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to set a limit for the future desolation that will befall Tyre or even the reign of one long-lived king. And in these seventy years, all men who formerly knew you well will sing an ode and a song about your desolation, as over a woman who has fallen from her own honor. And you yourself go about during the time of your desolation, wandering and moving from place to place and prostituting yourself to the other nations, since you have been forgotten by God. But if you are able, take your lyre and use your own instrument no longer like a harlot, but skillfully, play the lyre much and sing much through prayers and supplications to God. for thus you will one day be remembered by God, if with the members of your body and your very senses, well-tuned like a lyre, you should use them skillfully, living temperately and singing in a way that is pleasing to God; for thus you will be remembered, when God deems you worthy of his remembrance. So, as soon as the aforementioned time is completed, you will obtain visitation from him and again you will be restored to your former state, so that a marketplace will again be established in you, and those from everywhere will hasten to flock to you and bring their wares to you. Having gone through these things and what follows of the same thought concerning the desolation that befell Tyre, and concerning its renewal, which continues to exist even now, the discourse adds: and her merchandise and her hire will be holy to the Lord. But examining the precision of the reading, I turned to the interpretation of Aquila, which says: and her trade and her wage will be consecrated to the Lord. For thus precisely the Hebrew language, without the articles, contains "trade" and "wage," not, according to the Seventy, "the merchandise" and "the hire," by which it seems to mean all the merchandise and all the hire, but according to Aquila, "her trade and her wage consecrated to the Lord"; for not all her trade nor all her wage, but some part of the trade and some part of the wage will be consecrated to the Lord. which indeed is also fulfilled in our own time; for with the church of God having been established in the city of the Tyrians, just as also in the other nations, many of the wages in it, and of those provided from commerce, are consecrated to the Lord, being offered to his church; which those who bring them offer with piety, not for themselves nor so that they themselves may use the gifts offered to God, but to those who dwell before the Lord, that is, to those who minister at the altar; “for so the Lord commanded that those who proclaim the gospel should get their living by the gospel,” and: “those who minister at the altar share in the offerings of the altar.” Therefore, by offering the firstfruits to these very ones, as to priests of God who dwell before the Lord, those who were indicated in deed fulfill the prophecy which says: and her trade and her wage will be consecrated to the Lord and it will not be gathered for themselves, but for those who dwell before the Lord. But the saying partakes of wonder, if the Tyrians, who were idolaters and always enemies of Israel, were going to offer gifts and firstfruits of their commerce to the God of Israel, but the result happens to be greater than the saying, being fulfilled in very deeds in your time. After these things it is said: all her merchandise is to eat and to drink and to be filled to satiety, a memorial before the Lord. which Symmachus indeed also interpreted more clearly, saying: for to those who dwell in the presence of the Lord will be her merchandise, to eat to satiety and for clothing to wear out, in accordance with which we will also apply the thought of the Seventy: for to those who dwell before the Lord will be the things from her merchandise, so as to eat and to drink and to be filled for a covenant and for a memorial before the Lord. If therefore according to the Seventy there were added the phrase: all her merchandise is to eat and to drink, the saying would be rendered otherwise, but since neither the

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ἀνορίσαι τῇ μελλούσῃ διαλήψεσθαι ἐρημίᾳ τὴν Τύρον ἢ καὶ βασιλέως ἑνὸς πολυετοῦς ἀρχήν. Ἐν δὲ τούτοις τοῖς ἑβδομήκοντα ἔτεσιν ᾠδὴν καὶ ᾆσμα περὶ τῆς σῆς ἐρημίας ᾄσουσι πάντες ἄνθρωποι οἱ πάλαι σε ἀκριβῶς εἰδότες ὡς ἐπὶ γυναικὶ ἐκπεσούσῃ τῆς ἰδίας τιμῆς. καὶ σὺ δὲ αὐτὴ περίελθε τὸν χρόνον τῆς σῆς ἐρημίας ῥεμβομένη καὶ τόπον ἐκ τόπου μεθισταμένη καὶ εἰς τὰ λοιπὰ ἔθνη ἐκπορνεύουσα, ἅτε δὴ ἐπιλελησμένη ἐκ τοῦ θεοῦ. εἰ δὲ δύνασαι λαβοῦσα τὴν σεαυτῆς κιθάραν μηκέτι πορνικῶς, ἀλλ' ἐπιστημονικῶς χρήσασθαι τῷ σεαυτῷ ὀργάνῳ πολλὰ κιθάρισον καὶ πολλὰ ᾆσον δι' εὐχῶν καὶ ἱκετηρίων τῶν πρὸς τὸν θεόν. οὕτω γὰρ ἔσται σοῦ ποτε μνεία παρὰ τῷ θεῷ, εἰ τοῖς μέλεσι τοῦ σώματος καὶ τοῖς αἰσθητηρίοις αὐτοῖς εὖ ἡρμοσμένοις κιθάρας δίκην ἐπιστημόνως χρήσαιο σωφρόνως βιοῦσα καὶ θεῷ ἀρεσκόντως ᾄδουσα· οὕτω γάρ σου μνεία γενήσεται καταξιώσαντός σε τῆς ἑαυτοῦ μνήμης τοῦ θεοῦ. αὐτίκα γοῦν συμπερανθέντος τοῦ προλελεγμένου χρόνου ἐπισκοπῆς τῆς παρ' αὐτοῦ τεύξῃ καὶ αὖθις ἀποκατασταθήσῃ εἰς τὸ ἀρχαῖον, ὥστε πάλιν συστῆναι ἐν σοὶ ἐμπόριον καὶ τοὺς ἁπανταχόθεν συρρεῖν ἐπὶ σὲ σπεύδοντας καὶ τὰς ἑαυτῶν πραγματείας ἐπὶ σοὶ κομίζοντας. Ταῦτα καὶ τὰ ἐχόμενα τῆς αὐτῆς διανοίας περὶ τῆς καταλαβούσης τὴν Τύρον ἐρημίας, περί τε τῆς ἀνανεώσεως αὐτῆς, ἥτις εἰσέτι καὶ νῦν συνέστηκε, διελθὼν ὁ λόγος ἐπιφέρει· καὶ ἔσται ἡ ἐμπορία αὐτῆς καὶ ὁ μισθὸς ἅγιος τῷ κυρίῳ. τὸ δ' ἀκριβὲς ἐξετάζων τῆς ἀναγνώσεως ἐπέστησα τῇ τοῦ Ἀκύλου ἑρμηνείᾳ φησάσῃ· καὶ ἔσται ἐμπόριον αὐτῆς καὶ μίσθωμα ἡγιασμένον τῷ κυρίῳ. οὕτω δὲ ἀκριβῶς ἡ Ἑβραϊκὴ φωνὴ δίχα τῶν ἄρθρων ἐμπόριον καὶ μίσθωμα περιέχει, οὐ κατὰ τοὺς Ἑβδομήκοντα ἡ ἐμπορία καὶ ὁ μισθός, δι' οὗ δοκεῖ σημαίνεσθαι πᾶσα ἡ ἐμπορία καὶ πᾶς ὁ μισθός, ἀλλὰ κατὰ τὸν Ἀκύλαν ἐμπόριον αὐτῆς καὶ μίσθωμα ἡγιασμένον τῷ κυρίῳ· οὐ γὰρ πᾶν τὸ ἐμπόριον αὐτῆς οὐδὲ πᾶν τὸ μίσθωμα αὐτῆς, ἀλλὰ μέρος τι τοῦ ἐμπορίου καὶ μέρος τι τοῦ μισθοῦ ἔσται ἡγιασμένον τῷ κυρίῳ. ὃ δὴ καὶ πληροῦται καθ' ἡμᾶς αὐτούς· τῆς γὰρ ἐκκλησίας τοῦ θεοῦ ἱδρυμένης ἐν τῇ Τυρίων πόλει, ὥσπερ οὖν καὶ ἐν τοῖς λοιποῖς ἔθνεσι πολλὰ τῶν ἐν αὐτῇ μισθωμάτων, τῶν τε ἐκ πραγματείας ποριζομένων ἁγιάζεται τῷ κυρίῳ προσφερόμενα τῇ ἐκκλησίᾳ αὐτοῦ· ἅπερ οἱ κομίζοντες προσφέρουσι σὺν εὐλαβείᾳ, οὐχ ἑαυτοῖς οὐδ' ἵνα αὐτοὶ χρήσωνται τοῖς τῷ θεῷ προσφερομένοις δώροις, ἀλλὰ τοῖς κατοικοῦσιν ἔναντι κυρίου, δηλαδὴ τοῖς παρέδροις τοῦ θυσιαστηρίου· «οὕτω γὰρ ὁ κύριος διετάξατο τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῆν», καί· «οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες τῷ θυσιαστηρίῳ συμμερίζονται». τούτοις οὖν αὐτοῖς ὡς ἂν ἱερεῦσι τοῦ θεοῦ τοῖς κατοικοῦσιν ἔναντι κυρίου τὰς ἀπαρχὰς προσφέροντες οἱ δηλωθέντες ἔργῳ πληροῦσι τὴν φάσκουσαν προφητείαν· καὶ ἔσται ἐμπόριον αὐτῆς καὶ μίσθωμα αὐτῆς ἡγιασμένον τῷ κυρίῳ καὶ οὐκ αὐτοῖς συναχθήσεται, ἀλλὰ τοῖς κατοικοῦσιν ἔναντι κυρίου. μετέχει δὲ θαύματος ὁ λόγος, εἰ Τύριοι οἱ εἰδωλολάτραι καὶ πάντοτε τοῦ Ἰσραὴλ ἐχθροὶ ἤμελλον δῶρα καὶ ἀπαρχὰς τῆς ἐμπορίας αὐτῶν τῷ θεῷ τοῦ Ἰσραὴλ προσφέρειν, μεῖζον δὲ τοῦ λόγου τὸ ἀποτέλεσμα τυγχάνει ἔργοις αὐτοῖς καθ' ὑμᾶς πληρούμενον. τούτοις ἑξῆς εἴρηται· πᾶσα ἡ ἐμπορία αὐτῆς φαγεῖν καὶ πιεῖν καὶ ἐμπλησθῆναι εἰς πλησμονὴν μνημόσυνον ἔναντι κυρίου. ἃ δὴ καὶ ὁ Σύμμαχος σαφέστερον ἡρμήνευσεν εἰπών· τοῖς γὰρ κατοικοῦσιν ἐνώπιον κυρίου ἔσται ἡ ἐμπορία αὐτῆς φαγεῖν εἰς πλησμονὴν καὶ περιβαλέσθαι εἰς τὸ παλαιῶσαι, οἷς ἀκολούθως καὶ τὴν παρὰ τοῖς Ἑβδομήκοντα διάνοιαν ἐφαρμόσομεν· τοῖς γὰρ κατοικοῦσιν ἔναντι κυρίου ἔσται τὰ ἀπὸ τῆς ἐμπορίας αὐτῆς ὥστε φαγεῖν καὶ πιεῖν καὶ ἐμπλησθῆναι εἰς συμβολὴν καὶ εἰς μνημόσυνον ἔναντι κυρίου. εἰ μὲν οὖν εἴη προσκείμενον κατὰ τοὺς Ἑβδομήκοντα τό· πᾶσα ἡ ἐμπορία αὐτῆς φαγεῖν καὶ πιεῖν, ἄλλως ἂν ἀποδοθείη ὁ λόγος, ἐπεὶ δ' οὔτε ἡ