27:20
(Verse 20) The merchants of Dedan, dedicated to sitting on carpets. LXX: The merchants of Dadan, with chosen animals for chariots. The Hebrew and the Septuagint differ greatly in this place, except for the name of the region which is near Dedan and Dadan. There is indeed a great difference between sitting on carpets and riding in chariots with chosen animals, and there is no doubt that chariots and horses would be viewed negatively if they were earthly. Furthermore, both Elijah and Elisha are taken up to heaven in a chariot, and Elisha calls Elijah father, charioteer, and chariot of Israel (2 Kings 2:12). And Gehazi's eyes are opened to see the chariots on the mountain and the horses prepared for the Lord's session, without any riders (Ibid. 6). In the tapestries, the beauty of words is shown; in them, the merchants of Dedan ride and rest, having assembled for the market of Tyre.
27:21
(Verse 21.) Arabia and all the princes of Kedar, they themselves the merchants of your hand, came to you with lambs and rams and goats. For the lambs, rams, and goats, they interpreted seventy camels and rams and lambs. But Arabia and the princes of Kedar (which today is the land of the Saracens, as is fully proven in the words of Jeremiah, who writes against Kedar) abound in these animals, namely lambs and rams and goats, and they increase the commerce of Tyre with this importation (Jeremiah 49). But also a very fertile region of the camels is due to the breadth of pastures, and the temperate air which this animal enjoys. Arabia is interpreted as 'evening', and Cedar as 'darkness'. Concerning which regions, it is said in the Psalms: 'I have dwelt with them that hate peace: when I spake unto them, they fought against me without a cause.' (Psalm 120:7). These regions supply the city of Tyre with camels, burdened with the weight of heavy sins, either lambs or rams or goats, which they sacrifice on their altars, which they have fashioned from a wicked and rebellious heart. But even in this same passage, we read in the vision of the shepherds that rams disturb the purest waters, and push the sheep with their sides, and fight with their horns (Ezekiel 34); also goats, which are accustomed to stand on the left, and lambs that pretend to be a lamb (Matthew 25); of whom it is written: Behold the Lamb of God, behold him who takes away the sins of the world (John 1:29). But Isaiah writes favorably about camels (Isaiah 60), from Midian, which is interpreted as the judgement of the Lord, coming to Jerusalem, and Ephah, and rams from Nebaioth, and Sheba bringing gold and frankincense: the last two of which are also offered to the Lord by the Magi (Matthew 2). And so, camels with the burden of sins can enter the narrow and tight path that leads to life (Matthew VII and XIX).
27:22
(Verse 22.) Sellers of Sheba and Reama (or Rema), your own merchants with all the choicest spices, and precious stone, and gold which they have set forth in your market. In the Psalms where it is written, 'The kings of the Arabs and Sheba shall offer gifts to you' (Ps. 72:10), in Hebrew it has, 'The kings of Sheba and Sheba shall offer gifts to you,' of which one Sheba is written with the letter Sin, the other with Samech, which is similar to our letter S. Therefore, since Saba is interpreted as a conversion, it must be said that in this present passage it does not signify conversion, but rather aversion, from which the gifts of Tyre are brought with all kinds of aromas and the best odors, and with precious stone and gold, all of which are offered for sale in the markets of Tyre. For they themselves fabricate the best odor and precious stone with which they strive to build up their own perversity in the Churches, and they promise gold in the sense, and all these things are perverse. For nothing is received for free, nor is anything given for free, but all things are bought, as when the kings of the Arabs and Saba offer gifts to Christ for free. These are the ones who do everything for the sake of shameful gain: and they received these gifts from Him who says in the Gospel: 'All these things were given to me, and I will give them to you if you fall down and worship me' (Matthew 4:9). Reama, or according to the Septuagint Rhegma, I could not find in any other place in the Scriptures, nor could I find what region it is or what it signifies; except that it is clear, and from what is connected, that Saba is a neighboring region to this province.
27:23-24
(Verse 23, 24.) Aran, and Channe, and Eden, your traders were from Saba, Assur, Chelmad, your sellers: these traders of yours had various wrappings of hyacinth and precious gems, which were wrapped and tied with ropes. LXX: Charran, and Chana, and Edne, these were your traders: Sabba, Assur, and Chalman, your merchants, bringing merchandise + in Machalim, and in Galima ** hyacinth and + polymita ** precious treasures tied with ropes. And these are the names of the various places. The addition made by Theodotion to the Septuagint was interpreted by Symmachus as 'precious coverings' in Machalim and in Galima. We have also added Polymita, which Theodotion interpreted in various ways, by Aquila and Symmachus. These precious garments were carried by merchants in such valuable coverings that they were fastened with hyacinth ropes. Aran, or as the Septuagint says, Charran, means 'holes' in our language. Channe means 'preparation'. Eden means 'delights'. As for Edne, which is not found in the Hebrew, we do not know its meaning, and we should not seek the etymology of a fabricated name. Therefore, in the negotiation, the Tyrians rely on the fleshy senses that are indicated in the forums. The whole preparation of the people of the world is to believe that they are the only delights if they increase the commerce of the Tyrian city. We have mentioned about Sheba earlier. Assur, which means 'leading', is transferred to vineyards: undoubtedly, the Sodomites who come to the Tyrian market direct, even accuse with punishments, and correct what has been depraved, according to what is said in the Psalms: 'That you may destroy the enemy and the avenger' (Psalm 8:3). And they have a variety of household items, distinguished by an incredible variety, which are bound by hyacinth wrappings; whether their treasures are bound by ropes, which they have stored up for themselves on earth, according to what is written: Everyone is bound by the ropes of their own sins (Prov. 5:22). And they did not have free trade, but they bound everything to the chains of sin. Let us refer the hyacinth wrappings, because of their similarity in color, to the airy powers, which lavish their treasures in the markets of the world.
They also had cedar in your negotiations. The ships of the sea (or as it is contained in Hebrew, Tharsis), your princes in your negotiation. For cedar, the Seventy translated it as cypress. And because we have spoken above about both, it is superfluous to increase the reader's disgust.
27:25
(Verse 25) And you were filled, and greatly glorified (or burdened) in the heart of the sea. Nothing, he says, was lacking to you concerning the riches of the islands. However, this glorification was a burden for the possessor, for you cannot bear riches in moderation, even though poverty often serves as a temptation (Prov. 30). Thus, Solomon asks for only what is necessary; he equally detests wealth and poverty, so that pride does not creep in with the former and impatience and falsehood with the latter.
27:26
(Verse 26) Your rowers have brought you into many waters. Above the rowers, we read about the Tyrians of the city of Sidon, and the Aradians, of whom the former are interpreted as hunters and the latter as passers-by. Indeed, they hunt the souls of those whom, amidst the waves of this world, they lead according to their own judgment and do not raise up to lofty heights, but plunge them into the depths. They do not imitate those who, sailing until the morning watch, broke the raging waves of the sea and deserved to receive the Lord and Savior. And immediately, with such a guide and companion, they arrived at the harbor of rest. About which is more fully written in the Gospel.
The south wind tossed you in the heart of the sea (Matthew 14). All the riches of Tyre, scattered by the blowing south wind. They are significantly called Cadim, which is interpreted in Greek as καύσων; we can translate it as a burning wind. Concerning this wind, the holy David said: The sun shall not harm you by day, nor the moon by night (Psalm 121:6). Jacob was burned by this wind, yet not consumed, as he speaks: By day the heat consumed me, and the frost by night (Genesis 31:40). Those also who were hired from the first hour endured the heat and burning of the whole day, and yet they receive a denarius, because they were scorched and not defiled. Hence the bride says in the Song of Songs: I am black, but beautiful, because the sun has looked upon me (Cant. I, 4): or, as it is better expressed in Hebrew, the sun has made me pale.
Your riches and treasures, and your abundant wealth. Many read it this way: In the heart of the sea are your riches and treasures, and your abundant wealth; so that all the riches and treasures of Tyre, and all its substance, are set in the heart of the sea, and are overwhelmed by the waves of time, and its inhabitants have nothing stable and lasting, with that Gospel fulfilled: 'Fool, tonight they will take your soul from you, and whose will be what you have prepared?' (Luke XII, 20). And to that apostle: Those who want to become rich, fall into temptation and many snares, and are dragged into the abyss (I Tim. VI, 9). The story is clear; therefore, we join together brief sentences with almost single verses. For the speech is already hastening towards the end of the book.
27:27
(Verse 27). Your sailors (or rowers), and your pilots, who held your goods and led your people: and your warriors who were in you, with all your multitude that is in your midst, will fall in the heart of the sea on the day of your ruin. We read about the sailors or rowers of the city of Tyre, the Sidonians, and the Aradians, about whom it has already been said; and according to the Septuagint edition, the counselors of Byblos, which is called Gebal in Hebrew: and also its warriors, Persians, Lydians, and Libyans, who will all fall and be shown to be nothing, when Tyre falls and all its glory comes to an end in ruins. However, the multitude which the Seventy translated as 'commixtionis', except for the leaders, signifies the common people; who without the name of positions, are crushed with similar judgement. And the prophecy is mixed between the city and the ship, so that from one you may understand the other: and yet both pertain to the end of the age, and to a shipwreck.
27:28-29
(Verse 28, 29) From the sound of the shouting of your helmsmen, the fleets will be thrown into confusion, and all who held the oar will come down from their ships. The sailors, and all the helmsmen of the sea, the shipmasters and the rowers, will stand on land, and they will wail loudly over you, and cry out bitterly. They will throw dust on their heads, and cover themselves with ashes (or spread ashes on themselves). And what follows: They will shave their heads because of you, and put on sackcloth; they will weep for you with bitter mourning, and take up a lamentation over you. In the Septuagint it is not found, but it is added in the Theodotian Edition. When Tyre falls, its governors will be troubled, and they will descend from their ships, and oarsmen and sailors and rowers, and all the governors of the sea, tossed by the waves, will finally stand on solid ground; and they will lament with a loud voice over it, which they previously enriched with their merchandise, and they will signify the bitterness of their minds with a clamor: and they will also throw dust or dirt on their heads, repenting of their earthly deeds. And they shall be sprinkled with ashes or calves, according to the Law (Num. XX), in order to be purified: or certainly they shall lay ashes upon themselves, according to that which is said to Jerusalem: Scatter the earth upon thy head, and lay ash beneath thee, and make lamentation (Jerem. VI, 16). And in the Gospel it is written: If these signs had been done in Tyre and Sidon, they would have done penance long ago in sackcloth and ashes (Luc. X, 13). And the Psalmist says: I have eaten ashes like bread (Psal. CI, 10). And they shave their head over Tyre, and they make baldness, which usually happens in mourning, at that time when the magnitude of sorrow has excluded all joy. But the apostles' hair was numbered, because they had consecrated their hair like the Nazarenes to the Lord (Matthew 10; Luke 6). And as long as Samson had hair, he possessed strength, but when his hair was cut off, he was captured by the Philistines (Judges 16). But when it is said, and they shall gird themselves with sackcloth, the old lust of the loins is condemned, so that those who lived in pleasures may afterwards live in austerity and hardness, repenting. The people of Nineveh had sackcloth. And again, it is said to Jerusalem: 'Wail to me like a bride wearing sackcloth, grieving for her husband as a virgin.' And they will mourn for you, it says, with bitter weeping. For it is better to enter the house of mourning than the house of feasting, so that they may mourn for Tyre and sing a mournful song, as the following Scripture adds. But in order to know the progress of those who mourn the falling, and who dwelled before in the heart of the sea, let the prophets teach us by their example: they themselves are commanded to mourn for Tyre, so that, after the time of repentance is fulfilled, it may be restored to its former state, and, taking up the lyre, may sound forth for the Lord. Read Isaiah. Some, though ridiculous (but still worth reading), interpret governors as bishops of heretics, counselors as priests, helmsmen as archdeacons, rowers and sailors as deacons, and carriers refer to the whole people. If they had added the devil as the shipmaster, they would have completed the tragedy. All of them will wail together and cry bitterly, and they will repent after they sense the shipwreck of their own ship and stand on land, and they will lose all the splendor of the false name of knowledge. And instead of joy and happiness, they will mark repentance with bitterness in their hearts.
27:33-36
(Verse 33 and following) What is like Tyre, that has become silent (or has been silenced) in the middle of the sea? (Which is not found in the Septuagint.) Who, in the outcome of your dealings (or what reward you received) from the sea, enriched many peoples? In the abundance of your wealth, and with the multitude of your people, you made many kings wealthy. Now you are broken by the sea (or in the sea) in the depths of the waters, your wealth (or your trading) and all your multitude, which was in your midst, have fallen. All the inhabitants of the islands were astonished (or crushed) over you, and all their kings were struck (or turned mad) by the tempest, they changed their countenance (or wept). The merchants of the nations (or peoples) hissed at you, you were brought down to nothingness (or made into ruins), and you will no longer exist (Vulg. remains silent) forever (or for eternity). Captains, sailors, helmsmen, and passengers, in the mourning of Tyre, will remember these things, which so silenced other cities that they had no confidence to speak; and they heard that Gospel saying, Be silent, and be dumb (Mark 4:39). And concerning the Psalms: But to the sinner God said, Why do you declare my justices, and take my covenant in thy mouth? (Ps. XLVI, 16) How rich has Tyre become with so many goods! And why have you sought so much with such great labor, that you gather perishable things through days and nights of shipwreck? Indeed, you have filled many peoples and enriched kings with your wealth, of whom it is written: The kings of the earth stood, and the princes met together against the Lord and against his Christ (Psalm II, 2). But now you are crushed in the sea, and in the depths of the waters, just as it is written about Pharaoh: The chariots of Pharaoh and his army he has cast into the sea (Exodus XV, 4). He was submerged in the deep like a stone, and he could say: I have come into the deep of the sea, and the tempest has submerged me (Psalm XIV, 4). All the islands, or the inhabitants of the islands, that are battered by the waves of this world, will be astonished at you, and their kings, struck by the storm, will sense their own demise. They will imitate the voice of the snake, hissing and saying: You have been reduced to nothing, or you have been made into destruction; so that you have not had the nature of destruction, but the will. And you will not be. But if he had said this until now, a great question would arise, how it was not, which we now see as built. But from what follows, 'Forever', it shows the time of one age, which is reckoned to be around 70 years in the circle of a man's life. Whether you will not be to God, as the Apostle says: 'He calls things that are not as though they were' (Rom. 4:17). And the prophet Isaiah: 'Behold, they shall be confounded and ashamed, all your adversaries.' (Isaiah 41:11). For they will be as if they were not (Isa. XLI, 11): And Esther according to the Seventy Interpreters: Do not give your scepter to those who are not (Esther XIV, 11). And in the psalm: Let me be refreshed before I go away, and I shall be no more (Ps. XXXV, 14). We have already mentioned in what sense these testimonies should be understood. However, all these things can be referred to the person of heretics, who, in the contrition of Tyre and the shipwreck, feel their error and, placed in the midst of the sea, desire to free their souls and mourn the ill-gotten riches, with which they have enriched many kings, namely their patriarchs, and the common people, whose wealth will be destroyed in the midst of the sea. The inhabitants of all the islands (if, however, we want to interpret what has been said in a positive way) will also be astonished at the destruction of Tyre, and the kings of all the islands, being as it were struck by a storm, will change their faces, or at least show the grief of their hearts with weeping and tears, and they will testify to the magnitude of their astonishment with wonder and hissing, declaring how she has become nothing and perished, she who promised salvation to many nations. And furthermore, it will not be, at any certain time, that we interpret αἰῶνα as meaning 'age'; but forever, because the same word signifies both.
Book Nine
Book Nine
It followed, daughter Eustochium, that I would include the prophecy of Tyre and the prince of Tyre in one volume, combining both the places and the prophecies without separating them according to the order of the books. But because there are many things that are said and they exceed the limit of prolixity, therefore the explanation has been extended into the ninth book, which we believe will reach the end with your prayers and those of all the saints, so that we may also discuss what is written about Pharaoh and all of Egypt in the book of Ezekiel. The same things are also to be divided by us into ten books, so that the measurement of the volumes among themselves may be preserved, and the labor of the one dictating, writing, and reading may have rest in parts.
28:1-10