼν ὁ προφήτης προλέγει. Ὀλολύξατε πλοῖα Καρχηδόνος, ὅτι ἀπώλοντο καὶ οὐκέτι ἔρχονται ἐκ γῆς Κιτιαίων. Ἔνια τῶν ἀντιγράφων· «ὅτι ἀπώλετο», τουτέστιν ἡ Τύρος. Καρχηδὼν μέν ἐστιν ἡ τῆς Λιβύης τῆς νῦν Ἀφρικῆς καλουμένης μητρόπολις· παρὰ μέντοι τῷ Ἑβραίῳ «Θαρσὶς» κέκληται. Κιτι εῖς δὲ ἢ «Χετιίμ»-οὕτω γὰρ καὶ παρὰ τῷ Ἑβραίῳ καὶ παρὰ τοῖς Λοιποῖς Ἑρμηνευταῖς κεῖται τὸ ὄνομα- ἡ Κύ προς καλεῖται· αὕτη γὰρ καὶ πόλισμα ἔχει Κίτιον καλούμενον μέχρι τοῦ νῦν. Τούτοις τοίνυν τοῖς μὲν ὡς νη σιώταις τοῖς δὲ ὡς παραλίμοις παρακελεύεται θρηνεῖν ὡς ἀναστάτου γενομένης τῆς Τύρου, ἐν ᾗ τῆς ἐμ πορίας εἶχον τὰς ἀφορμάς. Ἤχθησαν αἰχμάλωτοι, τουτέστιν οἱ Τύριοι. Τίνι 2ὅμοιοι γεγόνασιν οἱ ἐνοικοῦντες ἐν τῇ νήσῳ ταύτῃ; Νήσῳ ἔοικεν ἡ τῆς Τύρου θέσις· ἰσθμὸς γάρ ἐστιν ἐν τῇ θαλάσσῃ κείμενος μίαν εἴσοδον ἔχων. Μεταβόλοι φοινίκης. Τοὺς ἐ μπ όρους οὕτω. καλεῖ ὡς τόδε μὲν κομίζοντας τόδε δὲ ἀντι λαμβάνοντας. <Οἱ διαπερῶντες τὴν θάλασσαν 3ἐν ὕδατι πολλῷ σπέρμα μεταβόλων.> Ἀντὶ τοῦ· καὶ οἱ πρόγονοι αὐτῶν τοῦτον εἶχον τὸν βίον. Ὡς ἀμητοῦ εἰσφερομένου οἱ μεταβόλοι τῶν ἐθνῶν. Ἔοικέ φησι τῶν ἐμπόρων τὰ πλοῖα εἰς τοὺς λιμένας καταίροντα τοῖς ἀπὸ τῶν ἀγρ ῶν ἐν τῷ καιρῷ τοῦ θερισμοῦ εἰς τὰς ἅλως τὰ δράγματα μεταφέρουσιν. 4Αἰσχύνθητι, Σιδὼν εἶπεν, ἡ θάλασσα. Ἡ Σιδὼν ὑπέκειτο καὶ πάλαι τῇ Τύρῳ. Εἰσάγει τοίνυν αὐτὴν ὁ λόγος τῇ Τύρῳ λ έγουσ αν- ταύτην γὰρ ἐκάλεσε θάλασσαν-· Αἰσχύνθητι, ἀντὶ τοῦ· Παῦσαι τοῦ θράσους, γνῶθι σαυτήν. Οὐ γὰρ ............ ἡ θάλασσα τῇ Σιδῶνι εἶπεν· Αἰσχύν θητι, ἀλλ' ἡ Σιδὼν τῇ καλουμένῃ θαλάσσῃ, τουτέστι τῇ ἔξω θαλάσσῃ, ᾗ τὴν Τύρον ἀπεικάζει διὰ τὸ πλῆθος τῶν οἰκητόρων. Καὶ τοῦτο δηλοῖ τὰ ἑξῆς· Ἡ ἰσχὺς τῆς θαλάσσης εἶπεν· Οὐκ ὤδινα οὐδὲ ἔτεκον οὐδὲ ἐξέθρεψα νεανίσκους οὐδὲ ὕψωσα παρθένους. Λόγους ταῖς πόλεσιν ὁ προφητικὸς περιτίθησι λόγος καὶ τὴν μὲν Σιδῶνα λέγουσαν· Αἰσχύνθητι, τὴν δὲ Τύρον ὁμολογοῦσαν ὅτι τὸ πλῆθος τὸ τοῖς θαλαττίοις κύμασιν ἐοικὸς οὐχ ἡ αὐτῆς