Եզեկիէլ / Ezekiel - 31 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Падение Египта здесь изображается в притче, за которою в XXXII главе последует плач над ним, как тоже сделано было относительно Тира, хотя там притча и плач слиты в одно. Сравнение близко к XVII, отчасти к ХIX гл. и Дан IV. Речь имеет поэтическое построение и делится на 3: строфы: ст. 2-9: описывают высоту и красоту несравненного, удивительного кедра; ст. 10-15: его падение и цель Божию при этом; ст. 16-18: следствия падения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophecy of this chapter, as the two chapters before, is against Egypt, and designed for the humbling and mortifying of Pharaoh. In passing sentence upon great criminals it is usual to consult precedents, and to see what has been done to others in the like case, which serves both to direct and to justify the proceedings. Pharaoh stands indicted at the bar of divine justice for his pride and haughtiness, and the injuries he had done to God's people; but he thinks himself so high, so great, as not to be accountable to any authority, so strong, and so well guarded, as not to be conquerable by any force. The prophet is therefore directed to make a report to him of the case of the king of Assyria, whose head city was Nineveh. I. He must show him how great a monarch the king of Assyria had been, what a vast empire he had, what a mighty sway he bore; the king of Egypt, great as he was could not go beyond him, ver. 3-9. II. He must then show him how like he was to the king of Assyria in pride and carnal security, ver. 10. III. He must next read him the history of the fall and ruin of the king of Assyria, what a noise it made among the nations and what a warning it gave to all potent princes to take heed of pride, ver. 11-17. IV. He must leave the king of Egypt to apply all this to himself, to see his own face in the looking-glass of the king of Assyria's sin, and to foresee his own fall through the perspective glass of his ruin, ver. 18.
Adam Clarke: Commentary on the Bible - 1831
This very beautiful chapter relates also to Egypt. The prophet describes to Pharaoh the fall of the king of Nineveh, (see the books of Nahum, Jonah, and Zephaniah), under the image of a fair cedar of Lebanon, once exceedingly tall, flourishing, and majestic, but now cut down and withered, with its broken branches strewed around, vv. 1-17. He then concludes with bringing the matter home to the king of Egypt, by telling him that this was a picture of his approaching fate, Eze 31:18. The beautiful cedar of Lebanon, remarkable for its loftiness, and in the most flourishing condition, but afterwards cut down and deserted, gives a very lately painting of the great glory and dreadful catastrophe of both the Assyrian and Egyptian monarchies. The manner in which the prophet has embellished his subject is deeply interesting; the colouring is of that kind which the mind will always contemplate with pleasure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 31:1, A relation unto Pharaoh, Eze 31:3, of the glory of Assyria, Eze 31:10. and the fall thereof for pride; Eze 31:18, The like destruction of Egypt.
Carl Friedrich Keil and Franz Delitzsch

The Glory and Fall of Asshur a Type of Egypt
In two months minus six days from the time when the preceding word of God was uttered, Ezekiel received another threatening word against the king and the people of Egypt, in which the former announcement of the destruction of the might of Egypt was confirmed by a comparison drawn between the power of Egypt and that of Asshur. Ezekiel having opened his prophecy with the question, whom does Pharaoh with his might resemble (Ezek 31:2), proceeds to depict Asshur as a mighty towering cedar (Ezek 31:3-9) which has been felled and cast down by the prince of the nations on account of its height and pride (Ezek 31:10-14), so that everything mourned over its fall, because many nations went down with it to hell (Ezek 31:15-17). The question, whom Pharaoh resembles, is then repeated in Ezek 31:18; and from the preceding comparison the conclusion is drawn, that he will perish like that lofty cedar. - The reminiscence of the greatness of the Assyrian empire and of its destruction was well adapted to overthrow all reliance upon the might and greatness of Egypt. The fall of that great empire was still so fresh in the mind at the time, that the reminiscence could not fail to make a deep impression upon the prophet's hearers.
John Gill
INTRODUCTION TO EZEKIEL 31
This chapter contains a confirmation of the preceding prophecy, of the ruin of the king of Egypt, by the example of the king of Assyria, to whom he was like in grandeur and pride, and would be in his fall. The time of the prophecy is observed, Ezek 31:1, the prophet is ordered to give the following relation to the king of Egypt, Ezek 31:2 in which the king of Assyria is compared to a large and flourishing cedar, for the extent of his dominions, the prosperous state of his empire, and his exaltation above all other princes, which drew upon him their envy Ezek 31:3, wherefore because of his pride, his heart being lifted up with these things, Ezek 31:10, ruin came upon him; which is described by the instruments and manner of it, and the effects following it; mourning and fear in some, solace and comfort to others, and destruction to his associates, Ezek 31:11, wherefore Pharaoh is called upon to consider all this, who was like to him in greatness and pride, and should have the like fate with him; nor could his greatness any more secure him than it did the Assyrian monarch, Ezek 31:18.
31:131:1: Եւ եղեւ յամին մետասաներորդի՝ յամսեանն երրորդի, որ օր մի էր ամսոյն. եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տասնմէկերորդ տարում, երրորդ ամսին, ամսուայ առաջին օրը, Տէրը խօսեց ինձ հետ ու ասաց.
31 Տասնըմէկերորդ տարուան, երրորդ ամսուան առաջին օրը, Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ յամին մետասաներորդի, յամսեանն երրորդի, որ օր մի էր ամսոյն, եղեւ բան Տեառն առ իս եւ ասէ:

31:1: Եւ եղեւ յամին մետասաներորդի՝ յամսեանն երրորդի, որ օր մի էր ամսոյն. եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տասնմէկերորդ տարում, երրորդ ամսին, ամսուայ առաջին օրը, Տէրը խօսեց ինձ հետ ու ասաց.
31 Տասնըմէկերորդ տարուան, երրորդ ամսուան առաջին օրը, Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
31:131:1 В одиннадцатом году, в третьем {месяце}, в первый день месяца, было ко мне слово Господне:
31:1 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἑνδεκάτῳ ενδεκατος eleventh ἔτει ετος year ἐν εν in τῷ ο the τρίτῳ τριτος third μηνὶ μην.1 month μιᾷ εις.1 one; unit τοῦ ο the μηνὸς μην.1 month ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
31:1 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בְּ bᵊ בְּ in אַחַ֤ת ʔaḥˈaṯ אֶחָד one עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year בַּ ba בְּ in † הַ the שְּׁלִישִׁ֖י ššᵊlîšˌî שְׁלִישִׁי third בְּ bᵊ בְּ in אֶחָ֣ד ʔeḥˈāḏ אֶחָד one לַ la לְ to † הַ the חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָיָ֥ה hāyˌā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
31:1. et factum est in undecimo anno tertio una mensis factum est verbum Domini ad me dicensAnd it came to pass, in the eleventh year, the third month the first day of the month, that the word of the Lord came to me, saying:
31:1. And it happened that, in the eleventh year, in the third month, on the first of the month, the word of the Lord came to me, saying:
31:1. And it came to pass in the eleventh year, in the third [month], in the first [day] of the month, [that] the word of the LORD came unto me, saying,
1. And it came to pass in the eleventh year, in the third , in the first of the month, that the word of the LORD came unto me, saying,
31:1 And it came to pass in the eleventh year, in the third [month], in the first [day] of the month, [that] the word of the LORD came unto me, saying:
31:1 В одиннадцатом году, в третьем {месяце}, в первый день месяца, было ко мне слово Господне:
31:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἑνδεκάτῳ ενδεκατος eleventh
ἔτει ετος year
ἐν εν in
τῷ ο the
τρίτῳ τριτος third
μηνὶ μην.1 month
μιᾷ εις.1 one; unit
τοῦ ο the
μηνὸς μην.1 month
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
31:1
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בְּ bᵊ בְּ in
אַחַ֤ת ʔaḥˈaṯ אֶחָד one
עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָ֔ה šānˈā שָׁנָה year
בַּ ba בְּ in
† הַ the
שְּׁלִישִׁ֖י ššᵊlîšˌî שְׁלִישִׁי third
בְּ bᵊ בְּ in
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
לַ la לְ to
† הַ the
חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הָיָ֥ה hāyˌā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ lē לְ to
אמֹֽר׃ ʔmˈōr אמר say
31:1. et factum est in undecimo anno tertio una mensis factum est verbum Domini ad me dicens
And it came to pass, in the eleventh year, the third month the first day of the month, that the word of the Lord came to me, saying:
31:1. And it happened that, in the eleventh year, in the third month, on the first of the month, the word of the Lord came to me, saying:
31:1. And it came to pass in the eleventh year, in the third [month], in the first [day] of the month, [that] the word of the LORD came unto me, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Май 586: г. спустя немного менее, чем 2: месяца после предшествующей речи и за два же месяца до падения Иерусалима; следовательно, может быть, все еще под впечатлением отражения Н-ом фараона, шедшего на выручку Иерусалима.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the LORD came unto me, saying, 2 Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? 3 Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of a high stature; and his top was among the thick boughs. 4 The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field. 5 Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth. 6 All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations. 7 Thus was he fair in his greatness, in the length of his branches: for his root was by great waters. 8 The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chestnut-trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty. 9 I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him.
This prophecy bears date the month before Jerusalem was taken, as that in the close of the foregoing chapter about four months before. When God's people were in the depth of their distress, it would be some comfort to them, as it would serve likewise for a check to the pride and malice of their neighbours, that insulted over them, to be told from heaven that the cup was going round, even the cup of trembling, that it would shortly be taken out of the hands of God's people and put into the hands of those that hated them, Isa. li. 22, 23. In this prophecy,
I. The prophet is directed to put Pharaoh upon searching the records for a case parallel to his own (v. 2): Speak to Pharaoh and to his multitude, to the multitude of his attendants, that contributed so much to his magnificence, and the multitude of his armies, that contributed so much to his strength. These he was proud of, these he put a confidence in; and they were as proud of him and trusted as much in him. Now ask him, Whom art thou like in thy greatness? We are apt to judge of ourselves by comparison. Those that think highly of themselves fancy themselves as great and as good as such and such, that have been mightily celebrated. The flatterers of princes tell them whom they equal in pomp and grandeur. "Well," says God, "let him pitch upon the most famous potentate that ever was, and it shall be allowed that he is like him in greatness and no way inferior to him; but, let him pitch upon whom he will, he will find that his day came to fall; he will see there was an end of all his perfection, and must therefore expect the end of his own in like manner." Note, The falls of others, both into sin and ruin, are intended as admonitions to us not to be secure or high-minded, nor to think we stand out of danger.
II. He is directed to show him an instance of one whom he resembles in greatness, and that was the Assyrian (v. 3), whose monarchy had continued from Nimrod. Sennacherib was one of the mighty princes of that monarchy; but it sunk down soon after him, and the monarchy of Nebuchadnezzar was built upon its ruins, or rather grafted upon its stock. Let us now see what a flourishing prince the king of Assyria was. He is here compared to a stately cedar, v. 3. The glory of the house of David is illustrated by the same similitude, ch. xvii. 3. The olive-tree, the fig-tree, and the vine, which were all fruit-trees, had refused to be promoted over the trees because they would not leave their fruitfulness (Judg. ix. 8, &c.), and therefore the choice falls upon the cedar, that is stately and strong, and casts a great shadow, but bears no fruit. 1. The Assyrian monarch was a tall cedar, such as the cedars in Lebanon generally were, of a high stature, and his top among the thick boughs; he was attended by other princes that were tributaries to him, and was surrounded by a life-guard of brave men. He surpassed all the princes in his neighbourhood; they were all shrubs to him (v. 5): His height was exalted above all the trees of the field; they were many of them very high, but he overtopped them all, v. 8. The cedars, even those in the garden of Eden, which we may suppose were the best of the kind, would not hide him, but his top branches outshot theirs. 2. He was a spreading cedar; his branches did not only run up in height, but run out in breadth, denoting that this mighty prince was not only exalted to great dignity and honour, and had a name above the names of the great men of the earth, but that he obtained great dominion and power; his territories were large, and he extended his conquests far and his influences much further. This cedar, like a vine, sent forth his branches to the sea, to the river, Ps. lxxx. 11. His boughs were multiplied; his branches became long (v. 5); so that he had a shadowing shroud, v. 3. This contributed very much to his beauty, that he grew proportionably large as well as high. He was fair in his greatness, in the length of his branches (v. 7), very comely as well as very stately, fair by the multitude of his branches, v. 9. His large dominions were well managed, like a spreading tree that is kept in shape and good order by the skill of the gardener, so as to be very beautiful to the eye. His government was as amiable in the eyes of wise men as it was admirable in the eyes of all men. The fir-trees were not like his boughs, so straight, so green, so regular; nor were the branches of the chestnut-trees like his branches, so thick, so spreading. In short, no tree in the garden of God, in Eden, in Babylon (for that stood where paradise was planted), where there was every tree that was pleasant to the sight (Gen. ii. 9), was like to this cedar in beauty; that is, in all the surrounding nations there was no prince so much admired, so much courted, and whom every body was so much in love with, as the king of Assyria. Many of them did virtuously, but he excelled them all, outshone them all. All the trees of Eden envied him, v. 9. When they found they could not compare with him they were angry and grieved that he so far outdid them, and secretly grudged him the praise due to him. Note, It is the unhappiness of those who in any thing excel others that thereby they make themselves the objects of envy; and who can stand before envy? 3. He was serviceable, as far as a standing growing cedar could be, and that was only by his shadow (v. 6): All the fowls of heaven, some of all sorts, made their nests in his boughs, where they were sheltered from the injuries of the weather. The beasts of the field put themselves under the protection of his branches. There they were levant--rising up, and couchant--lying down; there they brought forth their young; for they had there a natural covert from the heat and from the storm. The meaning of all is, Under his shadow dwelt all great nations; they all fled to him for safety, and were willing to swear allegiance to him if he would undertake to protect them, as travellers in a shower come under thick trees for shelter. Note, Those who have power ought to use it for the protection and comfort of those whom they have power over; for to that end they are entrusted with power. Even the bramble, if he be anointed king, invites the trees to come and trust in his shadow, Judg. ix. 15. But the utmost security that any creature, even the king of Assyria himself, can give, is but like the shadow of a tree, which is but a scanty and slender protection, and leaves a man many ways exposed. Let us therefore flee to God for protection, and he will take us under the shadow of his wings, where we shall be warmer and safer than under the shadow of the strongest and stateliest cedar, Ps. xvii. 8; xci. 4. 4. He seemed to be settled and established in his greatness and power. For, (1.) It was God that made him fair, v. 9. For by him kings reign. He was comely with the comeliness that God put upon him. Note, God's hand must be eyed and owned in the advancement of the great men of the earth, and therefore we must not envy them; yet that will not secure the continuance of their prosperity, for he that gave them their beauty, if they be deprived of it, knows how to turn it into deformity. (2.) He seemed to have a good bottom. This cedar was not like the heath in the desert, made to inhabit the parched places (Jer. xvii. 6); it was not a root in a dry ground, Isa. liii. 2. No; he had abundance of wealth to support his power and grandeur (v. 4): The waters made him great; he had vast treasures, large stores and magazines, which were as the deep that set him up on high, constant revenues coming in by taxes, customs, and crown-rents, which were as rivers running round about his plants; these enabled him to strengthen and secure his interests every where, for he sent out his little rivers, or conduits, to all the trees of the field, to water them; and when they had maintenance from the king's palace (Ezra iv. 14), and their country was nourished by the king's country (Acts xii. 20), they would be serviceable and faithful to him. Those that have wealth flowing upon them in great rivers find themselves obliged to send it out again in little rivers; for, as goods are increased, those are increased that eat them, and the more men have the more occasion they have for it; yea, and still the more they have occasion for. The branches of this cedar became long, because of the multitude of waters which fed them (v. 5 and 7); his root was by great waters, which seemed to secure it that its leaf should never wither (Ps. i. 3), that it should not see when heat came, Jer. xvii. 8. Note, Worldly people may seem to have an established prosperity, yet it only seems so, Job v. 3; Ps. xxxvii. 35.
Adam Clarke: Commentary on the Bible - 1831
31:1: In the eleventh year - On Sunday, June 19, A.M. 3416, according to Abp. Usher; a month before Jerusalem was taken by the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
31:1: In the third month - More than a month before Jerusalem was taken (compare Jer 39:2).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:1: in the eleventh: On Sunday, June 19, am 3416, according to Usher; and about a month before the capture of Jerusalem. Eze 1:2, Eze 30:20; Jer 52:5, Jer 52:6
Carl Friedrich Keil and Franz Delitzsch
31:1
The might of Pharaoh resembles the greatness and glory of Asshur. - Ezek 31:1. In the eleventh year, in the third (month), on the first of the month, the word of Jehovah came to me, saying, Ezek 31:2. Son of man, say to Pharaoh the king of Egypt, and to his tumult, Whom art thou like in thy greatness? Ezek 31:3. Behold, Asshur was a cedar-tree upon Lebanon, beautiful in branches, a shadowing thicket, and its top was high in growth, and among the clouds. Ezek 31:4. Water brought him up, the flood made him high, its streams went round about its plantation, and it sent its channels to all the trees of the field. Ezek 31:5. Therefore its growth became higher than all the trees of the field, and its branches became great, and its boughs long from many waters in its shooting out. Ezek 31:6. In its branches all the birds of the heaven made their nests, and under its boughs all the beasts of the field brought forth, and in its shadow sat great nations of all kinds. Ezek 31:7. And he was beautiful in his greatness, in the length of his shoots; for his root was by many waters. Ezek 31:8. Cedars did not obscure him in the garden of God, cypresses did not resemble his branches, and plane-trees were not like his boughs; no tree in the garden of God resembled him in his beauty. Ezek 31:9. I had made him beautiful in the multitude of his shoots, and all the trees of Eden which were in the garden of God envied him. - The word of God is addressed to King Pharaoh and to המונו, his tumult, i.e., whoever and whatever occasions noise and tumult in the land. We must not interpret this, however, as Hitzig has done, as signifying the ruling classes and estates in contrast with the quiet in the land, for no such use of המון is anywhere to be found. Nor must we regard the word as applying to the multitude of people only, but to the people with their possessions, their riches, which gave rise to luxury and tumult, as in Ezek 30:10. The inquiry, whom does Pharaoh with his tumult resemble in his greatness, is followed in the place of a reply by a description of Asshur as a glorious cedar (Ezek 31:3-9). It is true that Ewald has followed the example of Meibom (vanarum in Cod. Hebr. interprett. spec. III p. 70) and J. D. Michaelis, and endeavours to set aside the allusion to Asshur, by taking the word אשּׁוּר in an appellative sense, and understanding אשּׁוּר ארז as signifying a particular kind of cedar, namely, the tallest species of all. But apart altogether from there being no foundation whatever for such an explanation in the usage of the language, there is nothing in the fact to justify it. For it is not anywhere affirmed that Pharaoh resembled this cedar; on the contrary, the question, whom does he resemble? is asked again in Ezek 31:18 (Hitzig). Moreover, Michaelis is wrong in the supposition that "from Ezek 31:10 onwards it becomes perfectly obvious that it is not Assyria but Egypt itself which is meant by the cedar-tree previously described." Under the figure of the felling of a cedar there is depicted the overthrow of a king or monarchy, which has already taken place. Compare Ezek 31:12 and Ezek 31:16, where the past is indicated quite as certainly as the future in Ezek 31:18. And as Ezek 31:18 plainly designates the overthrow of Pharaoh and his power as still in the future, the cedar, whose destruction is not only threatened in Ezek 31:10-17, but declared to have already taken place, can only be Asshur, and not Egypt at all.
The picture of the glory of this cedar recalls in several respects the similar figurative description in Ezekiel 17. Asshur is called a cedar upon Lebanon, because it was there that the most stately cedars grew. חרשׁ מצל, a shade-giving thicket (מצל is a Hiphil participle of צלל), belongs to יפה ענף as a further expansion of ענף, corresponding to the further expansion of גּבהּ קמה by "its top was among the clouds." If we bear this in mind, the reasons assigned by Hitzig for altering חרשׁ into an adjective הרשׁ, and taking מצל as a substantive formation after the analogy of מסב, lose all their force. Analogy would only require an adjective in the construct state in the event of the three statements 'יפה ע, 'הרשׁ מ, and 'גּבהּ גּבהּ ק being co-ordinate with one another. But what is decisive against the proposed conjecture is the fact that neither the noun מצל nor the adjective הרשׁ is ever met with, and that, in any case, מצל cannot signify foliage. The rendering of the Vulgate, "frondibus nemorosus," is merely guessed at, whilst the Seventy have omitted the word as unintelligible to them. For עבתים, thicket of clouds, see the comm. on Ezek 19:11; and for צמּרת, that on Ezek 17:3. The cedar grew to so large a size because it was richly watered (Ezek 31:4). A flood poured its streams round about the place where the cedar was planted, and sent out brooks to all the trees of the field. The difficult words את־נהרתיה וגו' are to be taken literally thus: as for its (the flood's) streams, it (the flood) was going round about its plantation, i.e., round about the plantation belonging to the flood or the place situated near it, where the cedar was planted. את is not to be taken as a preposition, but as a sign of the accusative, and את־נהרתיה dna , as an accusative used for the more precise definition of the manner in which the flood surrounded the plantation. It is true that there still remains something striking in the masculine הלך, since תּהום, although of common gender, is construed throughout as a feminine, even in this very verse. But the difficulty remains even if we follow Ewald, and take הלך to be a defectively written or irregular form of the Hiphil הוליך; a conjecture which is precluded by the use of הוליך, to cause to run = to cause to flow away, in Ezek 32:14. מטּעהּ, its (the flood's) plantation, i.e., the plantation for which the flood existed. תּהום is used here to signify the source of starting-point of a flood, as in Deut 8:7, where תּהמות are co-ordinate with עינות. - While the place where the cedar was planted was surrounded by the streams of the flood, only the brooks and channels of this flood reached to the trees of the field. The cedar therefore surpassed all the trees of the field in height and luxuriance of growth (Ezek 31:5). fגּבהאheb>, an Aramean mode of spelling for גּבהה heb>; and asרעפּתheb>, ἁπ. λεγ.., an Aramean formation with ר inserted, for סעפת, branches. For פּארת, see the comm. on Ezek 17:6. בּשׁלּחו cannot mean "since it (the stream) sent out the water" (Ewald); for although תּהום in Ezek 31:4 is also construed as a masculine, the suffix cannot be taken as referring to תּהום, for this is much too far off. And the explanation proposed by Rosenmller, Hvernick, Kliefoth, and others, "as it (the tree) sent them (the branches) out," is open to this objection, that בּשׁלּחו would then contain a spiritless tautology; since the stretching out of the branches is already contained in the fact of their becoming numerous and long. the tautology has no existence if the object is left indefinite, "in its spreading out," i.e., the spreading not only of the branches, but also of the roots, to which שׁלּח is sometimes applied (cf. Jer 17:8). By the many waters which made the cedar great, we must not understand, either solely or especially, the numerous peoples which rendered Assyria great and mighty, as the Chaldee and many of the older commentators have done. It must rather be taken as embracing everything which contributed to the growth and greatness of Assyria. It is questionable whether the prophet, when describing the flood which watered the cedar plantation, had the description of the rivers of Paradise in Gen 2:10. floating before his mind. Ewald and Hvernick think that he had; but Hitzig and Kliefoth take a decidedly opposite view. There is certainly no distinct indication of any such allusion. We meet with this for the first time from Ezek 31:8 onwards.
In Ezek 31:6-9 the greatness and glory of Asshur are still further depicted. Upon and under the branches of the stately tree, all creatures, birds, beasts, and men, found shelter and protection for life and increase (Ezek 31:6; cf. Ezek 17:23 and Dan 4:9). In כּּל־גּוים רבּים, all kinds of great nations, the fact glimmers through the figure. The tree was so beautiful (ויּיף from יפה) in its greatness, that of all the trees in the garden of God not one was to be compared with it, and all envied it on that account; that is to say, all the other nations and kingdoms in God's creation were far inferior to Asshur in greatness and glory. גּן אלהים is the garden of Paradise; and consequently עדן in Ezek 31:9, Ezek 31:16, and Ezek 31:18 is also Paradise, as in Ezek 28:13. There is no ground for Kliefoth's objection, that if עדן be taken in this sense, the words "which are in the garden of God" will contain a superfluous pleonasm, a mere tautology. In Gen 2:8 a distinction is also made between עדן and the garden in Eden. It was not all Eden, but the garden planted by Jehovah in Eden, which formed the real paradisaical creation; so that the words "which are in the garden of God" give intensity to the idea of the "trees of Eden." Moreover, as Hvernick has correctly pointed out, there is a peculiar emphasis in the separation of בּגן אלהים from ארזים in Ezek 31:8 : "cedars...even such as were found in the garden of God." Not one even of the other and most glorious trees, viz., cypresses and planes, resembled the cedar Asshur, planted by God by many waters, in its boughs and branches. It is not stated in so many words in Ezek 31:8 and Ezek 31:9 that the cedar Asshur stood in the garden of God; but it by no means follows from this, that by the garden of God we are to understand simply the world and the earth as the creation of God, as Kliefoth imagines, and in support of which he argues that "as all the nations and kingdoms of the world are regarded as trees planted by God, the world itself is quite consistently called a garden or plantation of God." The very fact that a distinction is made between trees of the field (Ezek 31:4 and Ezek 31:5) and trees of Eden in the garden of God (Ezek 31:8 and Ezek 31:9), shows that the trees are not all regarded here as being in the same sense planted by God. If the garden of God stood for the world, where should we then have to look for the field (השּׂדה)? The thought of Ezek 31:8 and Ezek 31:9 is not that "not a single tree in all God's broad earth was to be compared to the cedar Asshur," but that even of the trees of Paradise, the garden in Eden, there was not one so beautiful and glorious as the cedar Asshur, planted by God by many waters.
Geneva 1599
31:1 And it came to pass in the (a) eleventh year, in the third [month], in the first [day] of the month, [that] the word of the LORD came to me, saying,
(a) Of Zedekiah's reign, or of Jeconiah's captivity.
John Gill
31:1 And it came to pass in the eleventh year,.... Of Zedekiah's reign, and Jeconiah's captivity:
in the third month, in the first day of the month: the month Sivan, which began on the twentieth of our May, and answers to part of May, and part of June; this was about seven weeks after the former prophecy, and about five weeks before the destruction of Jerusalem; according to Bishop Usher (n), this was on the nineteenth of June, on the first day of the week, in 3416 A.M. or before Christ 588:
that the word of the Lord came unto me, saying; as follows:
(n) Annales Vet. Test. A. M. 3416.
Robert Jamieson, A. R. Fausset and David Brown
31:1 THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
third month--two months later than the prophecy delivered in Ezek 30:20.
31:231:2: Որդի մարդոյ՝ ասա՛ ցարքայն Եգիպտացւոց ցփարաւովն եւ ցզօրս իւր. Ո՞ւմ նմանեցուցեր զքեզ ՚ի հպարտութեանդ քում.
2 «Մարդո՛ւ որդի, ասա՛ եգիպտացիների արքայ Փարաւոնին ու նրա զօրքին. “Քո ամբարտաւանութեան մէջ՝ քեզ ո՞ւմ հետ ես համեմատում:
2 «Որդի՛ մարդոյ, Եգիպտոսի Փարաւոն թագաւորին ու անոր ժողովուրդին ըսէ՛. ‘Դուն քու մեծութիւնովդ որո՞ւ կը նմանիս’։
Որդի մարդոյ, ասա ցարքայն Եգիպտացւոց ցփարաւոն եւ ցզօրս իւր. Ո՞ւմ նմանեցուցեր զքեզ ի հպարտութեանդ քում:

31:2: Որդի մարդոյ՝ ասա՛ ցարքայն Եգիպտացւոց ցփարաւովն եւ ցզօրս իւր. Ո՞ւմ նմանեցուցեր զքեզ ՚ի հպարտութեանդ քում.
2 «Մարդո՛ւ որդի, ասա՛ եգիպտացիների արքայ Փարաւոնին ու նրա զօրքին. “Քո ամբարտաւանութեան մէջ՝ քեզ ո՞ւմ հետ ես համեմատում:
2 «Որդի՛ մարդոյ, Եգիպտոսի Փարաւոն թագաւորին ու անոր ժողովուրդին ըսէ՛. ‘Դուն քու մեծութիւնովդ որո՞ւ կը նմանիս’։
zohrab-1805▾ eastern-1994▾ western am▾
31:231:2 сын человеческий! скажи фараону, царю Египетскому, и народу его: кому ты равняешь себя в величии твоем?
31:2 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human εἰπὸν επω say; speak πρὸς προς to; toward Φαραω φαραω Pharaō; Farao βασιλέα βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even τῷ ο the πλήθει πληθος multitude; quantity αὐτοῦ αυτος he; him τίνι τις.1 who?; what? ὡμοίωσας ομοιοω like; liken σεαυτὸν σεαυτου of yourself ἐν εν in τῷ ο the ὕψει υψος height; on high σου σου of you; your
31:2 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind אֱמֹ֛ר ʔᵉmˈōr אמר say אֶל־ ʔel- אֶל to פַּרְעֹ֥ה parʕˌō פַּרְעֹה pharaoh מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וְ wᵊ וְ and אֶל־ ʔel- אֶל to הֲמֹונֹ֑ו hᵃmônˈô הָמֹון commotion אֶל־ ʔel- אֶל to מִ֖י mˌî מִי who דָּמִ֥יתָ dāmˌîṯā דמה be like בְ vᵊ בְּ in גָדְלֶֽךָ׃ ḡoḏlˈeḵā גֹּדֶל greatness
31:2. fili hominis dic Pharaoni regi Aegypti et populo eius cui similis factus es in magnitudine tuaSon of man, speak to Pharao king of Egypt, and to his people: To whom art thou like in thy greatness?
31:2. “Son of man, speak to Pharaoh, the king of Egypt, and to his people: To whom can you be compared in your greatness?
31:2. Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness?
2. Son of man, say unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness?
31:2 Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness:
31:2 сын человеческий! скажи фараону, царю Египетскому, и народу его: кому ты равняешь себя в величии твоем?
31:2
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
εἰπὸν επω say; speak
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
βασιλέα βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
τῷ ο the
πλήθει πληθος multitude; quantity
αὐτοῦ αυτος he; him
τίνι τις.1 who?; what?
ὡμοίωσας ομοιοω like; liken
σεαυτὸν σεαυτου of yourself
ἐν εν in
τῷ ο the
ὕψει υψος height; on high
σου σου of you; your
31:2
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
אֱמֹ֛ר ʔᵉmˈōr אמר say
אֶל־ ʔel- אֶל to
פַּרְעֹ֥ה parʕˌō פַּרְעֹה pharaoh
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הֲמֹונֹ֑ו hᵃmônˈô הָמֹון commotion
אֶל־ ʔel- אֶל to
מִ֖י mˌî מִי who
דָּמִ֥יתָ dāmˌîṯā דמה be like
בְ vᵊ בְּ in
גָדְלֶֽךָ׃ ḡoḏlˈeḵā גֹּדֶל greatness
31:2. fili hominis dic Pharaoni regi Aegypti et populo eius cui similis factus es in magnitudine tua
Son of man, speak to Pharao king of Egypt, and to his people: To whom art thou like in thy greatness?
31:2. “Son of man, speak to Pharaoh, the king of Egypt, and to his people: To whom can you be compared in your greatness?
31:2. Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. “Народу его” - слав. точнее “множеству его”, букв. сброду, толпе, причем разумеется разноплеменное войско фараона, главную силу которого составляли иностранцы; в дальнейшем тоже различается фараон и войско его: ст. 6, 12. - “Кому ты равняешь себя?” Кому из царств и царей. Далее нет ответа на этот вопрос, который повторяется и опять без ответа в ст. 18; а дальнейшее сравнение фараона с кедром имеет целью показать, что такого ответа и не может быть, что фараон ставит себя выше всех царей.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:2: speak: Jer 1:5, Jer 1:17; Rev 10:11
to his: Eze 29:19, Eze 30:10; Nah 3:8-10
Whom: Eze 31:18; Isa 14:13, Isa 14:14
Geneva 1599
31:2 Son of man, speak to Pharaoh king of Egypt, and to his multitude; Whom art thou (b) like in thy greatness?
(b) Meaning that he was not the same in strength to the king of the Assyrians whom the Babylonians overcame.
John Gill
31:2 Son of man, speak unto Pharaoh king of Egypt,.... To Pharaohhophra, the then reigning king; not to him personally by word of mouth, for the prophet was now in Chaldea; but by delivering out a prophecy concerning him, and which he might have an opportunity of sending to him:
and to his multitude; the multitude of his subjects, of which he boasted, and in whom he trusted:
whom art thou like in thy greatness? look over all the records of time, and into all the empires, kingdoms, and states that have been; draw a comparison between thyself and the greatest potentate that ever was; fancy thyself to be equal to him; this will not secure thee from ruin and destruction; for as they have been humbled, and are fallen, so wilt thou be: pitch for instance on the Assyrian monarch, whose empire has been the most ancient, extensive, and flourishing, and yet now crushed; and as thou art like him in greatness, at least thou thinkest so, so thou art in pride, and wilt be in thine end; to assure of which is the drift of the following account of the king of Assyria.
John Wesley
31:2 His multitude - His numerous subjects.
Robert Jamieson, A. R. Fausset and David Brown
31:2 Whom art thou like--The answer is, Thou art like the haughty king of Assyria; as he was overthrown by the Chaldeans, so shalt thou be by the same.
31:331:3: ահաւանիկ Ասո՛ւր իբրեւ նոճ մի ՚ի Լիբանան գեղեցիկ շառաւիղօք եւ խիտ ոստովք՝ եւ բարձր մեծութեամբ. ՚ի մէջ ամպոց եղեւ գլուխ նորա[12790], [12790] Ոմանք. Շառաւեղաւ եւ խիտ ոստօք։
3 Ահա Ասուրը նման է մի նոճու Լիբանանում՝ գեղեցիկ ճիւղերով ու թաւ ոստերով, բարձրուղէշ. ամպերի մէջ էր նրա կատարը:
3 Ահա Ասորեստանցին Լիբանանի մէջ եղող եղեւինի մը պէս էր, անոր ոստերը գեղեցիկ ու տերեւախիտ ճիւղերը հովանի էին ու հասակը բարձր էր եւ անոր գլուխը խիտ ճիւղերու* մէջ էր։
Ահաւանիկ Ասուր իբրեւ նոճ մի ի Լիբանան գեղեցիկ շառաւիղօք եւ խիտ ոստովք եւ բարձր մեծութեամբ, [673]ի մէջ ամպոց`` եղեւ գլուխ նորա:

31:3: ահաւանիկ Ասո՛ւր իբրեւ նոճ մի ՚ի Լիբանան գեղեցիկ շառաւիղօք եւ խիտ ոստովք՝ եւ բարձր մեծութեամբ. ՚ի մէջ ամպոց եղեւ գլուխ նորա[12790],
[12790] Ոմանք. Շառաւեղաւ եւ խիտ ոստօք։
3 Ահա Ասուրը նման է մի նոճու Լիբանանում՝ գեղեցիկ ճիւղերով ու թաւ ոստերով, բարձրուղէշ. ամպերի մէջ էր նրա կատարը:
3 Ահա Ասորեստանցին Լիբանանի մէջ եղող եղեւինի մը պէս էր, անոր ոստերը գեղեցիկ ու տերեւախիտ ճիւղերը հովանի էին ու հասակը բարձր էր եւ անոր գլուխը խիտ ճիւղերու* մէջ էր։
zohrab-1805▾ eastern-1994▾ western am▾
31:331:3 Вот, Ассур был кедр на Ливане, с красивыми ветвями и тенистою листвою, и высокий ростом; вершина его находилась среди толстых сучьев.
31:3 ἰδοὺ ιδου see!; here I am Ασσουρ ασσουρ in τῷ ο the Λιβάνῳ λιβανος and; even καλὸς καλος fine; fair ταῖς ο the παραφυάσιν παραφυας and; even ὑψηλὸς υψηλος high; lofty τῷ ο the μεγέθει μεγεθος magnitude; greatness εἰς εις into; for μέσον μεσος in the midst; in the middle νεφελῶν νεφελη cloud ἐγένετο γινομαι happen; become ἡ ο the ἀρχὴ αρχη origin; beginning αὐτοῦ αυτος he; him
31:3 הִנֵּ֨ה hinnˌē הִנֵּה behold אַשּׁ֜וּר ʔaššˈûr אַשּׁוּר Asshur אֶ֣רֶז ʔˈerez אֶרֶז cedar בַּ ba בְּ in † הַ the לְּבָנֹ֗ון llᵊvānˈôn לְבָנֹון Lebanon יְפֵ֥ה yᵊfˌē יָפֶה beautiful עָנָ֛ף ʕānˈāf עָנָף branches וְ wᵊ וְ and חֹ֥רֶשׁ ḥˌōreš חֹרֶשׁ wood מֵצַ֖ל mēṣˌal צלל grow dark וּ û וְ and גְבַ֣הּ ḡᵊvˈah גָּבֵהַּ tall קֹומָ֑ה qômˈā קֹומָה height וּ û וְ and בֵ֣ין vˈên בַּיִן interval עֲבֹתִ֔ים ʕᵃvōṯˈîm עֲבֹות branch הָיְתָ֖ה hāyᵊṯˌā היה be צַמַּרְתֹּֽו׃ ṣammartˈô צַמֶּרֶת tree-top
31:3. ecce Assur quasi cedrus in Libano pulcher ramis et frondibus nemorosus excelsusque altitudine et inter condensas frondes elevatum est cacumen eiusBehold, the Assyrian like a cedar in Libanus, with fair branches, and full of leaves, of a high stature, and his top was elevated among the thick boughs.
31:3. Behold, Assur is like the cedar of Lebanon, with fair branches, and full of leaves, and of high stature, and his summit has been elevated above the thick branches.
31:3. Behold, the Assyrian [was] a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs.
3. Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs.
31:3 Behold, the Assyrian [was] a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs:
31:3 Вот, Ассур был кедр на Ливане, с красивыми ветвями и тенистою листвою, и высокий ростом; вершина его находилась среди толстых сучьев.
31:3
ἰδοὺ ιδου see!; here I am
Ασσουρ ασσουρ in
τῷ ο the
Λιβάνῳ λιβανος and; even
καλὸς καλος fine; fair
ταῖς ο the
παραφυάσιν παραφυας and; even
ὑψηλὸς υψηλος high; lofty
τῷ ο the
μεγέθει μεγεθος magnitude; greatness
εἰς εις into; for
μέσον μεσος in the midst; in the middle
νεφελῶν νεφελη cloud
ἐγένετο γινομαι happen; become
ἡ ο the
ἀρχὴ αρχη origin; beginning
αὐτοῦ αυτος he; him
31:3
הִנֵּ֨ה hinnˌē הִנֵּה behold
אַשּׁ֜וּר ʔaššˈûr אַשּׁוּר Asshur
אֶ֣רֶז ʔˈerez אֶרֶז cedar
בַּ ba בְּ in
† הַ the
לְּבָנֹ֗ון llᵊvānˈôn לְבָנֹון Lebanon
יְפֵ֥ה yᵊfˌē יָפֶה beautiful
עָנָ֛ף ʕānˈāf עָנָף branches
וְ wᵊ וְ and
חֹ֥רֶשׁ ḥˌōreš חֹרֶשׁ wood
מֵצַ֖ל mēṣˌal צלל grow dark
וּ û וְ and
גְבַ֣הּ ḡᵊvˈah גָּבֵהַּ tall
קֹומָ֑ה qômˈā קֹומָה height
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
עֲבֹתִ֔ים ʕᵃvōṯˈîm עֲבֹות branch
הָיְתָ֖ה hāyᵊṯˌā היה be
צַמַּרְתֹּֽו׃ ṣammartˈô צַמֶּרֶת tree-top
31:3. ecce Assur quasi cedrus in Libano pulcher ramis et frondibus nemorosus excelsusque altitudine et inter condensas frondes elevatum est cacumen eius
Behold, the Assyrian like a cedar in Libanus, with fair branches, and full of leaves, of a high stature, and his top was elevated among the thick boughs.
31:3. Behold, Assur is like the cedar of Lebanon, with fair branches, and full of leaves, and of high stature, and his summit has been elevated above the thick branches.
31:3. Behold, the Assyrian [was] a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. “Ассур”. Вместо ожидаемой речи об Египте, пророк говорит вдруг об Ассуре. Прежде эту странность объясняли тем, что пророк в судьбе Ассирии хочет дать предостережение Египту: если Ассур, такой воинственный кедр, погиб, то тем более Египет. Но ничем далее пророк не дает понять, что он хочет провести такую мысль; напротив дальше вся притча построена так, что сам Египет сравнивается с кедром. Посему в выражении: “Ассур был кедр”, которое букв. с евр. будет “Ассур - кедр”, видят теперь название особой породы кедра; действительно, у Ис LX:13: и Иез XXVII:6: есть название дерева теашур, (буква тав могла исчезнуть от соседства с похожей на нее ге предшествующего слова), которое в первом из указанных мест LXX переводят “кедр”, а во втором, просто “дерево” (рус. Библия: “бук”). Думают, что здесь разумеется кедр особенно высокий, так называемый pinus cedrus, по Плинию (XXIV, 5): cedrus magna, quam cedrelaten vocant. Только соединение ассур-кедр необычно; следовало бы сказать: кедр-ассур. Посему другие предполагают в одном из этих слов глоссу, или же читают вместо ашур - адир, крепкий (по эфиопскому переводу). - “И тенистою листвою”, слав. “част покровом”. Кедр растет не так стройно, как наши хвойные деревья, а более в ширину и опускает могучие ветви к земле часто на 6-10. - “Вершина его находилась среди толстых сучьев”. Евр. авотим, сучья, LXX прочли авот, облака: и “среде облак бысть власть его” - чтение более сильное, красивое и считаемое новыми толкователями вероятнейшим.
Adam Clarke: Commentary on the Bible - 1831
31:3: Behold, the Assyrian was a cedar - Why is the Assyrian introduced here, when the whole chapter concerns Egypt? Bp. Lowth has shown that אשור ארז ashshur erez should be translated the tall cedar, the very stately cedar; hence there is reference to his lofty top; and all the following description belongs to Egypt, not to Assyria. But see on Eze 31:11 (note).
Albert Barnes: Notes on the Bible - 1834
31:3: Fifth prophecy against Egypt: a warning to Pharaoh from the fate of the Assyrians. The Assyrian empire, after having been supreme in Asia for four centuries, had been overthrown by the united forces of the Babylonians and Medes, in the year of the battle of Carchemish (605 b. c.), which had broken the power of Egypt. This gives force to the warning to Egypt from Assyria's fall.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:3: the Assyrian: Nahum 3:1-19; Zep 2:13
a cedar: Eze 17:3, Eze 17:4, Eze 17:22; Isa 10:33, Isa 10:34, Isa 37:24; Dan 4:10, Dan 4:20-23; Zac 11:2
with fair branches: Heb. fair of branches
of an high: Eze 31:6; Jdg 9:15; Dan 4:12
John Gill
31:3 Behold, the Assyrian was a cedar in Lebanon,.... Here grew the tallest, most stately, broad and flourishing ones. This sense is, that he was as one of them; comparable to one, for his exaltation and dignity; for the largeness of his dominion, the flourishing circumstances of it, and its long duration; that empire having lasted from the times of Nimrod unto a few years of the present time; for this is to be understood, either of the monarchy itself, or of Esarhaddon; or rather of Chynilidanus, or Saracus, the last king of it. The Septuagint, and Arabic versions render it the "cypariss" in Lebanon; but not that, but the cedar, grew there, and which best suits the comparison:
with fair branches; meaning not children, nor nobles, nor subjects; but provinces, many and large, which were subject to this monarch:
and with a shadowing shroud; power, dominion, authority, a mighty army sufficient to protect all that were under his government, and subject to it:
and of an high stature: exalted above all the kings and kingdoms of the earth:
and his top was among the thick boughs; his kingly power, headship, and dominion, was over a multitude of petty princes and states, comparable to the thick boughs and branches of a tree: or, "among the clouds"; as the Septuagint and Arabic versions render it; above the heights of which the Assyrian monarch attempted to ascend, Is 14:14.
John Wesley
31:3 A cedar - Like the most goodly cedar for strength and beauty.
Robert Jamieson, A. R. Fausset and David Brown
31:3 He illustrates the pride and the consequent overthrow of the Assyrian, that Egypt may the better know what she must expect.
cedar in Lebanon--often eighty feet high, and the diameter of the space covered by its boughs still greater: the symmetry perfect. Compare the similar image (Ezek 17:3; Dan 4:20-22).
with a shadowing shroud--with an overshadowing thicket.
top . . . among . . . thick boughs--rather [HENGSTENBERG], "among the clouds." But English Version agrees better with the Hebrew. The top, or topmost shoot, represents the king; the thick boughs, the large resources of the empire.
31:431:4: եւ ջուր սնոյց զնա, եւ անդունդք բարձրացուցին զնա. եւ զգետս նորա ա՛ծ շուրջ զտնկովք իւրովք, եւ զանտառախիտս իւր արձակեաց ընդ ամենայն փայտս դաշտին[12791]։ [12791] Ոմանք. Ջուր սնոյց զնա։
4 Ջուրը սնել էր նրան, անդունդները՝ բարձրացրել, նրա գետերը բերել էին իր տունկերի շուրջը. նա իր ստուերախիտ ճիւղերը տարածել էր ամբողջ դաշտով մէկ:
4 Ջուրերը զանիկա մեծցուցին, անդունդները զանիկա բարձրացուցին, իրենց գետերը անոր տնկուած տեղին բոլորտիքը կը պտըտէին ու իրենց վտակները դաշտին բոլոր ծառերուն կը ղրկէին։
ջուր սնոյց զնա, անդունդք բարձրացուցին զնա. [674]եւ զգետս նորա ած`` շուրջ զտնկովք իւրովք, եւ [675]զանտառախիտս իւր արձակեաց ընդ ամենայն փայտս դաշտին:

31:4: եւ ջուր սնոյց զնա, եւ անդունդք բարձրացուցին զնա. եւ զգետս նորա ա՛ծ շուրջ զտնկովք իւրովք, եւ զանտառախիտս իւր արձակեաց ընդ ամենայն փայտս դաշտին[12791]։
[12791] Ոմանք. Ջուր սնոյց զնա։
4 Ջուրը սնել էր նրան, անդունդները՝ բարձրացրել, նրա գետերը բերել էին իր տունկերի շուրջը. նա իր ստուերախիտ ճիւղերը տարածել էր ամբողջ դաշտով մէկ:
4 Ջուրերը զանիկա մեծցուցին, անդունդները զանիկա բարձրացուցին, իրենց գետերը անոր տնկուած տեղին բոլորտիքը կը պտըտէին ու իրենց վտակները դաշտին բոլոր ծառերուն կը ղրկէին։
zohrab-1805▾ eastern-1994▾ western am▾
31:431:4 Воды растили его, бездна поднимала его, реки ее окружали питомник его, и она протоки свои посылала ко всем деревам полевым.
31:4 ὕδωρ υδωρ water ἐξέθρεψεν εκτρεφω cherish; nourish αὐτόν αυτος he; him ἡ ο the ἄβυσσος αβυσσος abyss ὕψωσεν υψοω elevate; lift up αὐτόν αυτος he; him τοὺς ο the ποταμοὺς ποταμος river αὐτῆς αυτος he; him ἤγαγεν αγω lead; pass κύκλῳ κυκλω circling; in a circle τῶν ο the φυτῶν φυτον he; him καὶ και and; even τὰ ο the συστέματα συστεμα he; him ἐξαπέστειλεν εξαποστελλω send forth εἰς εις into; for πάντα πας all; every τὰ ο the ξύλα ξυλον wood; timber τοῦ ο the πεδίου πεδιον plain
31:4 מַ֣יִם mˈayim מַיִם water גִּדְּל֔וּהוּ giddᵊlˈûhû גדל be strong תְּהֹ֖ום tᵊhˌôm תְּהֹום primeval ocean רֹֽמְמָ֑תְהוּ rˈōmᵊmˈāṯᵊhû רום be high אֶת־ ʔeṯ- אֵת together with נַהֲרֹתֶ֗יהָ nahᵃrōṯˈeʸhā נָהָר stream הֹלֵךְ֙ hōlēḵ הלך walk סְבִיבֹ֣ות sᵊvîvˈôṯ סָבִיב surrounding מַטָּעָ֔הּ maṭṭāʕˈāh מַטָּע planting וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תְּעָלֹתֶ֣יהָ tᵊʕālōṯˈeʸhā תְּעָלָה channel שִׁלְחָ֔ה šilḥˈā שׁלח send אֶ֖ל ʔˌel אֶל to כָּל־ kol- כֹּל whole עֲצֵ֥י ʕᵃṣˌê עֵץ tree הַ ha הַ the שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
31:4. aquae nutrierunt illum abyssus exaltavit eum flumina eius manabant in circuitu radicum eius et rivos suos emisit ad universa ligna regionisThe waters nourished him, the deep set him tip on high, the streams thereof ran round about his roots, and it sent, forth its rivulets to all the trees of the country.
31:4. The waters have nourished him. The abyss has exalted him. Its rivers have flowed around his roots, and it has sent forth its streams to all the trees of the regions.
31:4. The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field.
4. The waters nourished him, the deep made him to grow: her rivers ran round about her plantation; and she sent out her channels unto all the trees of the field.
31:4 The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field:
31:4 Воды растили его, бездна поднимала его, реки ее окружали питомник его, и она протоки свои посылала ко всем деревам полевым.
31:4
ὕδωρ υδωρ water
ἐξέθρεψεν εκτρεφω cherish; nourish
αὐτόν αυτος he; him
ἡ ο the
ἄβυσσος αβυσσος abyss
ὕψωσεν υψοω elevate; lift up
αὐτόν αυτος he; him
τοὺς ο the
ποταμοὺς ποταμος river
αὐτῆς αυτος he; him
ἤγαγεν αγω lead; pass
κύκλῳ κυκλω circling; in a circle
τῶν ο the
φυτῶν φυτον he; him
καὶ και and; even
τὰ ο the
συστέματα συστεμα he; him
ἐξαπέστειλεν εξαποστελλω send forth
εἰς εις into; for
πάντα πας all; every
τὰ ο the
ξύλα ξυλον wood; timber
τοῦ ο the
πεδίου πεδιον plain
31:4
מַ֣יִם mˈayim מַיִם water
גִּדְּל֔וּהוּ giddᵊlˈûhû גדל be strong
תְּהֹ֖ום tᵊhˌôm תְּהֹום primeval ocean
רֹֽמְמָ֑תְהוּ rˈōmᵊmˈāṯᵊhû רום be high
אֶת־ ʔeṯ- אֵת together with
נַהֲרֹתֶ֗יהָ nahᵃrōṯˈeʸhā נָהָר stream
הֹלֵךְ֙ hōlēḵ הלך walk
סְבִיבֹ֣ות sᵊvîvˈôṯ סָבִיב surrounding
מַטָּעָ֔הּ maṭṭāʕˈāh מַטָּע planting
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תְּעָלֹתֶ֣יהָ tᵊʕālōṯˈeʸhā תְּעָלָה channel
שִׁלְחָ֔ה šilḥˈā שׁלח send
אֶ֖ל ʔˌel אֶל to
כָּל־ kol- כֹּל whole
עֲצֵ֥י ʕᵃṣˌê עֵץ tree
הַ ha הַ the
שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
31:4. aquae nutrierunt illum abyssus exaltavit eum flumina eius manabant in circuitu radicum eius et rivos suos emisit ad universa ligna regionis
The waters nourished him, the deep set him tip on high, the streams thereof ran round about his roots, and it sent, forth its rivulets to all the trees of the country.
31:4. The waters have nourished him. The abyss has exalted him. Its rivers have flowed around his roots, and it has sent forth its streams to all the trees of the regions.
31:4. The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. “Воды” - Нил. - “Бездны”. Вода в реках вообще подземного происхождения. Выражение особенно было уместно о Ниле, истоки которого находились в неизвестной древним и украшавшейся воображением стране. - “Реки”, “протоки” - рукава и каналы Нила. - “Посылала ко всем деревам полевым”. Другие деревья имели только излишек воды, которая оставалась от питания кедра. Египет окрестным царствам оставил только ненужные ему земли.
Adam Clarke: Commentary on the Bible - 1831
31:4: The waters made him great - Alluding to the fertility of Egypt by the overflowing of the Nile. But waters often mean peoples. By means of the different nations under the Egyptians, that government became very opulent. These nations are represented as fowls and beasts, taking shelter under the protection of this great political Egyptian tree, Eze 31:6.
Albert Barnes: Notes on the Bible - 1834
31:4
His plants - Rather, her plantation. The water represents the riches and might which flowed into Assyria.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:4: waters: Eze 17:5, Eze 17:8; Pro 14:28; Jer 51:36; Rev 17:1, Rev 17:15
made him great: or, nourished him
set: or, brought, little rivers. or, conduits.
Geneva 1599
31:4 The waters made him great, the deep set him up on high with her rivers running round his plants, and sent out her (c) little rivers to all the trees of the field.
(c) Many other nations were under their dominion.
John Gill
31:4 The waters made him great,.... The waters of the river Tigris, near to which stood the city of Nineveh, the metropolis of the Assyrian monarchy; the traffic brought by which river made it rich and great, and the whole empire, and the king of it:
the deep set him up on high, with her rivers running round about his plants; the vast trade by sea, the profits and commodities of which were conveyed through various rivers, which ran about the provinces of the empire, which were as plants in a field; and by which they were enriched, and the whole empire, and the king of it, were raised to a prodigious pitch of wealth and power:
and sent out little rivers to all the trees of the field; so that the common people, comparable to the trees of the field for their number and usefulness, all received profit and advantage hereby: or else by waters and the deep may be meant the multitude of people, as in Rev_ 17:15, which increased his kingdom, filled his provinces, supplied his colonies, and enlarged his power and riches. The Targum is,
"by the people he was multiplied; by his auxiliaries he became strong; he subjected kings under his government; and his governors he appointed over all the provinces of the earth.''
John Wesley
31:4 The waters - Cedars grow great by the water - courses. The deep - The sea sent out her waters, which gave being to the rivers, that watered him. His plants - The provinces of this mighty kingdom, that were like plants about a great tree. All the trees - To all his subjects.
Robert Jamieson, A. R. Fausset and David Brown
31:4 waters . . . little rivers--the Tigris with its branches and "rivulets," or "conduits" for irrigation, the source of Assyria's fertility. "The deep" is the ever flowing water, never dry. Metaphorically, for Assyria's resources, as the "conduits" are her colonies.
31:531:5: Վասն այնորիկ բարձրացաւ մեծութիւն նորա քան զամենայն ծառս դաշտին, եւ տարածեցան ոստք նորա. եւ բարձրացան շառաւիղք նորա ՚ի ջուրց բազմաց.
5 Դրա համար էլ նա բարձրացաւ աւելի վեր, քան դաշտի բոլոր ծառերը. տարածուել էին նրա ոստերը, բարձրացել՝ ճիւղերը շնորհիւ առատ ջրերի:
5 Այս պատճառով անոր հասակը դաշտին բոլոր ծառերէն բարձր եղաւ ու տարածուելով՝ ջուրերուն շատութենէն անոր ոստերը շատցան եւ ճիւղերը երկնցան։
Վասն այնորիկ բարձրացաւ մեծութիւն նորա քան զամենայն ծառս դաշտին, եւ տարածեցան ոստք նորա, եւ բարձրացան շառաւիղք նորա ի ջուրց բազմաց ի տարածանել իւրում:

31:5: Վասն այնորիկ բարձրացաւ մեծութիւն նորա քան զամենայն ծառս դաշտին, եւ տարածեցան ոստք նորա. եւ բարձրացան շառաւիղք նորա ՚ի ջուրց բազմաց.
5 Դրա համար էլ նա բարձրացաւ աւելի վեր, քան դաշտի բոլոր ծառերը. տարածուել էին նրա ոստերը, բարձրացել՝ ճիւղերը շնորհիւ առատ ջրերի:
5 Այս պատճառով անոր հասակը դաշտին բոլոր ծառերէն բարձր եղաւ ու տարածուելով՝ ջուրերուն շատութենէն անոր ոստերը շատցան եւ ճիւղերը երկնցան։
zohrab-1805▾ eastern-1994▾ western am▾
31:531:5 Оттого высота его перевысила все дерева полевые, и сучьев на нем было много, и ветви его умножались, и сучья его становились длинными от множества вод, когда он разрастался.
31:5 ἕνεκεν ενεκα for the sake of; on account of τούτου ουτος this; he ὑψώθη υψοω elevate; lift up τὸ ο the μέγεθος μεγεθος magnitude; greatness αὐτοῦ αυτος he; him παρὰ παρα from; by πάντα πας all; every τὰ ο the ξύλα ξυλον wood; timber τοῦ ο the πεδίου πεδιον and; even ἐπλατύνθησαν πλατυνω broaden οἱ ο the κλάδοι κλαδος branch αὐτοῦ αυτος he; him ἀφ᾿ απο from; away ὕδατος υδωρ water πολλοῦ πολυς much; many
31:5 עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus גָּבְהָ֣א gāvᵊhˈā גָּבַהּ be high קֹמָתֹ֔ו qōmāṯˈô קֹומָה height מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole עֲצֵ֣י ʕᵃṣˈê עֵץ tree הַ ha הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field וַ wa וְ and תִּרְבֶּ֨ינָה ttirbˌeʸnā רבה be many סַֽרְעַפֹּתָ֜יו sˈarʕappōṯˈāʸw סַרְעַפָּה bough וַ wa וְ and תֶּאֱרַ֧כְנָה tteʔᵉrˈaḵnā ארך be long פֹארֹתָ֛יופארתו *fōrōṯˈāʸw פֹּארָה shoot מִ mi מִן from מַּ֥יִם mmˌayim מַיִם water רַבִּ֖ים rabbˌîm רַב much בְּ bᵊ בְּ in שַׁלְּחֹֽו׃ šallᵊḥˈô שׁלח send
31:5. propterea elevata est altitudo eius super omnia ligna regionis et multiplicata sunt arbusta eius et elevati sunt rami eius prae aquis multisTherefore was his height exalted above all the trees of the country and his branches were multiplied, and his boughs were elevated because of many waters.
31:5. Because of this, his height was exalted above all the trees of the regions, and his groves were multiplied, and his own branches were elevated, because of the many waters.
31:5. Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth.
5. Therefore his stature was exalted above all the trees of the field: and his boughs were multiplied, and his branches became long by reason of many waters, when he shot forth.
31:5 Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth:
31:5 Оттого высота его перевысила все дерева полевые, и сучьев на нем было много, и ветви его умножались, и сучья его становились длинными от множества вод, когда он разрастался.
31:5
ἕνεκεν ενεκα for the sake of; on account of
τούτου ουτος this; he
ὑψώθη υψοω elevate; lift up
τὸ ο the
μέγεθος μεγεθος magnitude; greatness
αὐτοῦ αυτος he; him
παρὰ παρα from; by
πάντα πας all; every
τὰ ο the
ξύλα ξυλον wood; timber
τοῦ ο the
πεδίου πεδιον and; even
ἐπλατύνθησαν πλατυνω broaden
οἱ ο the
κλάδοι κλαδος branch
αὐτοῦ αυτος he; him
ἀφ᾿ απο from; away
ὕδατος υδωρ water
πολλοῦ πολυς much; many
31:5
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
גָּבְהָ֣א gāvᵊhˈā גָּבַהּ be high
קֹמָתֹ֔ו qōmāṯˈô קֹומָה height
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
עֲצֵ֣י ʕᵃṣˈê עֵץ tree
הַ ha הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
וַ wa וְ and
תִּרְבֶּ֨ינָה ttirbˌeʸnā רבה be many
סַֽרְעַפֹּתָ֜יו sˈarʕappōṯˈāʸw סַרְעַפָּה bough
וַ wa וְ and
תֶּאֱרַ֧כְנָה tteʔᵉrˈaḵnā ארך be long
פֹארֹתָ֛יופארתו
*fōrōṯˈāʸw פֹּארָה shoot
מִ mi מִן from
מַּ֥יִם mmˌayim מַיִם water
רַבִּ֖ים rabbˌîm רַב much
בְּ bᵊ בְּ in
שַׁלְּחֹֽו׃ šallᵊḥˈô שׁלח send
31:5. propterea elevata est altitudo eius super omnia ligna regionis et multiplicata sunt arbusta eius et elevati sunt rami eius prae aquis multis
Therefore was his height exalted above all the trees of the country and his branches were multiplied, and his boughs were elevated because of many waters.
31:5. Because of this, his height was exalted above all the trees of the regions, and his groves were multiplied, and his own branches were elevated, because of the many waters.
31:5. Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. “И сучьев на нем было много”. (Нет у LXX. “Сучья” евр. сарафотав ??. ???.; должно быть арамейская форма вместо сеафот, сучья, ст. 6: и 8.
Albert Barnes: Notes on the Bible - 1834
31:5
When be shot forth - Or, when the deep water sent forth its streams.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:5: his height: The Assyrian king, to whom Pharaoh is compared, from his great power, extensive dominion, and the protection he afforded, resembled the spreading branches, thick shade, and high stature of a flourishing cedar on mount Lebanon. The fruitful lands of Assyria; the immense Rev_enues he drew from vast multitudes in his extensive territories; his lucrative commerce, by the river Tigris, with the countries on the Indian ocean; and all the various sources of his wealth and prosperity, resembled the rivers and streams which cause the trees planted by them to grow and flourish exceedingly; and hence the empire and its head were exalted above all the kingdoms of the earth. Psa 37:35, Psa 37:36; Isa 10:8-14, Isa 36:4, Isa 36:18, Isa 36:19, Isa 37:11-13; Dan 4:11
he shot forth: or, it sent them forth
John Gill
31:5 Therefore his height was exalted above all the trees of the field,.... His majesty, grandeur, and glory, were advanced above all princes, nobles, and people; all ranks and degrees of men, let them be compared to trees taller or lower:
and his boughs were multiplied, and his branches became long; the provinces of his empire became more numerous, and were spread far and near, and reached to distant countries:
because of the multitude of waters, when he shot forth; either the vast number of people, which were daily increasing, and were sent out to people distant colonies, newly subdued or planted; or because of the great traffic which was carried on in different parts, and the advantages arising from it. The Targum is,
"therefore he was lifted up in his strength above all the kings of the earth, and his army was multiplied, and his auxiliaries prevailed over many people, through his victories''
John Wesley
31:5 All the fowls - All kind of men, nobles, merchants, husbandmen. Made their nests - Settled their habitations. In his boughs - In his kingdom, in the cities and towns of it. All great nations - No nation that was great at that time, but, sought the friendship of this kingdom.
Robert Jamieson, A. R. Fausset and David Brown
31:5 when he shot forth--because of the abundant moisture which nourished him in shooting forth. But see Margin.
31:631:6: ՚ի տարածանել իւրում ՚ի շառաւիղս նորա բնակեցին ամենայն թռչունք երկնից, եւ ՚ի ներքոյ ոստոցն նորա ծնան ամենայն գազանք դաշտի, եւ ընդ հովանեաւ նորա բնակեցին ամենայն բազմութիւնք ազգաց[12792]։ [12792] Յօրինակին. ՚Ի շաւիղս նորա բնակեցին։
6 Ու երբ նա տարածուել էր, ճիւղերին բնակութիւն էին հաստատել երկնքի բոլոր թռչունները, իսկ նրա ոստերի տակ ձագեր հանել դաշտի բոլոր գազանները. նրա հովանու ներքոյ բնակութիւն էին հաստատել բազմաթիւ ազգեր:
6 Անոր ոստերուն վրայ երկնքի թռչունները բոյն կը շինէին ու ճիւղերուն տակ դաշտի բոլոր գազանները կը ծնանէին։ Անոր հովանիին տակ բոլոր մեծ ազգերը կը բնակէին։
Ի շառաւիղս նորա բնակեցին ամենայն թռչունք երկնից, եւ ի ներքոյ ոստոցն նորա ծնան ամենայն գազանք դաշտի, եւ ընդ հովանեաւ նորա բնակեցին ամենայն բազմութիւնք ազգաց:

31:6: ՚ի տարածանել իւրում ՚ի շառաւիղս նորա բնակեցին ամենայն թռչունք երկնից, եւ ՚ի ներքոյ ոստոցն նորա ծնան ամենայն գազանք դաշտի, եւ ընդ հովանեաւ նորա բնակեցին ամենայն բազմութիւնք ազգաց[12792]։
[12792] Յօրինակին. ՚Ի շաւիղս նորա բնակեցին։
6 Ու երբ նա տարածուել էր, ճիւղերին բնակութիւն էին հաստատել երկնքի բոլոր թռչունները, իսկ նրա ոստերի տակ ձագեր հանել դաշտի բոլոր գազանները. նրա հովանու ներքոյ բնակութիւն էին հաստատել բազմաթիւ ազգեր:
6 Անոր ոստերուն վրայ երկնքի թռչունները բոյն կը շինէին ու ճիւղերուն տակ դաշտի բոլոր գազանները կը ծնանէին։ Անոր հովանիին տակ բոլոր մեծ ազգերը կը բնակէին։
zohrab-1805▾ eastern-1994▾ western am▾
31:631:6 На сучьях его вили гнезда всякие птицы небесные, под ветвями его выводили детей всякие звери полевые, и под тенью его жили всякие многочисленные народы.
31:6 ἐν εν in ταῖς ο the παραφυάσιν παραφυας he; him ἐνόσσευσαν νοσσευω all; every τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ὑποκάτω υποκατω underneath τῶν ο the κλάδων κλαδος branch αὐτοῦ αυτος he; him ἐγεννῶσαν γενναω father; born πάντα πας all; every τὰ ο the θηρία θηριον beast τοῦ ο the πεδίου πεδιον in τῇ ο the σκιᾷ σκια shadow; shade αὐτοῦ αυτος he; him κατῴκησεν κατοικεω settle πᾶν πας all; every πλῆθος πληθος multitude; quantity ἐθνῶν εθνος nation; caste
31:6 בִּ bi בְּ in סְעַפֹּתָ֤יו sᵊʕappōṯˈāʸw סְעַפָּה bough קִֽנְנוּ֙ qˈinnû קנן make nest כָּל־ kol- כֹּל whole עֹ֣וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and תַ֤חַת ṯˈaḥaṯ תַּחַת under part פֹּֽארֹתָיו֙ pˈōrōṯāʸw פֹּארָה shoot יָֽלְד֔וּ yˈālᵊḏˈû ילד bear כֹּ֖ל kˌōl כֹּל whole חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field וּ û וְ and בְ vᵊ בְּ in צִלֹּו֙ ṣillˌô צֵל shadow יֵֽשְׁב֔וּ yˈēšᵊvˈû ישׁב sit כֹּ֖ל kˌōl כֹּל whole גֹּויִ֥ם gôyˌim גֹּוי people רַבִּֽים׃ rabbˈîm רַב much
31:6. cumque extendisset umbram suam in ramis eius fecerunt nidos omnia volatilia caeli et sub frondibus eius genuerunt omnes bestiae saltuum et sub umbraculo illius habitabat coetus gentium plurimarumAnd when he had spread forth his shadow, all the fowls of the air made their nests in his boughs, and all the beasts of the forest brought forth their young under his branches, and the assembly of many nations dwelt under his shadow.
31:6. And when he had extended his shadow, all the birds of the air made their nests in his branches, and all the beasts of the forest conceived their young under his foliage, and an assembly of the many peoples lived under his shadow.
31:6. All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations.
6. All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations.
31:6 All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations:
31:6 На сучьях его вили гнезда всякие птицы небесные, под ветвями его выводили детей всякие звери полевые, и под тенью его жили всякие многочисленные народы.
31:6
ἐν εν in
ταῖς ο the
παραφυάσιν παραφυας he; him
ἐνόσσευσαν νοσσευω all; every
τὰ ο the
πετεινὰ πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ὑποκάτω υποκατω underneath
τῶν ο the
κλάδων κλαδος branch
αὐτοῦ αυτος he; him
ἐγεννῶσαν γενναω father; born
πάντα πας all; every
τὰ ο the
θηρία θηριον beast
τοῦ ο the
πεδίου πεδιον in
τῇ ο the
σκιᾷ σκια shadow; shade
αὐτοῦ αυτος he; him
κατῴκησεν κατοικεω settle
πᾶν πας all; every
πλῆθος πληθος multitude; quantity
ἐθνῶν εθνος nation; caste
31:6
בִּ bi בְּ in
סְעַפֹּתָ֤יו sᵊʕappōṯˈāʸw סְעַפָּה bough
קִֽנְנוּ֙ qˈinnû קנן make nest
כָּל־ kol- כֹּל whole
עֹ֣וף ʕˈôf עֹוף birds
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
תַ֤חַת ṯˈaḥaṯ תַּחַת under part
פֹּֽארֹתָיו֙ pˈōrōṯāʸw פֹּארָה shoot
יָֽלְד֔וּ yˈālᵊḏˈû ילד bear
כֹּ֖ל kˌōl כֹּל whole
חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal
הַ ha הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
וּ û וְ and
בְ vᵊ בְּ in
צִלֹּו֙ ṣillˌô צֵל shadow
יֵֽשְׁב֔וּ yˈēšᵊvˈû ישׁב sit
כֹּ֖ל kˌōl כֹּל whole
גֹּויִ֥ם gôyˌim גֹּוי people
רַבִּֽים׃ rabbˈîm רַב much
31:6. cumque extendisset umbram suam in ramis eius fecerunt nidos omnia volatilia caeli et sub frondibus eius genuerunt omnes bestiae saltuum et sub umbraculo illius habitabat coetus gentium plurimarum
And when he had spread forth his shadow, all the fowls of the air made their nests in his boughs, and all the beasts of the forest brought forth their young under his branches, and the assembly of many nations dwelt under his shadow.
31:6. And when he had extended his shadow, all the birds of the air made their nests in his branches, and all the beasts of the forest conceived their young under his foliage, and an assembly of the many peoples lived under his shadow.
31:6. All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Сучья и ветви см. объяснение XVII:23. - Птицы и звери. Народы, входившие в состав Египетской монархии, ее союзники и разноплеменная армия (соседние народы - другие дерева). - “Под тенью его жили всякие многочисленные народы”. Объяснение предыдущего. Резкое обращение от аллегории к прямой речи.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:6: Eze 17:23; Dan 4:12, Dan 4:21; Mat 13:32
John Gill
31:6 All the fowls of the heavens made their nests in his boughs,.... People from all parts of the world, under the whole heavens, flocked to his dominions, and settled themselves in one province or another; promising themselves protection, prosperity, and peace under his government:
and under his branches did all the beasts of the field bring forth their young; even people of a more savage disposition, being either conquered by him, and placed in his provinces; or coming thither of their own accord, took up their residence there, built houses, planted vineyards, married wives, begat children, and settled their families there:
and under his shadow dwelt all great nations; under his protection, care, and government, many large kingdoms and states were; yea, all were either subject to him, or sought to be his friends and allies: this explains the above figurative expressions. The Targum is,
"by his army he subdued all the strong towers; and under his governors he subjected all the provinces of the earth; and in the shadow of his kingdom dwelt all the numerous people.''
Robert Jamieson, A. R. Fausset and David Brown
31:6 fowls . . . made . . . nests in . . . boughs--so Ezek 17:23; Dan 4:12. The gospel kingdom shall gather all under its covert, for their good and for the glory of God, which the world kingdoms did for evil and for self-aggrandizement (Mt 13:32).
31:731:7: Եւ եղեւ գեղեցիկ բարձրութեամբ իւրով, վասն երկայնութեան ոստոց իւրոց. զի եղեն արմատք նորա ՚ի ջուրս բազումս։
7 Ճիւղերի երկարութեան շնորհիւ նա գեղեցկացել էր իր վեհութեամբ, որովհետեւ նրա արմատներն էլ առատ ջրերի մէջ էին:
7 Իր մեծութիւնովը ու ճիւղերուն երկայնութիւնովը գեղեցիկ էր, վասն զի անոր արմատը շատ ջուրերու քով էր։
Եւ եղեւ գեղեցիկ բարձրութեամբ իւրով` վասն երկայնութեան ոստոց իւրոց, զի եղեն արմատք նորա ի ջուրս բազումս:

31:7: Եւ եղեւ գեղեցիկ բարձրութեամբ իւրով, վասն երկայնութեան ոստոց իւրոց. զի եղեն արմատք նորա ՚ի ջուրս բազումս։
7 Ճիւղերի երկարութեան շնորհիւ նա գեղեցկացել էր իր վեհութեամբ, որովհետեւ նրա արմատներն էլ առատ ջրերի մէջ էին:
7 Իր մեծութիւնովը ու ճիւղերուն երկայնութիւնովը գեղեցիկ էր, վասն զի անոր արմատը շատ ջուրերու քով էր։
zohrab-1805▾ eastern-1994▾ western am▾
31:731:7 Он красовался высотою роста своего, длиною ветвей своих, ибо корень его был у великих вод.
31:7 καὶ και and; even ἐγένετο γινομαι happen; become καλὸς καλος fine; fair ἐν εν in τῷ ο the ὕψει υψος height; on high αὐτοῦ αυτος he; him διὰ δια through; because of τὸ ο the πλῆθος πληθος multitude; quantity τῶν ο the κλάδων κλαδος branch αὐτοῦ αυτος he; him ὅτι οτι since; that ἐγενήθησαν γινομαι happen; become αἱ ο the ῥίζαι ριζα root αὐτοῦ αυτος he; him εἰς εις into; for ὕδωρ υδωρ water πολύ πολυς much; many
31:7 וַ wa וְ and יְּיִ֣ף yyᵊyˈif יפה be beautiful בְּ bᵊ בְּ in גָדְלֹ֔ו ḡoḏlˈô גֹּדֶל greatness בְּ bᵊ בְּ in אֹ֖רֶךְ ʔˌōreḵ אֹרֶךְ length דָּֽלִיֹּותָ֑יו dˈāliyyôṯˈāʸw דָּלִית foliage כִּֽי־ kˈî- כִּי that הָיָ֥ה hāyˌā היה be שָׁרְשֹׁ֖ו šoršˌô שֹׁרֶשׁ root אֶל־ ʔel- אֶל to מַ֥יִם mˌayim מַיִם water רַבִּֽים׃ rabbˈîm רַב much
31:7. eratque pulcherrimus in magnitudine sua et in dilatatione arbustorum suorum erat enim radix illius iuxta aquas multasAnd he was most beautiful for his greatness, and for the spreading of his branches: for his root was near great waters.
31:7. And he was most beautiful in his greatness and in the expansion of his groves. For his root was near many waters.
31:7. Thus was he fair in his greatness, in the length of his branches: for his root was by great waters.
7. Thus was he fair in his greatness, in the length of his branches: for his root was by many waters.
31:7 Thus was he fair in his greatness, in the length of his branches: for his root was by great waters:
31:7 Он красовался высотою роста своего, длиною ветвей своих, ибо корень его был у великих вод.
31:7
καὶ και and; even
ἐγένετο γινομαι happen; become
καλὸς καλος fine; fair
ἐν εν in
τῷ ο the
ὕψει υψος height; on high
αὐτοῦ αυτος he; him
διὰ δια through; because of
τὸ ο the
πλῆθος πληθος multitude; quantity
τῶν ο the
κλάδων κλαδος branch
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἐγενήθησαν γινομαι happen; become
αἱ ο the
ῥίζαι ριζα root
αὐτοῦ αυτος he; him
εἰς εις into; for
ὕδωρ υδωρ water
πολύ πολυς much; many
31:7
וַ wa וְ and
יְּיִ֣ף yyᵊyˈif יפה be beautiful
בְּ bᵊ בְּ in
גָדְלֹ֔ו ḡoḏlˈô גֹּדֶל greatness
בְּ bᵊ בְּ in
אֹ֖רֶךְ ʔˌōreḵ אֹרֶךְ length
דָּֽלִיֹּותָ֑יו dˈāliyyôṯˈāʸw דָּלִית foliage
כִּֽי־ kˈî- כִּי that
הָיָ֥ה hāyˌā היה be
שָׁרְשֹׁ֖ו šoršˌô שֹׁרֶשׁ root
אֶל־ ʔel- אֶל to
מַ֥יִם mˌayim מַיִם water
רַבִּֽים׃ rabbˈîm רַב much
31:7. eratque pulcherrimus in magnitudine sua et in dilatatione arbustorum suorum erat enim radix illius iuxta aquas multas
And he was most beautiful for his greatness, and for the spreading of his branches: for his root was near great waters.
31:7. And he was most beautiful in his greatness and in the expansion of his groves. For his root was near many waters.
31:7. Thus was he fair in his greatness, in the length of his branches: for his root was by great waters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. До 9: ст. специально о несравнимости дерева; отсюда повторение ст. 4.
John Gill
31:7 Thus was he fair in his greatness,.... Amiable, lovely, delightful to look upon in the greatness of his majesty, in his royal glory and dignity:
in the length of his branches; in the extent of his empire, and the provinces of it:
for his root was by great waters; his kingdom was well established, firmly rooted among a multitude of people; from whom he had a large revenue to support his throne and government, and the dignity of it; by tribute, taxes, customs, and presents; and through the large trade and traffic of his subjects in different parts, from whence he received great profit and advantage. The Targum is,
"and he became victorious by his auxiliaries, by the multitude of his mighty ones, so that his terror was upon many people.''
31:831:8: Սա՛րդն եւ սարոյն եւ նոճ ՚ի դրախտին Աստուծոյ, եւ ո՛չ հաւասարեցին շառաւիղաց նորա մայրքն եւ սաւսոյք՝ ո՛չ նմանեցին ոստոց նորա։ Ամենայն փայտ ՚ի դրախտին Աստուծոյ ո՛չ նմանեցին նմա գեղեցկութեամբ[12793]՝ [12793] Բազումք. ՚Ի դրախտին Աստուծոյ ոչ հա՛՛։
8 Աստծու դրախտի եղեւնին, կաղնին ու նոճին չէին հաւասարւում նրա ճիւղերին, մայրիներն ու սօսիները չէին նմանւում նրա ոստերին:
8 Աստուծոյ դրախտին եղեւինները զանիկա չէին ծածկեր, մայրի ծառերը անոր ոստերուն չէին նմաներ ու սօսիները անոր շառաւիղներուն պէս չէին. Աստուծոյ դրախտին մէջ բնաւ ծառ մը գեղեցկութեամբ անոր նման չէր։
[676]Սարդն եւ սարոյն եւ նոճ ի դրախտին Աստուծոյ` ոչ հաւասարեցին շառաւիղաց նորա, մայրքն եւ սօսոյք ոչ`` նմանեցին ոստոց նորա. ամենայն փայտ ի դրախտին Աստուծոյ ոչ նմանեցին նմա գեղեցկութեամբ:

31:8: Սա՛րդն եւ սարոյն եւ նոճ ՚ի դրախտին Աստուծոյ, եւ ո՛չ հաւասարեցին շառաւիղաց նորա մայրքն եւ սաւսոյք՝ ո՛չ նմանեցին ոստոց նորա։ Ամենայն փայտ ՚ի դրախտին Աստուծոյ ո՛չ նմանեցին նմա գեղեցկութեամբ[12793]՝
[12793] Բազումք. ՚Ի դրախտին Աստուծոյ ոչ հա՛՛։
8 Աստծու դրախտի եղեւնին, կաղնին ու նոճին չէին հաւասարւում նրա ճիւղերին, մայրիներն ու սօսիները չէին նմանւում նրա ոստերին:
8 Աստուծոյ դրախտին եղեւինները զանիկա չէին ծածկեր, մայրի ծառերը անոր ոստերուն չէին նմաներ ու սօսիները անոր շառաւիղներուն պէս չէին. Աստուծոյ դրախտին մէջ բնաւ ծառ մը գեղեցկութեամբ անոր նման չէր։
zohrab-1805▾ eastern-1994▾ western am▾
31:831:8 Кедры в саду Божием не затемняли его; кипарисы не равнялись сучьям его, и каштаны не были величиною с ветви его, ни одно дерево в саду Божием не равнялось с ним красотою своею.
31:8 κυπάρισσοι κυπαρισσος such; such as these οὐκ ου not ἐγενήθησαν γινομαι happen; become ἐν εν in τῷ ο the παραδείσῳ παραδεισος paradise τοῦ ο the θεοῦ θεος God καὶ και and; even πίτυες πιτυς not ὅμοιαι ομοιος like; similar to ταῖς ο the παραφυάσιν παραφυας he; him καὶ και and; even ἐλάται ελατη not ἐγένοντο γινομαι happen; become ὅμοιαι ομοιος like; similar to τοῖς ο the κλάδοις κλαδος branch αὐτοῦ αυτος he; him πᾶν πας all; every ξύλον ξυλον wood; timber ἐν εν in τῷ ο the παραδείσῳ παραδεισος paradise τοῦ ο the θεοῦ θεος God οὐχ ου not ὡμοιώθη ομοιοω like; liken αὐτῷ αυτος he; him ἐν εν in τῷ ο the κάλλει καλλος he; him
31:8 אֲרָזִ֣ים ʔᵃrāzˈîm אֶרֶז cedar לֹֽא־ lˈō- לֹא not עֲמָמֻהוּ֮ ʕᵃmāmuhˈû עמם ally בְּ bᵊ בְּ in גַן־ ḡan- גַּן garden אֱלֹהִים֒ ʔᵉlōhîm אֱלֹהִים god(s) בְּרֹושִׁ֗ים bᵊrôšˈîm בְּרֹושׁ juniper לֹ֤א lˈō לֹא not דָמוּ֙ ḏāmˌû דמה be like אֶל־ ʔel- אֶל to סְעַפֹּתָ֔יו sᵊʕappōṯˈāʸw סְעַפָּה bough וְ wᵊ וְ and עַרְמֹנִ֥ים ʕarmōnˌîm עֶרְמֹון plane-tree לֹֽא־ lˈō- לֹא not הָי֖וּ hāyˌû היה be כְּ kᵊ כְּ as פֹֽארֹתָ֑יו fˈōrōṯˈāʸw פֹּארָה shoot כָּל־ kol- כֹּל whole עֵץ֙ ʕˌēṣ עֵץ tree בְּ bᵊ בְּ in גַן־ ḡan- גַּן garden אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) לֹא־ lō- לֹא not דָמָ֥ה ḏāmˌā דמה be like אֵלָ֖יו ʔēlˌāʸw אֶל to בְּ bᵊ בְּ in יָפְיֹֽו׃ yofyˈô יֳפִי beauty
31:8. cedri non fuerunt altiores illo in paradiso Dei abietes non adaequaverunt summitatem eius et platani non fuerunt aequae frondibus illius omne lignum paradisi Dei non est adsimilatum illi et pulchritudini eiusThe cedars in the paradise of God were not higher than he, the fir trees did not equal his top, neither were the plane trees to be compared with him for branches: no tree in the paradise of God was like him in his beauty.
31:8. The cedars in the Paradise of God were not higher than he was. The spruce trees were not equal to his summit, and the plane trees were not equal to his fullness. No tree in the Paradise of God was similar to him or to his beauty.
31:8. The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chesnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty.
8. The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the plane trees were not as his branches; nor was any tree in the garden of God like unto him in his beauty.
31:8 The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chesnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty:
31:8 Кедры в саду Божием не затемняли его; кипарисы не равнялись сучьям его, и каштаны не были величиною с ветви его, ни одно дерево в саду Божием не равнялось с ним красотою своею.
31:8
κυπάρισσοι κυπαρισσος such; such as these
οὐκ ου not
ἐγενήθησαν γινομαι happen; become
ἐν εν in
τῷ ο the
παραδείσῳ παραδεισος paradise
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
πίτυες πιτυς not
ὅμοιαι ομοιος like; similar to
ταῖς ο the
παραφυάσιν παραφυας he; him
καὶ και and; even
ἐλάται ελατη not
ἐγένοντο γινομαι happen; become
ὅμοιαι ομοιος like; similar to
τοῖς ο the
κλάδοις κλαδος branch
αὐτοῦ αυτος he; him
πᾶν πας all; every
ξύλον ξυλον wood; timber
ἐν εν in
τῷ ο the
παραδείσῳ παραδεισος paradise
τοῦ ο the
θεοῦ θεος God
οὐχ ου not
ὡμοιώθη ομοιοω like; liken
αὐτῷ αυτος he; him
ἐν εν in
τῷ ο the
κάλλει καλλος he; him
31:8
אֲרָזִ֣ים ʔᵃrāzˈîm אֶרֶז cedar
לֹֽא־ lˈō- לֹא not
עֲמָמֻהוּ֮ ʕᵃmāmuhˈû עמם ally
בְּ bᵊ בְּ in
גַן־ ḡan- גַּן garden
אֱלֹהִים֒ ʔᵉlōhîm אֱלֹהִים god(s)
בְּרֹושִׁ֗ים bᵊrôšˈîm בְּרֹושׁ juniper
לֹ֤א lˈō לֹא not
דָמוּ֙ ḏāmˌû דמה be like
אֶל־ ʔel- אֶל to
סְעַפֹּתָ֔יו sᵊʕappōṯˈāʸw סְעַפָּה bough
וְ wᵊ וְ and
עַרְמֹנִ֥ים ʕarmōnˌîm עֶרְמֹון plane-tree
לֹֽא־ lˈō- לֹא not
הָי֖וּ hāyˌû היה be
כְּ kᵊ כְּ as
פֹֽארֹתָ֑יו fˈōrōṯˈāʸw פֹּארָה shoot
כָּל־ kol- כֹּל whole
עֵץ֙ ʕˌēṣ עֵץ tree
בְּ bᵊ בְּ in
גַן־ ḡan- גַּן garden
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לֹא־ lō- לֹא not
דָמָ֥ה ḏāmˌā דמה be like
אֵלָ֖יו ʔēlˌāʸw אֶל to
בְּ bᵊ בְּ in
יָפְיֹֽו׃ yofyˈô יֳפִי beauty
31:8. cedri non fuerunt altiores illo in paradiso Dei abietes non adaequaverunt summitatem eius et platani non fuerunt aequae frondibus illius omne lignum paradisi Dei non est adsimilatum illi et pulchritudini eius
The cedars in the paradise of God were not higher than he, the fir trees did not equal his top, neither were the plane trees to be compared with him for branches: no tree in the paradise of God was like him in his beauty.
31:8. The cedars in the Paradise of God were not higher than he was. The spruce trees were not equal to his summit, and the plane trees were not equal to his fullness. No tree in the Paradise of God was similar to him or to his beauty.
31:8. The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chesnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. “Кедры в саду Божием, т. е. раю, не затемняли его”. Важные данные для ветхозаветного понятия о рае, что деревья его были естественные и даже не превосходившие естественных. Египет, как и Тир в XXVIII:13, мыслится частью рая; Нил, Ливан и рай сменяют друг друга в описании его. “Затемняли” - предполож. (по XXXIII:3) перевод евр. ??. ???. амам, которое, судя по значению этого корня в I:20: (“наравне”) и кое-где в XL-XLVIII гл. и по сродству в ассир. эму, быть равным, должно значить “равняться”; так и LXX: “не таковы”, Вульг. “non adaequaverunt”. В таком случае мысль усиливается: египетский кедр превосходит райские кедры (LXX: кипарисы). Блаж. Федорит, Ярхи и др. считают сад Божий синонимом земли во время творения. Григорий Великий (Moral. XXXII, 18) видит здесь указание на славу диавола (Люцифера) до падения. - “Кипарисы” привлекаются для сравнения за густоту своих ветвей, соединяющихся в шаровидный венец; слав. “сосны”; Вульг. abietes (ели). - “Каштаны” слав. “елие”, евр. армон (от корня “облупливать”), употребленному еще только в Быт XXX:37, новейшие придают по Вульг. значение “платан”, который может привлекаться сюда для сравнения за свою широко-тенистую листву.
Adam Clarke: Commentary on the Bible - 1831
31:8: The cedars in the garden of God - Egypt was one of the most eminent and affluent of all the neighboring nations.
Albert Barnes: Notes on the Bible - 1834
31:8
Garden of God - Paradise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:8: cedars: Eze 28:13; Gen 2:8, Gen 13:10; Psa 80:10; Isa 51:3
nor any: Psa 37:35; Isa 10:7-14, Isa 36:4-18, Isa 37:11-13
Geneva 1599
31:8 The cedars in the garden (d) of God could not hide him: the fir trees were not like his boughs, and the chesnut trees were not like his branches; not any tree in the garden of God was like him in his beauty.
(d) Signifying that there was no greater power in the world than his was.
John Gill
31:8 The cedars in the garden of God could not hide him,.... That is, could not rise so high as this cedar, and overtop him, and obscure his glory; even those that were most excellent, which grew in Eden, near to which Babylon stood, and where a mighty king dwelt. The sense is, that the greatest kings and potentates in the whole world, which is like a garden planted by the Lord, were not equal to the king of Assyria, and much less exceeded him in grandeur, wealth, and power:
the fir trees were not like his boughs: lesser kings and princes, comparable to fir trees for the beauty, regularity, order, and flourishing condition of their kingdoms; yet these were but petty states, and not to be compared even with the provinces of the king of Assyria:
and the chesnut trees were not like his branches; lesser states still: which, though well set, and well spread, and full of people, yet not answerable to some countries that were in the provinces that belonged to the Assyrian empire:
not any tree in the garden of God was like unto him in his beauty; no king, prince, or potentate whatever in the whole world, was to be compared to him for royal majesty and greatness. The Targum is,
"mighty kings could not prevail against him, because of the strength of his power, which he had from the Lord; rulers could not stand before his army, and mighty men could not prevail against his auxiliaries, because of the strength of power he had from the Lord; there is none like to him in his strength.''
John Wesley
31:8 The cedars - The greatest kings. Garden of God - In the most fruitful gardens. Hide - Could not ever top, and shade him. The fir - trees - Lesser kings, and kingdoms, were not equal to his boughs. Nor any tree - All summed up, none like him in all the kingdoms of the world.
Robert Jamieson, A. R. Fausset and David Brown
31:8 cedars . . . could not hide him--could not outtop him. No other king eclipsed him.
were not like--were not comparable to.
garden of God--As in the case of Tyre (Ezek 28:13), the imagery, that is applied to the Assyrian king, is taken from Eden; peculiarly appropriate, as Eden was watered by rivers that afterwards watered Assyria (Gen 2:10-14). This cedar seemed to revive in itself all the glories of paradise, so that no tree there outtopped it.
31:931:9: վասն անտառախիտ ոստոց նորա. եւ նախանձեցան ընդ նմա ամենայն ծառք դրախտին փափկութեան Աստուծոյ[12794]։ [12794] Ոսկան. Եւ նախանձեցան ընդ նա։
9 Աստծու դրախտի ոչ մի ծառ գեղեցկութեամբ չէր նմանւում նրան, որովհետեւ նա ստուարախիտ ոստեր ունէր: Աստծու բերկրալից դրախտի բոլոր ծառերը նախանձում էին նրան”»:
9 Իր ոստերուն շատութիւնովը գեղեցիկ էր ու Աստուծոյ դրախտին մէջ եղող Եդեմի բոլոր ծառերը անոր կը նախանձէին։
[677]վասն անտառախիտ ոստոց`` նորա, եւ նախանձեցան ընդ նմա ամենայն ծառք դրախտին փափկութեան Աստուծոյ:

31:9: վասն անտառախիտ ոստոց նորա. եւ նախանձեցան ընդ նմա ամենայն ծառք դրախտին փափկութեան Աստուծոյ[12794]։
[12794] Ոսկան. Եւ նախանձեցան ընդ նա։
9 Աստծու դրախտի ոչ մի ծառ գեղեցկութեամբ չէր նմանւում նրան, որովհետեւ նա ստուարախիտ ոստեր ունէր: Աստծու բերկրալից դրախտի բոլոր ծառերը նախանձում էին նրան”»:
9 Իր ոստերուն շատութիւնովը գեղեցիկ էր ու Աստուծոյ դրախտին մէջ եղող Եդեմի բոլոր ծառերը անոր կը նախանձէին։
zohrab-1805▾ eastern-1994▾ western am▾
31:931:9 Я украсил его множеством ветвей его, так что все дерева Едемские в саду Божием завидовали ему.
31:9 διὰ δια through; because of τὸ ο the πλῆθος πληθος multitude; quantity τῶν ο the κλάδων κλαδος branch αὐτοῦ αυτος he; him καὶ και and; even ἐζήλωσεν ζηλοω zealous; jealous αὐτὸν αυτος he; him τὰ ο the ξύλα ξυλον wood; timber τοῦ ο the παραδείσου παραδεισος paradise τῆς ο the τρυφῆς τρυφη self-indulgence τοῦ ο the θεοῦ θεος God
31:9 יָפֶ֣ה yāfˈeh יָפֶה beautiful עֲשִׂיתִ֔יו ʕᵃśîṯˈiʸw עשׂה make בְּ bᵊ בְּ in רֹ֖ב rˌōv רֹב multitude דָּֽלִיֹּותָ֑יו dˈāliyyôṯˈāʸw דָּלִית foliage וַ wa וְ and יְקַנְאֻ֨הוּ֙ yᵊqanʔˈuhû קנא be jealous כָּל־ kol- כֹּל whole עֲצֵי־ ʕᵃṣê- עֵץ tree עֵ֔דֶן ʕˈēḏen עֵדֶן Eden אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in גַ֥ן ḡˌan גַּן garden הָ hā הַ the אֱלֹהִֽים׃ ס ʔᵉlōhˈîm . s אֱלֹהִים god(s)
31:9. quoniam speciosum feci eum et multis condensisque frondibus et aemulata sunt eum omnia ligna voluptatis quae erant in paradiso DeiFor I made him beautiful and thick set with many branches: and all the trees of pleasure, that were in the paradise of God, envied him.
31:9. For I made him beautiful, and dense with many branches. And all the trees of delight, which were in the Paradise of God, were jealous of him.
31:9. I have made him fair by the multitude of his branches: so that all the trees of Eden, that [were] in the garden of God, envied him.
9. I made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him.
31:9 I have made him fair by the multitude of his branches: so that all the trees of Eden, that [were] in the garden of God, envied him:
31:9 Я украсил его множеством ветвей его, так что все дерева Едемские в саду Божием завидовали ему.
31:9
διὰ δια through; because of
τὸ ο the
πλῆθος πληθος multitude; quantity
τῶν ο the
κλάδων κλαδος branch
αὐτοῦ αυτος he; him
καὶ και and; even
ἐζήλωσεν ζηλοω zealous; jealous
αὐτὸν αυτος he; him
τὰ ο the
ξύλα ξυλον wood; timber
τοῦ ο the
παραδείσου παραδεισος paradise
τῆς ο the
τρυφῆς τρυφη self-indulgence
τοῦ ο the
θεοῦ θεος God
31:9
יָפֶ֣ה yāfˈeh יָפֶה beautiful
עֲשִׂיתִ֔יו ʕᵃśîṯˈiʸw עשׂה make
בְּ bᵊ בְּ in
רֹ֖ב rˌōv רֹב multitude
דָּֽלִיֹּותָ֑יו dˈāliyyôṯˈāʸw דָּלִית foliage
וַ wa וְ and
יְקַנְאֻ֨הוּ֙ yᵊqanʔˈuhû קנא be jealous
כָּל־ kol- כֹּל whole
עֲצֵי־ ʕᵃṣê- עֵץ tree
עֵ֔דֶן ʕˈēḏen עֵדֶן Eden
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
גַ֥ן ḡˌan גַּן garden
הָ hā הַ the
אֱלֹהִֽים׃ ס ʔᵉlōhˈîm . s אֱלֹהִים god(s)
31:9. quoniam speciosum feci eum et multis condensisque frondibus et aemulata sunt eum omnia ligna voluptatis quae erant in paradiso Dei
For I made him beautiful and thick set with many branches: and all the trees of pleasure, that were in the paradise of God, envied him.
31:9. For I made him beautiful, and dense with many branches. And all the trees of delight, which were in the Paradise of God, were jealous of him.
31:9. I have made him fair by the multitude of his branches: so that all the trees of Eden, that [were] in the garden of God, envied him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. “Я украсил”, как и райские деревья, насажденные Богом непосредственно. Я, след., могу и уничтожить его. “Дерева… завидовали” - олицетворение, так естественное в притче.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:9: made: Eze 16:14; Exo 9:16; Psa 75:6, Psa 75:7; Dan 2:21, Dan 2:37, Dan 2:38, Dan 4:22-25, Dan 5:20-23
all the trees: Eze 17:22, Eze 17:24; Jdg 9:8-20; Psa 96:12, Psa 96:13; Isa 55:12; Zac 11:2
envied: Gen 26:14, Gen 37:11; Sa1 18:15; Pro 27:4; Ecc 4:4; Jam 4:5, Jam 4:6
John Gill
31:9 I have made him fair by the multitude of his branches,.... Or provinces, the extensiveness of his dominions: all his power and strength, riches and wealth, grandeur and glory, and the vast dominions he was possessed of, were all from the Lord; as whatever kings have are, though they are too apt to ascribe it to themselves; but all are from him, by whom kings reign:
so that all the trees of Eden, that were in the garden of God, envied him; all the kings of the earth, though they dared not openly speak against him, or oppose him; yet they inwardly grieved at and secretly grudged his grandeur and majesty, superior to theirs, and wished themselves in his stead; and could gladly have done anything, were it in their power, to eclipse his glory, and bring him lower. This is the case of all that are in any eminence, or are conspicuous to others, or in any exalted station above others, be it what it will; whether they have superior gifts and endowments of mind; or greater riches, and larger possessions; or are in high places of honour, trust, and profit. The Targum is,
"I have made him beautiful by the multitude of his mighty ones; and all the kings of the east trembled before him, because of the strength of his power, which he had from the Lord.''
Robert Jamieson, A. R. Fausset and David Brown
31:9 I . . . made him--It was all due to My free grace.
31:1031:10: Վասն այսորիկ ա՛յսպէս ասէ Տէր Տէր. Փոխանակ զի մեծացար մեծութեամբ, եւ հասին ծայրք քո յամպս. եւ տեսի զհպարտութիւն քո[12795], [12795] Ոմանք. Վասն այնորիկ այսպէս։
10 Ուստի այսպէս է ասում Տէր Աստուած. «Այն բանի համար, որ խիստ շատ բարձրացար, ճիւղերի ծայրերը հասան ամպերին, ես տեսայ ամբարտաւանութիւնդ, -
10 Ասոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ հասակով բարձրացաւ ու գլուխը ամպերու հասցուց, իր սիրտը իր բարձրութիւնովը հպարտացաւ։
Վասն այսորիկ այսպէս ասէ Տէր Տէր. Փոխանակ զի մեծացար մեծութեամբ, եւ [678]հասին ծայրք քո յամպս, եւ տեսի զհպարտութիւն քո:

31:10: Վասն այսորիկ ա՛յսպէս ասէ Տէր Տէր. Փոխանակ զի մեծացար մեծութեամբ, եւ հասին ծայրք քո յամպս. եւ տեսի զհպարտութիւն քո[12795],
[12795] Ոմանք. Վասն այնորիկ այսպէս։
10 Ուստի այսպէս է ասում Տէր Աստուած. «Այն բանի համար, որ խիստ շատ բարձրացար, ճիւղերի ծայրերը հասան ամպերին, ես տեսայ ամբարտաւանութիւնդ, -
10 Ասոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ հասակով բարձրացաւ ու գլուխը ամպերու հասցուց, իր սիրտը իր բարձրութիւնովը հպարտացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
31:1031:10 Посему так сказал Господь Бог: за то, что ты высок стал ростом и вершину твою выставил среди толстых сучьев, и сердце его возгордилось величием его,
31:10 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐγένου γινομαι happen; become μέγας μεγας great; loud τῷ ο the μεγέθει μεγεθος magnitude; greatness καὶ και and; even ἔδωκας διδωμι give; deposit τὴν ο the ἀρχήν αρχη origin; beginning σου σου of you; your εἰς εις into; for μέσον μεσος in the midst; in the middle νεφελῶν νεφελη cloud καὶ και and; even εἶδον οραω view; see ἐν εν in τῷ ο the ὑψωθῆναι υψοω elevate; lift up αὐτόν αυτος he; him
31:10 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH יַ֕עַן yˈaʕan יַעַן motive אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] גָּבַ֖הְתָּ gāvˌahtā גָּבַהּ be high בְּ bᵊ בְּ in קֹומָ֑ה qômˈā קֹומָה height וַ wa וְ and יִּתֵּ֤ן yyittˈēn נתן give צַמַּרְתֹּו֙ ṣammartˌô צַמֶּרֶת tree-top אֶל־ ʔel- אֶל to בֵּ֣ין bˈên בַּיִן interval עֲבֹותִ֔ים ʕᵃvôṯˈîm עֲבֹות branch וְ wᵊ וְ and רָ֥ם rˌām רום be high לְבָבֹ֖ו lᵊvāvˌô לֵבָב heart בְּ bᵊ בְּ in גָבְהֹֽו׃ ḡāvᵊhˈô גֹּבַהּ height
31:10. propterea haec dicit Dominus Deus pro eo quod sublimatus est in altitudine et dedit summitatem suam virentem atque condensam et elevatum est cor eius in altitudine suaTherefore thus saith the Lord God: Because he was exalted in height, and shot up his top green and thick, and his heart was lifted up in his height:
31:10. Because of this, thus says the Lord God: Since he was sublime in height, and he made his summit green and dense, and his heart was exalted because of his height,
31:10. Therefore thus saith the Lord GOD; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height;
10. Therefore thus said the Lord GOD: Because thou art exalted in stature, and he hath set his top among the thick boughs, and his heart is lifted up in his height;
31:10 Therefore thus saith the Lord GOD; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height:
31:10 Посему так сказал Господь Бог: за то, что ты высок стал ростом и вершину твою выставил среди толстых сучьев, и сердце его возгордилось величием его,
31:10
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐγένου γινομαι happen; become
μέγας μεγας great; loud
τῷ ο the
μεγέθει μεγεθος magnitude; greatness
καὶ και and; even
ἔδωκας διδωμι give; deposit
τὴν ο the
ἀρχήν αρχη origin; beginning
σου σου of you; your
εἰς εις into; for
μέσον μεσος in the midst; in the middle
νεφελῶν νεφελη cloud
καὶ και and; even
εἶδον οραω view; see
ἐν εν in
τῷ ο the
ὑψωθῆναι υψοω elevate; lift up
αὐτόν αυτος he; him
31:10
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
יַ֕עַן yˈaʕan יַעַן motive
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
גָּבַ֖הְתָּ gāvˌahtā גָּבַהּ be high
בְּ bᵊ בְּ in
קֹומָ֑ה qômˈā קֹומָה height
וַ wa וְ and
יִּתֵּ֤ן yyittˈēn נתן give
צַמַּרְתֹּו֙ ṣammartˌô צַמֶּרֶת tree-top
אֶל־ ʔel- אֶל to
בֵּ֣ין bˈên בַּיִן interval
עֲבֹותִ֔ים ʕᵃvôṯˈîm עֲבֹות branch
וְ wᵊ וְ and
רָ֥ם rˌām רום be high
לְבָבֹ֖ו lᵊvāvˌô לֵבָב heart
בְּ bᵊ בְּ in
גָבְהֹֽו׃ ḡāvᵊhˈô גֹּבַהּ height
31:10. propterea haec dicit Dominus Deus pro eo quod sublimatus est in altitudine et dedit summitatem suam virentem atque condensam et elevatum est cor eius in altitudine sua
Therefore thus saith the Lord God: Because he was exalted in height, and shot up his top green and thick, and his heart was lifted up in his height:
31:10. Because of this, thus says the Lord God: Since he was sublime in height, and he made his summit green and dense, and his heart was exalted because of his height,
31:10. Therefore thus saith the Lord GOD; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-14. Описывается падение кедра. “И вершину твою выставил среди толстых сучьев”. Слав. “и дал еси власть твою среди облак” (см. ст. 3) яснее указывает на самопревозношение фараона, доходившее до самообожествления; ср. Быт III:5.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Therefore thus saith the Lord GOD; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height; 11 I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness. 12 And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him. 13 Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches: 14 To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit. 15 Thus saith the Lord GOD; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him. 16 I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. 17 They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. 18 To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord GOD.
We have seen the king of Egypt resembling the king of Assyria in pomp, and power, and prosperity, how like he was to him in his greatness; now here we see,
I. How he does likewise resemble him in his pride, v. 10. For, as face answers to face in a glass, so does one corrupt carnal heart to another; and the same temptations of a prosperous state by which some are overcome are fatal to many others too. "Thou, O king of Egypt! hast lifted up thyself in height, hast been proud of thy wealth and power, ch. xxix. 3. And just so he (that is, the king of Assyria); when he had shot up his top among the thick boughs his heart was immediately lifted up in his height, and he grew insolent and imperious, set God himself at defiance, and trampled upon his people;" witness the messages and letter which the great king, the king of Assyria, sent to Hezekiah, Isa. xxxvi. 4. How haughtily does he speak of himself and his own achievements! how scornfully of that great and good man! There were other sins in which the Egyptians and the Assyrians did concur, particularly that of oppressing God's people, which is charged upon them both together (Isa. lii. 4); but here that sin is traced up to its cause, and that was pride; for it is the contempt of the proud that they are filled with. Note, When men's outward condition rises their minds commonly rise with it; and it is very rare to find a humble spirit in the midst of great advancements.
II. How he shall therefore resemble him in his fall; and for the opening of this part of the comparison,
1. Here is a history of the fall of the king of Assyria. For his part, says God (v. 11), I have therefore, because he was thus lifted up, delivered him into the hand of the mighty one of the heathen. Cyaxares, king of the Medes, in the twenty-sixth year of his reign, in conjunction with Nebuchadnezzar king of Babylon in the first year of his reign, destroyed Nineveh, and with it the Assyrian empire. Nebuchadnezzar, though he was not then, yet afterwards became, very emphatically, the mighty one of the heathen, most mighty among them and most mighty over them, to prevail against them.
(1.) Respecting the fall of the Assyrian three things are affirmed:-- [1.] It is God himself that orders his ruin: I have delivered him into the hand of the executioner; I have driven him out. Note, God is the Judge, who puts down one and sets up another (Ps. lxxv. 7); and when he pleases he can extirpate and expel those who think themselves, and seem to others, to have taken deepest root. And the mightiest ones of the heathens could not gain their point against those they contended with if the Almighty did not himself deliver them into their hands. [2.] It is his own sin that procures his ruin: I have driven him out for his wickedness. None are driven out from their honour, power, and possessions, but it is for their wickedness. None of our comforts are ever lost but what have been a thousand times forfeited. If the wicked are driven away, it is in their wickedness. [3.] It is a mighty one of the heathen that shall be the instrument of his ruin; for God often employs one wicked man in punishing another. He shall surely deal with him, shall know how to manage him, great as he is. Note, Proud imperious men will, sooner or later, meet with their match.
(2.) In this history of the fall of the Assyrian observe, [1.] A continuation of the similitude of the cedar. He grew very high, and extended his boughs very far; but his day comes to fall. First, This stately cedar was cropped: The terrible of the nations cut him off. Soldiers, who being both armed and commissioned to kill, and slay, and destroy, may well be reckoned among the terrible of the nations. They have lopped off his branches first, have seized upon some parts of his dominion and forced them out of his hands; so that in all mountains and valleys of the nations about, in the high-lands and low-lands, and by all the rivers, there were cities or countries that were broken off from the Assyrian monarchy, that had been subject to it, but had either revolted or were recovered from it. Its feathers were borrowed; and, when every bird had fetched back its own, it was naked like the stump of a tree. Secondly, It was deserted: All the people of the earth, that had fled to him for shelter, have gone down from his shadow and have left him. When he was disabled to give them protection they thought they no longer owed him allegiance. Let not great men be proud of the number of those that attend them and have a dependence upon them; it is only for what they can get. When Providence frowns upon them their retinue is soon dispersed and scattered from them. Thirdly, It was insulted over, and its fall triumphed in (v. 13): Upon his ruin shall all the fowls of the heaven remain, to tread upon the broken branches of this cedar. Its fall is triumphed in by the other trees, who were angry to see themselves overtopped so much: All the trees of Eden, that were cut down and had fallen before him, all that drank water of the rain of heaven, as the stump of the tree that is left in the south is said to be wet with the dew of heaven (Dan. iv. 23) and to bud through the scent of water (Job xiv. 9), shall be comforted in the nether parts of the earth when they see this proud cedar brought as low as themselves. Solamen miseris socios habuisse doloris--To have companions in woe is a solace to those who suffer. But, on the contrary, the trees of Lebanon, that are yet standing in their height and strength, mourned for him, and the trees of the field fainted for him, because they could not but read their own destiny in his fall. Howl, fir-trees, if the cedar be shaken, for they cannot expect to stand long, Zech. xi. 2. [2.] An explanation of the similitude of the cedar. By the cutting down of this cedar is signified the slaughter of this mighty monarch and all his adherents and supporters; they are all delivered to death, to fall by the sword, as the cedar by the axe. He and his princes, who, he said, were altogether kings, go down to the grace, to the nether parts of the earth, in the midst of the children of men, as common persons of no quality or distinction. They died like men (Ps. lxxxii. 7); they were carried away with those that go down to the pit, and their pomp did neither protect them nor descend after them. Again (v. 16), He was cast down to hell with those that descend into the pit; he went into the state of the dead, and was buried as others are, in obscurity and oblivion. Again (v. 17), They all that were his arm, on whom he stayed, by whom he acted and exerted his power, all that dwelt under his shadow, his subjects and allies, and all that had any dependence on him, they all went down into ruin, down into the grace with him, unto those that were slain with the sword, to those that were cut off by untimely deaths before them, under the load of guilt and shame. When great men fall a great many fall with them, as a great many in like manner have fallen before them. [3.] What God designed, and aimed at, in bringing down this mighty monarch and his monarchy. He designed thereby, First, To give an alarm to the nations about, to put them all to a stand, to put them all to a gaze (v. 16): I made the nations to shake at the sound of his fall. They were all struck with astonishment to see so mighty a prince brought down thus. It give a shock to all their confidences, every one thinking his turn would be next. When he went down to the grace (v. 15) I caused a mourning, a general lamentation, as the whole kingdom goes into mourning at the death of the king. In token of this general grief, I covered the deep for him, put that into black, gave a stop to business, in complaisance to this universal mourning. I restrained the floods, and the great waters were stayed, that they might run into another channel, that of lamentation. Lebanon particularly, the kingdom of Syria, that was sometimes in confederacy with the Assyrian, mourned for him; as the allies of Babylon, Rev. xviii. 9. Secondly, To give an admonition to the nations about, and to their kings (v. 14): To the end that none of all the trees by the waters, though ever so advantageously situated, may exalt themselves for their height, may be proud and conceited of themselves and shoot up their top among the thick boughs, looking disdainfully upon others, nor stand upon themselves for their height, confiding in their own politics and powers, as if they could never be brought down. Let them all take warning by the Assyrian, for he once held up his head as high, and thought he kept his footing as firm, as any of them; but his pride went before his destruction, and his confidence failed him. Note, The fall of proud presumptuous men is intended for warning to others to keep humble. It would have been well for Nebuchadnezzar, who was himself active in bringing down the Assyrian, if he had taken the admonition.
2. Here is a prophecy of the fall of the king of Egypt in like manner, v. 18. He thought himself like the Assyrian in glory and greatness, over-topping all the trees of Eden, as the cypress does the shrubs. "But thou also shalt be brought down, with the other trees that are pleasant to the sight, as those in Eden. Thou shalt be brought to the grave, to the nether or lower parts of the earth; thou shalt lie in the midst of the uncircumcised, that die in their uncleanness, die ingloriously, die under a curse and at a distance from God; then shall those whom thou hast trampled upon triumph over thee, saying, This is Pharaoh and all his multitude. See how mean he looks, how low he lies; see what all his pomp and pride have come to; here is all that is left of him." Note, Great men and great multitudes, with the great figure and great noise they make in the world, when God comes to contend with them, will soon become little, less than nothing, such as Pharaoh and all his multitude.
Albert Barnes: Notes on the Bible - 1834
31:10: Assyria's fall.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:10: Therefore: The allegory and its interpretation are here combined; and the Assyrian monarch, though already destroyed, is poetically addressed.
Because: Mat 23:12
and his: Eze 31:14, Eze 28:17; Ch2 25:19, Ch2 32:25; Job 11:11, Job 11:12; Pro 16:18, Pro 18:12; Isa 14:13-15; Dan 4:30, Dan 5:20; Oba 1:3; Jam 4:6
Carl Friedrich Keil and Franz Delitzsch
31:10
The Felling of this Cedar, or the Overthrow of Asshur on Account of Its Pride
Ezek 31:10. Therefore thus said the Lord Jehovah, Because thou didst exalt thyself in height, and he stretched his top to the midst of the clouds, and his heart exalted itself in its height, Ezek 31:11. I will give him into the hand of the prince of the nations; he shall deal with him: for his wickedness I rejected him. Ezek 31:12. And strangers cut him down, violent ones of the nations, and cast him away: upon the mountains and in all the valleys his shoots fell, and his boughs were broken in pieces into all the deep places of the earth; and all the nations of the earth withdrew from his shadow, and let him lie. Ezek 31:13. Upon his fallen trunk all the birds of the heaven settle, and all the beasts of the field are over his branches: Ezek 31:14. That no trees by the water may exalt themselves on account of their height, or stretch their top to the midst of the clouds, and no water-drinkers stand upon themselves in their exaltation: for they are all given up to death into hell, in the midst of the children of men, to those that go into the grave. - In the description of the cause of the overthrow of Asshur which commences with יען אשׁר, the figurative language changes in the third clause into the literal fact, the towering of the cedar being interpreted as signifying the lifting up of the heart in his height, - that is to say, in his pride. In the first clause the tree itself is addressed; but in the clauses which follow, it is spoken of in the third person. The direct address in the first clause is to be explained from the vivid manner in which the fact presented itself. The divine sentence in Ezek 31:10 and Ezek 31:11 is not directed against Pharaoh, but against the Assyrian, who is depicted as a stately cedar; whilst the address in Ezek 31:10, and the imperfect (future) in Ezek 31:11, are both to be accounted for from the fact that the fall of Asshur is related in the form in which it was denounced on the part of Jehovah upon that imperial kingdom. The perfect אמר is therefore a preterite here: the Lord said...for His part: because Asshur has exalted itself in the pride of its greatness, I give it up. The form ואתנהוּ is not to be changed into ואתנהוּ, but is defended against critical caprice by the imperfect יעשׂה which follows. That the penal sentence of God is not to be regarded as being first uttered in the time then present, but belongs to the past, - and therefore the words merely communicate what God had already spoken, - is clearly shown by the preterites commencing with גּרשׁתּיהוּ, the historical tenses ויּכרתהוּ and ויּטּשׁהוּ, and the preterite נפלוּ, which must not be turned into futures in violation of grammar. גּבהּ בּקומה does not mean, to be high in its height, which would be a tautology; but to exalt itself (be proud) in, or on account of, its height. And in the same way is רוּם also affirmed of the heart, in the sense of exultation from pride. For the fact itself, compare Is 10:5. אל גּוים does not mean God, but a powerful one of the nations, i.e., Nebuchadnezzar. אל is a simple appellative from אוּל, the strong one; and is neither a name of God nor a defective form for איל, the construct state of איל, a ram. For this defective form is only met with once in the case of איל, a ram, namely, in Job 42:8, where we have the plural אלים, and nowhere else; whereas, in the case of אל, אלים, in the sense of a strong one, the scriptio plena very frequently alternates with the defectiva. Compare, for example, Job 42:8, where both readings occur just as in this instance, where many MSS have איל (vid., de Rossi, variae lectt. ad h. l.); also Ex 15:15 and Ezek 17:13, אילי, compared with אלי in Ezek 32:21, after the analogy of נירי, 2Kings 22:29, and גּירים, 2Chron 2:16. עשׂו is not a relative clause, "who should treat him ill," nor is the w relat. omitted on account of the preceding עשׂו, as Hitzig imagines; but it is an independent sentence, and יעשׂה is a forcible expression for the imperative: he will deal with him, equivalent to, "let him deal with him." עשׂה ל, to do anything to a person, used here as it frequently is in an evil sense; compare Ps 56:5. בּרשׁעו-or כּרשׁעו, which Norzi and Abarbanel (in de Rossi, variae lectt. ad. h. l.) uphold as the reading of many of the more exact manuscripts and editions - belongs to גּרשׁתּיהוּ: for, or according to, his wickedness, I rejected him.
In Ezek 31:12 the figure of the tree is resumed; and the extinction of the Assyrian empire is described as the cutting down of the proud cedar. זרים עריצי גּוים as in Ezek 28:7 and Ezek 30:11-12. ויּטּשׁהוּ: they cast him away and let him lie, as in Ezek 29:5; Ezek 32:4; so that in the first sentence the idea of casting away predominates, and in the second that of letting lie. By the casting away, the tree became so shattered to atoms that its boughs and branches fell upon the mountains and on the low ground and valleys of the earth, and the nations which had sat under its shadow withdrew. ויּרדוּ (they descended) is to be explained from the idea that the three had grown upon a high mountain (namely Lebanon); and Hitzig is mistaken in his conjecture that ויּרדוּ was the original reading, as נדד, to fly, is not an appropriate expression for עמּים. On the falling of the tree, the birds which had made their nests in its branches naturally flew away. If, then, in Ezek 31:13, birds and beasts are said to settle upon the fallen trunk, as several of the commentators have correctly observed, the description is based upon the idea of a corpse, a מפּלת (Judg 14:8), around which both birds and beasts of prey gather together to tear it in pieces (cf. Ezek 32:4 and Is 18:6). היה אל, to come towards or over any one, to be above it. The thought expressed is, that many nations took advantage of the fall of Asshur and rose into new life upon its ruins. - Ezek 31:14. This fate was prepared for Asshur in order that henceforth no tree should grow up to the sky any more, i.e., that no powerful one of this earth (no king or prince) should strive after superhuman greatness and might. למען אשׁר is dependent upon גּרשׁתּיהוּ in Ezek 31:11; for Ezek 31:12 and Ezek 31:13 are simply a further expansion of the thought expressed in that word. עצי מים are trees growing near the water, and therefore nourished by water. For 'לא , see Ezek 31:10. The words 'ולא יעמדוּ are difficult. As אליהם, with Tzere under א, to which the Masora calls attention, cannot be the preposition אל with the suffix, many have taken אליהם to be a noun, in the sense of fortes, principes, or terebinthi (vid., Is 61:3), and have rendered the clause either ut non perstent terebinthi eorum in altitudine sua, omnes (ceterae arbores) bibentes aquam (Vatabl., Starck, Maurer, and Kliefoth), or, that their princes may not lift themselves up in their pride, all the drinkers of water (Hvernick). But both renderings founder on the simple fact that they leave the suffix הם in אליהם either unnoticed or unexplained. As only the trees of the water have been spoken of previously, the suffix must be taken as referring to them. But the water-trees have neither terebinths nor princes; on the contrary, these are what they must either be, or signify. Terebinths, or princes of the water-trees, would be senseless ideas. Ewald has therefore taken אליהם as the object, and rendered it thus: "and (that) no water-drinkers may contend with their gods in their pride." He has not proved, however, but has simply asserted, that עמד is to endure = to contend (!). The only remaining course is to follow the lxx, Targum, and many commentators, and to take אליהם as a pronoun, and point it אליהם. עמד אל: to station oneself against, or upon = עמד על (Ezek 33:26), in the sense of resting, or relying upon anything. The suffix is to be taken in a reflective sense, as in Ezek 34:2, etc. (vid., Ewald, 314c), and precedes the noun to which it refers, as in Prov 14:20 for example. בּגבהם, as in Ezek 31:10, referring to pride. כּל־שׁתי מים, the subject of the sentence, is really synonymous with כּל־עצי מים, except that the figure of the tree falls into the background behind the fact portrayed. The rendering of the Berleburg Bible is very good: "and no trees abounding in water stand upon themselves (rely upon themselves) on account of their height." The water-drinkers are princes of this earth who have attained to great power through rich resources. "As a tree grows through the moisture of water, so men are accustomed to become proud through their abundance, not reflecting that these waters have been supplied to them by God" (Starck). The reason for this warning against proud self-exaltation is given in Ezek 31:14 in the general statement, that all the proud great ones of this earth are delivered up to death. כּלּם, all of them, the water-drinkers or water-trees already named, by whom kings, earthly potentates, are intended. ארץ תּחתּית = ארץ תּח (Ezek 26:20). בּתוך בּני אדם: in the midst of the children of men, i.e., like all other men. "Thus the prophet teaches that princes must die as well as the people, that death and decomposition are common to both. Hence he takes all ground of proud boasting away" (Starck).
John Gill
31:10 Therefore thus saith the Lord God,.... Having described the greatness of the Assyrian monarch; now follows the account of his fall, and the cause of it, pride:
because thou hast lifted up thyself in height; this is either an address to Pharaoh king of Egypt, who, though he did not rise up so high as the Assyrian monarch in glory and grandeur; yet he lifted up himself, and thought himself superior to any; which reason he must be brought down: or the words are directed to the Assyrian monarch, by a change of person frequent in Scripture; who, though he was raised by the Lord to the height of honour and dignity he was, yet ascribed it to himself:
and he hath shot up his top among the thick boughs; the multitude of provinces over which he became head and governor; See Gill on Ezek 31:3,
and his heart is lifted up in his height; with pride, insolence, and contempt of God and men; of which see the instances in Is 10:8.
Robert Jamieson, A. R. Fausset and David Brown
31:10 thou . . . he--The change of persons is because the language refers partly to the cedar, partly to the person signified by the cedar.
31:1131:11: մատնեցից զքեզ ՚ի ձեռս իշխանին ազգաց, եւ արարին զնա ՚ի կորուստ[12796]։ [12796] Բազումք. Եւ մատնեցի զքեզ ՚ի ձեռս։ ՚Ի լուս՛՛. Եւ արարից զնա ՚ի կոր՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
11 քեզ մատնեցի ժողովուրդների իշխանի ձեռքը, եւ նրանք կորստեան մատնեցին:
11 Ես ալ զանիկա ազգերու մէջ զօրաւոր մէկուն ձեռքը տուի, որ անշուշտ անոր հատուցում պիտի ընէ։ Զանիկա վռնտեցի։
եւ մատնեցի զքեզ ի ձեռս իշխանին ազգաց, եւ արարին զնա ի կորուստ:

31:11: մատնեցից զքեզ ՚ի ձեռս իշխանին ազգաց, եւ արարին զնա ՚ի կորուստ[12796]։
[12796] Բազումք. Եւ մատնեցի զքեզ ՚ի ձեռս։ ՚Ի լուս՛՛. Եւ արարից զնա ՚ի կոր՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
11 քեզ մատնեցի ժողովուրդների իշխանի ձեռքը, եւ նրանք կորստեան մատնեցին:
11 Ես ալ զանիկա ազգերու մէջ զօրաւոր մէկուն ձեռքը տուի, որ անշուշտ անոր հատուցում պիտի ընէ։ Զանիկա վռնտեցի։
zohrab-1805▾ eastern-1994▾ western am▾
31:1131:11 за то Я отдал его в руки властителю народов; он поступил с ним, как надобно; за беззаконие его Я отверг его.
31:11 καὶ και and; even παρέδωκα παραδιδωμι betray; give over αὐτὸν αυτος he; him εἰς εις into; for χεῖρας χειρ hand ἄρχοντος αρχων ruling; ruler ἐθνῶν εθνος nation; caste καὶ και and; even ἐποίησεν ποιεω do; make τὴν ο the ἀπώλειαν απωλεια destruction; waste αὐτοῦ αυτος he; him
31:11 וְ wᵊ וְ and אֶ֨תְּנֵ֔הוּ ʔˌettᵊnˈēhû נתן give בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand אֵ֣יל ʔˈêl אַיִל ram, despot גֹּויִ֑ם gôyˈim גֹּוי people עָשֹׂ֤ו ʕāśˈô עשׂה make יַֽעֲשֶׂה֙ yˈaʕᵃśeh עשׂה make לֹ֔ו lˈô לְ to כְּ kᵊ כְּ as רִשְׁעֹ֖ו rišʕˌô רֶשַׁע guilt גֵּרַשְׁתִּֽהוּ׃ gēraštˈihû גרשׁ drive out
31:11. tradidi eum in manu fortissimi gentium faciens faciet ei iuxta impietatem eius eieci eumI have delivered him into the hands of the mighty one of the nations, he shall deal with him: I have cast him out according to his wickedness.
31:11. I have delivered him into the hands of the most powerful one among the Gentiles, so that he will deal with him. I have cast him out, in accord with his impiety.
31:11. I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness.
11. I will even deliver him into the hand of the mighty one of the nations; he shall surely deal with him: I have driven him out for his wickedness.
31:11 I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness:
31:11 за то Я отдал его в руки властителю народов; он поступил с ним, как надобно; за беззаконие его Я отверг его.
31:11
καὶ και and; even
παρέδωκα παραδιδωμι betray; give over
αὐτὸν αυτος he; him
εἰς εις into; for
χεῖρας χειρ hand
ἄρχοντος αρχων ruling; ruler
ἐθνῶν εθνος nation; caste
καὶ και and; even
ἐποίησεν ποιεω do; make
τὴν ο the
ἀπώλειαν απωλεια destruction; waste
αὐτοῦ αυτος he; him
31:11
וְ wᵊ וְ and
אֶ֨תְּנֵ֔הוּ ʔˌettᵊnˈēhû נתן give
בְּ bᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
אֵ֣יל ʔˈêl אַיִל ram, despot
גֹּויִ֑ם gôyˈim גֹּוי people
עָשֹׂ֤ו ʕāśˈô עשׂה make
יַֽעֲשֶׂה֙ yˈaʕᵃśeh עשׂה make
לֹ֔ו lˈô לְ to
כְּ kᵊ כְּ as
רִשְׁעֹ֖ו rišʕˌô רֶשַׁע guilt
גֵּרַשְׁתִּֽהוּ׃ gēraštˈihû גרשׁ drive out
31:11. tradidi eum in manu fortissimi gentium faciens faciet ei iuxta impietatem eius eieci eum
I have delivered him into the hands of the mighty one of the nations, he shall deal with him: I have cast him out according to his wickedness.
31:11. I have delivered him into the hands of the most powerful one among the Gentiles, so that he will deal with him. I have cast him out, in accord with his impiety.
31:11. I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. “Властителю” - Навуходоносору. Евр. ел соб. Бог, сильный; но думают, что здесь сокращение аил, баран, тарань, в смысле “боец”. Наименование так или иначе неожиданное. - “Отверг” - слав. точнее “изгнах”, т. е. из Едема? но к дереву не идет. Может быть, - фараона из царства (аллегория может переходить в прямую речь).
Adam Clarke: Commentary on the Bible - 1831
31:11: The mighty one of the heathen - Nebuchadnezzar. It is worthy of notice, that Nebuchadnezzar, in the first year of his reign, rendered himself master of Nineveh, the capital of the Assyrian empire. See Sedar Olam. This happened about twenty years before Ezekiel delivered this prophecy; on this account, Ashshur, Eze 31:3, may relate to the Assyrians, to whom it is possible the prophet here compares the Egyptians. But see the note on Eze 31:3.
Albert Barnes: Notes on the Bible - 1834
31:11
More accurately: Therefore I will deliver him, etc ... he shall surely deal with him. I have driven him out, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:11: delivered: Eze 11:9, Eze 21:31, Eze 23:28; Jdg 16:23; Ti1 1:20
the mighty: Nebuchadnezzar, the subverter of the Assyrian empire. Eze 32:11, Eze 32:12; Jer 25:9; Dan 5:18, Dan 5:19
he shall surely deal with him: Heb. in doing he shall do unto him, Jdg 1:7; Mat 7:1, Mat 7:2; Jam 2:13
I have driven: Lev 18:24-28, Lev 20:22, Lev 20:23; Deu 18:12; Lam 1:21; Nah 3:18
Geneva 1599
31:11 I have therefore delivered him into the hand of the (e) mighty one of the nations; he shall surely deal with him: I have driven him out for his wickedness.
(e) That is, of Nebuchadnezzar, who was the monarch and only ruler of the world.
John Gill
31:11 I have therefore delivered him into the hand of the mighty one of the Heathen,.... Or, into the hand of the mightiest of the nations (o); the mightiest prince among them. Some understand this of Arbaces the Mede, by whom Sardanapalus had been defeated long before this time: others of Merodachbaladan king Babylon, by whom Esarhaddon the Assyrian monarch was vanquished; or rather Nebuchadnezzar, who was called Nabopolassar; who, in the first year (p) of his reign, in conjunction with Cyaxares king of Media, took Nineveh, the metropolis of the Assyrian monarchy; and this was by the appointment of God, and under the direction of his providence, and through the success he gave to the arms of these princes, according to his own decrees and prophecies. Some render it, "into the hand of the god of the nations" (q); yet meaning either Cyaxares or Nebuchadnezzar; so called because of their great power and might, and which they had from the Lord:
he shall surely deal with him; or, "in doing he shall do to him" (r); he shall do with him as he pleases he shall easily manage him, though so powerful; and deal with him according to his deserts; or, as the Targum, he shall take vengeance on him, as he did:
I have driven him out for his wickedness; out of his court and palace; out of his royal city Nineveh; out of his kingdom and dominions; and he shall reside and reign no more there; and all this for his wickedness, pride, and oppression, and other sins: when God strips men of their honour, riches, power, and dominion, it is because of their abuse of them; for some sin, or sins, or wickedness they have been guilty of, both against him and men; and therefore it is but just and righteous in him to dethrone such princes, and drive them from their seats.
(o) "in manum fortissimi gentium", Pagninus, Junius & Tremellius, Polanus; "potentissimi", Piscator. (p) Seder Olam Rabba, p. 69. (q) "In manum dei gentium", Montanus, Starckius; "deo gentium", Castalio. (r) "faciendo faciet ei", Pagninus, Montanus; "faciendo faciebat ipsi", Starckius.
John Wesley
31:11 Him - The proud king of Assyria, Sardanapalus. The mighty one - Arbaces, who first struck at the root of this Cedar, might well be styled the mighty one of the heathen, since he could bring together four hundred thousand of Medes, Persians, Babylonians, and Arabians.
Robert Jamieson, A. R. Fausset and David Brown
31:11 Here the literal supersedes the figurative.
shall surely deal with him--according to his own pleasure, and according to the Assyrian's (Sardanapalus) desert. Nebuchadnezzar is called "the mighty one" (El, a name of God), because he was God's representative and instrument of judgment (Dan 2:37-38).
31:1231:12: Եւ հանին զնա, եւ սատակեցին զնա օտարք ժանտագործք յազգաց, եւ տապալեցին զնա ՚ի վերայ լերանց. յամենայն ձորս անկան ոստք նորա, եւ խորտակեցաւ ստեղն նորա ընդ ամենայն դաշտս երկրի. եւ իջին ՚ի հովանւոյ նորա ամենայն ազգք ազանց, եւ յատակեցին զնա[12797]։ [12797] Օրինակ մի. Յամենայն ազգաց գազանաց։
12 Դուրս հանեցին նրան, ժողովուրդների միջից ոչնչացրին օտար չարագործները, տապալեցին լեռների վրայ: Նրա ոստերն ընկան բոլոր ձորերը, տապալուեց նրա բունը ամբողջ երկրի դաշտերով մէկ, նրա հովանուց իջան բոլոր ազգերն ու ցեղերը եւ գետնին հաւասարեցրին նրան:
12 Ու օտարները, ազգերուն բռնաւորները, զանիկա կտրեցին եւ զանիկա թողուցին։ Անոր ճիւղերը լեռներու վրայ ու հովիտներու մէջ ինկան։ Անոր ճիւղերը երկրի բոլոր ձորերուն մէջ կոտրտեցան ու երկրի բոլոր ժողովուրդները անոր հովանիէն հեռացան ու զանիկա թողուցին։
Եւ հանին զնա, եւ սատակեցին զնա օտարք ժանտագործք յազգաց, եւ տապալեցին զնա. ի վերայ լերանց եւ յամենայն ձորս անկան ոստք նորա, եւ խորտակեցաւ ստեղն նորա ընդ ամենայն դաշտս երկրի. եւ իջին ի հովանւոյ նորա ամենայն ազգք ազանց, եւ յատակեցին զնա:

31:12: Եւ հանին զնա, եւ սատակեցին զնա օտարք ժանտագործք յազգաց, եւ տապալեցին զնա ՚ի վերայ լերանց. յամենայն ձորս անկան ոստք նորա, եւ խորտակեցաւ ստեղն նորա ընդ ամենայն դաշտս երկրի. եւ իջին ՚ի հովանւոյ նորա ամենայն ազգք ազանց, եւ յատակեցին զնա[12797]։
[12797] Օրինակ մի. Յամենայն ազգաց գազանաց։
12 Դուրս հանեցին նրան, ժողովուրդների միջից ոչնչացրին օտար չարագործները, տապալեցին լեռների վրայ: Նրա ոստերն ընկան բոլոր ձորերը, տապալուեց նրա բունը ամբողջ երկրի դաշտերով մէկ, նրա հովանուց իջան բոլոր ազգերն ու ցեղերը եւ գետնին հաւասարեցրին նրան:
12 Ու օտարները, ազգերուն բռնաւորները, զանիկա կտրեցին եւ զանիկա թողուցին։ Անոր ճիւղերը լեռներու վրայ ու հովիտներու մէջ ինկան։ Անոր ճիւղերը երկրի բոլոր ձորերուն մէջ կոտրտեցան ու երկրի բոլոր ժողովուրդները անոր հովանիէն հեռացան ու զանիկա թողուցին։
zohrab-1805▾ eastern-1994▾ western am▾
31:1231:12 И срубили его чужеземцы, лютейшие из народов, и повергли его на горы; и на все долины упали ветви его; и сучья его сокрушились на всех лощинах земли, и из-под тени его ушли все народы земли, и оставили его.
31:12 καὶ και and; even ἐξωλέθρευσαν εξολοθρευω utterly ruin αὐτὸν αυτος he; him ἀλλότριοι αλλοτριος another's; stranger λοιμοὶ λοιμος pestilence; pest ἀπὸ απο from; away ἐθνῶν εθνος nation; caste καὶ και and; even κατέβαλον καταβαλλω cast down; lay down αὐτὸν αυτος he; him ἐπὶ επι in; on τῶν ο the ὀρέων ορος mountain; mount ἐν εν in πάσαις πας all; every ταῖς ο the φάραγξιν φαραγξ gorge ἔπεσαν πιπτω fall οἱ ο the κλάδοι κλαδος branch αὐτοῦ αυτος he; him καὶ και and; even συνετρίβη συντριβω fracture; smash τὰ ο the στελέχη στελεχος he; him ἐν εν in παντὶ πας all; every πεδίῳ πεδιον the γῆς γη earth; land καὶ και and; even κατέβησαν καταβαινω step down; descend ἀπὸ απο from; away τῆς ο the σκέπης σκεπης he; him πάντες πας all; every οἱ ο the λαοὶ λαος populace; population τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even ἠδάφισαν εδαφιζω level αὐτόν αυτος he; him
31:12 וַ wa וְ and יִּכְרְתֻ֧הוּ yyiḵrᵊṯˈuhû כרת cut זָרִ֛ים zārˈîm זָר strange עָרִיצֵ֥י ʕārîṣˌê עָרִיץ ruthless גֹויִ֖ם ḡôyˌim גֹּוי people וַֽ wˈa וְ and יִּטְּשֻׁ֑הוּ yyiṭṭᵊšˈuhû נטשׁ abandon אֶל־ ʔel- אֶל to הֶ֠ he הַ the הָרִים hārîm הַר mountain וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole גֵּ֨אָיֹ֜ות gˌēʔāyˈôṯ גַּיְא valley נָפְל֣וּ nāfᵊlˈû נפל fall דָלִיֹּותָ֗יו ḏāliyyôṯˈāʸw דָּלִית foliage וַ wa וְ and תִּשָּׁבַ֤רְנָה ttiššāvˈarnā שׁבר break פֹֽארֹתָיו֙ fˈōrōṯāʸw פֹּארָה shoot בְּ bᵊ בְּ in כֹל֙ ḵˌōl כֹּל whole אֲפִיקֵ֣י ʔᵃfîqˈê אָפִיק stream הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יֵּרְד֧וּ yyērᵊḏˈû ירד descend מִ mi מִן from צִּלֹּ֛ו ṣṣillˈô צֵל shadow כָּל־ kol- כֹּל whole עַמֵּ֥י ʕammˌê עַם people הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וַֽ wˈa וְ and יִּטְּשֻֽׁהוּ׃ yyiṭṭᵊšˈuhû נטשׁ abandon
31:12. et succident illum alieni et crudelissimi nationum et proicient eum super montes et in cunctis convallibus corruent rami eius et confringentur arbusta eius in universis rupibus terrae et recedent de umbraculo eius omnes populi terrae et relinquent eumAnd strangers, and the most cruel of the nations shall cut him down, and cast him away upon the mountains, and his boughs shall fall in every valley, and his branches shall be broken on every rock of the country: and all the people of the earth shall depart from his shadow, and leave him.
31:12. And foreigners, and the most cruel among the nations, will cut him down. And they will cast him on the mountains. And his branches will fall in every steep valley, and his grove will be broken apart on every cliff of the earth. And all the peoples of the earth will withdraw from his shadow, and abandon him.
31:12. And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him.
12. And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the watercourses of the land; and all the peoples of the earth are gone down from his shadow, and have left him.
31:12 And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him:
31:12 И срубили его чужеземцы, лютейшие из народов, и повергли его на горы; и на все долины упали ветви его; и сучья его сокрушились на всех лощинах земли, и из-под тени его ушли все народы земли, и оставили его.
31:12
καὶ και and; even
ἐξωλέθρευσαν εξολοθρευω utterly ruin
αὐτὸν αυτος he; him
ἀλλότριοι αλλοτριος another's; stranger
λοιμοὶ λοιμος pestilence; pest
ἀπὸ απο from; away
ἐθνῶν εθνος nation; caste
καὶ και and; even
κατέβαλον καταβαλλω cast down; lay down
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τῶν ο the
ὀρέων ορος mountain; mount
ἐν εν in
πάσαις πας all; every
ταῖς ο the
φάραγξιν φαραγξ gorge
ἔπεσαν πιπτω fall
οἱ ο the
κλάδοι κλαδος branch
αὐτοῦ αυτος he; him
καὶ και and; even
συνετρίβη συντριβω fracture; smash
τὰ ο the
στελέχη στελεχος he; him
ἐν εν in
παντὶ πας all; every
πεδίῳ πεδιον the
γῆς γη earth; land
καὶ και and; even
κατέβησαν καταβαινω step down; descend
ἀπὸ απο from; away
τῆς ο the
σκέπης σκεπης he; him
πάντες πας all; every
οἱ ο the
λαοὶ λαος populace; population
τῶν ο the
ἐθνῶν εθνος nation; caste
καὶ και and; even
ἠδάφισαν εδαφιζω level
αὐτόν αυτος he; him
31:12
וַ wa וְ and
יִּכְרְתֻ֧הוּ yyiḵrᵊṯˈuhû כרת cut
זָרִ֛ים zārˈîm זָר strange
עָרִיצֵ֥י ʕārîṣˌê עָרִיץ ruthless
גֹויִ֖ם ḡôyˌim גֹּוי people
וַֽ wˈa וְ and
יִּטְּשֻׁ֑הוּ yyiṭṭᵊšˈuhû נטשׁ abandon
אֶל־ ʔel- אֶל to
הֶ֠ he הַ the
הָרִים hārîm הַר mountain
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
גֵּ֨אָיֹ֜ות gˌēʔāyˈôṯ גַּיְא valley
נָפְל֣וּ nāfᵊlˈû נפל fall
דָלִיֹּותָ֗יו ḏāliyyôṯˈāʸw דָּלִית foliage
וַ wa וְ and
תִּשָּׁבַ֤רְנָה ttiššāvˈarnā שׁבר break
פֹֽארֹתָיו֙ fˈōrōṯāʸw פֹּארָה shoot
בְּ bᵊ בְּ in
כֹל֙ ḵˌōl כֹּל whole
אֲפִיקֵ֣י ʔᵃfîqˈê אָפִיק stream
הָ hā הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יֵּרְד֧וּ yyērᵊḏˈû ירד descend
מִ mi מִן from
צִּלֹּ֛ו ṣṣillˈô צֵל shadow
כָּל־ kol- כֹּל whole
עַמֵּ֥י ʕammˌê עַם people
הָ hā הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וַֽ wˈa וְ and
יִּטְּשֻֽׁהוּ׃ yyiṭṭᵊšˈuhû נטשׁ abandon
31:12. et succident illum alieni et crudelissimi nationum et proicient eum super montes et in cunctis convallibus corruent rami eius et confringentur arbusta eius in universis rupibus terrae et recedent de umbraculo eius omnes populi terrae et relinquent eum
And strangers, and the most cruel of the nations shall cut him down, and cast him away upon the mountains, and his boughs shall fall in every valley, and his branches shall be broken on every rock of the country: and all the people of the earth shall depart from his shadow, and leave him.
31:12. And foreigners, and the most cruel among the nations, will cut him down. And they will cast him on the mountains. And his branches will fall in every steep valley, and his grove will be broken apart on every cliff of the earth. And all the peoples of the earth will withdraw from his shadow, and abandon him.
31:12. And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. “Лютейшие из народов” - см. объяснение VII:24; XXVIII:7. - “И повергли его на горы”, слав. точнее “на горах”, где главным образом растут кедры. - “И на все долины упали ветви его”. Вследствие необыкновенной величины кедра, обломившиеся ветви его покрыли не только гору, где он рос, но и окружающие ее долины. Падение Египта было почувствовано за пределами его. - “И сучья его сокрушились на всех лощинах земли”. Ветви при падении проникли и в ущелья. Как мировая держава, Египет дал почувствовать свое падение всей земле. Могут здесь разуметься и убитые египтяне (ср. XXXII:5). Пророк постепенно оставляет свое сравнение; см. далее: “из под тени его ушли все народы (вместо ожидаемого: птицы) земли”. - “Оставили его” - союзники; предпол. перевод; слав. “и разориша его”.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:12: strangers: Eze 28:7, Eze 30:11; Hab 1:6, Hab 1:11
upon: Eze 32:4, Eze 32:5, Eze 35:5, Eze 35:8, Eze 39:4; Isa 34:5-7
gone: Dan 4:12-14; Nah 3:17, Nah 3:18; Rev 17:16
Geneva 1599
31:12 And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are (f) broken by all the rivers of the land; and all the people of the earth have gone down from his shadow, and have left him.
(f) By this is signified the destruction of the power of the Assyrians by the Babylonians.
John Gill
31:12 And strangers, the terrible of the nations, have cut him off,.... Cut off the boughs and branches of this cedar, and cut him down to the ground; that is, utterly destroyed him, his empire and monarchy: these "strangers" were the Medes, who lived in a country distant from Assyria; and "the terrible of the nations", the cruel and merciless Chaldeans, the soldiers of the king of Babylon's army; see Ezek 30:11,
and have left him upon the mountains, like a tree cut down there, and its boughs and branches lopped off, which roll down from thence into the valleys, and by the rivers of water signifying his depression from a high and exalted state to a very low one, as follows:
and in all the valley his branches are fallen, and his boughs are broken by all the rivers of the land; signifying that many provinces and countries under his dominion were broken off, and by force taken away from him; or they broke off and revolted of themselves, and either set up for themselves, and recovered their former power and authority; or gave up themselves to the conqueror. The Targum is,
"and in all valleys his army fell, and his auxiliaries were scattered by all the rivers of the land:''
and all the people of the earth are gone down from his shadow, and have left him: those that joined themselves to his empire, put themselves under his protection, or sought his friendship and alliance, now withdrew themselves from him, and left him alone to shift for himself; as frightened birds and beasts will do, when a tree is cut down and fallen, in the boughs or under the shadow of which they dwelt. The Targum paraphrases it,
"from the shadow of his kingdom.''
John Wesley
31:12 Strangers - Foreigners.
Robert Jamieson, A. R. Fausset and David Brown
31:12 from his shadow--under which they had formerly dwelt as their covert (Ezek 31:6).
31:1331:13: Եւ ՚ի գլորելն նորա՝ հանգի՛ստ եղեւ ամենայն թռչնոց երկնից, եւ ՚ի ստեղն նորա հասին ամենայն գազանք վայրի։
13 Ու երբ այն տապալուեց, հանգիստ առան նրա վրայ երկնքի բոլոր թռչունները, նրա բնի վրայ տեղ գտան բոլոր վայրի գազանները,
13 Անոր ինկած ոստերուն վրայ երկնքի թռչունները պիտի բնակին եւ անոր ճիւղերուն վրայ դաշտի գազանները պիտի կենան։
[679]Եւ ի գլորելն`` նորա` հանգիստ եղեւ ամենայն թռչնոց երկնից, եւ ի ստեղն նորա հասին ամենայն գազանք վայրի:

31:13: Եւ ՚ի գլորելն նորա՝ հանգի՛ստ եղեւ ամենայն թռչնոց երկնից, եւ ՚ի ստեղն նորա հասին ամենայն գազանք վայրի։
13 Ու երբ այն տապալուեց, հանգիստ առան նրա վրայ երկնքի բոլոր թռչունները, նրա բնի վրայ տեղ գտան բոլոր վայրի գազանները,
13 Անոր ինկած ոստերուն վրայ երկնքի թռչունները պիտի բնակին եւ անոր ճիւղերուն վրայ դաշտի գազանները պիտի կենան։
zohrab-1805▾ eastern-1994▾ western am▾
31:1331:13 На обломках его поместились всякие птицы небесные, и в сучьях были всякие полевые звери.
31:13 ἐπὶ επι in; on τὴν ο the πτῶσιν πτωσις fall αὐτοῦ αυτος he; him ἀνεπαύσαντο αναπαυω have respite; give relief πάντα πας all; every τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἐπὶ επι in; on τὰ ο the στελέχη στελεχος he; him ἐγένοντο γινομαι happen; become πάντα πας all; every τὰ ο the θηρία θηριον beast τοῦ ο the ἀγροῦ αγρος field
31:13 עַל־ ʕal- עַל upon מַפַּלְתֹּ֥ו mappaltˌô מַפֶּלֶת carcass יִשְׁכְּנ֖וּ yiškᵊnˌû שׁכן dwell כָּל־ kol- כֹּל whole עֹ֣וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וְ wᵊ וְ and אֶל־ ʔel- אֶל to פֹּארֹתָ֣יו pōrōṯˈāʸw פֹּארָה shoot הָי֔וּ hāyˈû היה be כֹּ֖ל kˌōl כֹּל whole חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
31:13. in ruina eius habitaverunt omnia volatilia caeli et in ramis eius fuerunt universae bestiae regionisAll the fowls of the air dwelt upon his ruins, and all the beasts of the field were among his branches.
31:13. All the birds of the air lived upon his ruins, and all the beasts of the countryside were among his branches.
31:13. Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches:
13. Upon his ruin all the fowls of the heaven shall dwell, and all the beasts of the field shall be upon his branches:
31:13 Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches:
31:13 На обломках его поместились всякие птицы небесные, и в сучьях были всякие полевые звери.
31:13
ἐπὶ επι in; on
τὴν ο the
πτῶσιν πτωσις fall
αὐτοῦ αυτος he; him
ἀνεπαύσαντο αναπαυω have respite; give relief
πάντα πας all; every
τὰ ο the
πετεινὰ πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἐπὶ επι in; on
τὰ ο the
στελέχη στελεχος he; him
ἐγένοντο γινομαι happen; become
πάντα πας all; every
τὰ ο the
θηρία θηριον beast
τοῦ ο the
ἀγροῦ αγρος field
31:13
עַל־ ʕal- עַל upon
מַפַּלְתֹּ֥ו mappaltˌô מַפֶּלֶת carcass
יִשְׁכְּנ֖וּ yiškᵊnˌû שׁכן dwell
כָּל־ kol- כֹּל whole
עֹ֣וף ʕˈôf עֹוף birds
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
פֹּארֹתָ֣יו pōrōṯˈāʸw פֹּארָה shoot
הָי֔וּ hāyˈû היה be
כֹּ֖ל kˌōl כֹּל whole
חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal
הַ ha הַ the
שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
31:13. in ruina eius habitaverunt omnia volatilia caeli et in ramis eius fuerunt universae bestiae regionis
All the fowls of the air dwelt upon his ruins, and all the beasts of the field were among his branches.
31:13. All the birds of the air lived upon his ruins, and all the beasts of the countryside were among his branches.
31:13. Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. “На обломках его”, слав. точнее: “в падении его”: но евр. маппелет кроме такого отвлеченного значения может иметь и конкретное “труп” (Суд XIV:8), здесь - труп дерева; отсюда и дал.: “поместились всякие птицы…” хищные, чтобы поживиться трупом (дерево представляется живым; ср. ст. V). Союзники и соседи Египта обрадовались его падению и постарались отсюда извлечь себе пользу.
Adam Clarke: Commentary on the Bible - 1831
31:13: Upon his ruin shall all the fowls - The fall of Egypt is likened to the fall of a great tree; and as the fowls and beasts sheltered under its branches before, Eze 31:6, so they now feed upon its ruins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:13: Eze 29:5, Eze 32:4; Isa 18:6; Rev 19:17, Rev 19:18
John Gill
31:13 Upon his ruin shall all the fowls of the heaven remain,.... Or, "on his fall" (s); the fall of this tree: and all the beasts of the field shall be upon his branches as when a tree is cut down, and its lopped off branches and boughs lie here and there, either the birds and beasts that before dwelt in it or under it, though for a while frightened away, return unto it; or others come: the birds come and sit upon the boughs, and pick up what they can find on them; and the beasts browse upon the branches: this may signify that even those people who before put themselves under the protection of this monarch, or sought alliance with him, now preyed upon his dominions; or the Medes and Babylonians, the conquerors, seized on the provinces of the empire, and plundered them of their riches, The Targum understands it literally of the fowls of the heaven, and the beasts of the field, feeding upon the carcasses of the slain; which is no bad sense of the passage; thus,
"upon the fall of his slain all the fowls of heaven have dwelt, and upon the carcasses of his army all the beasts of the field have rested.''
(s) "super prolapse ejus", Cocceius; "super cadivum truncum ejus", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
31:13 Birds and beasts shall insult over his fallen trunk.
31:1431:14: Զի մի՛ եւս հպարտասցին ՚ի մեծութեան իւրեանց ամենայն փայտք ջրասունք, եւ ո՛չ արձակեսցեն զծայրս իւրեանց ընդ ամպս, եւ մի՛ կացցեն ՚ի հպարտութեան իւրեանց իբրեւ զնա որ ըմպիցէն ջուր. ամենեքին ՚ի մի մահ մատնեցան ՚ի խորս երկրի՝ ՚ի մէջ որդւոց մարդկան իջելոց ՚ի խորխորատ[12798]։ [12798] Ոմանք. Ամենեքին ՚ի մահ մատնեսցին ՚ի խորս երկ՛՛։
14 որպէսզի այլեւս իրենց մեծութեամբ չյոխորտան ջրասուն բոլոր ծառերը, ոչ էլ իրենց կատարներն արձակեն մինչեւ ամպերը, չմնան իրենց գոռոզութեան մէջ, ինչպէս նա, որ ջուր էր խմում: Բոլորն էլ մահուան մատնուեցին երկրի խորքերում, խորխորատ իջած մարդկանց որդիների մօտ»:
14 Ջրասուն ծառերը բնաւ իրենց հասակին վրայ պիտի չհպարտանան եւ իրենց գլուխը խիտ ճիւղերու մէջ պիտի չվերցնեն։ Բոլոր ջուրով ոռոգուածները անոնց հպարտութեանը համար անոնց պիտի չյարին. վասն զի ամէնքը գետնին տակերը մահուան ձեռքը տրուած են՝ գուբը իջնող մարդոց որդիներուն մէջ»։
Զի մի՛ եւս հպարտասցին ի մեծութեան իւրեանց ամենայն փայտք ջրասունք, եւ ոչ արձակեսցեն զծայրս իւրեանց [680]ընդ ամպս``, եւ մի՛ կացցեն ի հպարտութեան իւրեանց իբրեւ զնա որ ըմպիցէ ջուր. ամենեքին ի մի մահ մատնեցան ի խորս երկրի` ի մէջ որդւոց մարդկան իջելոց ի խորխորատ:

31:14: Զի մի՛ եւս հպարտասցին ՚ի մեծութեան իւրեանց ամենայն փայտք ջրասունք, եւ ո՛չ արձակեսցեն զծայրս իւրեանց ընդ ամպս, եւ մի՛ կացցեն ՚ի հպարտութեան իւրեանց իբրեւ զնա որ ըմպիցէն ջուր. ամենեքին ՚ի մի մահ մատնեցան ՚ի խորս երկրի՝ ՚ի մէջ որդւոց մարդկան իջելոց ՚ի խորխորատ[12798]։
[12798] Ոմանք. Ամենեքին ՚ի մահ մատնեսցին ՚ի խորս երկ՛՛։
14 որպէսզի այլեւս իրենց մեծութեամբ չյոխորտան ջրասուն բոլոր ծառերը, ոչ էլ իրենց կատարներն արձակեն մինչեւ ամպերը, չմնան իրենց գոռոզութեան մէջ, ինչպէս նա, որ ջուր էր խմում: Բոլորն էլ մահուան մատնուեցին երկրի խորքերում, խորխորատ իջած մարդկանց որդիների մօտ»:
14 Ջրասուն ծառերը բնաւ իրենց հասակին վրայ պիտի չհպարտանան եւ իրենց գլուխը խիտ ճիւղերու մէջ պիտի չվերցնեն։ Բոլոր ջուրով ոռոգուածները անոնց հպարտութեանը համար անոնց պիտի չյարին. վասն զի ամէնքը գետնին տակերը մահուան ձեռքը տրուած են՝ գուբը իջնող մարդոց որդիներուն մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
31:1431:14 Это для того, чтобы никакие дерева при водах не величались высоким ростом своим и не поднимали вершины своей из среды толстых сучьев, и чтобы не прилеплялись к ним из-за высоты их дерева, пьющие воду; ибо все они будут преданы смерти, в преисподнюю страну вместе с сынами человеческими, отшедшими в могилу.
31:14 ὅπως οπως that way; how μὴ μη not ὑψωθῶσιν υψοω elevate; lift up ἐν εν in τῷ ο the μεγέθει μεγεθος magnitude; greatness αὐτῶν αυτος he; him πάντα πας all; every τὰ ο the ξύλα ξυλον wood; timber τὰ ο the ἐν εν in τῷ ο the ὕδατι υδωρ water καὶ και and; even οὐκ ου not ἔδωκαν διδωμι give; deposit τὴν ο the ἀρχὴν αρχη origin; beginning αὐτῶν αυτος he; him εἰς εις into; for μέσον μεσος in the midst; in the middle νεφελῶν νεφελη cloud καὶ και and; even οὐκ ου not ἔστησαν ιστημι stand; establish ἐν εν in τῷ ο the ὕψει υψος height; on high αὐτῶν αυτος he; him πρὸς προς to; toward αὐτὰ αυτος he; him πάντες πας all; every οἱ ο the πίνοντες πινω drink ὕδωρ υδωρ water πάντες πας all; every ἐδόθησαν διδωμι give; deposit εἰς εις into; for θάνατον θανατος death εἰς εις into; for γῆς γη earth; land βάθος βαθος depth ἐν εν in μέσῳ μεσος in the midst; in the middle υἱῶν υιος son ἀνθρώπων ανθρωπος person; human πρὸς προς to; toward καταβαίνοντας καταβαινω step down; descend εἰς εις into; for βόθρον βοθρος hole
31:14 לְמַ֡עַן lᵊmˈaʕan לְמַעַן because of אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יִגְבְּה֨וּ yiḡbᵊhˌû גָּבַהּ be high בְ vᵊ בְּ in קֹומָתָ֜ם qômāṯˈām קֹומָה height כָּל־ kol- כֹּל whole עֲצֵי־ ʕᵃṣê- עֵץ tree מַ֗יִם mˈayim מַיִם water וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִתְּנ֤וּ yittᵊnˈû נתן give אֶת־ ʔeṯ- אֵת [object marker] צַמַּרְתָּם֙ ṣammartˌām צַמֶּרֶת tree-top אֶל־ ʔel- אֶל to בֵּ֣ין bˈên בַּיִן interval עֲבֹתִ֔ים ʕᵃvōṯˈîm עֲבֹות branch וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַעַמְד֧וּ yaʕamᵊḏˈû עמד stand אֵלֵיהֶ֛ם ʔēlêhˈem אֶל to בְּ bᵊ בְּ in גָבְהָ֖ם ḡāvᵊhˌām גֹּבַהּ height כָּל־ kol- כֹּל whole שֹׁ֣תֵי šˈōṯê שׁתה drink מָ֑יִם mˈāyim מַיִם water כִּֽי־ kˈî- כִּי that כֻלָּם֩ ḵullˌām כֹּל whole נִתְּנ֨וּ nittᵊnˌû נתן give לַ la לְ to † הַ the מָּ֜וֶת mmˈāweṯ מָוֶת death אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth תַּחְתִּ֗ית taḥtˈîṯ תַּחְתִּי lower בְּ bᵊ בְּ in תֹ֛וךְ ṯˈôḵ תָּוֶךְ midst בְּנֵ֥י bᵊnˌê בֵּן son אָדָ֖ם ʔāḏˌām אָדָם human, mankind אֶל־ ʔel- אֶל to יֹ֥ורְדֵי yˌôrᵊḏê ירד descend בֹֽור׃ ס vˈôr . s בֹּור cistern
31:14. quam ob rem non elevabuntur in altitudine sua omnia ligna aquarum neque ponent sublimitatem suam inter nemorosa atque frondosa nec stabunt in sublimitate eorum omnia quae inrigantur aquis quia omnes traditi sunt in mortem ad terram ultimam in medio filiorum hominum ad eos qui descendunt in lacumFor which cause none of the trees by the waters shall exalt themselves for their height: nor shoot up their tops among the thick branches and leaves, neither shall any of them that are watered stand up in their height: for they are all delivered unto death to the lowest parts of the earth, in the midst of the children of men, with them that go down into the pit.
31:14. For this reason, none of the trees among the waters will exalt themselves because of their height, nor will they place their summits above the thick branches and foliage, nor will any of those that are irrigated stand out because of their height. For they have all been delivered unto death, to the lowest part of the earth, into the midst of the sons of men, those who descend into the pit.
31:14. To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.
14. to the end that none of all the trees by the waters exalt themselves in their stature, neither set their top among the thick boughs, nor that their mighty ones stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.
31:14 To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit:
31:14 Это для того, чтобы никакие дерева при водах не величались высоким ростом своим и не поднимали вершины своей из среды толстых сучьев, и чтобы не прилеплялись к ним из-за высоты их дерева, пьющие воду; ибо все они будут преданы смерти, в преисподнюю страну вместе с сынами человеческими, отшедшими в могилу.
31:14
ὅπως οπως that way; how
μὴ μη not
ὑψωθῶσιν υψοω elevate; lift up
ἐν εν in
τῷ ο the
μεγέθει μεγεθος magnitude; greatness
αὐτῶν αυτος he; him
πάντα πας all; every
τὰ ο the
ξύλα ξυλον wood; timber
τὰ ο the
ἐν εν in
τῷ ο the
ὕδατι υδωρ water
καὶ και and; even
οὐκ ου not
ἔδωκαν διδωμι give; deposit
τὴν ο the
ἀρχὴν αρχη origin; beginning
αὐτῶν αυτος he; him
εἰς εις into; for
μέσον μεσος in the midst; in the middle
νεφελῶν νεφελη cloud
καὶ και and; even
οὐκ ου not
ἔστησαν ιστημι stand; establish
ἐν εν in
τῷ ο the
ὕψει υψος height; on high
αὐτῶν αυτος he; him
πρὸς προς to; toward
αὐτὰ αυτος he; him
πάντες πας all; every
οἱ ο the
πίνοντες πινω drink
ὕδωρ υδωρ water
πάντες πας all; every
ἐδόθησαν διδωμι give; deposit
εἰς εις into; for
θάνατον θανατος death
εἰς εις into; for
γῆς γη earth; land
βάθος βαθος depth
ἐν εν in
μέσῳ μεσος in the midst; in the middle
υἱῶν υιος son
ἀνθρώπων ανθρωπος person; human
πρὸς προς to; toward
καταβαίνοντας καταβαινω step down; descend
εἰς εις into; for
βόθρον βοθρος hole
31:14
לְמַ֡עַן lᵊmˈaʕan לְמַעַן because of
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יִגְבְּה֨וּ yiḡbᵊhˌû גָּבַהּ be high
בְ vᵊ בְּ in
קֹומָתָ֜ם qômāṯˈām קֹומָה height
כָּל־ kol- כֹּל whole
עֲצֵי־ ʕᵃṣê- עֵץ tree
מַ֗יִם mˈayim מַיִם water
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִתְּנ֤וּ yittᵊnˈû נתן give
אֶת־ ʔeṯ- אֵת [object marker]
צַמַּרְתָּם֙ ṣammartˌām צַמֶּרֶת tree-top
אֶל־ ʔel- אֶל to
בֵּ֣ין bˈên בַּיִן interval
עֲבֹתִ֔ים ʕᵃvōṯˈîm עֲבֹות branch
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַעַמְד֧וּ yaʕamᵊḏˈû עמד stand
אֵלֵיהֶ֛ם ʔēlêhˈem אֶל to
בְּ bᵊ בְּ in
גָבְהָ֖ם ḡāvᵊhˌām גֹּבַהּ height
כָּל־ kol- כֹּל whole
שֹׁ֣תֵי šˈōṯê שׁתה drink
מָ֑יִם mˈāyim מַיִם water
כִּֽי־ kˈî- כִּי that
כֻלָּם֩ ḵullˌām כֹּל whole
נִתְּנ֨וּ nittᵊnˌû נתן give
לַ la לְ to
† הַ the
מָּ֜וֶת mmˈāweṯ מָוֶת death
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
תַּחְתִּ֗ית taḥtˈîṯ תַּחְתִּי lower
בְּ bᵊ בְּ in
תֹ֛וךְ ṯˈôḵ תָּוֶךְ midst
בְּנֵ֥י bᵊnˌê בֵּן son
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
אֶל־ ʔel- אֶל to
יֹ֥ורְדֵי yˌôrᵊḏê ירד descend
בֹֽור׃ ס vˈôr . s בֹּור cistern
31:14. quam ob rem non elevabuntur in altitudine sua omnia ligna aquarum neque ponent sublimitatem suam inter nemorosa atque frondosa nec stabunt in sublimitate eorum omnia quae inrigantur aquis quia omnes traditi sunt in mortem ad terram ultimam in medio filiorum hominum ad eos qui descendunt in lacum
For which cause none of the trees by the waters shall exalt themselves for their height: nor shoot up their tops among the thick branches and leaves, neither shall any of them that are watered stand up in their height: for they are all delivered unto death to the lowest parts of the earth, in the midst of the children of men, with them that go down into the pit.
31:14. For this reason, none of the trees among the waters will exalt themselves because of their height, nor will they place their summits above the thick branches and foliage, nor will any of those that are irrigated stand out because of their height. For they have all been delivered unto death, to the lowest part of the earth, into the midst of the sons of men, those who descend into the pit.
31:14. To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Педагогическая цель, которую Господь связывает с катастрофой (XVI:41; XXIII:48). Ни одно дерево (царство) не должно воображать, что может вырасти до небес (ср. столпотворение). - “Дерева при водах” особенно обильно питаемые (Нил для Египта). - “Толстых сучьев” слав. “облак” как и в ст. 3, 10. - “Чтобы не прилеплялись к ним дерева, пьющие воду” - предпол. перевод; у LXX, по мнению новейших, вернее: “и не станут на высоте их к нему (не потянутся за ним к небесной высоте) вси пиющии воду”. - “В преисподнюю страну” - XXVI:20. Дерево до чрезвычайности олицетворяется: и по смерти имеет человеческую участь. - “С сынами человеческими” - обыкновенными смертными, простыми людьми, погребение с которыми считалось особенно позорным для египетских фараонов. - “В могилу” - см. объяснение XXVI:20.
Adam Clarke: Commentary on the Bible - 1831
31:14: To the end that none of all the trees - Let this ruin, fallen upon Egypt, teach all the nations that shall hear of it to be humble, because, however elevated, God can soon bring them down; and pride and arrogance, either in states or individuals, have the peculiar abhorrence of God. Pride does not suit the sons of men; it made devils of angels, and makes fiends of men.
Albert Barnes: Notes on the Bible - 1834
31:14
Their trees - Rather, as in the margin, "standing unto themselves" meaning "standing in their own strength." The clause will then run thus: "Neither all that drink water stand up" in their own strength. "All that drink water" means mighty princes to whom wealth and prosperity flow in. The Egyptians owed everything to the waters of the Nile. The substance is, that Assyria's fall was decreed in order that the mighty ones of the earth might learn not to exalt themselves in pride or to rely on themselves, seeing that they must share the common lot of mortality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:14: the end: Deu 13:11, Deu 21:21; Neh 13:18; Dan 4:32, Dan 5:22, Dan 5:23; Co1 10:11; Pe2 2:6
stand up in their height: or, stand upon themselves for their height
delivered: Psa 82:7; Heb 9:27
the nether: Eze 32:18-32; Psa 63:9, Psa 63:10
John Gill
31:14 To the end that none of all the trees by the waters exalt themselves for their height,.... The end proposed by the Lord in the destruction of the king of Assyria, and the use to be made of it, is this; that the kings of the earth take warning hereby, who rule over a multitude of people, comparable to waters, and who abound in riches and wealth; that they are not elated with pride and vanity, because of their exalted estate, their grandeur, and dignity; and do not behave insolently against God, on whom they depend; nor haughtily and in an oppressive manner towards their own subjects, over whom they rule:
neither shoot up their top among the thick boughs; affect universal monarchy, as he did; and set up themselves over all kingdoms and states, as he had over them, and make all subject to them:
neither their trees stand up in their height, that drink water; that is, kings and potentates, who rule over the people, and are supplied and supported by them in their exalted stations, by the tribute and taxes they pay them and so abound in riches and power, should not trust in the height of honour and power they are raised to, and treat contemptuously God and man; but consider what they are, that they are but men, and are in slippery places, where there is no standing long, and especially when death comes, as follows:
for they are delivered unto death in the nether parts of the earth; they are mortal by nature, as other men; they are appointed to die, and will be delivered into the hands of death, when the time is come, who will not spare them because of their crowns and sceptres; and when they will be laid in the grave, in the lowest parts of the earth, who used to sit upon elevated thrones of state:
in the midst of the children of men, with those that go down to the pit; the grave, where they are upon a level with the poorest and meanest of their subjects. The Targum is,
"that all the kings of the east might not be lifted up with their strength, nor exercise tyranny over the kingdoms; nor all that hold a kingdom lift up themselves in their own strength, for all are delivered unto death, &c.''
John Wesley
31:14 To the end - All this is designed to be a warning to mortals. All the trees - The emperors, kings, or flourishing states. By the waters - Planted most commodiously, and furnished most abundantly with power and wealth. The children of men - As common men, of no quality or distinction.
Robert Jamieson, A. R. Fausset and David Brown
31:14 trees by the waters--that is, that are plentifully supplied by the waters: nations abounding in resources.
stand up in their height--that is, trust in their height: stand upon it as their ground of confidence. FAIRBAIRN points the Hebrew differently, so as for "their trees," to translate, "(And that none that drink water may stand) on themselves, (because of their greatness)." But the usual reading is better, as Assyria and the confederate states throughout are compared to strong trees. The clause, "All that drink water," marks the ground of the trees' confidence "in their height," namely, that they have ample sources of supply. MAURER, retaining the same Hebrew, translates, "that neither their terebinth trees may stand up in their height, nor all (the other trees) that drink water."
to . . . nether . . . earth . . . pit-- (Ezek 32:18; Ps 82:7).
31:1531:15: Ա՛յսպէս ասէ Տէր Տէր. Յաւուր յորում էջ ՚ի դժոխս՝ սո՛ւգ առին ՚ի վերայ նորա անդունդք. եւ արգելի զգետս նորա, եւ խի՛ց արկի ջուրց բազմաց. եւ տխրեցա՛ւ ՚ի վերայ նորա Լիբանան, եւ ամենայն ծառք դաշտի լքան վասն նորա[12799]։ [12799] Յօրինակին. Եւ արգելի զգեստ նորա։ Ոմանք. Եւ խից արկից ջուրց։
15 Այսպէս է ասում Տէր Աստուած. «Այն օրը, երբ նա գերեզման իջաւ, անդունդները նրա վրայ սգացին: Խափանեցի նրա գետերը, խցանեցի յորդ ջրերը, ու տխրեց նրա վրայ Լիբանանը. դաշտի բոլոր ծառերը նրա պատճառով լքուած մնացին:
15 Տէր Եհովան այսպէս կ’ըսէ. «Գերեզմանը իջած օրը՝ սուգ բռնել տուի, անոր համար անդունդը ծածկեցի ու անոր գետերը արգիլեցի։ Շատ ջուրեր արգիլուեցան ու անոր համար Լիբանանը սուգ բռնեց եւ անոր համար դաշտի բոլոր ծառերը թառամեցան։
Այսպէս ասէ Տէր Տէր. Յաւուր յորում էջ ի դժոխս` [681]սուգ առին ի վերայ նորա անդունդք``. եւ արգելի զգետս նորա, եւ [682]խից արկի ջուրց բազմաց, եւ տխրեցաւ ի վերայ նորա Լիբանան``, եւ ամենայն ծառք դաշտի լքան վասն նորա:

31:15: Ա՛յսպէս ասէ Տէր Տէր. Յաւուր յորում էջ ՚ի դժոխս՝ սո՛ւգ առին ՚ի վերայ նորա անդունդք. եւ արգելի զգետս նորա, եւ խի՛ց արկի ջուրց բազմաց. եւ տխրեցա՛ւ ՚ի վերայ նորա Լիբանան, եւ ամենայն ծառք դաշտի լքան վասն նորա[12799]։
[12799] Յօրինակին. Եւ արգելի զգեստ նորա։ Ոմանք. Եւ խից արկից ջուրց։
15 Այսպէս է ասում Տէր Աստուած. «Այն օրը, երբ նա գերեզման իջաւ, անդունդները նրա վրայ սգացին: Խափանեցի նրա գետերը, խցանեցի յորդ ջրերը, ու տխրեց նրա վրայ Լիբանանը. դաշտի բոլոր ծառերը նրա պատճառով լքուած մնացին:
15 Տէր Եհովան այսպէս կ’ըսէ. «Գերեզմանը իջած օրը՝ սուգ բռնել տուի, անոր համար անդունդը ծածկեցի ու անոր գետերը արգիլեցի։ Շատ ջուրեր արգիլուեցան ու անոր համար Լիբանանը սուգ բռնեց եւ անոր համար դաշտի բոլոր ծառերը թառամեցան։
zohrab-1805▾ eastern-1994▾ western am▾
31:1531:15 Так говорит Господь Бог: в тот день, когда он сошел в могилу, Я сделал сетование о нем, затворил ради него бездну и остановил реки ее, и задержал большие воды и омрачил по нем Ливан, и все дерева полевые были в унынии по нем.
31:15 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master ἐν εν in ᾗ ος who; what ἡμέρᾳ ημερα day κατέβη καταβαινω step down; descend εἰς εις into; for ᾅδου αδης Hades ἐπένθησεν πενθεω sad αὐτὸν αυτος he; him ἡ ο the ἄβυσσος αβυσσος abyss καὶ και and; even ἐπέστησα εφιστημι stand over / by; get attention τοὺς ο the ποταμοὺς ποταμος river αὐτῆς αυτος he; him καὶ και and; even ἐκώλυσα κωλυω prevent; withhold πλῆθος πληθος multitude; quantity ὕδατος υδωρ water καὶ και and; even ἐσκότασεν σκοταζω in; on αὐτὸν αυτος he; him ὁ ο the Λίβανος λιβανος all; every τὰ ο the ξύλα ξυλον wood; timber τοῦ ο the πεδίου πεδιον in; on αὐτῷ αυτος he; him ἐξελύθησαν εκλυω faint; let loose
31:15 כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH בְּ bᵊ בְּ in יֹ֨ום yˌôm יֹום day רִדְתֹּ֤ו riḏtˈô ירד descend שְׁאֹ֨ולָה֙ šᵊʔˈôlā שְׁאֹול nether world הֶאֱבַ֜לְתִּי heʔᵉvˈaltî אבל mourn כִּסֵּ֤תִי kissˈēṯî כסה cover עָלָיו֙ ʕālāʸw עַל upon אֶת־ ʔeṯ- אֵת [object marker] תְּהֹ֔ום tᵊhˈôm תְּהֹום primeval ocean וָֽ wˈā וְ and אֶמְנַע֙ ʔemnˌaʕ מנע withhold נַהֲרֹותֶ֔יהָ nahᵃrôṯˈeʸhā נָהָר stream וַ wa וְ and יִּכָּלְא֖וּ yyikkālᵊʔˌû כלא restrain מַ֣יִם mˈayim מַיִם water רַבִּ֑ים rabbˈîm רַב much וָ wā וְ and אַקְדִּ֤ר ʔaqdˈir קדר be dark עָלָיו֙ ʕālāʸw עַל upon לְבָנֹ֔ון lᵊvānˈôn לְבָנֹון Lebanon וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֲצֵ֥י ʕᵃṣˌê עֵץ tree הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field עָלָ֥יו ʕālˌāʸw עַל upon עֻלְפֶּֽה׃ ʕulpˈeh עֻלְפֶּה [uncertain]
31:15. haec dicit Dominus Deus in die quando descendit ad inferos indixi luctum operui eum abysso et prohibui flumina eius et coercui aquas multas contristatus est super eum Libanus et omnia ligna agri concussa suntThus saith the Lord God: In the day when he went down to hell, I brought in mourning, I covered him with the deep: and I withheld its rivers, and restrained the many waters: Libanus grieved for him, and all the trees of the field trembled.
31:15. Thus says the Lord God: In the day when he descended into hell, I led in grieving. I covered him with the abyss. And I held back its rivers, and I restrained the many waters. Lebanon was saddened over him, and all the trees of the field were struck together.
31:15. Thus saith the Lord GOD; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him.
15. Thus saith the Lord GOD: In the day when he went down to hell I caused a mourning: I covered the deep for him, and I restrained the rivers thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him.
31:15 Thus saith the Lord GOD; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him:
31:15 Так говорит Господь Бог: в тот день, когда он сошел в могилу, Я сделал сетование о нем, затворил ради него бездну и остановил реки ее, и задержал большие воды и омрачил по нем Ливан, и все дерева полевые были в унынии по нем.
31:15
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
κύριος κυριος lord; master
ἐν εν in
ᾗ ος who; what
ἡμέρᾳ ημερα day
κατέβη καταβαινω step down; descend
εἰς εις into; for
ᾅδου αδης Hades
ἐπένθησεν πενθεω sad
αὐτὸν αυτος he; him
ἡ ο the
ἄβυσσος αβυσσος abyss
καὶ και and; even
ἐπέστησα εφιστημι stand over / by; get attention
τοὺς ο the
ποταμοὺς ποταμος river
αὐτῆς αυτος he; him
καὶ και and; even
ἐκώλυσα κωλυω prevent; withhold
πλῆθος πληθος multitude; quantity
ὕδατος υδωρ water
καὶ και and; even
ἐσκότασεν σκοταζω in; on
αὐτὸν αυτος he; him
ὁ ο the
Λίβανος λιβανος all; every
τὰ ο the
ξύλα ξυλον wood; timber
τοῦ ο the
πεδίου πεδιον in; on
αὐτῷ αυτος he; him
ἐξελύθησαν εκλυω faint; let loose
31:15
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH
בְּ bᵊ בְּ in
יֹ֨ום yˌôm יֹום day
רִדְתֹּ֤ו riḏtˈô ירד descend
שְׁאֹ֨ולָה֙ šᵊʔˈôlā שְׁאֹול nether world
הֶאֱבַ֜לְתִּי heʔᵉvˈaltî אבל mourn
כִּסֵּ֤תִי kissˈēṯî כסה cover
עָלָיו֙ ʕālāʸw עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
תְּהֹ֔ום tᵊhˈôm תְּהֹום primeval ocean
וָֽ wˈā וְ and
אֶמְנַע֙ ʔemnˌaʕ מנע withhold
נַהֲרֹותֶ֔יהָ nahᵃrôṯˈeʸhā נָהָר stream
וַ wa וְ and
יִּכָּלְא֖וּ yyikkālᵊʔˌû כלא restrain
מַ֣יִם mˈayim מַיִם water
רַבִּ֑ים rabbˈîm רַב much
וָ wā וְ and
אַקְדִּ֤ר ʔaqdˈir קדר be dark
עָלָיו֙ ʕālāʸw עַל upon
לְבָנֹ֔ון lᵊvānˈôn לְבָנֹון Lebanon
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֲצֵ֥י ʕᵃṣˌê עֵץ tree
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
עָלָ֥יו ʕālˌāʸw עַל upon
עֻלְפֶּֽה׃ ʕulpˈeh עֻלְפֶּה [uncertain]
31:15. haec dicit Dominus Deus in die quando descendit ad inferos indixi luctum operui eum abysso et prohibui flumina eius et coercui aquas multas contristatus est super eum Libanus et omnia ligna agri concussa sunt
Thus saith the Lord God: In the day when he went down to hell, I brought in mourning, I covered him with the deep: and I withheld its rivers, and restrained the many waters: Libanus grieved for him, and all the trees of the field trembled.
31:15. Thus says the Lord God: In the day when he descended into hell, I led in grieving. I covered him with the abyss. And I held back its rivers, and I restrained the many waters. Lebanon was saddened over him, and all the trees of the field were struck together.
31:15. Thus saith the Lord GOD; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Описывается впечатление, произведенное гибелью Египта на природу и людей. Природа от этой гибели придет положительно в оцепенение от страха и сожаления. - “Затворил ради него бездну”. Подземные воды, растившие и питавшие кедр - Египет, оцепенеют, замерзнут от печали о ней. Сильный образ, невольно направляющий мысль дальше Египта и Нила, в духовный мир и его таинственную и неизвестную человечеству историю. - “Остановил реки ее…” питавшие кедр, - в знак печали. - “И омрачил по нем Ливан”, украшением которого был кедр. Не лежит ли позади мысль о падении диавола и отражения этого события на природе и всем мире (древние толкователи видели во всех этих главах такую скрытую мысль). Падение всякого величия земного, след., глубоко чувствуется природой: ср. XXXII:7: и д.
Adam Clarke: Commentary on the Bible - 1831
31:15: I caused Lebanon to mourn for him - All the confederates of Pharaoh are represented as deploring his fall, Eze 31:16, Eze 31:17.
Albert Barnes: Notes on the Bible - 1834
31:15
I covered the deep - To cover with sack-cloth was an expression of mourning Eze 27:31. The deep, the source of Assyria's prosperity Eze 31:4, was made to mourn, being dried up instead of giving forth its waters, its glad abundance.
For him - Upon his account.
Floods ... great waters - Or, rivers ... the multitude of waters (as in Eze 31:4-5).
Lebanon represents the country which Assyria governed; "the trees," the tributary princes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:15: I caused a: The deep and all the mighty rivers which cherished this fair tree are here described as mourning at his downfall. they stop their usual courses to bewail his fate, and Lebanon with all its stately trees (his confederates and allies), sympathise with him in his misfortunes. Nah 2:8-10; Rev 18:9-11, Rev 18:18, Rev 18:19
mourn: Heb. be black, Mal 3:4
Carl Friedrich Keil and Franz Delitzsch
31:15
Impression Made upon the Nations by the Fall of Asshur; and Its Application to Pharaoh
Ezek 31:15. Thus saith the Lord Jehovah, In the day that he went down to hell I caused a mourning: covered the flood for his sake, and stopped its streams, and the great waters were held back: I caused Lebanon to blacken itself for him, and all the trees of the field pined for him. Ezek 31:16. I made the nations tremble at the noise of his fall, when I cast him down to hell to those who go into the grave: and they comforted themselves in the nether world, even all the trees of Eden, the choice and most beautiful of Lebanon, all the water-drinkers. Ezek 31:17. They also went with him into hell, to those pierced with the sword, who sat as his helpers in his shade among the nations. Ezek 31:18. Whom dost thou thus resemble in glory and greatness among the trees of Eden? So shalt thou be thrust down to the trees of Eden into the nether world, and lie among uncircumcised ones with those pierced with the sword. This is Pharaoh and all his tumult, is the saying of the Lord Jehovah. - In order that the overthrow of the Assyrian, i.e., the destruction of the Assyrian empire, may be placed in the clearest light, a picture is drawn of the impression which it made upon the whole creation. There is no necessity to understand כּה אמר in a past sense, as in Ezek 31:10. What God did on the overthrow of Asshur He may even now, for the first time, make known through the prophet, for a warning to Pharaoh and the people of Israel. That this is the way in which the words are to be interpreted, is evident from the use of the perfect האבלתּי, followed by the historical imperfects, which cannot be taken in a prophetical sense, as Kliefoth supposes, or turned into futures. It is contrary to Hebrew usage to connect האבלתּי and כּסּתי together as asyndeton, so as to form one idea, viz., "to veil in mourning" as Ewald and Hvernick propose. The circumstances under which two verbs are joined together to form one idea are of a totally different kind. In this instance האבלתּי is placed first as an absolute; and in the sentences which follow, it is more specifically defined by a detail of the objects which were turned into mourning. כּסּה עליו את־תּהום cannot mean her, "to cover the flood upon (over) him" (after Ezek 24:7 and Ezek 26:19); for this is altogether unsuitable to either the more remote or the more immediate context. The tree Asshur was not destroyed by a flood, but cut down by strangers. The following clauses, "I stopped its streams," etc., show very plainly that the connection between the flood (תּהום) and the tree which had been felled is to be understood in accordance with Ezek 31:4. A flood, which poured its נהרות round about its plantation, made the cedar-tree great; and now that the tree has been felled, God covers the flood on its account. כּסּה is to be explained from כּסּה שׂק, to veil or wrap in mourning, as Raschi, Kimchi, Vatablus, and many others have shown. The word שׂק is omitted, because it appeared inappropriate to תּהום. The mourning of the flood is to be taken as equivalent to drying up, so that the streams which issued from it were deprived of their water. Lebanon, i.e., the cedar-forest (Is 10:34), and all the other trees, mourned over the fall of the cedar Asshur. הקדּיר, to clothe in black, i.e., to turn into mourning. עלפּה is regarded by Ewald as a Pual formed after the Aramean mode, that is to say, by attaching the syllable ae instead of doubling the middle radical; whilst Hitzig proposes to change the form into עלּפּה. In any case the word must be a perfect Pual, as a nomen verbale appears unsuitable; and it must also be a third person feminine, the termination ־ה being softened into ־ה, as in זוּרה (Is 59:5), and the doubling of the ל being dropped on account of the Sheva; so that the plural is construed with the singular feminine (Ewald, 317a). עלּף, to faint with grief (cf. Is 51:20). The thought is the following: all nature was so painfully affected by the fall of Asshur, that the whole of the resources from which its prosperity and might had been derived were dried up. To interpret the different figures as specially relating to princes and nations appears a doubtful procedure, for the simple reason that in Ezek 31:16 the trembling of the nations is expressly named.
Whilst all the nations on the surface of the earth tremble at the fall of Assyria, because they are thereby warned of the perishable nature of all earthly greatness and of their own destruction, the inhabitants of the nether world console themselves with the thought that the Assyrian is now sharing their fate (for this thought, compare Ezek 32:31 and Is 14:9-10). "All the trees of Eden" are all the powerful and noble princes. The idea itself, "trees of Eden," is explained by the apposition, "the choice and beautiful ones of Lebanon," i.e., the picked and finest cedars, and still further strengthened by the expression כּל־שׁתי (cf. Ezek 31:14). מבחר are connected, as in 1Kings 9:2; and both words are placed side by side in the construct state, as in Dan 1:4 (cf. Ewald, 339b). They comfort themselves because they have gone down with him into Sheol, so that he has no advantage over them. They come thither to those pierced with the sword, i.e., to the princes and peoples whom Asshur slew in wars to establish his imperial power. וּזרעו might also belong to ירדוּ as a second subject. In that case ישׁבוּ בצלּו should be taken in a relative sense: "and his arm," i.e., his resources, "which sat in his shadow among the nations." With this explanation זרעו would be different from הם, and could only denote the army of the Assyrian. But this does not harmonize with the sitting in his shadow among the nations, for these words obviously point back to Ezek 31:6; so that זרעו is evidently meant to correspond to כּּל־גוים רבּים (Ezek 31:6), and is actually identical with הם, i.e., with all the trees of Eden. We therefore agree with Osiander, Grotius, and others, in regarding the whole of the second hemistich as more precisely determining the subject, - in other words, as a declaration of the reason for their descending into hell along with the Assyrians, - and render the passage thus: "for as his arm (as his might) they sat in his shadow among the nations;" so that the cop. w is used in place of a causal particle. In any case, the conjecture which Ewald has adopted from the lxx and the Syriac, viz., וזרעו, and his seed, in support of which appeal might be made to Is 14:21, is unsuitable, for the simple reason that the statement, that it sat in his shadow among the nations, does not apply. - After this description of the greatness and the destruction of the imperial power of Assyria, Ezekiel repeats in Ezek 31:18 the question already asked in Ezek 31:3 : to whom is Pharaoh like? כּכה, so, i.e., under such circumstances, when the glorious cedar Asshur has been smitten by such a fate (Hitzig). The reply to this question is really contained in the description given already; so that it is immediately followed by the announcement, "and thou wilt be thrust down," etc. ערלים, uncircumcised, equivalent to ungodly heathen 'הוּא פ, not "he is," as that would require פּרעה הוּא; but הוּא is the predicate: this is (i.e., so does it happen to) Pharaoh. המונו, as in Ezek 31:2.
Geneva 1599
31:15 Thus saith the Lord GOD; In the day when he went down to the grave I caused a mourning: I (g) covered the deep for him, and I restrained its floods, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him.
(g) The deep waters that caused him to mount so high (meaning his great abundance and pomp) will now lament as though they were covered with sackcloth.
John Gill
31:15 Thus saith the Lord God, in the day when he went down to the grave,.... The Assyrian monarch; when his monarchy was destroyed, and he ceased to be king, and was stripped of all his majesty, power, and authority, and was as one dead, and laid in the grave, and buried:
I caused a mourning: that is, for him, in the waters, and among the trees, among the people and the kings of the earth, as follows:
I covered the deep for him; with mourning, with thick darkness, which set him up on high Ezek 31:4,
and I restrained the floods thereof, and the great waters were stayed; which made him great, Ezek 31:4, signifying by all this that the kingdoms of the world, comparable to the sea, of which his monarchy consisted, and all the inhabitants and people of them, comparable to floods and great waters, were affected with the fall of this great monarch, and thrown into consternation by it; not knowing what the event of things would be, stood still, and knew not what course to take; all business was stopped, especially all traffic by sea, and all trade and commerce every where; a stagnation of everything for a while:
and I caused Lebanon to mourn for him; where he was a cedar, Ezek 31:3, this may respect the whole empire he was head of, particularly the kingdom of Syria, on the borders of which Lebanon was; and was a part of the Assyrian empire, which must mourn and be concerned at the fall of it:
and all the trees of the field fainted for him: all the kings of the earth that were in alliance with him, or subject to him, trembled for fear that their destruction would be next; or as doubtful and concerned what would be their condition, under the yoke of another. The Targum is,
"tribulation covered the world, and the provinces were forsaken, and many people trembled, and all the kings of the people smote the shoulder because of him.''
John Wesley
31:15 He - The king of Assyria. A mourning - There was much lamentation. Fainted - Probably there were portentous signs in the sea, and great waters, and the rivers, and among the trees.
Robert Jamieson, A. R. Fausset and David Brown
31:15 covered the deep--as mourners cover their heads in token of mourning, "I made the deep that watered the cedar" to wrap itself in mourning for him. The waters of the deep are the tributary peoples of Assyria (Rev_ 17:15).
fainted--literally, were "faintness" (itself); more forcible than the verb.
31:1631:16: ՚Ի ձայնէ կործանման նորա դղրդեցա՛ն ազգք, յորժամ իջուցի զնա ՚ի դժոխս ընդ իջեալսն ՚ի գուբ. եւ մխիթարէին զնա ՚ի սանդարամետսն ամենայն ծառք փափկութեան. եւ ընտիր ընտիր գեղեցիկքն Լիբանանու որ էին ջրարբիք[12800]։ [12800] Բազումք. Եւ մխիթարեցին զնա ՚ի սանդարամետսն։ Ոսկան. Գեղեցիկքն ՚ի Լիբանան որք էին։
16 Նրա կործանման ձայնից ցնցուեցին ազգերը, երբ գերեզման իջածների հետ նրան էլ իջեցրի գուբը: Եւ սանդարամետում մխիթարեցին նրան բերկրալից դրախտի բոլոր ծառերը, Լիբանանի ընտիր ու գեղեցիկ ջրարբի ծառերը:
16 Երբ զանիկա գուբը իջնողներուն հետ գերեզմանը իջեցուցի, անոր կործանումին ձայնէն ազգերը դողացուցի։ Եդեմի բոլոր ծառերը, Լիբանանի ընտիր ու գեղեցիկ ծառերը եւ ջուրով ոռոգուածները, սանդարամետ իջնողները մխիթարուեցան։
Ի ձայնէ կործանման նորա [683]դղրդեցան ազգք``, յորժամ իջուցի զնա ի դժոխս ընդ իջեալսն ի գուբ. եւ [684]մխիթարեցին զնա ի սանդարամետսն ամենայն ծառք փափկութեան, եւ`` ընտիր ընտիր գեղեցիկքն Լիբանանու որ էին ջրարբիք:

31:16: ՚Ի ձայնէ կործանման նորա դղրդեցա՛ն ազգք, յորժամ իջուցի զնա ՚ի դժոխս ընդ իջեալսն ՚ի գուբ. եւ մխիթարէին զնա ՚ի սանդարամետսն ամենայն ծառք փափկութեան. եւ ընտիր ընտիր գեղեցիկքն Լիբանանու որ էին ջրարբիք[12800]։
[12800] Բազումք. Եւ մխիթարեցին զնա ՚ի սանդարամետսն։ Ոսկան. Գեղեցիկքն ՚ի Լիբանան որք էին։
16 Նրա կործանման ձայնից ցնցուեցին ազգերը, երբ գերեզման իջածների հետ նրան էլ իջեցրի գուբը: Եւ սանդարամետում մխիթարեցին նրան բերկրալից դրախտի բոլոր ծառերը, Լիբանանի ընտիր ու գեղեցիկ ջրարբի ծառերը:
16 Երբ զանիկա գուբը իջնողներուն հետ գերեզմանը իջեցուցի, անոր կործանումին ձայնէն ազգերը դողացուցի։ Եդեմի բոլոր ծառերը, Լիբանանի ընտիր ու գեղեցիկ ծառերը եւ ջուրով ոռոգուածները, սանդարամետ իջնողները մխիթարուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
31:1631:16 Шумом падения его Я привел в трепет народы, когда низвел его в преисподнюю, к отшедшим в могилу, и обрадовались в преисподней стране все дерева Едема, отличные и наилучшие Ливанские, все, пьющие воду;
31:16 ἀπὸ απο from; away τῆς ο the φωνῆς φωνη voice; sound τῆς ο the πτώσεως πτωσις fall αὐτοῦ αυτος he; him ἐσείσθησαν σειω shake τὰ ο the ἔθνη εθνος nation; caste ὅτε οτε when κατεβίβαζον καταβιβαζω pull down αὐτὸν αυτος he; him εἰς εις into; for ᾅδου αδης Hades μετὰ μετα with; amid τῶν ο the καταβαινόντων καταβαινω step down; descend εἰς εις into; for λάκκον λακκος and; even παρεκάλουν παρακαλεω counsel; appeal to αὐτὸν αυτος he; him ἐν εν in γῇ γη earth; land πάντα πας all; every τὰ ο the ξύλα ξυλον wood; timber τῆς ο the τρυφῆς τρυφη self-indulgence καὶ και and; even τὰ ο the ἐκλεκτὰ εκλεκτος select; choice τοῦ ο the Λιβάνου λιβανος all; every τὰ ο the πίνοντα πινω drink ὕδωρ υδωρ water
31:16 מִ mi מִן from קֹּ֤ול qqˈôl קֹול sound מַפַּלְתֹּו֙ mappaltˌô מַפֶּלֶת carcass הִרְעַ֣שְׁתִּי hirʕˈaštî רעשׁ quake גֹויִ֔ם ḡôyˈim גֹּוי people בְּ bᵊ בְּ in הֹורִדִ֥י hôriḏˌî ירד descend אֹתֹ֛ו ʔōṯˈô אֵת [object marker] שְׁאֹ֖ולָה šᵊʔˌôlā שְׁאֹול nether world אֶת־ ʔeṯ- אֵת together with יֹ֣ורְדֵי yˈôrᵊḏê ירד descend בֹ֑ור vˈôr בֹּור cistern וַ wa וְ and יִּנָּ֨חֲמ֜וּ yyinnˌāḥᵃmˈû נחם repent, console בְּ bᵊ בְּ in אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth תַּחְתִּית֙ taḥtîṯ תַּחְתִּי lower כָּל־ kol- כֹּל whole עֲצֵי־ ʕᵃṣê- עֵץ tree עֵ֔דֶן ʕˈēḏen עֵדֶן Eden מִבְחַ֥ר mivḥˌar מִבְחָר choice וְ wᵊ וְ and טֹוב־ ṭôv- טֹוב good לְבָנֹ֖ון lᵊvānˌôn לְבָנֹון Lebanon כָּל־ kol- כֹּל whole שֹׁ֥תֵי šˌōṯê שׁתה drink מָֽיִם׃ mˈāyim מַיִם water
31:16. a sonitu ruinae eius commovi gentes cum deducerem eum ad infernum cum his qui descendebant in lacum et consolata sunt in terra infima omnia ligna voluptatis egregia atque praeclara in Libano universa quae inrigabantur aquisI shook the nations with the sound of his fall, when I brought him down to hell with them that descend into the pit: and all the trees of pleasure, the choice and best in Libanus, all that were moistened with waters, were comforted in the lowest parts of the earth.
31:16. I shook the Gentiles with the sound of his ruin, when I led him down to hell, with those who were descending into the pit. And all the trees of delights, the finest and best in Lebanon, all that were irrigated with waters, were consoled in the deepest parts of the earth.
31:16. I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth.
16. I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, were comforted in the nether parts of the earth.
31:16 I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth:
31:16 Шумом падения его Я привел в трепет народы, когда низвел его в преисподнюю, к отшедшим в могилу, и обрадовались в преисподней стране все дерева Едема, отличные и наилучшие Ливанские, все, пьющие воду;
31:16
ἀπὸ απο from; away
τῆς ο the
φωνῆς φωνη voice; sound
τῆς ο the
πτώσεως πτωσις fall
αὐτοῦ αυτος he; him
ἐσείσθησαν σειω shake
τὰ ο the
ἔθνη εθνος nation; caste
ὅτε οτε when
κατεβίβαζον καταβιβαζω pull down
αὐτὸν αυτος he; him
εἰς εις into; for
ᾅδου αδης Hades
μετὰ μετα with; amid
τῶν ο the
καταβαινόντων καταβαινω step down; descend
εἰς εις into; for
λάκκον λακκος and; even
παρεκάλουν παρακαλεω counsel; appeal to
αὐτὸν αυτος he; him
ἐν εν in
γῇ γη earth; land
πάντα πας all; every
τὰ ο the
ξύλα ξυλον wood; timber
τῆς ο the
τρυφῆς τρυφη self-indulgence
καὶ και and; even
τὰ ο the
ἐκλεκτὰ εκλεκτος select; choice
τοῦ ο the
Λιβάνου λιβανος all; every
τὰ ο the
πίνοντα πινω drink
ὕδωρ υδωρ water
31:16
מִ mi מִן from
קֹּ֤ול qqˈôl קֹול sound
מַפַּלְתֹּו֙ mappaltˌô מַפֶּלֶת carcass
הִרְעַ֣שְׁתִּי hirʕˈaštî רעשׁ quake
גֹויִ֔ם ḡôyˈim גֹּוי people
בְּ bᵊ בְּ in
הֹורִדִ֥י hôriḏˌî ירד descend
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
שְׁאֹ֖ולָה šᵊʔˌôlā שְׁאֹול nether world
אֶת־ ʔeṯ- אֵת together with
יֹ֣ורְדֵי yˈôrᵊḏê ירד descend
בֹ֑ור vˈôr בֹּור cistern
וַ wa וְ and
יִּנָּ֨חֲמ֜וּ yyinnˌāḥᵃmˈû נחם repent, console
בְּ bᵊ בְּ in
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
תַּחְתִּית֙ taḥtîṯ תַּחְתִּי lower
כָּל־ kol- כֹּל whole
עֲצֵי־ ʕᵃṣê- עֵץ tree
עֵ֔דֶן ʕˈēḏen עֵדֶן Eden
מִבְחַ֥ר mivḥˌar מִבְחָר choice
וְ wᵊ וְ and
טֹוב־ ṭôv- טֹוב good
לְבָנֹ֖ון lᵊvānˌôn לְבָנֹון Lebanon
כָּל־ kol- כֹּל whole
שֹׁ֥תֵי šˌōṯê שׁתה drink
מָֽיִם׃ mˈāyim מַיִם water
31:16. a sonitu ruinae eius commovi gentes cum deducerem eum ad infernum cum his qui descendebant in lacum et consolata sunt in terra infima omnia ligna voluptatis egregia atque praeclara in Libano universa quae inrigabantur aquis
I shook the nations with the sound of his fall, when I brought him down to hell with them that descend into the pit: and all the trees of pleasure, the choice and best in Libanus, all that were moistened with waters, were comforted in the lowest parts of the earth.
31:16. I shook the Gentiles with the sound of his ruin, when I led him down to hell, with those who were descending into the pit. And all the trees of delights, the finest and best in Lebanon, all that were irrigated with waters, were consoled in the deepest parts of the earth.
31:16. I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Падение Египта приводит народы в трепет от неожиданности и страха за свою судьбу, а обитателей преисподней (деревья и в преисподней, - символы царств, частнее - царей) в радость, столь же, впрочем, исключительную, как XIV:22-23; XVI:54; ср. XXXII:31. - “Обрадовались” - точнее утешились; но LXX дают несколько другую мысль своим “утешаху его”. - “Дерева Едема”. Едем здесь только эпитет: деревья Едема, как показывает дальнейшее приложение, стоят на Ливане, посему LXX и Вульг. лучше: “древеса сладости”, ligna voluptatis. - “Пьющие воду” - ст. 14.
Albert Barnes: Notes on the Bible - 1834
31:16
See the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:16: made: Eze 26:10, Eze 26:15, Eze 27:28; Nah 2:3; Hag 2:7; Heb 12:26, Heb 12:27; Rev 11:13, Rev 18:9-24
When I: Eze 32:18-32; Isa 14:15
and all: Eze 31:9, Eze 31:18; Isa 14:8; Hab 2:17
shall be comforted: Eze 31:14, Eze 32:31; Isa 14:15
Geneva 1599
31:16 I made the nations to shake at the sound of his fall, when I cast him down to the grave with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall (h) be comforted in the lower parts of the earth.
(h) To cause this destruction of the king of Assyria to seem more horrible, he sets forth other kings and princes who are dead, as though they rejoiced at the fall of such a tyrant.
John Gill
31:16 I made the nations to shake at the sound of his fall,.... As, when a large cedar was cut down and fell in Lebanon, the noise of it was heard at a distance; so when this mighty monarch and monarchy fell, the nations of the world, and the kings of them, heard of it far and near, and shook through fear of what would be the consequence, lest they should fall also in like manner:
when I cast him down to hell, or "the grave",
with them that descend into the pit; in common with other men that die, and are buried: it may refer to his subjects and soldiers that perished with him, who were slain by the sword, and were buried with him, and he with them; no distinction being made between them:
and all the trees of Eden, the choice and best of Lebanon, all that drink water; the greatest kings and potentates of the world, the chief and principal of the Assyrian empire; all that ruled over multitudes of people, and partook of their wealth and riches, and were supported in grandeur and dignity; who had been in the state of the dead before this time:
shall be comforted in the nether parts of the earth; when they see so mighty a monarch depressed, and brought as low as they, into the same state of meanness and contempt; as it is some kind of solace for persons in distress to have partners with them: this is a poetic expression, representing the dead as rejoicing to see others in the same condition with themselves. The Targum is,
"all the kings of the east, the governors, and those that are rich in substance, all that hold a kingdom, are comforted in the lower part of the earth.''
John Wesley
31:16 Shake - All that heard the noise of his fall, trembled at it. Cast him down - Brought the king and kingdom, as a dead man to the grave among them, that before were dead and buried. All the trees - All kings, and particularly the greatest. All that drink water - Enjoyed great power, riches, and glory. Comforted - He speaks to the dead with allusion to the manner of the living, who rejoice to see the proud brought low.
Robert Jamieson, A. R. Fausset and David Brown
31:16 hell--Sheol or Hades, the unseen world: equivalent to, "I cast him into oblivion" (compare Is 14:9-11).
shall be comforted--because so great a king as the Assyrian is brought down to a level with them. It is a kind of consolation to the wretched to have companions in misery.
31:1731:17: Քանզի նոքա իջին ընդ նմա վիրաւորօք սրոյ ՚ի դժոխս. եւ զաւակք նորա որ բնակեալ էին ընդ հովանեաւ նորա, յընդմիջել կենաց իւրեանց սատակեցան[12801]։ [12801] Բազումք. Ընդմիջեալ կենաց իւր՛՛։
17 Նրանք գերեզման իջան հետը՝ սրից սպանուածներով հանդերձ: Իսկ նրա զաւակները, որ բնակութիւն էին հաստատել նրա հովանու ներքոյ, զրկուելով իրենց կեանքից՝ բնաջնջուեցին:
17 Անոնք ալ անոր հետ՝ սուրով սպաննուածներուն քով գերեզմանը իջան, նաեւ անոր բազուկը եղողները, որոնք անոր հովանիին տակ՝ ազգերուն մէջ կը նստէին։
[685]Քանզի նոքա իջին ընդ նմա վիրաւորօք սրոյ ի դժոխս. եւ զաւակք նորա որ բնակեալ էին ընդ հովանեաւ նորա, յընդմիջել կենաց իւրեանց սատակեցան:

31:17: Քանզի նոքա իջին ընդ նմա վիրաւորօք սրոյ ՚ի դժոխս. եւ զաւակք նորա որ բնակեալ էին ընդ հովանեաւ նորա, յընդմիջել կենաց իւրեանց սատակեցան[12801]։
[12801] Բազումք. Ընդմիջեալ կենաց իւր՛՛։
17 Նրանք գերեզման իջան հետը՝ սրից սպանուածներով հանդերձ: Իսկ նրա զաւակները, որ բնակութիւն էին հաստատել նրա հովանու ներքոյ, զրկուելով իրենց կեանքից՝ բնաջնջուեցին:
17 Անոնք ալ անոր հետ՝ սուրով սպաննուածներուն քով գերեզմանը իջան, նաեւ անոր բազուկը եղողները, որոնք անոր հովանիին տակ՝ ազգերուն մէջ կը նստէին։
zohrab-1805▾ eastern-1994▾ western am▾
31:1731:17 ибо и они с ним отошли в преисподнюю, к пораженным мечом, и союзники его, жившие под тенью его, среди народов.
31:17 καὶ και and; even γὰρ γαρ for αὐτοὶ αυτος he; him κατέβησαν καταβαινω step down; descend μετ᾿ μετα with; amid αὐτοῦ αυτος he; him εἰς εις into; for ᾅδου αδης Hades ἐν εν in τοῖς ο the τραυματίαις τραυματιας from; away μαχαίρας μαχαιρα short sword καὶ και and; even τὸ ο the σπέρμα σπερμα seed αὐτοῦ αυτος he; him οἱ ο the κατοικοῦντες κατοικεω settle ὑπὸ υπο under; by τὴν ο the σκέπην σκεπης he; him ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the ζωῆς ζωη life; vitality αὐτῶν αυτος he; him ἀπώλοντο απολλυμι destroy; lose
31:17 גַּם־ gam- גַּם even הֵ֗ם hˈēm הֵם they אִתֹּ֛ו ʔittˈô אֵת together with יָרְד֥וּ yārᵊḏˌû ירד descend שְׁאֹ֖ולָה šᵊʔˌôlā שְׁאֹול nether world אֶל־ ʔel- אֶל to חַלְלֵי־ ḥallê- חָלָל pierced חָ֑רֶב ḥˈārev חֶרֶב dagger וּ û וְ and זְרֹעֹ֛ו zᵊrōʕˈô זְרֹועַ arm יָשְׁב֥וּ yāšᵊvˌû ישׁב sit בְ vᵊ בְּ in צִלֹּ֖ו ṣillˌô צֵל shadow בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst גֹּויִֽם׃ gôyˈim גֹּוי people
31:17. nam et ipsi cum ea descendent ad infernum ad interfectos gladio et brachium uniuscuiusque sedebit sub umbraculo eius in medio nationumFor they also shall go down with him to hell to them that are slain by the sword; and the arm of every one shall sit down under his shadow in the midst of the nations.
31:17. For they, too, will descend with him into hell, to those who have been slain by the sword. And the arm of each one will reside under his shadow, in the midst of the nations.
31:17. They also went down into hell with him unto [them that be] slain with the sword; and [they that were] his arm, [that] dwelt under his shadow in the midst of the heathen.
17. They also went down into hell with him unto them that be slain by the sword; yea, they that were his arm, dwelt under his shadow in the midst of the nations.
31:17 They also went down into hell with him unto [them that be] slain with the sword; and [they that were] his arm, [that] dwelt under his shadow in the midst of the heathen:
31:17 ибо и они с ним отошли в преисподнюю, к пораженным мечом, и союзники его, жившие под тенью его, среди народов.
31:17
καὶ και and; even
γὰρ γαρ for
αὐτοὶ αυτος he; him
κατέβησαν καταβαινω step down; descend
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
εἰς εις into; for
ᾅδου αδης Hades
ἐν εν in
τοῖς ο the
τραυματίαις τραυματιας from; away
μαχαίρας μαχαιρα short sword
καὶ και and; even
τὸ ο the
σπέρμα σπερμα seed
αὐτοῦ αυτος he; him
οἱ ο the
κατοικοῦντες κατοικεω settle
ὑπὸ υπο under; by
τὴν ο the
σκέπην σκεπης he; him
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῆς ο the
ζωῆς ζωη life; vitality
αὐτῶν αυτος he; him
ἀπώλοντο απολλυμι destroy; lose
31:17
גַּם־ gam- גַּם even
הֵ֗ם hˈēm הֵם they
אִתֹּ֛ו ʔittˈô אֵת together with
יָרְד֥וּ yārᵊḏˌû ירד descend
שְׁאֹ֖ולָה šᵊʔˌôlā שְׁאֹול nether world
אֶל־ ʔel- אֶל to
חַלְלֵי־ ḥallê- חָלָל pierced
חָ֑רֶב ḥˈārev חֶרֶב dagger
וּ û וְ and
זְרֹעֹ֛ו zᵊrōʕˈô זְרֹועַ arm
יָשְׁב֥וּ yāšᵊvˌû ישׁב sit
בְ vᵊ בְּ in
צִלֹּ֖ו ṣillˌô צֵל shadow
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
גֹּויִֽם׃ gôyˈim גֹּוי people
31:17. nam et ipsi cum ea descendent ad infernum ad interfectos gladio et brachium uniuscuiusque sedebit sub umbraculo eius in medio nationum
For they also shall go down with him to hell to them that are slain by the sword; and the arm of every one shall sit down under his shadow in the midst of the nations.
31:17. For they, too, will descend with him into hell, to those who have been slain by the sword. And the arm of each one will reside under his shadow, in the midst of the nations.
31:17. They also went down into hell with him unto [them that be] slain with the sword; and [they that were] his arm, [that] dwelt under his shadow in the midst of the heathen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. “Они” - другие дерева, благоустроенные и горные царства. - “Союзники” - букв. “мышца”, т. е. то, что составляло силу фараона, войско главным образом наемное, и страны, доставлявшие его; ср. ст. 6. LXX, прочтя заро вместо зероо. “семя его”, что Корниль понимает в смысле “полдерева”. - “Жившие под тенью его среди народов”. Речь становится почти прямой. Катастрофа не ограничилась только Египтом: она повлекла гибель других царств, самостоятельных и живших на счет Египта.
Adam Clarke: Commentary on the Bible - 1831
31:17: They also went down into hell with him - Into remediless destruction.
Albert Barnes: Notes on the Bible - 1834
31:17
His arm ... - The subject princes who were his strength and support in war.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:17: went: Eze 32:20-30; Psa 9:17; Isa 14:9
that were: Eze 30:6-8, Eze 30:21-25; Neh 3:17, Neh 3:18
dwelt: Eze 31:3, Eze 31:6, Eze 32:31; Lam 4:20; Dan 4:11, Dan 4:12; Mar 4:32
John Gill
31:17 They also went down to hell with him,.... To the grave with him; many of his nobles, princes, generals, soldiers, and subjects:
unto them that be slain with the sword; to be buried and lie with them who had fallen by the sword, as a just punishment for their iniquities:
and they that were his arm; either that leaned on his arm, were dependents upon him; or his ministers, his instruments, whom he employed under him as his deputies, to govern the several provinces that belonged to him; or rather his allies and auxiliaries, who helped and assisted him on occasion:
that dwelt under his shadow in the midst of the Heathen; in the midst of the nations subject to the Assyrian empire; such who put themselves under the protection of it, lived comfortably under it, and continued with it to the last; these shared the same fate as that did. The Targum is,
"his governors are broken, whom he strengthened in the midst of the kingdom.''
John Wesley
31:17 They also - His neighbouring kings. Hell - Perished with him, and went to those whom God had slain for their pride and wickedness. They that were his arm - His loyal and faithful subjects and friends, on whom he relied, and by whom he acted.
Robert Jamieson, A. R. Fausset and David Brown
31:17 his arm, that dwelt under his shadow--those who were the helpers or tool of his tyranny, and therefore enjoyed his protection (for example, Syria and her neighbors). These were sure to share her fate. Compare the same phrase as to the Jews living under the protection of their king (Lam 4:20); both alike "making flesh their arm, and in heart departing from the Lord" (Jer 17:5).
31:1831:18: Ո՞ւմ նմանեցար զօրութեամբ եւ փառօք եւ մեծութեամբ՝ ՚ի ծառս փափկութեան. է՛ջ՝ եւ զիջի՛ր հանդերձ ծառովք փափկութեան քոյ ՚ի խորս երկրի, ՚ի մէջ անթլփատից ննջեցելոց ընդ վիրաւորս սրոյ. ա՛յնպէս փարաւոն եւ ամենայն բազմութիւն զօրութեան իւրոյ՝ ասէ Տէր Տէր[12802]։[12802] Ոմանք. Ո՞ւմ նմանեցաւ զօրութեամբ... եւ մեծութեամբ ծառօք փափկ՛՛։ Ուր Ոսկան. Ո՞ւմ նմանեցուցեր զօր՛՛... եւ ծառօք փափկ՛՛։ Բազումք. Սոյնպէս փարաւոն, եւ։
18 Ո՞ւմ հետ ես համեմատում քեզ քո զօրութեամբ, փառքով ու մեծութեամբ՝ բերկրալից ծառերի մէջ: Իջի՛ր, ցա՛ծ իջիր երկրի խորքը՝ քո դրախտի բերկրալից ծառերի եւ սրով սպանուածների հետ՝ անթլփատ ննջեցեալների մէջ: Այսպէս են լինելու նաեւ Փարաւոնն ու նրա ամբողջ զօրքը», - ասում է Տէր Աստուածը:
18 Դուն այսպիսի փառքով ու մեծութեամբ որո՞ւ կը նմանիս Եդեմի ծառերուն մէջ։ Դուն Եդեմի ծառերուն հետ գետնին տակ պիտի նետուիս ու սուրով սպաննուածներուն հետ անթլփատներուն մէջ պիտի պառկիս։ Փարաւոն ու անոր բոլոր ժողովուրդը այսպէս պիտի ըլլան», կ’ըսէ Տէր Եհովան։
Ո՞ւմ նմանեցար [686]զօրութեամբ եւ`` փառօք եւ մեծութեամբ` ի ծառս [687]փափկութեան. էջ եւ զիջիր հանդերձ ծառովք փափկութեան քո`` ի խորս երկրի, ի մէջ անթլփատից [688]ննջեցելոց ընդ վիրաւորս սրոյ. սոյնպէս փարաւոն եւ ամենայն բազմութիւն զօրութեան իւրոյ, ասէ Տէր Տէր:

31:18: Ո՞ւմ նմանեցար զօրութեամբ եւ փառօք եւ մեծութեամբ՝ ՚ի ծառս փափկութեան. է՛ջ՝ եւ զիջի՛ր հանդերձ ծառովք փափկութեան քոյ ՚ի խորս երկրի, ՚ի մէջ անթլփատից ննջեցելոց ընդ վիրաւորս սրոյ. ա՛յնպէս փարաւոն եւ ամենայն բազմութիւն զօրութեան իւրոյ՝ ասէ Տէր Տէր[12802]։
[12802] Ոմանք. Ո՞ւմ նմանեցաւ զօրութեամբ... եւ մեծութեամբ ծառօք փափկ՛՛։ Ուր Ոսկան. Ո՞ւմ նմանեցուցեր զօր՛՛... եւ ծառօք փափկ՛՛։ Բազումք. Սոյնպէս փարաւոն, եւ։
18 Ո՞ւմ հետ ես համեմատում քեզ քո զօրութեամբ, փառքով ու մեծութեամբ՝ բերկրալից ծառերի մէջ: Իջի՛ր, ցա՛ծ իջիր երկրի խորքը՝ քո դրախտի բերկրալից ծառերի եւ սրով սպանուածների հետ՝ անթլփատ ննջեցեալների մէջ: Այսպէս են լինելու նաեւ Փարաւոնն ու նրա ամբողջ զօրքը», - ասում է Տէր Աստուածը:
18 Դուն այսպիսի փառքով ու մեծութեամբ որո՞ւ կը նմանիս Եդեմի ծառերուն մէջ։ Դուն Եդեմի ծառերուն հետ գետնին տակ պիտի նետուիս ու սուրով սպաննուածներուն հետ անթլփատներուն մէջ պիտի պառկիս։ Փարաւոն ու անոր բոլոր ժողովուրդը այսպէս պիտի ըլլան», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
31:1831:18 Итак которому из дерев Едемских равнялся ты в славе и величии? Но теперь наравне с деревами Едемскими ты будешь низведен в преисподнюю, будешь лежать среди необрезанных, с пораженными мечом. Это фараон и все множество народа его, говорит Господь Бог.
31:18 τίνι τις.1 who?; what? ὡμοιώθης ομοιοω like; liken κατάβηθι καταβαινω step down; descend καὶ και and; even καταβιβάσθητι καταβιβαζω pull down μετὰ μετα with; amid τῶν ο the ξύλων ξυλον wood; timber τῆς ο the τρυφῆς τρυφη self-indulgence εἰς εις into; for γῆς γη earth; land βάθος βαθος depth ἐν εν in μέσῳ μεσος in the midst; in the middle ἀπεριτμήτων απεριτμητος uncircumcised κοιμηθήσῃ κοιμαω doze; fall asleep μετὰ μετα with; amid τραυματιῶν τραυματιας short sword οὕτως ουτως so; this way Φαραω φαραω Pharaō; Farao καὶ και and; even τὸ ο the πλῆθος πληθος multitude; quantity τῆς ο the ἰσχύος ισχυς force αὐτοῦ αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master
31:18 אֶל־ ʔel- אֶל to מִ֨י mˌî מִי who דָמִ֥יתָ ḏāmˌîṯā דמה be like כָּ֛כָה kˈāḵā כָּכָה thus בְּ bᵊ בְּ in כָבֹ֥וד ḵāvˌôḏ כָּבֹוד weight וּ û וְ and בְ vᵊ בְּ in גֹ֖דֶל ḡˌōḏel גֹּדֶל greatness בַּ ba בְּ in עֲצֵי־ ʕᵃṣê- עֵץ tree עֵ֑דֶן ʕˈēḏen עֵדֶן Eden וְ wᵊ וְ and הוּרַדְתָּ֙ hûraḏtˌā ירד descend אֶת־ ʔeṯ- אֵת together with עֲצֵי־ ʕᵃṣê- עֵץ tree עֵ֜דֶן ʕˈēḏen עֵדֶן Eden אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth תַּחְתִּ֗ית taḥtˈîṯ תַּחְתִּי lower בְּ bᵊ בְּ in תֹ֨וךְ ṯˌôḵ תָּוֶךְ midst עֲרֵלִ֤ים ʕᵃrēlˈîm עָרֵל uncircumcised תִּשְׁכַּב֙ tiškˌav שׁכב lie down אֶת־ ʔeṯ- אֵת together with חַלְלֵי־ ḥallê- חָלָל pierced חֶ֔רֶב ḥˈerev חֶרֶב dagger ה֤וּא hˈû הוּא he פַרְעֹה֙ farʕˌō פַּרְעֹה pharaoh וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הֲמֹונֹ֔והמונה *hᵃmônˈô הָמֹון commotion נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH
31:18. cui adsimilatus es o inclite atque sublimis inter ligna voluptatis ecce deductus es cum lignis voluptatis ad terram ultimam in medio incircumcisorum dormies cum his qui interfecti sunt gladio ipse est Pharao et omnis multitudo eius dicit Dominus DeusTo whom art thou like, O thou that art famous and lofty among the trees of pleasure? Behold, thou art brought down with the trees of pleasure to the lowest parts of the earth: thou shalt sleep in the midst of the uncircumcised, with them that are slain by the sword: this is Pharao, and all his multitude, saith the Lord God.
31:18. To whom can you be compared, O famous and sublime one, among the trees of pleasure? Behold, you have been brought down, with the trees of pleasure, to the lowest part of the earth. You will sleep in the midst of the uncircumcised, with those who have been slain by the sword. This is Pharaoh, and all his multitude, says the Lord God.”
31:18. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with [them that be] slain by the sword. This [is] Pharaoh and all his multitude, saith the Lord GOD.
18. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised, with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord GOD.
31:18 To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with [them that be] slain by the sword. This [is] Pharaoh and all his multitude, saith the Lord GOD:
31:18 Итак которому из дерев Едемских равнялся ты в славе и величии? Но теперь наравне с деревами Едемскими ты будешь низведен в преисподнюю, будешь лежать среди необрезанных, с пораженными мечом. Это фараон и все множество народа его, говорит Господь Бог.
31:18
τίνι τις.1 who?; what?
ὡμοιώθης ομοιοω like; liken
κατάβηθι καταβαινω step down; descend
καὶ και and; even
καταβιβάσθητι καταβιβαζω pull down
μετὰ μετα with; amid
τῶν ο the
ξύλων ξυλον wood; timber
τῆς ο the
τρυφῆς τρυφη self-indulgence
εἰς εις into; for
γῆς γη earth; land
βάθος βαθος depth
ἐν εν in
μέσῳ μεσος in the midst; in the middle
ἀπεριτμήτων απεριτμητος uncircumcised
κοιμηθήσῃ κοιμαω doze; fall asleep
μετὰ μετα with; amid
τραυματιῶν τραυματιας short sword
οὕτως ουτως so; this way
Φαραω φαραω Pharaō; Farao
καὶ και and; even
τὸ ο the
πλῆθος πληθος multitude; quantity
τῆς ο the
ἰσχύος ισχυς force
αὐτοῦ αυτος he; him
λέγει λεγω tell; declare
κύριος κυριος lord; master
κύριος κυριος lord; master
31:18
אֶל־ ʔel- אֶל to
מִ֨י mˌî מִי who
דָמִ֥יתָ ḏāmˌîṯā דמה be like
כָּ֛כָה kˈāḵā כָּכָה thus
בְּ bᵊ בְּ in
כָבֹ֥וד ḵāvˌôḏ כָּבֹוד weight
וּ û וְ and
בְ vᵊ בְּ in
גֹ֖דֶל ḡˌōḏel גֹּדֶל greatness
בַּ ba בְּ in
עֲצֵי־ ʕᵃṣê- עֵץ tree
עֵ֑דֶן ʕˈēḏen עֵדֶן Eden
וְ wᵊ וְ and
הוּרַדְתָּ֙ hûraḏtˌā ירד descend
אֶת־ ʔeṯ- אֵת together with
עֲצֵי־ ʕᵃṣê- עֵץ tree
עֵ֜דֶן ʕˈēḏen עֵדֶן Eden
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
תַּחְתִּ֗ית taḥtˈîṯ תַּחְתִּי lower
בְּ bᵊ בְּ in
תֹ֨וךְ ṯˌôḵ תָּוֶךְ midst
עֲרֵלִ֤ים ʕᵃrēlˈîm עָרֵל uncircumcised
תִּשְׁכַּב֙ tiškˌav שׁכב lie down
אֶת־ ʔeṯ- אֵת together with
חַלְלֵי־ ḥallê- חָלָל pierced
חֶ֔רֶב ḥˈerev חֶרֶב dagger
ה֤וּא hˈû הוּא he
פַרְעֹה֙ farʕˌō פַּרְעֹה pharaoh
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הֲמֹונֹ֔והמונה
*hᵃmônˈô הָמֹון commotion
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH
31:18. cui adsimilatus es o inclite atque sublimis inter ligna voluptatis ecce deductus es cum lignis voluptatis ad terram ultimam in medio incircumcisorum dormies cum his qui interfecti sunt gladio ipse est Pharao et omnis multitudo eius dicit Dominus Deus
To whom art thou like, O thou that art famous and lofty among the trees of pleasure? Behold, thou art brought down with the trees of pleasure to the lowest parts of the earth: thou shalt sleep in the midst of the uncircumcised, with them that are slain by the sword: this is Pharao, and all his multitude, saith the Lord God.
31:18. To whom can you be compared, O famous and sublime one, among the trees of pleasure? Behold, you have been brought down, with the trees of pleasure, to the lowest part of the earth. You will sleep in the midst of the uncircumcised, with those who have been slain by the sword. This is Pharaoh, and all his multitude, says the Lord God.”
31:18. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with [them that be] slain by the sword. This [is] Pharaoh and all his multitude, saith the Lord GOD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Вопросом, который, как и в ст. 2, остается без ответа (см. там), глава возвращается к своему началу. Гибель Египта не только уравняла этот несравнимый ни с чем колосс с другими великими царствами (“деревами Едемскими”), но его постигла участь самых несчастных из умерших - необрезанных (см. объяснение XXVIII:10; у египтян обрезание было широко распространено, по крайней мере, между высшими классами. Vigouroux. La bible… ed. 2, t.1, р. 414) и лишенных погребения. - “Это фараон” - объяснение притчи, торжественно данное из уст самого Господа, особенно необходимое в виду ст. 3: (некоторые толкователи и теперь на основании этого стиха прилагают ее к Ассирии). Ср. ХIX:14.
Adam Clarke: Commentary on the Bible - 1831
31:18: This is Pharaoh - All that I have spoken in this allegory of the lofty cedar refers to Pharaoh, king of Egypt, his princes, confederates, and people. Calmet understands the whole chapter of the king of Assyria, under which he allows that Egypt is adumbrated; and hence on this verse he quotes: -
Mutato nomine, de te fabula narratur.
What is said of Assyria belongs to thee, O Egypt.
Albert Barnes: Notes on the Bible - 1834
31:18: Application to Pharaoh.
The uncircumcised - The Egyptians, at least their nobles, were circumcised. Pharaoh should thus be dishonored with those whom the Egyptians themselves deemed unclean.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:18: To whom: Pharaoh is here called upon to look in his mirror, and see the termination of his glory and greatness.
art thou: Eze 31:2, Eze 32:19
with the: Eze 31:9, Eze 31:16
thou shalt: Eze 28:10, Eze 32:10, Eze 32:19, Eze 32:21, Eze 32:24-32; Sa1 17:26, Sa1 17:36; Sa2 1:20; Jer 9:25, Jer 9:26
This is: That is, the judgment that befell the king of Assyria, is an exact representation of the destruction that remains for Pharaoh and all his people. Ch2 28:22; Psa 52:7; Mat 13:19, Mat 26:26-28; Co1 10:14
Geneva 1599
31:18 To whom (i) art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden to the lower parts of the earth: thou shalt lie in the midst of the (k) uncircumcised with [them that are] slain by the sword. This [is] Pharaoh and all his multitude, saith the Lord GOD.
(i) Meaning that Pharaoh's power was nothing so great as his was.
(k) Read (Ezek 28:10).
John Gill
31:18 To whom art thou thus like in glory and in greatness among the trees of Eden?.... Among all the kings and potentates of the earth; pitch on whom you will, say which of them all, even the greatest of them for majesty and glory, for wealth and riches, power and authority, and extent of dominion, you are equal to; name the king of Assyria, if you please, before described, though you are not equal to him; and if you were, this would not secure you from ruin; since, as great as he was, he fell, and so will you: this is said to Pharaoh king of Egypt, and is an application of the preceding parable to him; suggesting, that let him be as high as any ever was, or he could imagine himself to be:
yet shall thou be brought down with the trees of Eden unto the nether parts of the earth; the grave, and lie in the same depressed and humble state as the greatest monarchs that ever were on earth do:
thou shalt lie in the midst of the uncircumcised; the wicked, as the Targum; the uncircumcised in heart; who belong not to God, or his people, and have no communion with either, but are shut out of the kingdom of heaven, and have their portion with devils and damned spirits:
with them that be slain by the sword; in a way of judgment for their sins:
this is Pharaoh, and all his multitude, saith the Lord God; this account represents Pharaoh, his grandeur, his pride, and his ruin; this shows what will be the end of him, and of his numerous subjects. The Septuagint and Arabic versions render it, "so will be Pharaoh", &c. in like manner will he fall, and all his people with him; for the Lord God has said it, and it shall assuredly come to pass. The Targum is,
"to whom art thou like now in glory and greatness among the kings of the east? and thou shall be brought down with the kings of the east into the lower part of the earth; in the midst of sinners thou shalt sleep, with those that are slain by the sword; this is Pharaoh, and all his multitude, saith the Lord God.''
John Wesley
31:18 Yet - Thou shalt be like them in thy fall. Thou shalt lie - As unclean, despised, loathsome and under a curse. This is - This will be their end.
Robert Jamieson, A. R. Fausset and David Brown
31:18 Application of the parabolic description of Assyria to the parallel case of Egypt. "All that has been said of the Assyrian consider as said to thyself. To whom art thou so like, as thou art to the Assyrian? To none." The lesson on a gigantic scale of Eden-like privileges abused to pride and sin by the Assyrian, as in the case of the first man in Eden, ending in ruin, was to be repeated in Egypt's case. For the unchangeable God governs the world on the same unchangeable principles.
thou shall lie in . . . uncircumcised--As circumcision was an object of mocking to thee, thou shall lie in the midst of the uncircumcised, slain by their sword [GROTIUS]. Retribution in kind (Ezek 28:10).
This is Pharaoh--Pharaoh's end shall be the same humiliating one as I have depicted the Assyrian's to have been. "This" is demonstrative, as if he were pointing with the finger to Pharaoh lying prostrate, a spectacle to all, as on the shore of the Red Sea (Ex 14:30-31).