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he called himself, and persuaded men to offer him this reverence; and the visible ruler of the Tyrians, suffering from this pride, and looking to his great prosperity, supposed himself to be God. Therefore God says to him: "But you are a man, and not God." And in comparison; 3. Are you wiser than Daniel? Have not wise men instructed you with their knowledge? So far, he says, am I from comparing your state with the divine nature, that I will show it to be inferior even to that of intelligent men. For Daniel had both divine wisdom and acquired Chaldean knowledge; but you have been deprived of divine grace, and have not acquired knowledge from wise men. Then the refutation from the facts; 4, 5. Did you not by your knowledge, or by your wisdom, make for yourself power, and acquire silver and gold in your treasuries? Or by your great knowledge and your commerce, did you increase your power, and was your heart lifted up by your power? From these things themselves, he says, learn from the facts that not from your wisdom, but from my provision, you had this commerce, and the abundance of goods. For if I wished, I would immediately strip you of all these things, and I will set experience as your teacher of facts. For if from your wisdom you had this possession, using the same wisdom do not be stripped of what you possess; but being stripped, and becoming desolate of all these things, cast away your foolish reasonings, and know that I both gave you these things, and took them back again. For since having received you did not know me, you will learn me when you are stripped bare. 2-10. Therefore thus says the Lord Adonai: Because you have set your heart as the heart of God; For this, behold I bring upon you foreign plagues from the nations, and they will draw their swords against you, and against the beauty of your knowledge, and they will cast your beauty into destruction. And they will bring you down, and you will die the death of the wounded in the heart of the sea. Will you really say: I am God, before those who slay you? But you are a man, and not God, in the hand of those who wound you. You will die the deaths of the uncircumcised in the hands of foreigners, for I have spoken, says the Lord Adonai. When, he says, the enemies sent by me against you strip you of your royal authority, and through 81.1092 slaughter deliver you to death, will you, being arrogant and boastful, again name yourself God, as if frightening them with the divine appellation? But this cannot happen; for the change of circumstances will also work a change of mind, and you will learn that you are a man and not God, being wounded, and slain, and slaughtered similarly to your uncircumcised subjects. For my decision is strong and irrevocable; for this it signified: "For I have spoken, says the Lord Adonai." These things also fit the wicked demon who worked evil in the visible ruler of the Tyrians; therefore he also threatens him with destruction from foreigners, and plagues, and nations. Such were they of old who through the evangelical preaching received the change to the knowledge of God. Therefore the divine Apostle also says, "For we ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another." And God himself also through the great Moses: "They, he says, have moved me to jealousy with that which is not God; they have provoked me to anger with their idols: and I will move them to jealousy with those which are not a nation; I will provoke them to anger with a foolish nation." Through these, therefore, who were of old foolish, and senseless, and deceived, and hateful, and plagues, and foreigners, and gentiles, the prophetic word foretells the overthrow of the devil. And one can also find the name of foreigners applied to the pious who have believed; "For you," he says, "who once were far off, have been brought near." These he says with their own swords destroy and make disappear the beauty of the devil's knowledge, that is, they will destroy your devices, and will put an end to those against men

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ἑαυ τὸν προσηγόρευσε, καὶ τοῦτο προσφέρειν αὐτῷ τὸ σέβας τοὺς ἀνθρώπους ἀνέπεισε· καὶ ὁ ὁρώμενος τῶν Τυρίων ἄρχων, τοῦτον νοσήσας τὸν τῦφον, καὶ εἰς τὴν πολλὴν ἀφορῶν εὐημερίαν, ὑπέλαβεν εἶναι Θεός. ∆ιὸ πρὸς αὐτὸν ὁ Θεός φησι· "Σὺ δὲ εἶ ἄνθρω πος, καὶ οὐ Θεός." Καὶ κατὰ σύγκρισιν· γʹ. Μὴ σοφώτερος εἶ σὺ τοῦ ∆ανιήλ; σοφοὶ οὐκ ἐπαίδευσάν σε τῇ ἐπιστήμῃ αὑτῶν. Τοσ οῦτον, φησὶν, ἀποδέω τοῦ θείᾳ φύσει παρεξετάσαι τὰ σὰ, ὅτι καὶ συνετῶν ἀνθρώπων ἀποδέοντα δείξω. Ὁ μὲν γὰρ ∆ανιὴλ καὶ τὴν θείαν εἶχε σοφίαν, καὶ τὴν Χαλδαίαν προσέλαβεν ἐπιστήμην· σὺ δὲ καὶ τῆς θείας ἐστέρησαι χάριτος, καὶ παρὰ σοφῶν ἀν θρώπων οὐ προσέλαβες ἐπιστήμην. Εἶτα ἀπὸ τῶν πραγμάτων ὁ ἔλεγχος· δʹ, εʹ. Μὴ ἐν τῇ ἐπιστήμῃ σου, ἢ ἐν τῇ φρονή σει σου, ἐποίησας σεαυτῷ δύναμιν, καὶ περι εποιήσω ἀργύριον καὶ χρυσίον ἐν τοῖς θησαυ ροῖς σου; Ἣ ἐν τῇ πολλῇ σου ἐπιστήμῃ καὶ τῇ ἐμπορίᾳ σου, ἐπλήθυνας δύναμίν σου, καὶ ὑψώθη ἡ καρδία σου ἐν τῇ δυνάμει σου; ∆ι' αὐ τῶν, φησὶ, μάθε τῶν πραγμάτων, ὡς οὐκ ἐκ τῆς σῆς σοφίας, ἀλλ' ἐκ τῆς ἐμῆς χορηγίας, ταύτην ἔσχες τὴν ἐμπορίαν, καὶ τῶν ἀγαθῶν τὴν ἀφθονίαν. Βουλη θεὶς γὰρ ἐγὼ, παραυτίκα σε τούτων ἁπάντων γυ μνώσω, καὶ διδάσκαλόν σοι τῶν πραγμάτων ἐπι στήσω τὴν πεῖραν. Εἰ γὰρ ἐκ τῆς σῆς σοφίας ταύτην ἔσχες τὴν κτῆσιν, τῇ αὐτῇ σοφίᾳ χρησάμενος μὴ ἐγυμνώθης ὧν ἐκτήσω· γυμνούμενος δὲ, καὶ ἔρη μος τούτων ἁπάντων γιγνόμενος, τοὺς μὲν ἀνοήτους ἀπόῤῥιψον λογισμοὺς, καὶ γνῶθι ὡς ἐγώ σοι καὶ δέδωκα ταῦτα, καὶ πάλιν ἔλαβον. Ἐπειδὴ γὰρ λαβὼν οὐκ ἔγνως με, μαθήσῃ με γυμνωθείς. ʹ-ιʹ. ∆ιὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Ἐπειδὴ ἔδωκας τὴν καρδίαν σου ὡς καρδίαν Θεοῦ· Ἀντὶ τούτου ἰδοὺ ἐπάγω ἐπὶ σὲ ἀλλοτρίους λοιμοὺς ἀπὸ ἐθνῶν, καὶ ἐκκενώσουσι τὰς μαχαίρας αὑτῶν ἐπὶ σὲ, καὶ ἐπὶ τὸ κάλλος τῆς ἐπιστήμης σου, καὶ στρώσουσι τὸ κάλλος σου εἰς ἀπώλειαν. Καὶ καταβιβάσουσί σε, καὶ ἀπο θανῇ θανάτῳ τραυματιῶν ἐν καρδίᾳ θαλάσσης. Μὴ λέγων ἐρεῖς· Θεός εἰμι, ἐνώπιον τῶν ἀναι ρούντων σε; Σὺ δὲ εἶ ἄνθρωπος, καὶ οὐ Θεὸς, ἐν χειρὶ τῶν τιτρωσκόντων σε. Θανάτοις ἀπε ριτμήτων ἀποθανῇ ἐν χερσὶ τῶν ἀλλοτρίων, ὅτι ἐγὼ λελάληκα, λέγει Ἀδωναῒ Κύριος. Ὅταν, φησὶ, τῆς βασιλικῆς σε γυμνώσωσιν ἐξουσίας οἱ παρ' ἐμοῦ κατὰ σοῦ πεμπόμενοι δυσμενεῖς, καὶ διὰ 81.1092 σφαγῆς σε παραπέμψωσι τῷ θανάτῳ, μὴ βρενθυό μενος καὶ ἀλαζονευόμενος πάλιν Θεὸν σεαυτὸν ὀνο μάσεις, ὥσπερ αὐτοὺς δεδιττόμενος τῇ θείᾳ προσ ηγορίᾳ; Ἀλλὰ τοῦτο οὐχ οἷον γίνεσθαι· ἡ γὰρ τῶν πραγμάτων μεταβολὴ καὶ τοῦ φρονήματος ἐργάσεται τὴν μεταβολὴν, καὶ μαθήσῃ ὅτι ἄνθρωπος εἶ καὶ οὐ Θεὸς, τιτρωσκόμενος, καὶ ἀναιρούμενος, καὶ παρα πλησίως τοῖς ἀπεριτμήτοις σου ὑπηκόοις σφαττόμε νος. Ἰσχυρὰ γάρ μου καὶ ἀναντίῤῥητος ἡ ἀπόφασις· τοῦτο γὰρ ἐσήμανεν· "Ὅτι ἐγὼ ἐλάλησα, λέγει Ἀδωναῒ Κύριος." Ταῦτα ἁρμόττει καὶ τῷ ἀλάστορι δαίμονι τῷ τὴν πονηρίαν ἐνεργήσαντι ἐν τῷ ὁρωμέ νῳ Τυρίων ἄρχοντι· διὸ καὶ ἀπειλεῖ αὐτῷ ὄλεθρον ἀπὸ ἀλλοτρίων, καὶ λοιμῶν, καὶ ἐθνῶν. Τοιοῦτοι δὲ πάλαι ἦσαν οἱ διὰ τοῦ εὐαγγελικοῦ κηρύγματος τὴν εἰς θεογνωσίαν μεταβολὴν δεξάμενοι. ∆ιὸ καὶ ὁ θεῖος Ἀπόστολος λέγει "Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυ μίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοὶ, μισοῦντες ἀλλήλους." Καὶ αὐ τὸς δὲ ὁ Θεὸς διὰ τοῦ μεγάλου Μωσέως· "Αὐτοὶ, φησὶ, παρεζήλωσάν με ἐπ' οὐ Θεῷ, παρώργισάν με ἐν τοῖς εἰδώλοις αὑτῶν· κἀγὼ παραζηλώσω αὐτοὺς ἐπ' οὐκ ἔθνει, ἐπὶ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς." ∆ιὰ τούτων τοίνυν τῶν πάλαι ἀσυνέτων, καὶ ἀνοή των, καὶ πλανωμένων, καὶ στυγητῶν, καὶ λοιμῶν, καὶ ἀλλοτρίων, καὶ ἐθνικῶν, τὴν τοῦ διαβόλου κατά λυσιν ὁ προφητικὸς προαγορεύει λόγος. Ἔστι δὲ καὶ εὑρεῖν καὶ τὸ τῶν ἀλλοτρίων ὄνομα κείμενον ἐπὶ τῶν πεπιστευκότων εὐσεβῶν· "Ὑμεῖς γὰρ, φησὶν, οἵ ποτε ὄντες μακρὰν, ἐγγὺς ἐγενήθητε." Τούτους λέγει ταῖς ἑαυτῶν μαχαίραις τῆς τοῦ διαβόλου ἐπι στήμης τὸ κάλλος ἀφανίζειν καὶ φροῦδον ποιεῖν, ἀντὶ τοῦ, τὰς σὰς καταλύσουσι μηχανὰς, καὶ τὰς κατὰ τῶν ἀνθρώπων παύσουσιν