Howl, O ye ships of the sea, for your strength is laid waste.
הֵילִ֖ילוּ אֳנִיּ֣וֹת תַּרְשִׁ֑ישׁ כִּ֥י שֻׁדַּ֖ד מָעֻזְּכֶֽן׃
4 Church Fathers comment on this verse
The lament and song that commence the vision are also situated in its center. The prophetic declaration suggests that these expressions are especially appropriate for everyone to convey concerning Tyre. Mourn, O vessels of Carchidonstia, for your fortress, namely Tyre, is facing destruction, and the justification for this is clearly articulated in what has come before.
Mourn, you vessels of Pharsis, for your fortress has been destroyed. This refers either to the ships that docked at the port of Tyre and were looted, or the prophet is designating Tyre itself as the stronghold for the ships of Pharsis.
Observe the land of the Chaldeans; such a nation never existed before. Asshur established it for servitude, seized its strong warriors, ravaged its homes, and brought devastation. Lament, O ships of the sea, for your stronghold lies in ruins. As was stated earlier, His feet shall lead Him to wander far away, and again, Thou shalt pass through thy land as through a river. The inhabitants of Tyre were of two groups: those who fled and sailed to Cethim, and those who remained in the city; thus, He addresses both.
Concerning those who fled, He previously declared, ‘Arise and sail to Ketim; you will find no rest there either.’ To those who stayed yet were taken captive, He proclaims, Behold the inhabitants of the Chaldeans, whose might was unparalleled in history and founded by the Assyrians, have captured the strong of Tyre. They ravaged not just the fortifications but the entire city, transforming it into ruins. Therefore, since some have fled while others are enslaved, let the ships of the sea or Carthage lament, because your trading and settlements have been destroyed. Additionally, reflect on how He extolled the Chaldeans. He did not declare that such a nation will never rise again, as the Roman Empire is more powerful and stable, but rather that it never existed before—negating the past while permitting a future reality.
If you go to Cethim, you shall find no solace; and if you set foot in the land of the Chaldeans, know that it is equally laid waste by the Assyrians. Siyim established it, fortified its strongholds, and constructed its tower, yet its wall has collapsed. The phrase Siyim founded it, and constructed its fortifications, and established its tower appears as it does in Theodotion’s version, while the statement, Its wall has collapsed, is presented without the asterisks. Ketim signifies a blow that has been fulfilled; in this context, Chaldean suggests a parasite, while Assyrian implies condemnation. The etymology of Siyim remains elusive, and other translators have retained its Hebrew designation. Thus, it is conveyed to Tyre that even if one seeks refuge in Cethim to evade the blows of oppression, perfect peace will elude them. Likewise, if one intends to visit the Chaldeans to partake in their abundance and wealth, they will encounter desolation, for the Assyrians will proclaim their barrenness—similar to the Apostle turning sinners over to Satan to learn not to blaspheme—sinners surrendered to the destruction of the flesh, that the spirit may be salvaged. For it was the Chaldeans who laid the groundwork for the darkest of demons, errecting the tallest strongholds and towers in Chaldea against God's guidance, yet each of their edifices ultimately fell into disrepair, as evident in: its wall fell. If the Lord does not build the house, the builders labor in vain (Psalm 127:1).
In this world, we often witness individuals shifting from one profession to another; for instance, those who have failed in military endeavors may turn to trade, or attorneys may take up military arms. They alter their trades in hopes of changing their fortunes. However, according to divine arrangement, those whom God blesses with salvation find that all their efforts lead them in the opposite direction, compelling them through poverty and misfortune to lean not on their own understanding but on their Creator. Cry out, ships of Carthage, for your stronghold has been destroyed. The vessels of Carthage, namely Pharsis, are called to lament, not because they have been lost and are beyond recovery, as stated earlier, but because their stronghold has perished. Pharsis, when translated differently in our tongue, suggests either the end of six or a state of joy. We recognize that the world was created in six days, which, according to church doctrine, will ultimately face destruction. Thus, all the worldly wealth and the efforts of mankind can be likened to the treacherous navigation of ships, destined to perish with the entire stronghold of seafarers lost. This is why Solomon proclaimed: the wise man enters into strong cities and topples their foundations (Proverbs 21:22). For all that is crafted by the machinations of heretics, worldly wisdom, and corrupt teachings, the man of the Church dismantles and demonstrates that all these must be brought low.
"Mourn," he urges again, "O ships of Carthage, for your fortress lies in ruins. On that day, Tyre will be abandoned. And prophetically, at the conclusion of the seventy years, Tyre’s fate will echo the songs of the fallen woman. Observe the language the prophet employs, and notice how he does not shy away from such crude expressions. We sometimes refrain from using similar terms, not because our speech is purer than that of the prophets, but rather due to our limited influence. The charged language in these proclamations holds substantial power, such that even those unashamed of their wrongdoings might feel scandalized by their own titles.
"Concerning Tyre," he notes, "it will experience the same lament sung about the wayward woman." Take heed, lest anyone observes the indulgent roundels and disgraceful songs, and remarks: "Behold, the same fate has befallen Tyre as that which is sung about the wayward woman."
The Hebrews interpret the term Pharsis broadly as referring to the sea, as reflected in the text, "By the east wind Thou hast broken the ships of Pharsis" (Psalms 47:8), implying the vessels of the sea; and again in Isaiah: "Weep, ye ships of Pharsis." Thus, the prophet Jonah sought not a specific destination, but rather, in his journey by sea, aimed to escape wherever possible. It is more indicative of a man in flight and dread to seize the first chance to board a ship than to seek a refuge that offers safety. In his heart, Jonah might have thought that God's presence was confined to Judah; while Israel was renowned (Psalms 75:2), he recognized God's authority over the waters, declaring, "I am a Jew, and I fear the Lord God of heaven, who made the sea and the dry land" (Jonah 1:9). Yet, if He is the Creator of both land and sea, how could he think that departing from dry land could save him from the very God who fashioned the sea? Through the rescue and conversion of the sailors on the ship, it was revealed to him that the vast multitude of Nineveh could also find salvation through such acknowledgment. Regarding our Lord and Savior, one might interpret that He left His homeland and, taking on flesh, metaphorically fled from heaven to Pharsis, that is, to the sea of this world, in resonance with the scripture: "This is a great and wide sea; there are creatures without number, both small and large; there are ships sailing there; and there is this leviathan, which Thou hast made to sport in it" (Psalms 103:25-26).
Passages read together with this verse.
THEOSIS