The destruction of Tyre. It shall be repaired again after seventy years.
The destruction of Tyrus by the Chaldees, 15. and reparation therof after seuentie yeares.
1The burden of Tyre. Howl, ye ships of the sea, for the house is destroyed, from whence they were wont to come: from the land of Cethim it is revealed to them.Annunzio pesante contro Tiro. Gettate urli, e navi del mare: perocché è desolata la casa, onde solevan tornare. Dalla terra di Cetim ne hanno avuto l'avviso.THE burden of Tyre. Howle ye shippes of the sea, because the house is destroyed, from whence they were wont to come: from the land of Cethim it is reueled to them.Onus Tyri. Ululate, naves maris, / quia vastata est domus / unde venire consueverant: / de terra Cethim / revelatum est eis. 2Be silent, you that dwell in the island: the merchants of Sidon passing over the sea, have filled thee.Tacete, o abitatori dell'isola: tu eri piena di mercatanti di Sidone, che valicavano il mare.Hold your peace ye that dwel in the ile: the trafickers of Sidon passing ouer the sea, haue replenished thee.Tacete, qui habitatis in insula; / negotiatores Sidonis, transfretantes mare, repleverunt te. 3The seed of the Nile in many waters, the harvest of the river is her revenue: and she is become the mart of the nations.La semenza, che cresce nelle ridondanti acque del Nilo, e le messi del fiume eran sua raccolta: ed ella era divenuta l'emporio delle nazioni,The seede of Nilus in manie waters, the haruest of the riuer was her fruites: & she was made the trafike of the nations.In aquis multis semen Nili; / messis fluminis fruges ejus: / et facta est negotiatio gentium. 4Be thou ashamed, O Sidon: for the sea speaketh, even the strength of the sea, saying: I have not been in labour, nor have I brought forth, nor have I nourished up young men, nor brought up virgins.Vergognati, o Sidone: così dice il mare, e la padrona del mare: tu che dici: Non ho concepito, e non ho partorito, e non ho educato i giovani, né allevate le fanciulle.Be ashamed Sidon, for the sea sayth, the strength of the sea, saying: I haue not trauailed, and I haue not brought forth, and I haue not nourished yongmen, nor brought virgins to their growth.Erubesce, Sidon; ait enim mare, / fortitudo maris, dicens: / Non parturivi, et non peperi, / et non enutrivi juvenes, / nec ad incrementum perduxi virgines. 5When it shall be heard in Egypt, they will be sorry when they shall hear of Tyre:Allorché arriveranno novelle in Egitto, avran dolore di quel, che udiranno riguardo a Tiro.When it shal be heard in Aegypt, they wil be sorie when they shal heare of Tyre:Cum auditum fuerit in Ægypto, / dolebunt cum audierint de Tiro.
6Pass over the seas, howl, ye inhabitants of the island.Passate i mari, alzate le strida, abitatori dell'isola:Passe ouer the seas, howle ye that dwel in the ile.Transite maria, ululate, / qui habitatis in insula ! 7Is not this your city, which gloried from of old in her antiquity? her feet shall carry her afar off to sojourn.E non è ella questa la vostra (città), la quale già tempo gloriavasi di sua antichità? I suoi piedi la condurrano in rimoto pellegrinaggio.Is not this your citie, which gloried from ancient dayes in her antiquitie? her feete shal leade her afarre to seiourne.Numquid non vestra hæc est, quæ gloriabatur / a diebus pristinis in antiquitate sua ? / Ducent eam pedes sui / longe ad peregrinandum. 8Who hath taken this counsel against Tyre, that was formerly crowned, whose merchants were princes, and her traders the nobles of the earth?Chi è, che tali cose ha stabilite contro di Tiro, la quale un dì portava corona? I suoi mercatanti erano principi, e i suoi negozianti erano lo splendor del paese.Who hath thought this against Tyre, that was some time crowned, whose merchants were princes, her chapmen the nobles of the earth?Quis cogitavit hoc / super Tyrum quondam coronatam, / cujus negotiatores principes, / institores ejus inclyti terræ ? 9The Lord of hosts hath designed it, to pull down the pride of all glory, and bring to disgrace all the glorious ones of the earth.Il Signor degli eserciti ha stabilito questo per conculcare la superbia di tutti i gloriosi, e per ridurre all'obbrobrio tutto lo splendor del paese.The Lord of hostes hath thought it, that he might plucke downe the pride of al glorie, and bring al the glorious of the earth to ignominie.Dominus exercituum cogitavit hoc, / ut detraheret superbiam omnis gloriæ, / et ad ignominiam deduceret universos inclytos terræ. 10Pass thy land as a river, O daughter of the sea, thou hast a girdle no more.Esci come un rigagnolo dalla tua terra, o figlia del mare; tu non hai più cintura.Passe thy land as a riuer, ô daughter of the sea, thou hast a girdle no more.Transi terram tuam quasi flumen, filia maris ! / non est cingulum ultra tibi. 11He stretched out his hand over the sea, he troubled kingdoms: the Lord hath given a charge against Chanaan, to destroy the strong ones thereof.Egli ha stesa la mano sua contro il mare, ha scommossi i regni. Il Signore ha dati ordini contro di Chanaan, per isterminare i suoi campioni.He hath stretched forth his hand vpon the sea, he hath trubled kingdomes: Our Lord hath geuen commandment against Chanaan, to destroy the strong therof,Manum suam extendit super mare; / conturbavit regna. / Dominus mandavit adversus Chanaan, / ut contereret fortes ejus;
12And he said: Thou shalt glory no more, O virgin daughter of Sidon, who art oppressed: arise and sail over to Cethim, there also thou shalt have no rest.Ed egli ha detto: Tu non ti vanterai più quando sarai stata oppressa, o vergine figlia di Sidone: alzati, naviga a Cetim, e ivi pure non avrai riposo.and he said: Thou shalt adde no more to glorie, ô Virgin daughter of Sidon susteyning calumnie: rising vp saile ouer to Cethim, there also thou shalt haue no rest.et dixit: Non adjicies ultra ut glorieris, / calumniam sustinens virgo filia Sidonis: / in Cethim consurgens transfreta: / ibi quoque non erit requies tibi. 13Behold the land of the Chaldeans, there was not such a people, the Assyrians founded it: they have led away the strong ones thereof into captivity, they have destroyed the houses thereof, they have, brought it to ruin.Ecco la terra de' Caldei: non fu mai popolo tale: Assur lo fondò: ora i suoi campioni sono stati menati schiavi, sono state atterrate le sue case, lo hanno ridotto una rovina.Behold the land of the Chaldees was not such a people, Assur founded it: they led away the strong therof into captiuitie, they vndermined the houses therof, they brought it to ruine.Ecce terra Chaldæorum, talis populus non fuit: / Assur fundavit eam; / in captivitatem traduxerunt robustos ejus, / suffoderunt domos ejus, / posuerunt eam in ruinam. 14Howl, O ye ships of the sea, for your strength is laid waste.Gettate urla, o navi del mare, perchè il vostro baluardo è stato distrutto.Howle ye shippes of the sea, because your strength is destroyed.Ululate, naves maris, / quia devastata est fortitudo vestra. 15And it shall come to pass in that day that thou, O Tyre, shalt be forgotten, seventy years, according to the days of one king: but after seventy years, there shall be unto Tyre as the song of a harlot.E allora sarà, che tu, o Tiro, resterai dimenticata per settant'anni, quant'è la vita di un re, e dopo i settant'anni sarà Tiro quasi meretrice, che canta.And it shal be in that day: thou shalt be in obliuion ô Tyre, seuentie yeares, as the daies of one king: but after seuentie yeares, there shal be to Tyre as it were the song of an harlot.Et erit in die illa: in oblivione eris, o Tyre ! septuaginta annis, sicut dies regis unius; post septuaginta autem annos erit Tyro quasi canticum meretricis: 16Take a harp, go about the city, harlot that hast been forgotten: sing well, sing many a song, that thou mayst be remembered.Prendi la cetra, va attorno per la città, o meretrice posta in obblio; canta dolcemente, ripeti la tua canzone, affinché si ricordino di te.Take an harpe, goe about the citie thou harlot forgotten: sing wel, multiplie song, that there may be remembrance of thee.Sume citharam, circui civitatem, / meretrix oblivioni tradita: / bene cane, frequenta canticum, / ut memoria tui sit.
17And it shall come to pass after seventy years, that the Lord will visit Tyre, and will bring her back again to her traffic: and she shall commit fornication again with all the kingdoms of the world upon the face of the earth.E dopo i settant'anni il Signore visiterà Tiro, e la renderà al suo mercimonio, ed ella avrà commercio come prima con tutti i regni del mondo, quanto si stende la terra.And it shal be after seuentie yeares: our Lord wil visite Tyre, and wil bring her backe againe to her merchandise: and she shal fornicate againe with al the kingdoms of the earth, vpon the face of the earth.Et erit post septuaginta annos: / visitabit Dominus Tyrum, / et reducet eam ad mercedes suas, / et rursum fornicabitur cum universis regnis terræ / super faciem terræ; 18And her merchandise and her hire shall be sanctified to the Lord: they shall not be kept in store, nor laid up: for her merchandise shall be for them that shall dwell before the Lord, that they may eat unto fulness, and be clothed for a continuance.E i suoi traffichi, e i suoi guadagni saranno consagrati al Signore: non saranno riposti, né messi a parte; imperocché il suo mercimonio sarà per utile di quegli che staranno dinanzi al Signore, perchè mangino fino ad esser satolli, e siano rivestiti fino alla vecchiaia.And the martes, and rewards shal be sanctified to our Lord: they shal not be kept in store, nor layd vp: because her merchandise shal be for them, that shal dwel before our Lord, that they may eate vnto fatietie, and be clothed vnto continuance.et erunt negotiationes ejus et mercedes ejus sanctificatæ Domino: / non condentur neque reponentur, / quia his qui habitaverint coram Domino erit negotiatio ejus, / ut manducent in saturitatem, et vestiantur usque ad vetustatem.
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Tyre was destroyed, in part, by Nabuchodonosor. Cyrus permitted all the captives of this, as well as of other countries, to return.
Cethim; Cyrus, or rather Macedonia. Merchants come thence no longer.
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Nile. Hebrew Shichor, or "muddy water," designates that river, Josue 13:3.
River. The overflowing of the Nile gave fertility to Egypt, insomuch that Tyre and other nations were supplied by it with corn.
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Calmet
Strength: people who sail. Septuagint, "but the strength....replied: I," etc. Sidon will not be concerned for the fall of her rival. She alleges that she has nothing to do with Tyre. That city would not allow that it was a colony of Sidon, ver. 12. (Calmet)
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St. Jerome
Seas. The rich Tyrians did so. (St. Jerome)
Calmet
Septuagint, "to Carthage." Hebrew Tharsis, in Cilicia. (Calmet)
Hence Nabuchodonosor did not find a sufficient reward, Ezechiel 29:18.
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Sojourn. Many fled, others were made captives.
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Earth. The merchants were as rich as kings, or the latter sent their merchandise to Tyre, Ezechiel 27:33.
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Girdle, fortress; or rather, thou art naked, like a slave, Isaias 20:4.
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Calmet
Daughter; colony. (Calmet)
Haydock
Oppressed. Literally, "calumniated." (Haydock)
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Eusebius † AD 339
It. Hebrew adds, "for fishermen." It was formerly covered with water. (Eusebius, praep. ix.)
Ruin. The fall of Babylon has been denounced, Isaias 13.
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King Nabuchodonosor, whose two sons reigned but a short time. The captivity of the people of God began also the year of the world 3398, and ended the year of the world 3468, the first of Cyrus.
Sanchez
Harlot. She shall be re-established, (Calmet) and shall invite people to her markets. (Sanchez)
Calmet
Before Cyrus, she had kings, but they were of small power. The city was become very rich, and well fortified, when Alexander [the Great] was stopped by it for seven months. See Ezechiel 26:14. (Calmet)
Worthington
Tyre had rejoiced at the misfortunes of the Hebrews, and was punished by the like captivity. (Worthington)
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Haydock
Commit. Septuagint, "be the emporium for all." Great injustice prevailed formerly among merchants, so that it is represented as a dishonest calling. (Haydock)
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Challoner
Sanctified to the Lord. This alludes to the conversion of the Gentiles. (Challoner)
Calmet
Before, the Tyrians were great enemies to the Jews, 2 Esdras 13:16., and 1 Machabees 5:15. Our Saviour wrought a miracle in favour of one of this country, Matthew 5:22., and Zacharias 8:20. (Calmet)
Haydock
Continuance. Literally, "old age." Aquila, "with changes of dress." (Haydock)
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Sanctified to the Lord.... This alludes to the conversion of the Gentiles.
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The tenth commination was against the Tyrians.
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Tyrus was an iland, as Ezechiel also describeth it (ch. 27.) in the entrance, yea situated in the hart of the sea: but not farre distant, for king Alexander filled vp that passage of water and made it continent.
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The Tyrians reioyced in the Iewes captiuitie & therfore God punished them with like captiuitie of 70. yeares.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.6
… and to some it has seemed that Cilicia is called Tarshish, because its metropolis is called Tarsus. Of which city was the Apostle Paul, being born in Tarsus of Cilicia. But some have understood by it Carthage, being haply sometimes so named, or in some language so signified. For in the Prophet Isaiah it is thus found: “Howl, ye ships of Carthage.”
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… that He might seek and find that which was lost, sought to restrain them from such folly, crying and saying, ‘Be ye not as the horse and the mule which have no understanding, whose cheeks ye hold in with bit and bridle .’ Because they were careless and imitated the wicked, the prophet prays in spirit and says, ‘Ye are to me like merchant-men of Phœnicia
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St Hippolytus † AD 235 Treatise on Christ and Antichrist 52
… For by storming these cities first he will strike terror into the others, as Isaiah says, “Be thou ashamed, O Sidon; the sea hath spoken, even the strength of the sea hath spoken, saying, I travailed not, nor brought forth children; neither did I nurse up young men, nor bring up virgins. But when the report comes to Egypt, pain shall seize them for Tyre.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… Shall we bring an accusation against Solomon, or reject his former words because of his fall in after-life? Shall we say that the words are those of Wisdom herself, as it were of Knowledge and the Creator-word, in accordance with which all things were made? For Scripture often personifies many even lifeless objects; as for instance, “The Sea said”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.28
They are to be admonished to consider that commonly the life of the continent is put to shame by the action of secular persons, when the latter take on themselves works beyond their condition, and the former do not stir up their hearts to the mark of their own order. Whence it is well said through the Prophet, Be thou ashamed, O Sidon, saith the sea (
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.9
… This Tyre also lay waste seventy years like Jerusalem which sat in desolation seventy years. For Isaiah said concerning it:— Tyre shall wander seventy years, as the days of one king, and shall commit fornication with all the kingdoms that are upon the face of the earth.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.6
… Concerning each one of these kingdoms he said:— In the last days I well turn back her captivity. Now we see that Tyre was inhabited, and was opulent after she had wandered seventy years ,
St Jerome † AD 420 The Letters of St. Jerome 130.9
… thus alone will the first-born of your soul escape the fate of the first-born of the Egyptians; thus alone will you be able with the prophet to say: “my heart is fixed, O God, my heart is fixed; I will sing and give praise. Awake up, my glory; awake, psaltery and harp.” For, sin stricken as she is, even Tyre is bidden to take up her harp
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1. THE BURDEN OF TYRE. — Note: Tyre in Hebrew and Syriac is called צור tsor (whence Tor, whence Tyrus), as if you were to say fortified, or narrow, or rocky, because it is situated on a rock. By Gellius and others it is called Sarra, today called Suri. It is the metropolis of Phoenicia, the mistress of the sea, and the emporium of the whole world on account of the convenience of its location; celebrated in both sacred and profane histories for navigation, and consequently for wealth, luxury and vices. To which it contributed not a little, that the Tyrians dyed cloths with purple from the juice of murex or shells cut from the sea, which is also called ostrum. Whence this color is called Tyrian purple and Sarran purple, which is the garment of kings and princes; hence Virgil: "The wool burned with Tyrian murex." Again: "That it may drink like a gem and sleep in Sarran purple." Hence in Flemish this cloth is called echarlaken, as if sarlaken. Secondly, Tyre was once four stadia distant from the mainland, according to Q. Curtius, book IV in the Life of Alexander; but according to St. Jerome and Pliny, book V, chapter xix, 700 paces. Whence Ezekiel says it was situated in the heart, that is in the midst of the sea. But hear Pliny: "Tyre was once an island separated from the sea by seven hundred paces; but now by the works of Alexander besieging it, it is joined to the mainland." Once famous for giving birth to cities, Leptis, Utica, and that rival of the Roman empire, greedy of the lands of the world, Carthage, and even Gades founded beyond the world. Now all its nobility consists in the murex and purple. Hence thirdly, Tyre flourished so much that Venice, Paris, Antwerp cannot be compared to it, so much so that, if you consider the commerce of Tyre, it was the forum of the whole world; if its fortification, it should be called a fortress rather than a city; if its magnificence and glory, it was the queen of cities. Whence here, verse 8, it is said to be crowned; and Ezekiel, chapter xxviii, verse 14, compares its king to the glory and pride of the Cherubim Angel, and consequently to ruin and punishment. Fourthly, on account of this pride and luxury, first Salmanasar besieged it by sea; but in vain, as Josephus testifies, IX Antiquities xv; secondly, Nebuchadnezzar, after the destruction of Jerusalem, besieged and devastated it for thirteen years, so much so that fishermen dried their nets and fishing lines there, as Ezekiel says; because indeed it was situated farther from land in the sea, hence he ordered an infinite multitude of the army to carry stones and embankments, and to fill this strait, so that it could be attacked from the mainland, and thus he made it a peninsula from an island; thirdly, Alexander the Great, not content with the embankment of Nebuchadnezzar, constructed another wider one, and after seven months captured it, and exercised cruelty savagely upon the wretched citizens, crucifying two thousand, selling thirteen thousand into slavery, killing eight thousand in battle, as Q. Curtius relates, book IV. That old Tyre was so destroyed that it was never rebuilt: whence it was called new Palaetyrus, that is old Tyre. Fourthly, around the year of Christ 1124, it was captured by the Crusaders under the Kings of Jerusalem, but afterwards when the rest of the Holy Land was lost and occupied by the Saracens, and thence by the Turks. This is confirmed by Strabo, book XVI: "Tyre," he says, "has been destroyed many times, but by the zeal of its citizens it always rose again." Mystically, St. Jerome in Ezekiel chapter xxviii: Nebuchadnezzar is the devil; Tyre is the proud soul flowing with luxury, whom the demon straitens, narrows, and kills. Again, St. Bernard, sermon 10, On the Burden of Tyre: "Tyre," he says, "the name is interpreted as narrowness: whose burden is in the bitterness of penance, in the labor of continence, in bodily sickness. For what then? Is there nothing of burden in this bodily exercise, or in the observance of regular discipline? Why not labor and narrowness, where the flesh is subdued by fasting, sleep is broken by vigils, the whole order of nature is turned by discipline?" SHIPS OF THE SEA. — In Hebrew, ships of Tarshish, that is of the sea, see what is said chapter xxii. The Septuagint translates, ships of Carthage, because Carthage was a colony of the Tyrians, and abounded in ships on the sea, with which together with Tyre and others it carried on great commerce. Hence Virgil, I Aeneid: "An ancient city was there, Tyrian colonists held it, Carthage." THE HOUSE WAS LAID WASTE, — the city of Tyre with its houses, or the houses of the city of Tyre were laid waste. In Hebrew word for word it is, (Tyre) was laid waste from a house, that is utterly, so that not even one house remains, and from the one coming, so that no merchant henceforth comes to it, which Our (translation) renders, whence they were accustomed to come, namely the merchant and ships, to which therefore he said, howl. Thus Forerius, Vatablus, Pagninus and others. FROM THE LAND OF CETHIM IT IS REVEALED TO THEM. — First, some understand these things of the destruction of Tyre accomplished by Alexander the Great, as if to say the Tyrians first received news of war from Cethim, that is from Greece: for there Alexander prepared war against them. Secondly and better, others understand these things of the destruction of Tyre by Nebuchadnezzar: for this was earlier than the destruction by Alexander, and nearer to the times of Isaiah. Thus St. Thomas, Procopius, Cyril and others. Therefore Cethim, says St. Jerome, are the islands of Cyprus (where even now is the city of Citium, the birthplace of Zeno the Stoic), also of Italy and Macedonia: whence Alexander the Macedonian is said to have gone forth from Cethim, I Maccabees cap. 1, vers. 1. The sense therefore is, as if to say, From Cethim, that is from the islands of the Mediterranean sea, it was revealed to them, namely by ships of the sea, that is by maritime merchants (for it is a metonymy), that Tyre, with which they traded, had been laid waste, and therefore they wailed. IT WAS REVEALED TO THEM. — The Septuagint translates, Tyre has been led captive from the land of the Cethians, that is it has been transferred from its own land. For it itself was reckoned among the Cethians; for the Hebrew גלה gala signifies both to reveal, as our translator renders it, and to migrate, as the Septuagint translates it.
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2. BE SILENT, YE THAT DWELL IN THE ISLAND, — as if to say, Be silent, O Tyrians! from grief, shame and fear, because Nebuchadnezzar subdued and laid waste you. For silence is a sign of servitude, as much as of fear and stupor. He calls Tyre an island, because it was formerly an island: but by Nebuchadnezzar and Alexander it was made a peninsula accessible and assailable by foot soldiers. The Septuagint translates, to whom those dwelling in the island became like. For in Hebrew דמה dama signifies both to be silent and to be like, as a learned man [notes], the letter M being changed into N. For these letters alternate, as in Noph and Moph, that is Memphis.
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3. IN MANY WATERS THE SEED OF THE NILE, THE HARVEST OF THE RIVER HER FRUITS (of Tyre); AND HER TRAFFIC WAS MADE WITH THE NATIONS. — By the seed of the Nile he calls the fruits and riches of Egypt. For the Nile brings these to it, and as it were sows them by its inundation, covering and making fertile the fields, whence he calls them the harvest of the river, namely of the Nile: for the abundant inundation of the Nile brings an abundant harvest, as if to say, The seed and harvest of grain, which in Egypt comes forth not from rain, but from the many waters of the overflowing Nile, were the fruits of Tyre, and merchandise brought to Tyre, so that from there by trade it might be distributed to the remaining islands and provinces. For Tyre was the most celebrated emporium of all nations. Sanchez adds that the seed of the Nile is called so, because the Nile, as well as the Indus, according to Cicero, rolls along seeds with it, which either the wind shakes off, or maturity takes away from those plants which are born on the banks, and when it inundates the fields, it scatters and disseminates them: and by this means the Nile gives seed as well as harvest to Egypt. But that seed is small and uncertain: for it is established that the Egyptians, as well as other nations, sow their own fields. For just as formerly all nations with their merchandise flowed together to Tyre, so now with their riches they flee to other nations.
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4. BE ASHAMED, SIDON: FOR THE SEA SAITH. — First, St. Jerome thus expounds it: The sea, that is the merchants of the sea say to Sidon: Be ashamed, because Tyre thy daughter, into which thou hast gathered so many riches, has been laid waste and reduced to a wilderness. Again be ashamed, says St. Thomas, because thou didst not defend thy daughter Tyre from the enemy. Say therefore: I have not travailed, nor brought forth sons, who would defend my Tyre. Secondly and truly: Be ashamed, Sidon, because thy colony Tyre, abandoned by its own sons, has been so foully and miserably laid waste; for the sea itself, that is the very strength, fortress and pillar of the sea, namely Tyre thy daughter, which enriched thee not in the sea but on the continent through maritime commerce, says: I have not travailed, etc., as if to say: Once I seemed to myself to have brought forth most valiant youths and most beautiful maidens; but now that I am laid waste I recognize none of these things: for all having been slain or captured by the enemy, I am stripped, bereft, and widowed. THE MERCHANTS OF SIDON, etc., HAVE REPLENISHED THEE, — with their riches and wares: for Tyre was near to Sidon and was a colony of Sidon. Otherwise St. Jerome divides these passages; for he connects these with the preceding ones in this manner: Be silent ye that dwell in the island, merchants of Sidon, as if to say: O Sidonians! lament equally as the Tyrians, both because with Tyre laid waste merchandise will cease, and because from Tyre it will proceed to you, and the Chaldean will likewise lay you waste. Morally St. Ambrose, On Elias and Fasting, chapter twenty-nine, teaches that here the sea accuses the avarice of merchants: Wearied, he says, by the element (namely the sea), this is the voice: Be ashamed, Sidon, that is, thou dost reprove my waves, O merchant, when thou thyself art more restless, and be ashamed as if with shame, because thou art not moved by danger; the winds are more modest than your desires: they have their times of rest, do your quests for gain ever cease? and when the storm is idle, nowhere are your ships idle. Mystically St. Gregory, Third part of the Pastoral, chapter twenty-nine: As if, he says, through the voice of the sea Sidon is brought to shame, when through comparison with the life of those living in the world and fluctuating in it, the life of him who is dedicated to God and as it were fortified and stable is seen to be reprobate; and, as piously and truly as Thomas a Kempis says, book III, chapter three: Be ashamed, Sidon, saith the sea: and if thou seekest the cause, hear why: for a small stipend a long journey is run, and for eternal life scarcely do many lift their foot once from the ground. I HAVE NOT TRAVAILED. — St. Jerome thinks these are the words of Sidon lamenting her calamity, that she is bereft of her youths and maidens by the enemy. But others generally judge these to be the words of Tyre. Whence first, Pintus and Forerius take these by interrogation, have I not, that is, have I not travailed and brought forth most valiant youths, who would fight most bravely for me? as if to say: I brought them forth, but in vain; for they could not resist so mighty an enemy. Secondly, Emmanuel Sa thus explains it: I have not travailed, etc., that is, would that I had never brought them forth, namely my sons, who could neither save me nor themselves! Thirdly, Sanchez understands by youths and maidens the daughters, that is the colonies of Tyre, such as were Carthage, Utica, Gades and Tartessus, cities of Spain, which sent aid to Tyre against the Chaldeans, and therefore resisted him until the fourth year, says Megasthenes in Josephus, book X of Antiquities, chapter eleven; but his credibility is uncertain. The sense therefore is, as if to say: Be ashamed, Sidon, because neither thou, though thou wert the mother of Tyre, nor thy grandsons and granddaughters, namely the cities which were daughters and colonies of Tyre, brought aid to thy mother, namely Tyre, and freed her from the enemy. Fourthly and most simply, as if to say: So destitute am I of citizen sons and daughters, in that they have been captured or slain by the enemy, as if I had never brought them forth or nourished them.
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5. WHEN IT SHALL BE HEARD IN EGYPT, THEY SHALL BE SORROWFUL. — Both because the Egyptians had great commerce with Tyre; they will therefore grieve at its destruction, because their gain will perish; and because they will fear lest after Tyre the Chaldean invade Egypt, as indeed came to pass: for God gave Egypt and its spoils to the Chaldeans as it were to his ministers, as a reward for the long and troublesome siege of Tyre, as is evident from Ezekiel twenty-nine, nineteen; and from his prophecy as well as from this one of Isaiah, the Egyptians were able to know this, and therefore they grieved.
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6. PASS OVER THE SEA, etc., YE THAT DWELL IN THE ISLAND, — in Tyre. The discourse is to the Tyrian merchants, that with destruction imminent they seek other dwellings and other markets. That the Tyrians did this, and embarking on ships fled to Carthage and to other islands, St. Jerome here teaches from ancient histories.
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7. IS NOT THIS (THE CITY OF TYRE) YOUR CITY THAT GLORIED IN HER ANTIQUITY? — as if the most ancient city destined to endure forever. Tyre was more ancient than Rome and Carthage: for Carthage was a colony of Tyre, in which Dido received Aeneas as a guest, from whom the Latins and Romans are descended. Josephus, book VIII of Antiquities, III, asserts that Tyre was founded two hundred and forty years before the temple of Solomon. Berosus makes Tyre far more ancient, for he relates that it was founded by Tyras shortly after the flood. HER FEET SHALL CARRY HER FAR OFF, — as if to say: The Tyrians captive shall be led away, and shall go on foot to Babylon.
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8. UPON TYRE ONCE CROWNED. — For just as a king excels others by his royal crown, so Tyre excelled all other cities by gold, gems, purple, riches and all merchandise, as it were a queen, says St. Jerome; for a crown is a symbol not only of kingship, but also of abundance of things. Secondly, because Tyre was situated on a rock and cliff; whence also in Hebrew it is called צור tsor, that is, rock, says Masius in Joshua xix; wherefore the walls and towers of Tyre, encircling the head of the mountain and rock, bore the image of a military crown. Thus Samaria, for the same reason, is said to be crowned, cap. xxviii, vers. 1. OF THE RENOWNED LAND, — namely of Tyre: for it is of her that he speaks. For the Tyrians were mighty, and as it were lords of the sea and land. See St. Jerome, and what I said at the beginning of the chapter.
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10. PASS THROUGH THY LAND AS A RIVER, DAUGHTER OF THE SEA, — that is to say, O Tyre! once thou wast the daughter of the sea, and as it were a vast sea (as I said vers. 4), both of waters and of riches and peoples: now thou art made a river, in Hebrew יאור ieor, that is, a small stream, which gradually flows down to lower places and diminishes, until it fails and is absorbed by the earth: thus also thou shalt fall from thy splendor and glory; and thou shalt pass through thy land, so as to go into Babylon, and there thou shalt be scattered and absorbed by other nations. Otherwise also Vatablus, that is to say, Pass and flee, O Tyre! most swiftly like a river, before the enemy seizes thee. DAUGHTER OF THE SEA. — Because Tyre was a dweller and inhabitant of the sea, so that from the sea as from a mother she seemed to be born, nourished and cherished as a daughter. Thus Athenaeus called the island Delos the daughter of the sea, because it suddenly emerged from the sea. In a similar manner Venice could be called the daughter of the sea: whence concerning it a poet thus wittily plays: Either Venus made for herself a lovely name from the Venetians, Or the Venetians have the name and omen of Venus. In Hebrew it is daughter of Tharsis; because Tyre belongs to that region of the Mediterranean sea, which was inhabited by Tharsis the son of Javan, Genesis chapter x, vers. 4. Again daughter of Tharsis, that is, of the Red Sea; because Tyre was a colony of those who dwelt near the Red Sea or Erythraean Sea, namely near the Arabian Gulf, as Pliny teaches, lib. IV, cap. xxii; Strabo, lib. I; Dionysius the African, vers. 906. Hence also in Baetica Tartessus near Gades, a city and colony of the Tyrians, was also called Erythria. Some think that Tharsis was a city near the Red Sea, which founded a colony and established Tyre, and therefore the Tyrians gave the name of their mother, namely Carthage, the name of the way, and called it Tharsis: whence the Septuagint here and elsewhere often, and our Interpreter, Ezech. xxvii, 12, for Tharsis renders Carthage. THERE IS NO MORE A GIRDLE FOR THEE. — First, Sanchez thus expounds it, that is to say, That noble emporium of Tyre shall be so despoiled, that not even one girdle shall remain, which is the most slender thing in the wares of searchers and inspectors. Secondly, the Chaldean and Symmachus, there is no girdle, that is, there is no strength of soldiers for thee: for these gird themselves with a sword by a girdle, that is to say, Thou shalt not be able to resist the Chaldean any longer. Thirdly, girdle, namely of the sea, that is to say, Before thou wast encircled on all sides by the sea, as by a girdle; now the Chaldean has taken away this girdle from thee by filling up the sea: and so now destitute of a girdle, thou shalt be taken by him.
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11. HE STRETCHED OUT HIS HAND OVER THE SEA, HE TROUBLED THE KINGDOMS: THE LORD HATH COMMANDED AGAINST CHANAAN. — He alludes first to the ancient Hebrews, who drove out the Canaanites from Chanaan, that is to say, Do not despise, O Tyre! the God of Israel: for he himself of old by his hand and power dried up the Red Sea, and troubled all the neighboring kingdoms, especially of the Canaanites, and struck them with great fear at the departure of the Hebrews from Egypt; he himself also commanded the Canaanites to be destroyed. Secondly, more properly and genuinely, by sea and Chanaan is understood Tyre: for Tyre was founded and inhabited by the Canaanites; whence also it was attributed to the tribe of Asher by Joshua, cap. xix, vers. 29: although the Asherites were never able to conquer and occupy it. Thus a Canaanite woman in the Gospel is said to have come out of the coasts of Tyre and Sidon. In the word Chanaan he alludes to the merchandise of Tyre: for Chanaan in Hebrew is called merchant. Whence Prov., cap. ult., it is said: She hath delivered the girdle to the Canaanite, that is, she hath sold the girdle to the merchant. Sanchez rightly notes that to command is a military word, and is the same as to send an army: for the leaders of war command the chiliarchs and captains, that they invade such a place or city, when they send them there to accomplish it. Thus it is said Psal. lxvii, 29: Command, O God, to thy strength; and Isaiah x, 6: Against the people of my wrath I will send him; and cap. xiii, vers. 3: I have commanded my sanctified ones; and cap. xlv, 12: I have commanded all their host; and Amos vi, 11: The Lord will command, and will strike the greater house with ruins.
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12. THOU SHALT NOT ADD ANY MORE TO GLORIFY THYSELF (Vatablus translates it, thou shalt not add any more to exult in luxury), SUSTAINING CALUMNY. — Vatablus, having suffered violence and been oppressed, namely by the enemies the Chaldaeans. The Hebrew עשק asac signifies to defraud someone of his money, right or debt, as wicked merchants do, especially when they yield the forum, that is to say, You, O Tyrians merchants! have defrauded and despoiled your creditors; now in turn you shall be despoiled by the Chaldaeans. VIRGIN DAUGHTER OF SIDON — O Tyre, who art beautiful like a virgin, and thou art a daughter, that is a colony, of Sidon. Again a virgin, because hitherto thou hast not been conquered, but now thou art to be deflowered and corrupted by the Chaldaeans. ARISING INTO CETHIM (into Cyprus) THOU SHALT CROSS OVER — that is to say, Flee from Tyre, and cross over thence into Cyprus: THERE ALSO SHALL THERE BE NO REST FOR THEE — because the Chaldaean shall pursue thee even there.
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13. BEHOLD THE LAND OF THE CHALDAEANS. — Namely, he shall overthrow thee, O Tyre! to whom there is no people like in strength, power and antiquity; because the Assyrians founded it, namely the land and dominion of the Chaldaeans, that is Babylon: for the Assyrians and all nations first built the tower and city of Babel, and thence Assur going forth into Assyria founded Nineveh, Genesis x, 11. THEY HAVE DELIVERED THE STRONG OF IT INTO CAPTIVITY, — namely of Tyre. Thus Lyran, that is to say, The people of the Chaldaeans, that is the Chaldaeans, have taken the strong of Tyre. Secondly, others refer it to Assur, and his kingdom, namely Nineveh, that is to say, The Chaldaeans have taken the strong of the Assyrians and of Nineveh. For Isaiah, lest the Tyrians wonder at the destruction of their city so powerful, magnificent and opulent, sets before them the destruction of the Assyrians and Nineveh, which was greater and more powerful than Tyre. Thus Vatablus. Thirdly, plainly and simply, of the land of the Chaldaeans. Expound therefore this whole verse thus, that is to say, It is no wonder that thou art to be laid waste, O Tyre! although thou art a renowned city, because likewise the land of the Chaldaeans, namely Babylon, is to be laid waste, to which no city or people was like, founded by the Assyrians, far more august and robust than thee. Thus Forerius. Some modern Chronologists, in order to show that the destruction of Babylon was prior to the destruction of Tyre, which Isaiah here seems to suggest, when he sets the same before the Tyrians as an example and mirror, believe that Babylon was taken in the time of Judith, by Nabuchodonosor vanquishing Arphaxad. For in captivity the Hebrew is לציים letsiim, which Forerius translates, by ships, namely they have delivered the strong of it, that is into captivity; the Zurich Bible translates it, who inhabited vast places; which Vatablus explains, that is to say, The Assyrians built cities in Chaldaea for those who previously dwelt in the desert under tents. ציה tsia indeed signifies a dry place, desert, squalid: hence tsiim are called ships, because in the sea they stand out as something dry, says Forerius.
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15. IN OBLIVIONE ERIS, O TYRE! SEVENTY YEARS. — For seventy years thou shalt remain laid waste and desolate; then thou shalt be rebuilt, as is plainly evident from II Esdras xiii, 16, and from the fact that afterwards Alexander the Great again conquered Tyre. By whom and in what manner Tyre was restored, neither sacred nor profane history relates. Thou wilt say: In Ezech. xxvi, 14, it is said to Tyre: Thou shalt not be built up any more. Leo a Castro answers that this is true, because after 70 years not the same, but another Tyre was built in another place: whence the former is called Palaetyrus, that is, ancient Tyre. But that both Tyre and Palaetyrus existed before Nebuchadnezzar under Shalmaneser, Josephus teaches, lib. IX Antiq. cap. xv. Secondly, others answer: Thou shalt not be built up any more, namely in such and so great glory as thou hadst before; and this is true. AS THE DAYS OF ONE KING, — as long as a man is wont to live, especially one who lives pleasantly and liberally, such as a king is, that is, 70 years; for this is the age and life of man, Psalm lxxxix, 10. He alludes to the most famous king David, who lived 70 years. BUT AFTER SEVENTY YEARS TYRE SHALL BE AS THE SONG OF A HARLOT, — that is to say, Again after 70 years Tyre by her appearance, display and proclamation of her wares shall allure merchants to herself, just as a harlot by an alluring song allures her lovers. Note: Isaiah calls the commerce of Tyre harlotry: on the contrary St. John in the Apocalypse xviii, 3, calls the harlotry, that is, the idolatry of Babylon, that is, of Rome at the end of the pagan world, commerce. For thus he says: And the kings of the earth have committed fornication with her; and the merchants of the earth have been made rich by the power (that is, by the abundance: for this is what the Hebrew חיל chel signifies, to which the Greek δύναμις and the Latin virtus or potentia correspond) of her delicacies. Tyre therefore and Babylon, that is, pagan Rome, is introduced by Isaiah and St. John as a harlot for a threefold reason: first, because Tyre and Babylon prostituted their city, commerce and provisions to all comers, as a harlot does; secondly, because Tyre and Babylon worshipped idols; thirdly, as a tavern-keeper, who inebriates all with her delicacies and wine. The reason is, because the Hebrew זונה zona signifies a female tavern-keeper, who namely prostituted both her house and provisions, or herself or hers, or who deals in merchandise, keeps a tavern, provides entertainment, behaves wantonly; or who earns either by prepared provisions as a tavern-keeper, or by exposed wares as a merchant, or by prostitution of the body as a harlot, which is called antonomastically a harlot; although the name is common to all the aforesaid. Leo Castrius adds that those flattering allurements and praises of merchants by which they commend and thrust out their wares can be called the song of a harlot. And Forerius: Thou seest, he says, the commerce of a harlot compared; for they have the greatest similarity between them, the concupiscence of the flesh and of riches. And Isidore Clarius: The display, he says, of riches and wares is called song and harp; but negotiation is called fornication.
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16. TAKE UP THE HARP, — that is to say, Just as a harlot employs harps, songs and all allurements to entice young men: so Tyre shall employ all enticements and invitations, that she may recall wares and merchants to herself and her markets.
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17. SHE SHALL FORNICATE WITH ALL KINGDOMS. — That is, she shall enter into commerce and shall trade with all nations, and shall receive them as guests: for this is the Hebrew זון zun and zono.
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18. AND THEIR MERCHANDISE AND THEIR HIRE SHALL BE SANCTIFIED TO THE LORD. — First, Sanchez: Sanctified, he says, that is polluted and abominable to the Lord; for they are the wages of a harlot, concerning which it is ordained in Deut. xxiii, 18: Thou shalt not offer the hire of a harlot, etc., because it is an abomination. Whence it follows, they shall not be stored up, that is these offerings of the harlot shall not be accepted, so that they be stored in the temple. Thus to sanctify is taken by antiphrase. Second, the same Sanchez takes these things properly, and thinks there is discourse concerning the Maccabees, by whom the Tyrians were overcome, and the booty captured and dedicated to God, as Josephus relates, lib. XII Antiq. cap. xii; and in I Maccab. xi, 59, it is said that Jonathan commanded from the borders of Tyre even to the border of Egypt. Whence the Septuagint translates: Her merchandise and her hire shall be holy to the Lord: it shall not be gathered together for herself, but all her merchandise shall be for those that dwell before the Lord. Third, St. Jerome thinks that after the restoration of Jerusalem and the temple the Tyrians entered into a covenant with the Jews, and often sent gifts for the expenses of the temple, and this is gathered from I Paral. xxii, 4, and Zach. xiv, 16. Fourth and most perfectly, these things came to pass in the time of Christ, says St. Jerome; for to Him as liberator and consoler, from sad calamity the Prophet flies as is his custom, as if to say the Tyrians shall be converted to Christ and to Christians, and then they shall consecrate their riches to the Lord, nor shall they hoard them avariciously, but her merchandise, that is her gain, shall go to the temple of God and to its ministers and to the poor, or from it they shall provide unto (that is up to) satiety, and they shall be clothed unto old age, that is with good and strong garments, lasting for many years and unto old age. Vatablus translates, for their covering, that is so that they may be clothed with honest and becoming raiment. You will say: These are the gains of a harlot; therefore they are to be abhorred by God. I answer, they are the gains of a harlot, that is of a merchant, as I have said. Second, they are the gains of a harlot, that is of one who was formerly a harlot, that is an idolatress: but now through Christ she has become chaste and a virgin in the faith and worship of the true God, of whom the Apostle says: I have espoused you to one husband, that I may present you as a chaste virgin to Christ, whence her offering once ungrateful, is now grateful to God.
Machine translation from the Latin, not reviewed.
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In parte ista comminator contra Tyrios, qui, populo Dei jungenbantur mercationum societate: et dividitur in duas. Primo comminator destructionem quae facta est a Nabuchodonosor; in secunda promittit liberationem, ibi, Et erit post septuaginta annos. Circa primum tria ponit. Primo compatiuntium tristitiam; secundo timentium fugam, ibi, Transite maria; tertio destructionis poenam, ibi, Dominus mandavit adversus Chanaan, ut contereret fortes ejus. Circa primum tria ponit. Primo dolorem mercatorum, ponens eorum planctum, Ullulate naves, scilicet Chartaginenses. Apoc. 17: « Mercatores terrae, de virtute divitiarum ejus divites facti sunt. » Et planctus motivum, Vastata est domus; idest Tyrus, unde venire consueverant, negotiatio. Et etiam congnoescendi modum, De terra Cethim, idest Graecia. 1 Mach. 2: « Egressus de terra Cethim. » Secundo ponit stuporem, Tacete, adjungens tria in quibus gloriabatur: scilicet in immutatione loci, Qui habitatis. In multitudine mercimonii, Negotiatio, idest in qua negotiatur. Repleverunt, divitiis in abundantia frumenti. Semen Nili fluminis, est messis, et fruges ejus, scilicet Tyri, quia de Ægypto veniebat eis multum de tritico.
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Et ideo facta est negotiatio gentium. Ezech. 27: « Dices Tyro, qui habitat in introitu maris,
« negotiationi populorum ad insulas multas etc. » Tertio ponit confusionem vicinorum: et primo Sidoniorum, quorum Colonia Tyrus erat: Mare, idest marini negotiatores, ait: O Sidon erubescis, quia non defendisti Tyrum: quia fortitudo maris, idest Tyrus, est dicens: Non parturivi, ad defensionem Tyri. Vel aliter.
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Sidon ait: O mare, fortitudo maris, idest terrae, erubescet; idest, non valuit mihi parturivisse, quia capta sum. Vel aliter. Mare, idest fortitudo maris, idest negotiatores qui fortes sunt in mari, ait: Erubescite Sidon, dicens, Non parturivi, ad defensionem Tyri. Vel aliter. Sidon, ait: Mare, fortitudo maris, idest Tyre, erubescite, tu Tyre, dicens quae sequuntur. Vel Sidon dicens: Cum vox ex me geniti sitis, o Tyrii ita capti estis ac si non parturissem. Secundo Aegyptiorum.
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Cum auditiun fuerit in Aegypto, 1 Regum 5: « Ecce ego faciam verbum in Israel, quod quicumque au- dierit, tinnient aures ejus. » Transite maria. Hic praedicit fugam timentium, quantum ad illos qui Nabuchodonosor impugnante civitatem, fugerunt in Aegyptum cum navibus: et primo hortatur ad fugam; secundo ad fugae constantiam vel festinationem, ibi, Transi terram tuam. Circa primum tria. Primo timentium fugam: Transite, vos fugientes, ullulate, remanentes. Supra 16: « Derelictae sunt propa- gines ejus, transierunt mare. » Secundo remanentium ignominiam, Numquid. Et circa hoc duo facit. Primo praedicit ignominiam, commemorans primo pristinam gloriam. Numquid non haec vestra est, scilicet civitas? Ducent, quantum ad captivatos.
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Baruch 4: « Delicati mei ambulabunt vias asperas. » Tertio admirationem, ponens primo admirantis questionem, Quis cogitavit coronatam? quasi reginam aliarum civitatum. Principes, prae nimis deliciis.
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Ezech. 26: « Quomodo periisti quae habitas in mari. urbs inclyta, quae fuisti fortis in mari, cum habitatoribus tuis? » Et subjungit responsionem: Dominus exercituum cogitavit hoc ut detracheret superbiam omnis gloriae. Job 40: « Disperge superbos in furore tuo, et respiciens omnem arrogantem humilia. » Transi terram tuam. Hic hortatur ad velociter fugiendum: et primo ponit exhortationem, Transi quasi fluvium, quod cito navigio transitur. Jerem. 46: « Vasa transmi-grationis fac tibi, habitatrix filia Aegypti. » Secundo assignat rationem ex parte ipsorum.
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Non est cingulum ultra tibi, idest fortitudo.
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Aliter ex parte Dei: Manum suam extendit super mare. Supra 11: « Desolabit Dominus linguam maris Aegypti » Dominus mandavit adversus Chanaan. Hic comminator destructionem: et primo persecutionis flagellum; secundo praedicit compassionis planetum, ibi, Ullulate naves maris; tertio determinat destructionis tempus, ibi, Et erit, in die illa in oblivione eris, o Tyre, septuaginta annis, sicut dies regis unius. Circa primum tria facit. Primo denuntiat divinam indignationem, ponens praeciptum; Mandavit, Nabuchodonosor, adversus Chanaam, in qua est Tyrus. 4 Reg. 18: « Dominus dixit mihi: Ascende ad terram hanc, et demolire eam. » Et finem intentum; Et dixit: Non adjicies ultra ut glories, calumniam sustinens, accusata de superbia.
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Jer. 9: « Non glorietur sapiens in sapientia sua, nec dives in divitiis suis. » Excludit etiam remedium: In Cethim consurgens transfreta; ibi quoque non erit requies tibi.
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Deut. 28: « In gentibus quoque illis non quiesces, nec erit requies vestigio pedis tui. » Secundo ponit hostium fortitudinem: Ecce terra Chaldaeorum, talis populis non fuit, ante eos. Assur, vel Nabuchodonosor, fundavit eam. Dan. 4: Nonne haec est Babylon quam aedificavi? » Tertio ponit destructionem quantum ad captivationem hominum; In captivitatem transduxerunt robustos. Supra 5: « Descendent fortes ejus, et populus ejus, et sublimes gloriosique ejus ad eum. » Quantum ad destructionem domorum, Suffoderunt, domos. Supra 17.
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« Erit sicut acervus lapidum in ruina. » Ullate naves maris. Hic ponit planctum.
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Et erit, in die illa in oblivione eris, o Tyre, septuaginta annis. Hic determinat tempus. Sicut dies regis unius, qui raro etiam tantum vivit. Infra 49: « Dereliquit me Dominus, et Dominus oblitus est mei. » Post septuaginta autem annos erit Tyro quasi canticum meretricis. Hic promittit liberationem: et primo ponit liberatorum cantum. ponens canendi tempus: Post septuaginta annos quasi canticum meretricis, quae abjecta a viro, per cantilenas in quibus commemorat pristinam dignitatem, se jacitat, et cor movet aliorum ad misericordiam. Ponit etiam canticum quantum ad instrumentum, Sum tibi cytharam; quantum ad locum Circui civitatem; quantum ad modum, Bene cane; quantum ad numerum, Frequenta.
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Ponit etiam fructum Ut memoria tui sit.
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Jer. 3: « Vulgo dicitur: Si dimiserit vir uxorem suam, et rece- dens ab eo, duxerit virum alterum; numquid rever- tetur ad eam ultra. » Secundo promittit liberationis beneficium: Et erit post s pluaginta annos, visitabit Dominus Tyrum, et reducet eam ad mer-
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v. 4 « Ululate naves maris, quia vastata est domus, unde venire consueverant! de terra, Gethim revelatum est eis » ; — cladis magnitudo statim ad vivum oculis subiicitur, cum iam vasta maria peragraverit et ii ipsi qui longe absint ululatibus omnia compleant et se domo ac portu privatos lamententur. Habetur-enim magis nervose et concise oratione membris brevibus distincta et concitata in hebr. eiulate naves Tharsis, quia vastata est, domus non est, non est introitus! jam vobis non est patria, non est domus, non est portus. Finguntur ergo naves redeuntes ex Tartesso et laeta spe domum versus volantes — de Tharsis vide 2, 16 et ad Ion. 1, 3 — cum medio in itinere laetitia illa et spes intercipitur nuntio vastationis allato. Cethim (Kittim) sensu latiore dicuntur incolae insularum in mediterraneo mari (cf. Gen. 10, 4. Num. 24, 24. Ier 2, 10. Ez. 27, 6. Dan. 11, 30) vel etiam regiones illaeadiacentes, uti v. g. 1 Mach. 1, 1 Alexander magnus dicitur egressus ex terra Cethim (cf. 1 Mach. 8, B) ; sensu strictiore nomen videtur designare Cyprum * insulam, cuius "urbs Kitium cum multis aliis coloniis Phoenicum accensetur (cf. S. Hier. quaest. in. Gen. 10. Aiehm, Handwoerterb. I p. 234). Hoc loco latiore significatu vox erit capienda. Iam si calamitas tanta est, ut illius nuntius et elulatus latissima maris spatia pervaserit, quid ipsi iam Tyrii sentient ?
Titulo praemisso « Onus Tyri » — etiam hic vates nos statim rapit in medias res. Iam enim Tyrus cecidit et devastata est et rei huius pene incredibilis nuntius iam per maris insulas spargitur, ita ut mercatores qui Tyrum versus navigant terrore percutiantur. Quare ab invitatione ad miserum casum deplorandum scenam aperit propheta
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v. 2 « (acete qui habitatis in. insula »! — i. e. ita terrore sunt obstupefacti et perculsi, ut usus sensuum ? et loquendi facultas intercludatur. Ex effectibus qui et procul et prope cernuntur descriptis quanta 1psa sit ruinae et casus magnitudo concludere vates nos iubet; « silentium signum est stuporis quem afferre solet gravis et insperata calamitas » (Sanct.), uti summus doloris gradus etiam lacrimis carere solet. Insula hebr. *X 1. e. ora maritima intelligi potest de universa regione Phoenicum ; Tyrus urbs ipsa in insula sita erat tribus stadiis a litore remota et stadiis triginta septemtrionem versus a Palaetyro, urbe in litore, distans. — Uti fieri solet in lamentatione, ex pristina gloria casus acerbitas defletur; « negotiatores Sidonis transfretantes. mare repleverunt te;
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v. 3 in aquis multis semen, Nili, messis fluminis, fruges eius et facta est negotiatio gentium »; — tribus prisca gloria describitur per gradationem : mercatores Sidonis, urbis Phoenicum antiquioris, ex qua Tyrus fundata est, Tyri in maximo emporio frequentissime versabantur; erat igitur Tyrus quasi centrum et metropolis commercii Phoenicum; dein ad Tyrum transmitiebantur frumenta Aegypti et quidquid fecunditatis et. divitiarum in Aegypto condebatur; Tyrus demum erat frequens gentium omnium concursu nobilitatum emporium. — In aquis multis i. e. per aequora Tyriis advehitur sem?n Nili ? i. e. id quod in Nili regione seritur et Nili inundatione rigatur et ita per fluvium ad maturitatem et frugem adducitur, quare apte messis fluminis vocatur, cui scil. omnis messis in Aegypto debetur ; haec vero messis est proventus (hebr.) Tyri, quatenus Tyrii copiam et abundantiam Aegypti commercio sibi acquirunt et ex frumento ab Aegypto in varias terras divendito lucrum non exi- .guum faciunt. Ad Tyrum demum concurrebant gentes et nationes omnes, vt suas ibi merces deponerent et vicissim quae sibi opus essent vel ad vitae necessitatem vel ad luxum et commoda sibi acquirerent. Quare Tyrus quasi. metropolis quaedam gentium iure merito habebatur (cf. Ez. 21, 4 seq. Movers, Phoenizier II. 3 p. 200-336). Verum miserum in modum gloria haec concidit ; quare Sidon, mater Tyri, de filiae orbitate summo pudore afficitur
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v. 4 « erubesce Sidon! ait enim mare, fortitudo amaris dicens : non parturivi et. noni peperi et non enutrivi iuvenes nec ad incrementum. perduzxi virgines » ; — Sidon antiquior est Tyro et Tyrus colonia Sidonis, unde Sidon mater Tyri; iam Sidon mater filiam non cernit, sed ubi Tyrus filia habitabat, non est nisi mare et saxum quoddam vastum ac desertum, et ex tali aspectu Sidoni nuntius perfertur ruinae filiae; quare locus ille, ubi Tyrus olim erat, mare scil. et rupes, loquens inducitur ad Sidonem : non. parturivi i. e. quaecumque aderant, perierunt; quasi nunquam populus ibi habitasset, omnia funditus excisa sunt ; « erubesce, Sidon, periit ornamentorum tuorum pulcherrimum, siquidem munimentum fuit pervetustum, validum et fortissimum et divitiis multis celeberrimum. Itaque mare haec dicit, ipsa etiam maris fortitudo, nimirum quae insularum domina est, Tyrus, suas deplorans calamitates, quando se incolis nudam et filiis desertam conspexerit, tum plane dicet : non parturivi ; eram enim pari in loco cum his quae prorsus non pepererunt nec iuvenes educarunt nec virgines eoipso quod funditus ad interitum pervenerunt » (S. Cyr.). Sed eo ipso quod mare et munimentum maris (quod commode intelliges rupem illam in qua condita fuit Tyrus) respondet, non iam ipsa Tyrus stare perhibetur, sed ruinae Tyri et locus ubi olim fuit responsa dare censentur et suam annuntiare vastitatem ac solitudinem. Uti in insulis maris mediterranei et in ipsa Phoenice, ita in Aegypto quoque lamentatio auditur
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v. 5 « cum auditum fuerit in Aegypto, dolebunt cum audierint de. Tyro »; — iure dolent Aegyptii quia. magnus illis quaestus perit (Men.), qui ex commercio enascitur, dum pro frumentis ea a Phoenicibus accipiunt quae ad luxum et voluptatem pertinent; acceperunt scil. a Phoenicibus quae ad cadavera aromatis condienda necessaria erant, praeterea vinum, oleum, ligna pretiosa (cf. Movers l. c. p. 326 seq.). Maior etiam doloris causa eo habetur quia Phoenicibus superatis iam via patebat expeditior ac tutior pro Assyriis vel Chaldaeis ad Aegyptum expugnandam, id quod bene iam Sanct. monet. Quamdiu enim Phoenices invicti erant, magnum invadeutibus in Aegyptum a tergo instabat periculum et Phoenice quasi propugnaculi instar erat pro Aegypto. Unde bene dicuntur Aegyptii de ruina Tyri dolere. Et quid ipsis urbis reliquiis restat? Nihil nisi ut in longinquas regiones fugiant et miseriam patriae defleant
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v. 6 « transite maria, ululate qui habitatis in insula;
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v. 1 numquid. non vestra haec est quae gloriabatur a diebus pristinis in antiquitate sua? ducent eam pedes sui longe ad. peregrinandwum » ; — hebr. fugite in Tharsis (cf. v. 1) ; superbi cives metropoleos iam coguntur subsidium et refugium petere a coloniis; aufugere jubentur in regiones quam maxime longinquas, quo magis terror ac perturbatio ad vivum exprimatur. Atque haec fuga eo iurpior censetur, quia Tyrus sua antiqua gloria et felicitate elata talem rerum commutationem ne suspicabatur quidem; unde prior gloriatio et iactatio casum iam reddit multo acerbiorem. Obsidione facta Tyrios fugisse veterum quoqueannalibus traditur. Ita notat.S. Hier. : «legimusin historlis Assyriorum obsessos Tyrios postquam nullam spem evadendi videbant conscensis navibus fugisse Carthaginem seu ad alias ionii aegaeique maris insulas »; quibus addit Malv. : in Alexandri obsidione Tyrios coniuges liberosque et senio confectos Carthaginem devehendos curasse Diodorus Siculus (171, 583) et Curtius(4, 3) produnt. Tyrus antiquitate sua gloriabatur, nam Zerodoto teste sacerdotes Tyrii urbem tempore Herodoti iam per duo millia et trecentos annos floruisse contendebant *; Josephus eam conditam fuisse dicit ducentis quadraginta annis antequam templum hierosolymitanum aedificaretur (Antiq. 8,2); laudem antiquitatis ei libenter ac copiose tribuunt Strabo, Curiius (cf. Mal.), Iustinus (cf. Sanct.). Mebr. Ahaeccine vobis exsultabunda? estne haec ruina illa olim civitas gloriosa et laetabunda ; vel ut alii vertunt : hoccine vobis contigit, urbs exsultabunda? ex diebus antiquis origo eius; ultimum membrum aliqui non de abductione in exsilium neque de fuga explicant, sed arcte ad antecedentia adnectentes ad laudem Tyriet gloriam referunt explicantes de coloniis quas in longinquas regiones frequenter ducebant: portabant eam pedes procul ad. peregrinandum ; id quod iam adnotat Malv. : « volunt hoc versu esse sarcasmum ex comparatione praesentis abiectionis cum antecedente fastu et gloria »; olim cum pompa et gaudio (cf. 52*) colonias deducebant 1. Herodot. 2, 43. 44 ; cum Herodotus circa an. 450 a. Ch. in Phoenicia versaretur, Tyrus procul in terras alienas gentis multitudinem et opes ostentantes, verum iam turpi fuga se in regiones peregrinas proripere coguntur (cf. RoAl. Del. Naeg.); sel plerique interpretes explicant de abductione in exsilium, uti etiam LXX vel potius Theod. &xázo»sw et S. Hier. et Syrus intellexerunt.
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v. 8 « Quis cogitavit hoc super Tyrum quondam coronatam, cuius negotiatores principes, institores eius inclyti terrae » ? — denuo pristinam gloriam commemorat : erat Tyrus coronas distribuens (hebr. cf. Vat. Mar. et apud Malv. ei recentiores) i. e. reges instituens et creans (Chald.) ; mercatores eius omnes principum loco et ordine habebantur, negotiatores viris nobilissimis aliarum gentium nulla re cedebant. Quis igitur talem ruinam decrevit et exsecutus est super urbem adeo florentem ? cuius cives omnes principes et nobiles erant opibus, honore, splendore? Cum emphasi vates effert Iahve esse rerum. omnium moderatorem qui superbos de sede deiiciat
Proposita tali ruina post tantam gloriam propheta sacro suo munere fungens mentem et oculos attollere iubet ad eum qui hanc cladem effecerit. Quare prius animos ut rem secum perpendant attentos reddit
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v. 9 « Dominus exercituum cogitavit hoc, ut detraheret superbiam omnis gloriae et ad. ignominiam | deduceret universos inclytos terrae » ; — norma illa divina universalis 2, 12 iam ad Tyrum applicatur ; nam qui gloriatur, in Domino glorietur (cf. Ier. 9, 23. 24). Tamquam supremus omnium exercituum imperator nominatur quia exercitibus Assyriorum et Babyloniorum usurus est ad. foedandum (vel profanandum) fastum | omnis superbiae (hebr.); homines et quae ab hominibus erecta sunt fortissima, pulcherrima, pariter conteret ; imprimis quoque idolorum delubra (cf. 55m profanare), quae Tyri aderant antiquitate celeberrima ; simul enim cum urbetemplum fundabatur Herculis (Baal Melkarth) summa pompa ornatum (cf. Herodot. 1. c. Schenkel, Bibellex. III p. 11). Hanc autem humiliationem ita Tyro annuntiat, ut Tartessum coloniam a dominio Tyriorum liberam et suo se arbitratu regentem describat, in unius coloniae exemplo omnes exhibens iugum Tyriorum excutientes :
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v. 10 « transi terram tuam quasi flumen, filia maris, non est cingulum ultra tibi » ,— hebr. filia Tharsis. e. iubetur Tartessus possidere et administrare regionem pro lubitu; libere enim per regionem transire, possessoris est ac domini (cf. Gen. 13, 17) ; iubetur ditionem suam extendere, quasi flumen quod inundatione alveum | excedat ; iam non est cingulum i. e. iam non coercetur et imperio constringiturlegibus a metropoli impositis. Facile credideris Tyrum imperium satis durum in ceolonias exercuisse, iis liberam rerum administrationem non permisisse et cum invidia cavisse, ne potentia et divitiis ita augerentur, ut obedientiam ac submissionem detrectarent. Id igitur cingulum erat quo Tartessus arctis continebatur finibus. Ita recentiores verba communiter accipiunt, et cum allocutio fiat ad Tharsis, vix aliter concipi possunt, quamvis cinguli metaphora eo sensu accepta aliquid habeat singulare et inusitatum. Unde alii ny/:2 explicant frenum ; sed Ps. 109, 19 et Iob. 49, 91 (mv?) significationem cinguli adesse certum est. Diffieultatem removere studet Naeg. coniectans adesse in voce allusionem ad terminum technicum quo apud Phoenices ius coloniarum et earum subiectio legibus metropolis debita desiznata sit. At res est plane incerta. — Interpretes veteres vocem 'Tlarsis notione generali maris accipientes verba explanant de Tyro, filia maris, quae iubeatur vel patriam relinquere et incertis sedibus vagari vel per sarcasmum patriam suam i. e. mare perambulare et mercaturas exercere, cui iam non sit cingulum, scil. moenia vel vallum, vel fortitudo, vel ne cingulum quidem ad mercaturam exercendam ete. Tharsis LXX in hoc capite intelligunt Carthaginem (cf. v. 1) ; hoe loco praebent : operare terram tuam ; etenim naves nequaquam veniunt de Cazthagine; ad quod notat S. Hier. : « multum a ceteris interpretibus et ab ipso hebr. in hoc loco LXX discordat editio ». Chald. exponit : migra de terra tua quasi aquae fluminis, fuge in provinciam maris; nou est ultra fortitudo. Syrus : non est denuo qui te vexet (affligat) ; videtur ergo cingulum etiam de duro imperio quo quis constringitur et a libera rerum administratione coercetur accepisse. Teste S. Hier. vertit Symmachus : non poteris ultra resistere. Ianc autem mutationem rerum. summus regnorum moderator effecit
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V. 14 « manum suam extendit super mare, conturbavit regna ; Dominus mandavit adversus Chanaan, ut contereret fortes eius » ; — hebr. ut devastaret munimenta eius! ; uti olim Deus ad perdendos Aegyptios manum extendit (Ex. 45, 12), ita nunc manum suam ultricem extendit super mare, in quo Phoenices soli longe lateque dominantes conspiciebantur, et potentiam illam maritimam deiicit; ad hane vero rem perficiendam regna commovet, ditiones eousque Phoenicibus subiectas ab eorum imperio scindit, aliarum gentium regna excitat, ut Phoenicibus bellum inferant, et munitiones eorum deiiciant. Phoenicia h. 1. vocatur Ghanaan, que nomine ipsi Phoenices suam appellabant regionem, uti ex nummis apparet (cf, Ges. Thes. p. 696) et teste S. Augustino « rustici nostri interrogati quid sint, punice respondent Canani » (Expos. in Iam quid Deus regnis mandet, ut pro sua quodque parte ad Phoenices humiliandos conferat, proponitur
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v. 19 « et dixit : non. adiicies ultra ut glorieris, calumniam sustinens virgo filia Sidonis; in Cethim consurgens transfreta ; ibi quoque nom erit. requies tibi » ! — calumnia in usu vulg. saepe idem dicit quod oppressio; urbs quae nondum ab hoste est subacta, virgo vocatur; subactio et clades ab hoste inflicta violationi et oppressioni virgini illatae comparatur (cf. Is. 47, 3. Ier. 2, 46. Ez. 16, 31; 28, 10. Am. 8, 2. Nah. 3, 8 etc). Sidon, urbs Phoenicum antiquissima, unde « primogenitus » Chanaan (Gen. 10, 43. 4 Par. 4, 13) vocabatur et in nummis appellatur « mater Tyri, Aradi » (cf. Riehim, Handwoerterb. II p. 1472), hoc loco universam gentem designat. Eius superbiae et iactationi Deus finem imponet ; e suis sedibus pulsi in colonias fugient subsidium et opem ac domum quaesituri ; verum coloni eos qui se duros dominos atque imperiosos praestiterant, minime consistere patientur ; unde qui olim maria et insulas imperio suo tenuerant et pompa et ambitione impleverant, iam ipsi ignominiam suam et cladem omnibus palam facere cogentur. Ita utique eveniet, ut immensa eorum iactatio et, gloriatio ad silentium redigatur. Cethim h. l. sensu latiore accipere consultum erit, ut sieut dominatio late patebat in insulas, ita quoque eorum fuga et hamiliatio ubique innotescat. Denuntiatione hac in universum facta iam ii designantur per quos haec ruina proxime sit efficienda tamquam per Dei ministros
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v. 13 « ecce terra Chaldaeorum ; talis populus non fuit, Assur fundavit eam ; in captivitatem traduxerunt robustos eius, suffoderunt. domus eius, posuerunt eam in ruinam » ; — i. e. « ecce, inquit, accolae terrae Chaldaeoram, cuius potentiam nulli populi ante habuerunt et quae ab Assyrio fundata est, transduxerunt robustos Tyri, suffoderunt non solum muros, sed et cuncta habitacula civitatis posueruntque eam in ruinam » (S. Jfier.). Chaldaeorum gentem esse antiquissimam et priscis temporibus florentissimam .ac potentissimam, inquisitionibus recenter factis constat. Et cum Babylonii tum demum sub Nabuchodonosore Asiae imperium obtinerent et varia iudicia divina in populos exercerent, postquam regnum assyriacum deiecerunt eiusque regni ditionem et opes suo adiunxerunt, Babylonii considerari poterunt tamquam fundati et constituti super Assur. Ceterum in textu hebr. alio modo habetur : ecce terra Chaldaeorum — iste populus non fuit, Assyriam tradidit feris deserti — erigunt turres suas, eius palatia, evertunt, ponunt eam ruinam ; designantur igitur Chaldaei exsecutores iudicii divini et ita quidem, ut ad obsidionem faciendam turres vel munimenta erigant, expugnatione factà urbem destruant. Ipsi vero Chaldaei dicuntur« populus non fuit» i. e. antea dum Assyrii late in Asiam dominarentur, Chaldaei Iudaeis et Phoenicibus fere ignoti erant; sed quamvis in censu populorum iste populus reponi non videretur, tamen iam Assyriam deiecit, vastavit et regnum olim potentissimum destruxit. Unde sententia illa interiecta describuntur Chaldaei ut populus eousque ignoius sed qui a prima sua quasi origine per humiliationem regni assyriaci ostenderit quis futurus sit. Ita verba hebr. intelligenda esse videntur (cf. Rohl. Del. Naeg.). Similiter Sophonias de ruina Assur loquitur : « et extendet manum suam super aquilenem et perdet Assur et ponet speciosam (i. e. Niniven) in solitudinem et in invium (n*3 cf. nostro loco a'sY) et quasi desertum » (Soph. 2, 13). Hac explicatione sensus verus et facilis funditur. Ceterum alii aliter exponunt : Assyrii eam deserti incolis pararunt i. e. Chaldaeis qui antea sedibus incerlis per deserta oberrarunt ab Assyriis sedes fixae assignatae sunt (cf. Dauer, Drechsl. Hitz. Kn.) ; sed id factum esse nullo modo affirmari potest. Alii : Assyrii terram Chaldaeorum vastaverant et potentiam Chaldaeorum reprimere studebant (cf. Schegg). Alii demum ut multa omittam perperam in textu legi censent terram. Chaldaeorum, substituunt Chananaeorum (Ewald, Himpel, Tübinger Quartalschrift 1875. p. 532); sed contra testes antiquos emendatio haee est audacior. Insuper cum destructio Tyriorum efferatur, sane per quos haec efficienda sit eliam suo iure quisque exspectaverit addi. Cum ergo revera in textu hebr. addatur, eur demum textum corriges ? Et postquam propheta dixit Dominum mandasse adversus Chanaan, etiam quibus mandaverit ut adiungatur, a more prophetae tantum abest ut sit alienum, ut prorsus ad eum sit consentaneum ; ef. 9, 25. 26 ; 13, 9. 11. Neque explicatio supra proposita reiici potest ex eo, quia Isaias ruinam regni assyriaci per Chaldaeos futuram praedicere non potuerit. Nam post regnum assyriacum exoriturum esse regnum babylonicum vel Babylonios, qui tempore lsaiae iam satis potenles erant, viribus et potentia auctum iri ita, ut qui saepe iam rebelles exstitissent contra Assyrios, ab eorum demum imperio sese subtraherent idque subverterent, id dico praevidere non adeo difficile fuit Isaiae tempore, etiamsi doni prophetiei non habeatur ratio. Demum eum Isaias ipsius quoque regni babyloniei ruinam vaticinetur, nemo nisi rationalista mirabitur ab eodem vate fata quoque Assyriorum ct Tyriorum praedici. Ruina Tyriorum exposita eiusque causis declaratis ad initium i. e. ad lamentationem revertitur oratio
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v. 44 « ulutate, naves maris, quia devastata est fortitudo vestra » 1— hebr. naves Tharsis, quia vastatum est manimnentum. vestrum ; ita vocatur Tyrus, « quia vos omnigenis mercibus atque opibus implebat, quae vires sunt et nervi civitatum » (Sanet.) et tamquam firmissimum ac tutissimum commercii centrum consistere videbatur, ex quo omnibus protectio et auxilium praesto esse credebatur. Iam si rerum gestarum historiam cum oraculo comparamus, idem boc loco observari licet quod iam cap. 13 in oraculo de Babel deprehendimus. Uti ibi expugnatio Babylonis per Medos simul cum ultima urbis ruina a propheta videtur et proponitur, ita in nostro vaticinio castigatio Tyriorum et imminutio potestatis per Chaldaeos facta, in qua initium quoddam et via continetur ad ruinam, una cum ultimo excidio et totius potestatis Phoenicum collapsu repraesentatur. Unde in visione prophetica ea quae per longa temporis intervalla separata sunt, una in imagine quasi continua exhibentur ab omni ratione temporis absoluta ; normas enim Dei propheta nos docet secundum quas res humanae administrantur, neque pro visione prophetica in qua normae istae menti prophetae sistuntur interest, quonam temporis spatio vel quot quasi gradibus opus sit ad normas illas opere exsequendas et rebus humanis imprimendas. Talem autem indolem visionis etiam hoc loco esse postulandam, ipsis rebus gestis docemur. Auctores ruinae nominantur Chaldaei. Atque revera Nabuchodonosor, uti Josephus (c. Ap. 1, 20) ex ipsorum Phoenicum annalibus refert Syriam et integram Phoenicen sibi subiecit; urbem Tyrum per tredecim annos obsedit et Tyrios demum ad subiectionem adactos esse, inde elucet. quod mox post obsidionem Tyriis reges duo ex urbe Babylone missi a Chaldaeis constituuntur, Merbaal et Hirom, uti Josephus l. c. ex annalibus Phoenicum refert (cf. Movers, Phoenizier II, 4 p. 433). Tyrios esse subactos a Nabuchodonosore etiam ex Ez. 26, 11 seq. aperte colligitur, colligitur quoque ex Ez. 29, 18, ubi dicitur regem eiusque exercitum Domino servivisse servitute magna adversus Tyrum ; proinde Tyrios castigarunt; sed cum Tyrii, uti refert S. Hier. res pretiosas navibus asportandas curassent, ita ut capta urbe nihil dignum labore suo inveniret Nabuchodonosor, ei pro mercede dantur manubiae et spolia Aegypti (Ez. 29, 19. 20). Eversa vero et destructa Tyrus non est eo tempore; quod Ezechiel quoque ad illam per Chaldaeos castigationem adnectit : « dabo te in limpidissimam petram, siecatio sagenarum eris » opere non coeptum est impleri nisi circa 1300 p. Ch. vero domum reversus est relictis excubiis qui Tyrios ne haurirent aquam impedirent (cf. Movers l. c. p. 385), ita ut Tyrii per quinque annos aquam ex puteis fossis haurire cogerentur. Neque Sargon urbem expugnavit; eam quidem expugnavit Sennacherib, sed damna ab Assyriis illata celeriter reparata sunt (cf. Busch, Geschichte des Orients II p. 250 ; I p. 331; II p. 247; Vigouroux l. c. IV. p. 135).
23:15
v. 45 « Et erit in die illa, inm oblivione eris, o Tyre, septuaginta annis, sicut dies regis unius ; post septuaginta autem annos erit Tyro quasi canticum meretricis »; — idem tempus Tyriis praefinitur quod postmodum a Ieremia designatur ; « et servient omnes gentes istae regi Babylonis septuaginta annis » (Ier. 25, 11; cf. 9 Par. 36, 21. Dan. 9, 2) ; sunt dies regis unius i. e. tempus unius imperii, unius dynastiae, dum scil. steterit regnum babylonieum (cf. Osor. Malv. Sanct.); vix « per aetatem unius hominis quae ut plurimum septuaginta annorum spatio finiri solet, ut Ps. 79, 10 » (Mald. sim. S. Cyr. Sa, Men.) neque comparatione sumpta ab aetate David qui per septuagenta annos vixerit (Sanct.) sed dies regis tempus designant regni, non vitae. Istud temporis spatium eodem modo fluet pro Tyriis in oblivione et statu humili constitutis; eo autem exacto ad Tyrum applicari poterit id quod in cantico quodam vulgari dicitur :
Vires ac potestas Tyriorum a Chaldaeis frangentur, ita ut ruinae eorum initium a Chaldaeis repeti oporteat. Sed post tempus Chaldaeorum Tyriis florens commercii conditio denuo oborietur quam ut Domino consecrent admonentur. Uti in oraculis antecedentibus clade denuntiata via ostenditur qua salus et vera felicitas populis obtingere possit — ita Philisthaei ad Sionem remittuntur 14, 32; ita Moabitae 16, 5; Aethiopes 18, 71; Aegyptii et Assyrii 19, 48. 23 — eodem modo iam Tyriis quoque divinum panditur consilium quo humiliatio et deiectio potentiae et superbiae humanae propterea efficitur, ut remotis impedimentis omnibus regnum Dei et vera hominum salus consistat. Proinde divinam illam normam : vincimini quia Emmanuel, iam in omnem terrae plagam extendi eique omnes substare gentes propheta in praecipuis populis adumbrat. Tyrum funditus iri eversum vates praedixerat; at simul melioris conditionis spem aperit
23:16
v. 46 « swme citharam, circui civitatem, meretriz oblivioni tradita; bene cane, frequenta canticum uL memoria tui sit »! — Tyrus opportunitatem nanciscetur commercii amplissimi ; ipso commercio, ostentatione et proclamatione mercium, qua undique alliciuntur mercatores, studio illo variis lenociniis et invitamentis undique ad se mercesque suas revocandi gentes comparatio meretricis facile inducitur eaque ars quaestuaria bene exprimitur. Dominum, uti ruinam Tyriis attulerit, ita meliorem iis conditionem praebiturum esse vates monet simul quo canticum illud tendat, explicans V. A1. « et erit. post sepluaginta. annos, visitabit Dominus Tyrum et reducet eam ad, mercedes suas ; el rursum. fornicabitur cum universis regnis terrae super faciem terrae » ; — hebr. redibit ad quaestum suum ; nobilitatem emporii et multitudinem negotiatorum indicat (For.) ; comparatione v. 16 insututa iam ipsum commercium omissa particula comparationis fornicari appellatur, idque eo facilius fieri potest in hebr. quia uti iam Sancli. monet « 25 communis vox est, qua etiam hospita designatur ; est igitur fornicar? nihil aliud quam cum aliis gentibus societatem inire mercium et lucri, aut ne ab altera metaphora cauponatricis abeamus : excipere peregrinos homines in illud quasi diversorium » ; unde LXX quoque h. l. xi Zoos &yzgioy et eodem modo Chald. et S. Hier. notat : « haec omnia iuxta historiam expleta esse consonis Graecorum et Phoenicum literis indicatur, quod post septuaginta annos instaurata ad potentiam pristinam sit reversa et negotiatio universarum gentium fuerit, quas ego puto fornicationes appellari ». Notandum est solius commercii fieri mentionem, non promitti regni Tyriorum instaurationem ; unde haud immerito ea praedictione verba Plinii in memoriam revocantur : « Tyrus olim. clara... nunc omnis eius nobilitas conchylio atque purpura constat » (hist. nat. 9, 17. Del. Naeg.). ! Quale autem sit pro Tyro Dei consilium, exponitur
23:18
v. 18 « et erunt negotiationes eius et mercedes eius sanclificatae Domino, non condentur neque reponentur, quia his qui habitaverint coram Domino, erit negotiatio eius, ut manducent $n saturitatem et vestiantur usque ad, vetustatem » ; — hebr. et àd vestitum elegantem ! ; quomodo omnis industria hominum, mercaturae, artes, studia omnia ex Dei consilio ad Dei laudem et gloriam et possint et debeant demum referri, hic in admonitione Tyriis proposita quasi in exemplo luculentissimo proponitur. Tyrii enim inter gentes antiquas iis omnibus maxime erant insignes ; unde si Tyriorum studia et lucra Domino iubentur devoveri et ad sacerdotes Dei et fideles Dei cultores iuvandos adhiberi, nihil esse in humanis docetur, quod non ad Dei cultum et honorem et regnum Dei promovendum inservire possit ac debeat. Ut quo sensu haec de Tyriis dicantur rite apprehendamus, advertere oportet haec dici postquam vaticinium de ruina Tyri est propositum, quod vaticinium etiam ab Ezechiele denue repetitur. Àb eodem autem Ezechiele edocemur de norma Dei in eiusmodi minis observata : « si autem dixero impio : morte morieris, et egerit poenitentiam a peccato suo... vita vivet et non morietur » (Ez. 33, 14) et a Ieremia eandem normam ad quamcumque gentem applicari audimus : « repente loquar adversus gentem et adversus regnum, ut eradicem et destruam et disperdam illud ; si poenitentiam egerit gens illa a malo suo quod locutus sunm adversus eam, agam et ego poenitentiam super malo quod cogitavi ut facerem ei » (Ier. 18, 1. 8). Ex quibus verbis vaticinia exsistere et a Deo dari patet, quae quamvis ruinam certam verbis conceptis annuntient, tamen ita intelligenda sunt, ut poenitentia acta illud exitium possit averti. Talem autem interpretandi regulam si alicubi, certe ibi applicandam esse nostro iure existimabimus, ubi duo de uno populo vaticinia eduntur, de excidio alterum, alterum de promissione salutis. Si ergo Tyrus post calamitatem a Chaldaeis inflictam, quae erit, uti vidimus, quasi primus ad minas complendas gressus, ubi primum ad pristinum commercium redierit, studia sua et lucra ad Domini servitium consecraverit, iam ruina ulterior prohibebitur ; fieri enim. nequit, ut qui Domino sint addicti intereant. Postquam igitur in priore oraculi parte minae propositae sunt et excidium illud est ostensum, in quod Tyrus incurret, si in via instütuta permanserit, in altera manifestatur, qua ratione ruinam illam possit avertere; unde altera hac parte efficax continetur admonitio, ut dummodo salva esse velit, tempore illo respirationis post calamitatem chaldaicam bene utatur eo quo v. 18 dicitur modo. — Eiusmodi vaticinia quae conditione subintellecta exponi debeant saepius proponi, vide quae notavi ad Ioel 2, 1. 19. Ion. 3, 10. Hab. 2, 3. Zach. 6, 15; 8, 11 (Comment. in Proph. min. I p. 219. 925. 383; II p. 2. 301). Rohl. Troch.; alii potius ea respici volunt quae Zach. 14, 16 vel 4 Mach. 11, 59 et apud Iosephum Antiq. 19, 19 narrantur (cf. Gord. et apud Sanct.), dum alii de modo impletionis nihil tradant (cf. S. Cyr. Mald.), Sarict. autem ipsam explicationem tam difficilem putaverit, ut novam excogitarit, scil. mercedes Tyri fore pollutas et exsecrabiles Domino, ita ut non acceptentur hae oblationes ut condantur in templo.— [n tanta varietate ille interpretandi modus quem supra proposui, uti ad normam oraculorum est consentaneus, ita facillimus et quam maxime expeditus et obvius esse videtur neque ex rerum gestarum historia ulli implicatur difficultati ; ostenditur ergo Tyriis via salutis eo modo quo v. g. Assyriis 19, 94. 95 ; et simul portenditur neminem excludi a benevola Dei ad salutem capessendam invitatione; id quod ad totius huius partis indolem et argumentum apprime accommodatum esse nemo non perspexerit.
23:1
… The Greeks gave the island the name of Κύπρος, which already appears in Homer, while the Phoenicians called it Kittim (= Citium), a name adopted by the Bible (Gen. 10, 4; Num. 24, 24 [and Dan. 11, 30]; Is. 23, 1. 12; Jer. 2, 10; Ez. 27, 6).
Kittim (Kittijīm, in Jer. 2, 10)
KITTIM (Kittijīm, in Jer. 2, 10). - Gentilic name of the inhabitants of Cyprus ([v.], cf. Is. 23:1, 12; Ex. 27:6 and probably Jer. 2:10), so called from the important city of Kition or Kitton (Lat. Citium), one of the best-known colonies among those founded by the Phoenicians. …
23:2
… Even when the powerful rival Tyre prevailed, the name of Sidonians remained synonymous with Phoenicians (1 Kings 16:31). In the Bible S. is remembered both as a city (Judg. 1:31; 18:28; Isa. 23:2; Ezek. 27:8) and as a territory that marked the northern frontier of Canaan (Gen. 10:19) and bordered on the tribes of Zebulun (ibid. 49:13) and of Asher (Josh. 19:28). It is called …
23:11
… E. Kautzsch understands it as "sons of wrath," that is, "irascible" (the Hebrew-Aramaic rgs means "wrath": Is. 23:11; 32:11; 37:28 ff.; Dan. 3:13; etc.). …
In the Old Testament too there are texts in which Canaan means rather the land of the Phoenicians; thus, for example, Iudc. 4, 2, 23; 5, 19; II Sam. 24, 7; Is. 23, 11; Prov. 31, 24; and again in the New Testament Mt. 15, 22 (the "Canaanite woman"). …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.