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of the sea?" In quiet, he says, and in peace you have spent all this time; with no one daring to raise a clamor against you. 33. What sort of reward have you found from the sea? This is sufficient to teach all men not to be proud in their apparent prosperity, on account of the change that follows; for this he also says to Tyre: What have you gained in so much time from your great commerce? and yet, he says: And from your mixed multitude and your intercourse you have enriched all the kings of the earth. (34-30.) But now you were broken in the sea in the depth of the water; your mixed multitude and all your assembly have fallen in your midst, and all your rowers. Those who inhabit the islands will be dismayed at you, and their kings will be utterly astonished, and their faces will weep. Merchants from the nations will hiss at you; you have become a destruction, and you will be no more forever. Consider, he says, how the labor of commerce, the arrival of all the nations, has profited you nothing. For like a sunken ship you were overwhelmed by the unseasonableness of evils, receiving as it were waves the torrents of the battle lines. For this reason all the islanders and coastal peoples with their own kings 81.1088 mourn you, seeing the once most illustrious city suddenly become unseen and vanished; and wondering at your change into utter desolation, they will signify the astonishment of their mind with hissing. But the phrase, "you will be no more forever," we shall understand according to the interpretation already given by us. And if we must add another to what has been said, we shall not hesitate. We have heard the God of all saying through Jeremiah the prophet: "At one time I shall speak concerning a nation and concerning a kingdom, to pluck them up, and to pull them down, and to destroy them; and if that nation turns from its evils, I will repent of the evils which I purposed to do to them; and at another time I shall speak concerning a nation and concerning a kingdom, to build it up and to plant it; and if they do evil in my sight, so as not to hear my voice, I will repent of the good things which I spoke of doing for them." Therefore the Master both makes declarations and revokes the declarations, and the truth does not lie. For He makes declarations against those who do not use repentance; but for those who have received the medicines of repentance the sentence of punishment is suspended. This also happened in the case of the Ninevites; for He had condemned them to utter destruction, saying, "Yet three days, and Nineveh shall be overthrown." But He accepted them when they repented, and He revoked the decision. And here, therefore, the change of their descendants has revoked the sentence of perpetual punishment. CHAPTER 28. 1, 2. And the word of the Lord came to me, saying: And you, son of man, say to the ruler of Tyre: Thus says Adonai the Lord: Because your heart was lifted up, and you said: I am God, I have inhabited the dwelling of God in the heart of the sea; yet you are a man and not God, and have given your heart as the heart of God. All the forms of sin are abominable, but the most abominable of all is pride; "for everything that is lofty," he says, "is an abomination before the Lord;" and, "The Lord resists the proud;" and the divine Apostle: "Not a recent convert," he says, "lest being puffed up he fall into the condemnation of the devil." This disease the ruler of Tyre also had, both the visible and the invisible one. For we the pious are ruled primarily and truly by the God of all; but we are also ruled by men who are adorned with piety. And so Tyre, now in a similar way to us, has both God as king, and the men appointed by Him to rule. But long ago, being sick with ignorance of God and enslaved to impiety, it had as ruler and king the devil, the inventor and teacher of wickedness and impiety; and it also had a visible ruler, who was badly influenced by this one, and enslaved to 81.1089 impiety. The word, therefore, is to both, but not everything is fitting for this one or for that one; some things for both, and certain things for one or the other; but the things just now read are for each. For the devil both drove him to that madness, and having raved against God

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θαλάσσης;" Ἐν ἡσυχίᾳ, φησὶ, καὶ εἰρήνῃ πάντα τοῦτον διετέλεσας τὸν χρόνον· οὐδενός σοι θόρυβον ἐπεγεῖραι τολμήσαντος. λγʹ. Πόσον τινὰ εὗρες μισθόν σου ἀπὸ τῆς θαλάσσης; Ἱκανὸν τοῦτο διδάξαι πάντας ἀνθρώ πους, μὴ μεγαλοφρονεῖν ἐπὶ τῇ δοκούσῃ εὐημερίᾳ, διὰ τὴν ἀκολουθοῦσαν μεταβολήν· τοῦτο γὰρ καὶ τῇ Τύρῳ φησί· Τί κεκέρδηκας ἐν τοσούτῳ χρόνῳ ἀπὸ τῆς πολλῆς ἐμπορίας σου; καὶ μήν φησι· Καὶ ἀπὸ τοῦ συμμίκτου σου καὶ τῆς ἐπιμιξίας ἐπλούτισας πάντας βασιλεῖς τῆς γῆς. (λδ- λʹ.) Νῦν δὲ συνετρίβης ἐν θαλάσσῃ ἐν βάθει ὕδατος· ὁ σύμμικτός σου καὶ πᾶσα ἡ συναγωγή σου ἐν μέσῳ σου ἔπεσον, καὶ πάντες οἱ κωπηλάται σου. Κατοικοῦντες τὰς νήσους στυγνάσουσιν ἐπὶ σὲ, καὶ βασιλεῖς αὐτῶν ἐκστάσει ἐκστή σονται, καὶ δακρύσει τὸ πρόσωπον αὐτῶν. Ἔμποροι ἀπὸ ἐθνῶν συριοῦσιν ἐπὶ σοὶ, ἀπώλεια ἐγένου, καὶ οὐκέτι ἔσῃ εἰς τὸν αἰῶνα. Σκόπησον, φησὶν, ὡς οὐδὲν ὤνησέ σε ὁ περὶ τὴν ἐμπορίαν πόνος, ἡ τῶν ἐθνῶν ἁπάντων ἄφιξις. ∆ίκην γὰρ σκάφους ὑποβρύχιος γενομένη συνεκαλύφθης τῇ τῶν κακῶν ἀωρίᾳ, οἷόν τινα κύματα δεξαμένη τὰς τῶν πολεμικῶν ταγμάτων νιφάδας. Οὗ χάριν πάντες νησιῶνται καὶ παράλιοι σὺν τοῖς οἰκείοις σε 81.1088 θρηνοῦσι βασιλεῦσιν, ὁρῶντες τὴν πάλαι περιφα νεστάτην πόλιν ἀθρόον ἀφανῆ καὶ φροῦδον γεγενη μένην· θαυμάζοντες δὲ τὴν εἰς ἐρημίαν ἐσχάτην μεταβολήν σου, τῷ συριγμῷ τὴν τῆς διανοίας ἔκπλη ξιν σημανοῦσι. Τὸ δὲ, "οὐκέτι ἔση εἰς τὸν αἰῶνα," κατὰ τὴν ἤδη γενομένην ὑφ' ἡμῶν ἑρμηνείαν νοήσο μεν. Εἰ δὲ καὶ ἑτέραν δεῖ προσθεῖναι τοῖς εἰρημέ νοις, οὐκ ἀποκνήσομεν. Ἠκούσαμεν τοῦ Θεοῦ τῶν ὅλων διὰ Ἱερεμίου τοῦ προφήτου λέγοντος· "Πέρας λαλήσω ἐπὶ ἔθνος καὶ ἐπὶ βασιλείαν, τοῦ ἐξᾶραι αὐ τοὺς, καὶ καθελεῖν, καὶ ἀπολλύειν· κἂν ἐπιστραφῇ τὸ ἔθνος ἐκεῖνο ἀπὸ τῶν κακῶν αὑτῶν, μετανοήσω περὶ τῶν κακῶν, ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς· καὶ πέρας λαλήσω ἐπὶ ἔθνος καὶ ἐπὶ βασιλείαν, τοῦ ἀνοικοδομεῖσθαι καὶ τοῦ καταφυτεύεσθαι· κἂν ποιή σωσι τὰ πονηρὰ ἐναντίον μου, τοῦ μὴ ἀκούειν τῆς φωνῆς μου, μετανοήσω περὶ τῶν ἀγαθῶν, ὧν ἐλά λησα τοῦ ποιῆσαι αὐτοῖς." Οὐκοῦν καὶ ἀποφαίνεται ὁ ∆εσπότης, καὶ λύει τὰς ἀποφάσεις, καὶ ἡ ἀλήθεια οὐ ψεύδεται. Ἀποφαίνεται γὰρ κατὰ τῶν μετανοίᾳ μὴ χρωμένων· ἐπὶ δὲ τῶν τὰ τῆς μετανοίας φάρ μακα δεξαμένων ἡ τῆς τιμωρίας ψῆφος ἀργεῖ. Τοῦτο καὶ ἐπὶ τῶν Νινευϊτῶν ἐγένετο· κατεψηφίσατο γὰρ αὐτῶν πανωλεθρίαν, εἰρηκώς· "Ἔτι τρεῖς ἡμέραι, καὶ Νινευῒ καταστραφήσεται." Ἀλλὰ μετανοήσαν τας ἐδέξατο, καὶ τὴν ἀπόφασιν ἔλυσεν. Καὶ ἐνταῦθα τοίνυν τῆς διηνεκοῦς τιμωρίας ἔλυσε τὴν ψῆφον ἡ τῶν ἀπογόνων μεταβολή. ΚΕΦΑΛ. ΚΗʹ. αʹ, βʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέ γων· Καὶ σὺ, υἱὲ ἀνθρώπου, εἰπὲ τῷ ἄρχοντι Τύρου· Τάδε λέγει Ἀδωναῒ Κύριος· Ἀνθ' ὧνὑψώθη ἡ καρδία σου, καὶ εἶπας· Θεός εἰμι ἐγὼ, κατοικίαν Θεοῦ κατῴκησα ἐν καρδίᾳ θαλάσ σης· σὺ δὲ εἰ ἄνθρωπος καὶ οὐ Θεὸς, καὶ ἔδωκας τὴν καρδίαν σου ὡς καρδίαν Θεοῦ. Βδελυρὰ μὲν ἅπαντα τὰ τῆς ἁμαρτίας εἴδη, βδελυρωτάτη δὲ πάν των ἡ ὑπερηφανία· "Πᾶν γὰρ ὑψηλὸν, φησὶ, βδέ λυγμα ἔναντι Κυρίου·" καί· "Ὑπερηφάνοις Κύ ριος ἀντιτάσσεται·" καὶ ὁ θεῖος Ἀπόστολος· "Μὴ νεόφυτον, φησὶν, ἵνα μὴ τυφωθεὶς εἰς κρῖμα ἐμπέσῃ τοῦ διαβόλου." Ταύτην ἔσχε τὴν νόσον καὶ ὁ τῆς Τύρου ἄρχων, ὅ τε ὁρώμενος, ὅ τε ἀόρατος. Καὶ γὰρ ἡμεῖς οἱ εὐσεβεῖς βασιλευόμεθα μὲν κυρίως καὶ ἀληθῶς ὑπὸ τοῦ τῶν ὅλων Θεοῦ· βασιλευόμεθα δὲ καὶ ὑπὸ ἀνθρώπων εὐσεβείᾳ κεκοσμημένων. Καὶ ἡ Τύρος τοίνυν, νῦν μὲν παραπλησίως ἡμῖν, καὶ τὸν Θεὸν ἔχει βασιλέα, καὶ τοὺς ὑπ' αὐτοῦ βασιλεύειν ταχθέντας ἀνθρώπους. Πάλαι δὲ, ἄγνοιαν νοσοῦσα Θεοῦ, καὶ τῇ ἀσεβείᾳ δουλεύουσα, ἄρχοντα εἶχε καὶ βασιλέα τὸν τῆς κακίας καὶ ἀσεβείας εὑρετὴν ὁμοῦ καὶ διδάσκαλον διάβολον· εἶχε δὲ καὶ ὁρώμενον ἄρ χοντα, τὸν ὑπὸ τούτου κακῶς ἐνεργούμενον, καὶ τῇ 81.1089 δυσσεβείᾳ δεδουλωμένον. Πρὸς ἀμφοτέρους τοίνυν ὁ λόγος, ἀλλ' οὔτε τούτῳ, οὔτ' ἐκείνῳ πάντα ἁρμότ τει· ἔνια δὲ ἑκατέροις, τινὰ δὲ θατέρῳ· τὰ δὲ νῦν ἀναγνωσθέντα ἑκατέρῳ. Ὅ τε γὰρ διάβολος εἰς ἐκεί νην τὴν μανίαν ἐξώκειλε, καὶ λυττήσας Θεὸν