Consequently, historians detailing the conquests of Alexander regard it as Egypt's primary city. Furthermore, the prophet Jeremiah, in a vision concerning Egypt, indicates that “Amon” or “Noh” refers to Alexandria, mentioning specifically: “ yunica ... adorned Egypt,” and describing it as “from the north shall come upon it” (Jeremiah 46:20). He further articulates, “There is an Egyptian woman, delivered into the hands of those from the north, saith the Lord of Hosts, the God of Israel. Behold, I will bring judgment upon Amon,” referring to the rebellious populace of Alexandria, since “Amon,” as previously stated, denotes “the nations.” The preposition “men” indicates a source, and “But” indicates Alexandria. “And I will bring judgment,” He proclaims, “upon Pharaoh and upon Egypt, upon its gods, and upon its kings, and upon Pharaoh, as well as those who place their trust in him. I will surrender them into the hands of those who seek their lives, into the hands of Nebuchadnezzar, king of Babylon, and his servants” (Jeremiah 46:24-26). Hence, Nineveh is interrogated: “Are you more populous or strong than Alexandria?” This outlines Alexandria’s geographical significance, positioned along the Nile and the sea, encircled by waters and rivers. “The waters surround her; the sea is her treasure; the waters are her fortifications,” as she is bordered by the Nile, the Mareoth Lake, and the sea. Moreover, Ethiopia, Egypt, Africa—referred to as Phut in Hebrew—and the Libyans, serve as her allies, indicating the geographical layout of the region and the city. Additionally, the prophet’s announcement regarding the Babylonian king’s conquest aligns with the statement revealing that this same force shall act as both her captor and her downfall, as documented in Josephus’ works. “Her infants shall be dashed at the crossroads,” her noble class shall be divided among the victors, and her mighty princes will be taken captive. Alexandria will endure a similar fate; likewise, you, Nineveh, will drink from the same cup, falling into drunkenness, sinking into despair, even pleading for assistance from the Babylonians, or seeking refuge from your adversaries against the Babylonians. All your defenses, ascending heights, and formidable towers you once viewed as impregnable will prove as fragile as early figs that fall at the slightest touch into the hands of the one who consumes them. The Septuagint’s term “adjust” resonates with what was spoken in Nineveh. This serves as a reminder to you, Nineveh: bring order to your disarray, for your elegance and might, so highly esteemed, will provide no aid if you do not harmonize with the song of the righteous. Observe how the entire inheritance of the children of Ammon, and all the advantages they claimed, could not shield them from captured exile or protect their infants from death along the pathways. Did the rivers that flank the city of Ammon or the numerous wells and springs originating from the Dead Sea provide any refuge? What assistance did Ethiopia and Egypt, once their allies, offer? Therefore, just as they failed to gain from the support of their friends, so too will your escape, Nineveh, lead to unending destruction. What can we say of the Ephionites and Egyptians who once led the children of Ammon, even as the Libyans were their allies? Thus, they too shall be taken captive, their infants, unable to walk, discarded and slain in the streets before their parents, while all their riches will be apportioned among the conquerors, leaving no noble unchained, for they too shall wear heavy iron fetters. Consequently, you, Nineveh, will face drunkenness; though once affluent and admired, you shall be looked upon with disdain, relentlessly pursued by your foes, searching for solace that will elude you. All your waves and auxiliary forces shall be prey to the enemy, snatched effortlessly like ripe figs that, when shaken, fall directly into the hands of the eager eater, requiring minimal effort for the gatherers. This interpretation is articulated with a level of elaboration regarding the Septuagint’s translation, as we aim to align with the common version to avoid giving grounds for accusations against others. However, I believe that the destruction of Nineveh cannot be directly compared to the circumstances of Lot's descendants, who are referred to as Ammon (Genesis 19). The text clearly states Ammon rather than Amman; moreover, Amman—now known as Philadelphia—is not situated near rivers, nor does it gather wealth from the sea; it lies amidst rugged terrain, devoid of protective waters, and lacks allies such as Ethiopia, Egypt, Africa, and the Libyans. These attributes—strength, geographical description, surrounding nations—all distinctly relate to Alexandria rather than the mighty Nineveh, which could never be compared to the lesser Philadelphia in the prophet’s inquiry, “Are you better?” It is made known to her that she is inferior to whom she is compared and should not resent her captivity when it was the greater, more fortified, and stronger city, supported by natural advantages and courageous inhabitants, that fell to the same adversary. In the same manner, Nineveh symbolizes this transient world, called to reorder its ways and prepare for lamentation; for part of the children of Ammon, far superior to Nineveh and dwelling by the rivers, were punished for their transgressions as those lost in error. Focusing primarily on Alexandria, it is evident that “Ammon” represents “nations,” with an allegorical interpretation indicating the nations of the Church that reside by the rivers of the prophets, surrounded by teachers from whom rivers flow, originating at the sea. Through engaging with the law—bitter in absence of Christ’s tree (Exodus 15:23)—they approach that sacred city, whose strength springs from Ethiopia, as “Ethiopia shall extend her hands to God” (Psalm 67:32), and Egypt, in which the Lord appears upon a light cloud (Isaiah 19:1), together with the Libyans, who transitioned from the sands to become allies. Therefore, if the Church does not guard herself and protect her heart with diligence, she will fall to captivity and grieve for her children. Her young ones, still at life’s outset, shall be destroyed in their initial pathways, as cruel adversaries hasten to allocate her best among themselves, capturing the noble class, interpreted as leaders and rulers, who shall bear heavy chains. Likewise, you, Nineveh—symbolic of the unbelievers fixated on worldly pleasures—shall experience suffering and succumb to the despair of my cup, as those of my inheritance who fell by their own misdeeds have also tasted its bitterness. I will hold you in contempt; amidst the sins and passions that consume you, you shall seek an end but find no cessation from your troubles, and all that constitutes your desires, worldly pleasures, powers, and seemingly unshakeable beliefs shall be enveloped by malevolent forces. As Samson said in a parable: “from him that eateth shall come forth sweetness” (Judges 14:14); thus, when the tree is shaken, whatever strength you possess, which promises sweetness to onlookers, will swiftly fall into the mouth of the devourer, who always has dominion over Nineveh. Furthermore, the phrases we omitted—“and your flight shall know no end,” articulated concerning Nineveh yet likely included amidst the discourse on Ammon—should be understood in reference to Nineveh, leading us to conclude: you shall become intoxicated, your flight will be unceasing, and you will face scorn, mirroring other statements regarding Nineveh. This can be comprehended as there being no end to Nineveh’s escape from God, as she persists in fleeing without rest, aligning with the previous statement: “And these that flee shall not stand, nor shall they look back” (Nahum 2:8). To this, it is critical to acknowledge that Scripture, particularly the prophecies filled with mystery and profound insights couched in complex language, is deliberately presented in a manner less accessible to those unworthy, akin to pearls before swine or sacred truths before the uninitiated. If we consider Ammon to connote Lot’s descendants, we must recall that Lot, through his two daughters, had two sons, Moab and Ammon, with Moab meaning “of the father” or “father’s water,” and Ammon translating to “the child of my kin” or “our folk” (Genesis 19). Just as it is noted regarding one born of Judah that due to sin it is stated “the tribe of Canaan, and not of Judah” (Daniel 13:56), and in Ezekiel concerning sinful Jerusalem, “thy lineage and origin are of the land of Canaan; your father is a Canaanite, and your mother a Hittite” (Ezekiel 16:3); likewise, all those descended from the ancient nation, the Jews, and from the youngest nation—ours—are figuratively referred to as Moabites and Ammonites. As they have turned away from their patriarch (for “Lot” signifies “avoidance”), they will face the judgment as previously outlined. If God’s severity is made manifest beginning with those once holy, while purification by the fire of Gehenna awaits those dwelling among rivers, far more so shall Nineveh, having formerly lacked law and rejecting the yoke of divine commandments due to pride, ultimately succumb to the clutches of destruction.
THEOSIS