Ezekiel 31
Commentary from 1 father
Son of man, say to Pharao king of Egypt, and to his multitude; To whom hast thou compared thyself in thy haughtiness?
υἱὲ ἀνθρώπου, εἰπὸν πρὸς Φαραὼ βασιλέα Αἰγύπτου καὶ τῷ πλήθει αὐτοῦ· τίνι ὡμοίωσας σεαυτὸν ἐν τῷ ὕψει σου;
сы́не человѣ́чь, рцы̀ фараѡ́нꙋ царю̀ є҆гѵ́петскꙋ и҆ мно́жествꙋ є҆гѡ̀: комꙋ̀ ᲂу҆подо́билъ є҆сѝ себѐ въ высотѣ̀ твое́й;
And it is said to the king of Egypt: Whom have you become like in greatness (or height) of yours? — because he too exalted himself and is subject to that sentence: Everyone who exalts himself will be humbled —, but yet he is not like the height of the one who was like a cedar, or cypress, in Lebanon: Beautiful in branches and thick with leaves, and lofty in height, and raised his head right up to the clouds — to which, according to David, the truth of God reaches, and which are commanded not to rain a shower upon Israel —.
Commentary on EzekielAnd it came to pass in the eleventh year, in the third, on the first of the month, the word of the Lord came to me, saying: Son of man, say to Pharaoh king of Egypt and to his people: Whom have you become like in your greatness? Behold, Assyria like a cedar (or cypress) in Lebanon, beautiful in branches and thick with leaves, and lofty in height, and among the dense leaves (or in the midst of the clouds) its top was raised up; the waters nourished him, the deep raised him up, its rivers flowed round about its roots, and it sent out its streams to all the trees of the region. Therefore its height was raised above all the trees of the region (or of the field), and its shrubs (or branches) were multiplied ※ and its branches (or shrubs) were raised up ⁚ because of many waters. And when it had stretched out its shade, all the birds of heaven made nests in its branches, and under its leaves all the beasts of the forests brought forth young, and under its shade dwelt the assembly of all the nations; and it was most beautiful in its greatness and in the spreading (or multitude) of its shrubs (or branches), for its roots were beside many waters. The cedars (or cypresses) were not loftier than it in the paradise of God, and the firs (or pines) did not equal its top, and the plane trees (or firs) were not equal (or like) to its leaves (or branches); no tree of the paradise of God (or in the paradise of God) was likened to it and to its beauty, since I made it beautiful, and with many and dense leaves: and all the trees of pleasure (or of delights) that were in paradise emulated it. Therefore thus says the Lord God: Because it was lifted up in height, and set its top green and dense (or in the midst of the clouds) — its heart was lifted up in its height —, I delivered it (or him) into the hand of the mightiest (or the prince) of the nations; doing he will do to it (or and he will bring about its destruction): according to its impiety I cast it out. And strangers will cut it down, and the most cruel of the nations (or the pestilent of the nations); and they will throw it down upon the mountains, and in all the valleys its branches will fall, and its shrubs will be broken on all the crags (or plains) of the earth, and all the peoples of the earth will withdraw from its shade, and will leave it. On its ruin all the birds of heaven dwelt (or rested), and in its branches were all the beasts of the region. Therefore all the trees of the waters will not be lifted up in their height, nor will they set their loftiness among the wooded and leafy places (or in the clouds), nor will all that are watered by waters stand in their loftiness, for all have been delivered to death, to the lowest land, in the midst of the sons of men, to those who go down into the pit. Thus says the Lord God: On the day when he went down to the underworld I proclaimed mourning (or it mourned), I covered him with the deep and held back its rivers and restrained many waters; Lebanon was crushed (or darkened) over him, and all the trees of the field were shaken (or failed). At the sound of its fall I shook (or were shaken) the nations, when I led him (or it) down to hell with those who were going down (or go down) into the pit; and all the trees of pleasure (or of delights), choice and splendid in Lebanon, all that were watered by waters, were consoled in the lowest land. For they too with it (or him) will go down (or went down) to hell to those slain (or wounded) by the sword, and the arm (or seed) of each of those dwelling under its shade in the midst of the nations (or perished of their life). To whom have you been likened, O renowned and lofty one among the trees of pleasure? Behold, you have been brought down with the trees of pleasure to the lowest land; in the midst of the uncircumcised you will sleep with those who were slain by the sword; so Pharaoh and all his multitude, says the Lord God. As is my custom, I have blended both editions, where, however, they differed very greatly, so that a double setting-out of the text would not increase the size of the books. And first it must be known that whatever is said about the king of the Assyrians in future time is recorded in the Seventy as already past, and he speaks thus either to the tree or to the prince of the Assyrians, so that it is understood of one person in the masculine as well as in the feminine gender, while the tree is referred to the Assyrian and the Assyrian is named in the tree; nor is any mention made of the Babylonian king in the present discourse, lest he, placed in Chaldea, should seem to provoke the wrath of the masters and rulers against the captive people; but it is said of the king of the Assyrians, who had already at that time been captured by the Chaldeans, and all the strength of the Assyrians lay subject to the Babylonian empire; whence also the Assyrians take captive the ten tribes, that is, Israel, while the Chaldeans overcome the two, that is, Judah and Benjamin, and overthrow the city of Jerusalem. The divine word, then, being about to speak against Pharaoh king of Egypt and his people, used such an opening against him: Whom have you become like in your greatness? Behold, Assyria like a cedar in Lebanon and the rest; and the sense is: 'Do not wonder if you are to be conquered by the Babylonians and to perish, and to lose your empire, and all the wealth of Egypt is to be destroyed, since Assyria, much stronger than you, has been destroyed when the same Chaldean prevailed'; and he describes the power of the Assyrian king under the figure of a tree, a 'cedar' according to the Hebrew, a 'cypress' according to the Seventy, set on Mount Lebanon, which is beautiful in branches and dense with leaves and raised up right to the clouds, which grew so great for this reason, that it is watered not by waters but by deeps, that is, by most abundant waters — for the deep is a multitude of the sound of waters —, so that all the birds made nests in its branches, and under its leaves all the beasts of the forests brought forth young; and lest we should doubt what the birds of heaven were, and what the beasts of the woods, he put it more openly: And under its shade dwelt the assembly of very many nations. The cedars, he says (and cypresses), the firs (or pines) and the plane trees (or cypresses) were not equal to its branches; and, so as not to speak of all the trees one by one: All, he says, the trees of the paradise of God were not likened to it and to its beauty, by which some understand that it is said not of the Assyrian king, but of the adverse power which in the discourse on Tyre is said to have been made among the cherubim and adorned with precious stones, and afterwards by its own fault to have fallen down to earthly things, which in Isaiah too is called 'Lucifer falling', and is marked out by the Lord in the Gospel: I saw Satan like lightning falling from heaven; but let us, in order to follow the history for the present, understand all these things as said ὑπερβολικῶς [hyperbolically], because the Assyrian was of such great power and so oppressed all the nations that he compared himself to the might of the angels; and all things are said μεταφορικῶς [metaphorically] to the Assyrian under the very lofty 'cedar' or 'cypress', and his slaying is called 'cutting down'.
Commentary on EzekielBehold, the Assyrian was a cypress in Libanus, and was fair in shoots, and high in stature: his top reached to the midst of the clouds.
ἰδοὺ ᾿Ασσοὺρ κυπάρισσος ἐν τῷ Λιβάνῳ καὶ καλὸς ταῖς παραφυάσι καὶ ὑψηλὸς τῷ μεγέθει, εἰς μέσον νεφελῶν ἐγένετο ἡ ἀρχὴ αὐτοῦ.
Сѐ, а҆ссꙋ́ръ кѷпарі́съ въ лїва́нѣ, до́бръ ѿра́сльми и҆ высо́къ вели́чествомъ и҆ ча́стъ покро́вомъ, и҆ средѣ̀ ѡ҆́блакъ бы́сть вла́сть є҆гѡ̀:
His beauty too is proclaimed, which was changed into ugliness by a depraved will — so that it is said of him: The Lord will break the cedars of Lebanon —, and he, lofty and set on Lebanon, the highest of mountains, would fall the more heavily the more sublime he had been; and holy Scripture, wishing to show his height, calls him a great top which the waters nourished — not the waters of Siloam: Which go with silence, but the waters of Rezin and the waters of Egypt, of which it is written: What is it to you, that you should drink the water of Geon (or Sior, which means 'turbid' waters)? —. The deep also exalted him — the deep over which darkness was borne at the beginning of the world, and into which in the Gospel the demons beg not to be sent —; the rivers of that same deep were round about his roots — of which it is said: What have you to do with the way of the Assyrians, that you should drink the waters of the rivers?, and in another place: Behold, the Lord will bring upon you the water of the river, strong and abundant, the king of the Assyrians and all his glory —; the deep also sent out its streams to all the trees of the region, so as to water not only the prince of this world but also his allies.
Commentary on EzekielThe water nourished him, the depth made him grow tall; she led her rivers round about his plants, and she sent forth her streams to all the trees of the field.
ὕδωρ ἐξέθρεψεν αὐτόν, ἡ ἄβυσσος ὕψωσεν αὐτόν, τοὺς ποταμοὺς αὐτῆς ἤγαγε κύκλῳ τῶν φυτῶν αὐτοῦ καὶ τὰ συστέματα αὐτῆς ἐξαπέστειλεν εἰς πάντα τὰ ξύλα τοῦ πεδίου.
вода̀ воспита̀ є҆го̀, бе́здна вознесѐ є҆го̀, рѣ́ки своѧ̑ приведѐ ѡ҆́крестъ садѡ́въ свои́хъ, и҆ соста́вы своѧ̑ и҆спꙋстѝ во всѧ̑ древеса̀ полєва́ѧ.
Therefore, was his stature exalted above all the trees of the field, and his branches spread far by the help of much water.
ἕνεκεν τούτου ὑψώθη τὸ μέγεθος αὐτοῦ παρὰ πάντα τὰ ξύλα τοῦ πεδίου, καὶ ἐπλατύνθησαν οἱ κλάδοι αὐτοῦ ἀφ’ ὕδατος πολλοῦ.
Сегѡ̀ ра́ди вознесе́сѧ вели́чество є҆гѡ̀ па́че всѣ́хъ древе́съ по́льныхъ, разшири́шасѧ вѣ́твїе є҆гѡ̀, и҆ вознесо́шасѧ ѿра̑сли є҆гѡ̀ ѿ воды̀ мно́ги, є҆гда̀ протѧже́сѧ.
Therefore he was lifted up and grew up above all the tallest trees, and his shrubs were multiplied, and he possessed the empire of the whole world, saying: All these things have been delivered to me; and his branches were lifted up, which had been watered by the waters of the deep.
Commentary on EzekielAll the birds of the sky made their nests in his boughs, and under his branches all the wild beasts of the field bred; the whole multitude of nations dwelt under his shadow.
ἐν ταῖς παραφυάσιν αὐτοῦ ἐνόσσευσαν πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ ὑποκάτω τῶν κλάδων αὐτοῦ ἐγεννῶσαν πάντα τὰ θηρία τοῦ πεδίου, ἐν τῇ σκιᾷ αὐτοῦ κατῴκησε πᾶν πλῆθος ἐθνῶν.
Во ѿра́слехъ є҆гѡ̀ возгнѣзди́шасѧ всѧ̑ пти̑цы небє́сныѧ, и҆ под̾ вѣ́твьми є҆гѡ̀ ражда́хꙋсѧ всѝ ѕвѣ́рїе по́льнїи, под̾ сѣ́нїю є҆гѡ̀ всели́сѧ всѐ мно́жество ꙗ҆зы́кѡвъ.
He stretched out, or spread, his shade, so as to subject all to his sway. In its branches all the birds of heaven made nests — For everyone who commits sin is born of the devil and is counted among the number of his branches; and those birds made nests in his branches which ate the seed beside the way in the Gospel, or, since All have sinned and are in need of the mercy of God, of whom it is said: All have turned aside, together they have become useless, for this reason they made nests in his branches —; there follows: And under its leaves all the beasts of the forests brought forth young, those which have lost the gentleness of Christ, and under its shade dwelt the assembly of very many nations, so that there was no one who was not touched by his shade — except the one who said: Behold, the prince of this world comes, and will find nothing in me. Through one indeed man sin entered into the world, and through sin death, and so death passed through to all men, in which we all sinned; and in Adam we all die; and we have all sinned and are in need of the glory of God —; and yet in that very dwelling the condition is different: some dwell in his branches like birds, promising themselves knowledge in philosophy and in the doctrines of heretics, others like beasts, wild, savage and cruel, others like a multitude of very many nations, so that he signifies those mixed up in various vices and sins.
Commentary on EzekielAnd he was fair in his height by reason of the multitude of his branches: for his roots were amidst much water.
καὶ ἐγένετο καλὸς ἐν τῷ ὕψει αὐτοῦ διὰ τὸ πλῆθος τῶν κλάδων αὐτοῦ, ὅτι ἐγενήθησαν αἱ ῥίζαι αὐτοῦ εἰς ὕδωρ πολύ.
И҆ бы́сть до́бръ въ высотѣ̀ свое́й мно́жества ра́ди вѣ́твїй свои́хъ, ꙗ҆́кѡ бѣ́ша коре́нїе є҆гѡ̀ въ водѣ̀ мно́зѣ.
Now Assyria was most beautiful in its greatness and in the spreading of its shrubs, because its root had been watered by many waters, so much so that in the paradise of God none of the cedars and cypresses was higher, nor did firs and pines equal its loftiness, or plane trees were not equal to its leaves; and for this reason none of the trees planted in paradise had been made equal to it, because: No tree of the paradise of God was likened to it and to its beauty — for they were by no means lifted up through pride, but knew their humility, nor did they try with a sacrilegious mind to claim likeness to God for themselves —, and what follows: And all the trees of delights that were in paradise emulated it, we expound thus: 'The trees of paradise emulated the multitude of its branches' — For many are called but few chosen, and: Wide and spacious is the way that leads to death —; for it longs to have as many for salvation as Assyria had for perdition.
Commentary on EzekielAnd such cypresses [as this] were in the paradise of God; and there were no pines like his shoots, and there were no firs like his branches: no tree in the paradise of God was like him in his beauty,
κυπάρισσοι τοιαῦται οὐκ ἐγενήθησαν ἐν τῷ παραδείσῳ τοῦ Θεοῦ, καὶ πίτυες οὐχ ὅμοιαι ταῖς παραφυάσιν αὐτοῦ, καὶ ἐλάται οὐκ ἐγένοντο ὅμοιαι τοῖς κλάδοις αὐτοῦ· πᾶν ξύλον ἐν τῷ παραδείσῳ τοῦ Θεοῦ οὐχ ὡμοιώθη αὐτῷ ἐν τῷ κάλλει αὐτοῦ
И҆ кѷпарі́си не таковы̑ въ раѝ бж҃їи, и҆ со́сны неподѡ́бны ѿра́слемъ є҆гѡ̀, и҆ є҆́лїе не бы́сть подо́бно вѣ́твїѧмъ є҆гѡ̀: всѧ́кое дре́во, є҆́же въ раѝ бж҃їи, не бы́сть подо́бно є҆мꙋ̀ въ добро́тѣ є҆гѡ̀, мно́жества ра́ди вѣ́твїй є҆гѡ̀.
because of the multitude of his branches: and the trees of God’s paradise of delight envied him.
διὰ τὸ πλῆθος τῶν κλάδων αὐτοῦ, καὶ ἐζήλωσαν αὐτὸν τὰ ξύλα τοῦ παραδείσου τῆς τρυφῆς τοῦ Θεοῦ.
Добра̀ сотвори́хъ є҆го̀ во мно́жествѣ вѣ́твїй є҆гѡ̀, и҆ возревнова́ша є҆мꙋ̀ древеса̀ ра̑йскаѧ сла́дости бж҃їѧ.
Therefore thus saith the Lord; Because thou art grown great, and hast set thy top in the midst of the clouds, and I saw when he was exalted;
διὰ τοῦτο τάδε λέγει Κύριος· ἀνθ’ ὧν ἐγένου μέγας τῷ μεγέθει καὶ ἔδωκας τὴν ἀρχήν σου εἰς μέσον νεφελῶν, καὶ εἶδον ἐν τῷ ὑψωθῆναι αὐτόν,
Тогѡ̀ ра́ди сїѧ̑ гл҃етъ а҆дѡнаі̀ гдⷭ҇ь: поне́же бы́лъ є҆сѝ вели́къ вели́чествомъ и҆ да́лъ є҆сѝ вла́сть свою̀ во среди́нꙋ ѡ҆́блакъ, и҆ вознесе́сѧ се́рдце є҆гѡ̀ въ высотѣ̀ є҆гѡ̀, и҆ ви́дѣхъ, є҆гда̀ вознесе́сѧ:
Whence, because Assyria was lifted up in height, and set its loftiness green and dense (or raised its top right up to the clouds), and its heart was lifted up, so that he said: I will be like the Most High, therefore he was delivered into the hand of the mightiest of the nations — which let us understand as another detestable power, to which he is delivered for punishment: for he is the enemy and the avenger; so that Assyria is understood as the Antichrist, and the mightiest of the nations, to whom he was delivered, as Satan, according to that saying of the Apostle: Whom I have delivered to Satan, that they may learn not to blaspheme —, who: Doing will do to him whatever has been commanded him by the Lord: and this cypress was cast out of the paradise of God on account of its impiety.
Commentary on Ezekieltherefore I delivered him into the hands of the prince of the nations, and he wrought his destruction.
καὶ παρέδωκα αὐτὸν εἰς χεῖρας ἄρχοντος ἐθνῶν, καὶ ἐποίησε τὴν ἀπώλειαν αὐτοῦ.
и҆ преда́хъ є҆го̀ въ рꙋ́цѣ кнѧ́зѧ ꙗ҆зы́ческа, и҆ сотворѝ па́гꙋбꙋ є҆гѡ̀, по нече́стїю є҆гѡ̀.
And what follows: I delivered it into the hand of the mightiest of the nations, he calls the Babylonian king, so that he may understand that his conquering the Assyrian was not of his own might but of divine power. According to its impiety, he says, I cast it out, so as secretly to warn the Babylonian that he ought not to be cruel nor oppress the people of God which had been delivered to him, lest he suffer things like those of the Assyrian, who was cruel and impious.
Commentary on EzekielAnd ravaging strangers from the nations have destroyed him, and have cast him down upon the mountains: his branches fell in all the valleys, and his boughs were broken in every field of the land; and all the people of the nations are gone down from their shelter, and have laid him low.
καὶ ἐξωλόθρευσαν αὐτὸν ἀλλότριοι λοιμοὶ ἀπὸ ἐθνῶν καὶ κατέβαλον αὐτὸν ἐπὶ τῶν ὀρέων, ἐν πάσαις ταῖς φάραγξιν ἔπεσαν οἱ κλάδοι αὐτοῦ, καὶ συνετρίβη τὰ στελέχη αὐτοῦ ἐν παντὶ πεδίῳ τῆς γῆς, καὶ κατέβησαν ἀπὸ τῆς σκέπης αὐτῶν πάντες οἱ λαοὶ τῶν ἐθνῶν καὶ ἠδάφισαν αὐτόν.
И҆ и҆згна́хъ є҆го̀ а҆́зъ, и҆ потреби́ша є҆го̀ чꙋжді́и гꙋби́телїе ѿ ꙗ҆зы̑къ, и҆ поверго́ша є҆го̀ на гора́хъ: и҆ во всѣ́хъ де́брехъ падо́ша вѣ̑тви є҆гѡ̀, и҆ сотро́шасѧ ѿра̑сли є҆гѡ̀ на всѧ́цѣмъ по́ли земнѣ́мъ, и҆ снидо́ша ѿ покро́ва є҆гѡ̀ всѝ лю́дїе ꙗ҆зы́кѡвъ и҆ разори́ша є҆го̀.
And strangers and cruel men will cut it down (or the pestilent among the nations) — so that that which is written may be fulfilled: When the pestilent man is scourged, the fool will become wiser, and again: Already the axe is laid to the roots of the tree —, and they will cut it down upon the mountains, so that it falls in its pride. In all moreover the valleys its branches will fall, so that all who were in his retinue are led down to Tartarus and withdraw from its shade and leave it, so that the birds of heaven and the beasts of the earth, which before had been under it and were covered by its shade, afterwards become partakers of its punishment.
Commentary on EzekielAnd strangers and the most cruel of the nations will cut it down (or, according to the Seventy, the pestilent), which he would never say while placed in Chaldea, lest he stir up their madness against his own nation; it is also thrown down upon the mountains, and in all the valleys its branches fall and are broken on the crags, and it is abandoned by all the peoples, that is, by the birds of heaven and the beasts of the field, and it will come to such great destruction that all the trees which were thought lofty in comparison with the Assyrian tree cease, by its example, to be lifted up any longer and raised on high, nor do they stand in their height, but, once it has been cut down, all are cut down together by fear; and what had been said by metaphor becomes clearer: All, he says, have been delivered — kings is understood — to death, to the lowest land, that is, to hell, in the midst of the sons of men, by no means among trees, to those who go down into the pit, by which there is no doubt that he means the infernal regions.
Commentary on EzekielAll the birds of the sky have settled on his fallen trunk, and all the wild beasts of the field came upon his boughs:
ἐπὶ τὴν πτῶσιν αὐτοῦ ἀνεπαύσαντο πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ ἐπὶ τὰ στελέχη αὐτοῦ ἐγένοντο πάντα τὰ θηρία τοῦ ἀγροῦ,
Во паде́нїи є҆гѡ̀ почи́ша всѧ̑ пти̑цы небє́сныѧ, и҆ на сте́блїехъ є҆гѡ̀ бы́ша всѝ ѕвѣ́рїе се́льнїи,
in order that none of the trees by the water should exalt themselves by reason of their size: whereas they set their top in the midst of the clouds, yet they continued not in their high state in their place, all that drank water, all were consigned to death, to the depth of the earth, in the midst of the children of men, with them that go down to the pit.
ὅπως μὴ ὑψωθῶσιν ἐν τῷ μεγέθει αὐτῶν πάντα τὰ ξύλα τὰ ἐν τῷ ὕδατι· καὶ ἔδωκαν τὴν ἀρχὴν αὐτῶν εἰς μέσον νεφελῶν καὶ οὐκ ἔστησαν ἐν τῷ ὕψει αὐτῶν πρὸς αὐτὰ πάντες οἱ πίνοντες ὕδωρ. πάντες ἐδόθησαν εἰς θάνατον, εἰς γῆς βάθος, ἐν μέσῳ υἱῶν ἀνθρώπων πρὸς καταβαίνοντας εἰς βόθρον. -
ꙗ҆́кѡ да не возно́сѧтсѧ вели́чествомъ свои́мъ всѧ̑ древеса̀, ꙗ҆̀же въ водѣ̀, и҆ не дадѧ́тъ вла́сти своеѧ̀ средѣ̀ ѡ҆́блакъ, и҆ не ста́нꙋтъ въ высотѣ̀ и҆́хъ къ немꙋ̀ всѝ пїю́щїи во́дꙋ, всѝ ѿда́ни бы́ша во сме́рть во глꙋбинꙋ̀ землѝ, средѣ̀ сынѡ́въ человѣ́ческихъ къ низходѧ́щымъ въ про́пасть.
And when the other trees of the forests, or of paradise, see that Assyria the cypress has fallen by the sentence of the Lord, they will not be lifted up in pride, nor will they think themselves anything, nor will they consider the watering of their waters their own riches: because all the branches and the birds of heaven and the beasts of the earth which were under the rule of Assyria are led down to death, to the lowest land — of whom it is written: In his sight all who go down into the earth will fall, and in another place: They will go into the uttermost parts of the earth —, and they will be by no means with the angels, but with the sons of men: Who go down into the pit (or into the ditch) everlasting.
Commentary on EzekielThus saith the Lord God; In the day wherein he went down to Hades, the deep mourned for him: and I stayed her floods, and restrained her abundance of water: and Libanus saddened for him, all the trees of the field fainted for him.
Τάδε λέγει Κύριος Κύριος· ἐν ᾗ ἡμέρᾳ κατέβη εἰς ᾅδου, ἐπένθησεν αὐτὸν ἡ ἄβυσσος, καὶ ἐπέστησα τοὺς ποταμοὺς αὐτῆς καὶ ἐκώλυσα πλῆθος ὕδατος, καὶ ἐσκότασεν ἐπ’ αὐτὸν ὁ Λίβανος, πάντα τὰ ξύλα τοῦ πεδίου ἐπ’ αὐτῷ ἐξελύθησαν.
Сїѧ̑ гл҃етъ а҆дѡнаі̀ гдⷭ҇ь: во́ньже де́нь сведе́сѧ во а҆́дъ, пла́касѧ ѡ҆ не́мъ бе́здна: и҆ ᲂу҆держа́хъ рѣ́ки є҆ѧ̀ и҆ возбрани́хъ мно́жествꙋ во́дъ, и҆ поме́рче ѡ҆ не́мъ лїва́нъ, и҆ всѧ̑ древеса̀ полєва́ѧ ѡ҆ не́мъ разсла́бишасѧ:
After the cutting down of the Assyrian tree, or on the day when the Assyrian went down to the underworld, the Lord proclaimed mourning, and again by metaphor speaks of him, that he was covered with the deep — according to that which is written: I came into the depth of the sea, and the tempest overwhelmed me —, and that all the rivers, namely all the nations, ceased to water him any longer; and that Lebanon was saddened, or darkened, over her, that is, the tree, or over him, that is, the Assyrian.
Commentary on EzekielBut when he has gone down into the uttermost part of the earth and has become the portion of foxes, by which he is to be torn, then there will be mourning, either of all his allies or of the holy powers, who will grieve that he has gone down to the underworld; whence the Lord says: I covered him with the deep, by whose waters he had before been nourished, and I held back its rivers, that is, the deep's, and restrained many waters, so that they would not water him but rather overwhelm him; Lebanon was saddened over him, in which he had been exalted, and all the trees of the field were shaken, dreading a like cutting down.
Commentary on EzekielAt the sound of his fall the nations quaked, when I brought him down to Hades with them that go down to the pit: and all the trees of Delight comforted him in the heart, and the choice of [plants] of Libanus, all that drink water.
ἀπὸ τῆς φωνῆς τῆς πτώσεως αὐτοῦ ἐσείσθησαν τὰ ἔθνη, ὅτε κατεβίβαζον αὐτὸν εἰς ᾅδου μετὰ τῶν καταβαινόντων εἰς λάκκον, καὶ παρεκάλουν αὐτὸν ἐν γῇ πάντα τὰ ξύλα τῆς τρυφῆς καὶ τὰ ἐκλεκτὰ τοῦ Λιβάνου, πάντα τὰ πίνοντα ὕδωρ.
ѿ гла́са паде́нїѧ є҆гѡ̀ потрѧсо́шасѧ ꙗ҆зы́цы, є҆гда̀ свожда́хъ є҆го̀ во а҆́дъ со снизходѧ́щими въ ро́въ, и҆ ᲂу҆тѣша́хꙋ є҆го̀ въ землѝ до́льнѣйшей всѧ̑ древеса̀ сла́дости, и҆ и҆збра̑ннаѧ и҆ дѡ́браѧ лїва́нѡва, всѧ̑ пїю̑щаѧ во́дꙋ:
And lest we should think the discourse is about a tree, there follows: At the sound of its fall I shook the nations — for what fall of a single tree can be so great that all the nations are shaken at its sound? —, when I led it, he says, down to hell — according to the letter, a tree cannot be led down to the underworld — with the others who were going down into the pit, that is, to the underworld; and were consoled in the lowest land, namely in the heart of the earth, all the trees of pleasure (or of delights, which in Hebrew is called 'eden', so as to signify wooded glades and forests), choice and splendid, which were in Lebanon and were watered by waters. For those trees too with it, that is, with the Assyrian, will go down to hell to those slain (or wounded) by the sword — trees are not wounded by swords but felled, nor do they go down to hell —, and the arm, he says (or seed, since among the Hebrews the word 'zara' signifies both), rests in its shade in the midst of the nations, not of the forests at all, but of the nations.
Commentary on EzekielAt the sound of its fall I shook the nations, so that no one would be ignorant of his destruction and of his being led down to the underworld with his other allies; and all the trees of pleasure, that is, of paradise, received consolation, while they see evil things repaid to the evil and good things to the good — and these are the trees of Lebanon, watered by the waters of the rivers of the Lord, with which that tree too which fell had been watered; or all the trees which once were good and were watered by waters and dwelt on the height of Lebanon will receive consolation when they see their prince suffer like torments —; for they too will go down to hell to those slain by the sword of the Lord, and all the strength of the trees will dwell under its shade, that is, in punishment, in the midst of all the nations which will be held by the bars of hell.
Commentary on EzekielFor they went down to hell with him among the slain with the sword; and his seed, [even] they that dwelt under his shadow, perished in the midst of their life.
καὶ γὰρ αὐτοὶ κατέβησαν μετ’ αὐτοῦ εἰς ᾅδου ἐν τοῖς τραυματίαις ἀπὸ μαχαίρας, καὶ τὸ σπέρμα αὐτοῦ, οἱ κατοικοῦντες ὑπὸ τὴν σκέπην αὐτοῦ, ἐν μέσῳ τῆς ζωῆς αὐτῶν ἀπώλοντο.
и҆ та̑ бо сведо́шасѧ съ ни́мъ во а҆́дъ со ꙗ҆́звеными ѿ меча̀, и҆ сѣ́мѧ є҆гѡ̀, и҆ живꙋ́щїи под̾ покро́вомъ є҆гѡ̀ средѣ̀ жи́зни своеѧ̀ погибо́ша.
To whom art thou compared? descend, and be thou debased with the trees of paradise to the depth of the earth: thou shalt lie in the midst of the uncircumcised with them that are slain by the sword. Thus shall Pharao be, and the multitude of his host, saith the Lord God.
τίνι ὡμοιώθης; κατάβηθι καὶ καταβιβάσθητι μετὰ τῶν ξύλων τῆς τρυφῆς εἰς γῆς βάθος· ἐν μέσῳ ἀπεριτμήτων κοιμηθήσῃ μετὰ τραυματιῶν μαχαίρας. οὕτως Φαραὼ καὶ τὸ πλῆθος τῆς ἰσχύος αὐτοῦ, λέγει Κύριος Κύριος.
Комꙋ̀ ᲂу҆подо́билсѧ є҆сѝ си́лою и҆ сла́вою и҆ вели́чествомъ во древесѣ́хъ сла́дости; Слѣ́зи и҆ сни́ди со древеса́ми сла́дости во глꙋбинꙋ̀ земнꙋ́ю: средѣ̀ неѡбрѣ́заныхъ ᲂу҆́спнеши со ꙗ҆́звеными мече́мъ: та́кѡ фараѡ́нъ и҆ всѐ мно́жество крѣ́пости є҆гѡ̀, гл҃етъ а҆дѡнаі̀ гдⷭ҇ь.
At the end an apostrophe is made to the Assyrian himself or to Pharaoh: To whom have you been likened, O renowned and lofty one among the trees of pleasure? 'No one', he says, 'was your equal, but you surpassed all kings in power, and yet with the other kings who were in your retinue you have been brought down to the lowest lands, that is, to the underworld' — as Scripture says: They will go into the uttermost parts of the earth, they will be delivered into the hands of the sword, they will be portions for foxes —. In the midst, he says, of the uncircumcised you will sleep with those who were slain by the sword: he shows what the trees were, what the cedar or cypress, wounded by swords and lying with the uncircumcised; and, to join the last things to the earlier, since he had said above: Whom have you become like in your greatness? Behold, Assyria like a cedar in Lebanon, beautiful in branches and leaves and the rest, he now adds: So is Pharaoh, and all his multitude, says the Lord: 'As', he says, 'the Assyrian, the cedar and cypress, was cast down when the Babylonian cut it down, so also Pharaoh and his people, that is, the tree itself and its branches, will be cut down by the Babylonian'.
Commentary on EzekielAfter this the discourse is turned to Pharaoh himself, to whom it had been said at the beginning: Whom have you become like in your height?, and it is said to him: To whom have you been likened, O renowned and lofty one among the trees of pleasure? — to the Assyrian, of course, who fell —: 'You too were renowned and lofty among the trees of Eden — that is, of delights and of paradise —, and behold, you have been led down like the Assyrian, with all the trees that were once in delights, to the lowest land and to the underworld; and you will sleep not in rest but in punishments, in the midst of the uncircumcised — that is, the unclean — and with those who fell by the sword of the Lord'; and so that we may know who it is to whom he said: O renowned and lofty one among the trees of pleasure, he puts it more openly: He is Pharaoh and all his multitude (or, according to the Seventy: So is Pharaoh and all his multitude), so that, as the Assyrian above was cut down and fell, so also the Egyptian may be overthrown.
Commentary on Ezekiel
And it came to pass in the eleventh year, in the third month, on the first [day] of the month, the word of the Lord came to me, saying,
ΚΑΙ ἐγένετο ἐν τῷ ἑνδεκάτῳ ἔτει, ἐν τῷ τρίτῳ μηνί, μιᾷ τοῦ μηνός, ἐγένετο λόγος Κυρίου πρός με λέγων·
И҆ бы́сть во є҆динонадесѧ́тое лѣ́то, въ тре́тїй мцⷭ҇ъ, во є҆ди́нъ де́нь мцⷭ҇а, бы́сть сло́во гдⷭ҇не ко мнѣ̀ гл҃ѧ:
Let these things be said for the present according to the history; most understand them as things that will happen at the consummation of the world, and that King Pharaoh, that is, the power to which Egypt is subject, is compared to the most mighty king of the Assyrians, that is, the Antichrist; and if he falls, surely the other rulers too of this darkness and the princes of the world will fall the more easily. Let us speak, therefore, of the particulars, touching on everything briefly, so that we may seem not so much to discuss and explain obscure things as to have given material to those who wish to explain them. And first it must be discussed why in the eleventh year, the third month, on the first day of the month, the word of the Lord came to Ezekiel, saying: Son of man, say to Pharaoh king of Egypt and to his multitude. To one who is about to speak to Pharaoh, the word of the Lord comes in the eleventh year; for he had not yet come to the twelfth, which is the number of full and consummate virtue — whence also there are twelve sons of Jacob, from whom the twelve tribes are afterwards named; and the names of twelve prophets are contained in one volume; and the apostles are twelve, in whose number, because one, Judas, was a traitor, Matthias is chosen in his place; and the daughter of the ruler of the synagogue, twelve years old, is raised up by the Lord; the αἱμορροοῦσα [the woman with the flow of blood] too received health in the twelfth year —, but because Pharaoh is rebuked and afterwards lamented, therefore the third month and one day are joined to the number of eleven years — whence in what follows, in the twelfth year, in the twelfth month, on the first of the month, the word of the Lord comes to Ezekiel, saying: Son of man, take up a lament over Pharaoh king of Egypt and you shall say to him; for he who is lamented is lamented for this reason, that he may understand how great goods he has lost; and yet, because he was Pharaoh, and his arm had not yet been bound up nor had he recovered his former strength, therefore, in the twelfth year and month, twenty-nine days still remain before the number of twelve years is completed — ; on the first day of the month, then, the word of the Lord comes, and he is commanded to speak to the king of Egypt and to his 'multitude' — in which it is remarkable that the four translators did not say 'people' but 'multitude': For many are called but few chosen, and in the Law it is written: You shall not be with the multitude in evil —.
Commentary on Ezekiel