15<\/strong>. Creation puts on mourning and is paralysed at Pharaoh’s fall. Lebanon is covered with blackness, and all the trees faint.<\/p>\n down to the grave<\/em> ] to Shel<\/strong>, the place of the dead.<\/p>\n caused a mourning<\/em> ] Rather: I caused to mourn, I covered<\/strong> the deep for him. The term “covered” (wanting in LXX.) is used as in Eze 32:7<\/span>, “cover the heaven, and make the stars thereof black,” having the same meaning as “caused to mourn.” The “deep” and the “floods” (rivers in Eze 31:4<\/em><\/span>) are those mentioned in Eze 31:4<\/em><\/span>, but though the ref. is to the Nile and the waters of Egypt, a universal magnitude is given to these, they are the “deep” absolutely. This deep which had nourished the great cedar is covered with mourning and paralysed by his fall, she is motionless, her waters congeal.<\/p>\n caused Lebanon to mourn<\/em> ] Lit. made<\/em> Lebanon black<\/em>, in mourning. The prophet’s representation naturally is not quite consistent. The home of Pharaoh, as a cedar, is Lebanon, but it is the waters of Egypt, magnified here into the “deep” absolutely, that nourish him. Hence both the deep and Lebanon, with all the trees thereon, mourn and faint (Isa 51:20<\/span>) over his fall. What the language primarily expresses is the idea of the world-wide importance of the Egyptian power, so that, as the greatest forces of nature minister to its growth, all creation is affected by its fall. Cf. Eze 32:9-10<\/span>.<\/p>\n Effect of Assyrias fall.<\/P> Eze 31:15<\/B><\/span><\/P> I covered the deep – <\/B>To cover with sack-cloth was an expression of mourning Eze 27:31<\/span>. The deep, the source of Assyrias prosperity Eze 31:4<\/span>, was made to mourn, being dried up instead of giving forth its waters, its glad abundance.<\/P> For him – <\/B>Upon his account.<\/P> Floods … great waters – <\/B>Or, rivers … the multitude of waters (as in Eze 31:4-5<\/span>).<\/P> Lebanon represents the country which Assyria governed; the trees, the tributary princes.<\/P> Eze 31:16<\/B><\/span><\/P> See the marginal references.<\/P> Eze 31:17<\/B><\/span><\/P> His arm … – <\/B>The subject princes who were his strength and support in war.<\/P><\/p>\n Verse 15<\/span>. I caused Lebanon to mourn for him<\/B><\/I>] All the confederates of Pharaoh are represented as deploring his fall, Eze 31:16-17<\/span>.<\/P> <\/p>\n When he, <\/B>the king of Assyria, the tall cedar, or the kingdom of Assyria, went down to the grave; was a man in grave; buried in its own ruins. <\/P> I caused a mourning<\/B> there was much lamentation. <\/P> I covered the deep; <\/B>I put the sea, i.e. either neighbouring states, or the body of is people, or the trading part of the world, into mourning for him. <\/P> The floods thereof; <\/B>all public affairs; commerce and friendly intelligences were at a great stand. <\/P> The great waters were stayed; <\/B>the great traffic and wealth by it, which did flow as great waters, were stayed, and living rivers were as void of motion as the Dead Sea, all was out of course. Lebanon; the field in which this cedar grew, i.e. the whole kingdom of Assyria. <\/P> All the trees of the field; <\/B>all the lesser kings and princes about him. <\/P> Fainted; <\/B>fell into a swoon at the news of this great and unparalleled downfall of this mighty king and kingdom, which hath been here in sacred hyperbole set forth to warn Egypt, and convince it; none can stand whom God will east down. Whether there were any portentous signs in the sea and great waters, and the rivers, and among the trees, presages of this fall, and pointed at here, I inquire not. <\/P> <\/p>\n 15. covered the deep<\/B>asmourners cover their heads in token of mourning, “I made thedeep that watered the cedar” to wrap itself in mourning for him.The waters of the deep are the tributary peoples of Assyria (Re17:15<\/span>). <\/P> fainted<\/B>literally, were”faintness” (itself); more forcible than the verb.<\/P><\/p>\n Thus saith the Lord God, in the day when he went down to the grave<\/strong>,…. 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:<\/p>\n I caused a mourning<\/strong>: that is, for him, in the waters, and among the trees, among the people and the kings of the earth, as follows:<\/p>\n I covered the deep for him<\/strong>; with mourning, with thick darkness, which set him up on high Eze 31:4<\/span>:<\/p>\n and I restrained the floods thereof, and the great waters were stayed<\/strong>; which made him great, Eze 31:4<\/span>, 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:<\/p>\n and I caused Lebanon to mourn for him<\/strong>; where he was a cedar,<\/p>\n Eze 31:3<\/span>, 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:<\/p>\n and all the trees of the field fainted for him<\/strong>: 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,<\/p>\n “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.”<\/p>\n Impression Made upon the Nations by the Fall of Asshur; and Its Application to Pharaoh<\/p>\n Eze 31:15<\/span>. 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. <\/em> Eze 31:16<\/span>. 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. <\/em> Eze 31:17<\/span>. They also went with him into hell, to those pierced with the sword, who sat as his helpers in his shade among the nations. <\/em> Eze 31:18<\/span>. 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.<\/em> – 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 in a past sense, as in Eze 31:10<\/span>. 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 , 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 and together as asyndeton<\/em>, 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 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. cannot mean her, “to cover the flood upon (over) him” (after Eze 24:7<\/span> and Eze 26:19<\/span>); 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 ( ) and the tree which had been felled is to be understood in accordance with Eze 31:4<\/span>. A flood, which poured its round about its plantation, made the cedar-tree great; and now that the tree has been felled, God covers the flood on its account. is to be explained from , to veil or wrap in mourning, as Raschi, Kimchi, Vatablus, and many others have shown. The word is omitted, because it appeared inappropriate to . 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 (Isa 10:34<\/span>), and all the other trees, mourned over the fall of the cedar Asshur. , to clothe in black, i.e., to turn into mourning. is regarded by Ewald as a Pual<\/em> formed after the Aramean mode, that is to say, by attaching the syllable ae<\/em> instead of doubling the middle radical; whilst Hitzig proposes to change the form into . In any case the word must be a perfect Pual<\/em>, as a nomen<\/em> verbale<\/em> appears unsuitable; and it must also be a third person feminine, the termination being softened into , as in (Isa 59:5<\/span>), and the doubling of the being dropped on account of the Sheva<\/em>; so that the plural is construed with the singular feminine (Ewald, 317 a<\/em>). , to faint with grief (cf. Isa 51:20<\/span>). 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 Eze 31:16<\/span> the trembling of the nations is expressly named.<\/p>\n 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 Eze 32:31<\/span> and Isa 14:9-10<\/span>). “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 (cf. Eze 31:14<\/span>). are connected, as in 1Sa 9:2<\/span>; and both words are placed side by side in the construct state, as in Dan 1:4<\/span> (cf. Ewald, 339 b<\/em>). 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. might also belong to as a second subject. In that case 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 would be different from , 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 Eze 31:6<\/span>; so that is evidently meant to correspond to (Eze 31:6<\/span>), and is actually identical with , 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., , and his seed, in support of which appeal might be made to Isa 14:21<\/span>, 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 Eze 31:18<\/span> the question already asked in Eze 31:3<\/span>: to whom is Pharaoh like? , 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. , uncircumcised, equivalent to ungodly heathen ‘ , not “he is,” as that would require ; but is the predicate: this is (i.e., so does it happen to) Pharaoh. , as in Eze 31:2<\/span>.<\/p>\n C. The Descent of the Cedar 31:1518<\/p>\n TRANSLATION<\/strong><\/p>\n (15) Thus says the Lord GOD: In the day he went down to Sheol I caused the deep to mourn and cover over him, and I held back her rivers, and the great waters were stayed; and I caused Lebanon to mourn over him, and all the trees of the field fainted for him. (16) At the sound of his fall I caused the nations to shake, when I brought him down to Sheol with those who go down to the pit; and all the trees of Eden, the choice and best of Lebanon, all that drink water, were comforted in the lower parts of the earth. (17) They also went down with him to Sheol unto those who were slain by the sword; and they who were his arm, who dwelt in his shadow, in the midst of nations. (18) To whom are you like in glory and greatness among the trees of Eden? Yet you shall be brought down with the trees of Eden unto the lower parts of the earth; you shall lie in the midst of the uncircumcised, with those who are slain by the sword. This is Pharaoh and all his multitude (oracle of the Lord GOD.<\/p>\n COMMENTS<\/strong><\/p>\n The fall of Assyria caused a great upheaval in the world. Even the deep from which all the nations of the earth were watered was plunged into mourning.[448] The rivers which formerly nourished the great tree (cf. Eze. 31:4<\/span>) now had dried up. All the trees of Lebanon other notable nations of the time fainted in fear for their own safety (Eze. 31:15<\/span>). Previous world powers (all the trees of Eden, the choice and best of Lebanon) were comforted by the thought that now Assyria had joined them in the lower parts of the earth in Sheol the realm of the departed (Eze. 31:16<\/span>). The allies of Assyria (they that were his arm) were destroyed once their protector was gone. They too joined their once proud master in the most disgraceful of deaths (them that are slain by the sword; Eze. 31:17<\/span>).<\/p>\n [448] Cf. Eze. 32:7<\/span> where the sun is plunged into mourning.<\/p>\n In the final verse of chapter 31 Ezekiel drives home the application of his lengthy allegory. If the giant Assyrian cedar has been cut down, how can Egypt hope to escape? Pharaoh and his people will be brought down to a humiliating defeat and death. He would lie among the uncircumcised, i.e., those who suffer death by the sword and whose bodies lie unburied on the ground (Eze. 31:18<\/span>).<\/p>\n (15) I covered the deep for him.<\/strong>Eze. 31:15-17<\/span> describe the effect of Assyrias fall. Eze. 31:15<\/span> speaks of the mourning of the nations and of the drying up of the streams, or sources of Assyrias prosperity. The deep is the same as in Eze. 31:4<\/span>, the flood of waters which fertilised the great cedar; this is covered, as in mourning. Floods is the same word as rivers in Eze. 31:4<\/span>, and great waters as multitude of waters in Eze. 31:5<\/span>. To mourn is, literally, to be black,<\/em> and the sense is well given in our version, although the original is more appropriate to the figure of Lebanon with its cedars. The trees of the field are, of course, the subordinate potentates, who are dismayed, faint, at Assyrias fall. (Comp. Eze. 26:15-18<\/span>.)<\/p>\n 15<\/strong>. <\/strong> The grave <\/strong> The proper word (as also for “hell” in Eze 31:16-17<\/span>) is Sheol, the place of the dead. (See note Eze 32:18<\/span>.) A pall of darkness is spread over the canals, the river, and the sea. All nature, that had rejoiced at its birth and coronation (Eze 31:4<\/span>), takes part in the funeral of this dead kingdom. (Compare Eze 32:10<\/span>.)<\/p>\n The Descent Into Sheol ( Eze 31:15-18<\/strong><\/span><\/strong> ).<\/p>\n <\/strong><\/p>\n “Thus says the Lord Yahweh, In the day when he went down to Sheol I caused a mourning. I covered the deep for him, and I restrained its rivers, and the great waters were stayed. And I caused Lebanon to be black for him and all the trees of the field fainted for him. I made the nations shake at the sound of his fall, when I cast him down to Sheol with those who go down to the pit. And all the trees of Eden, the choice and best of Lebanon, all who drink water, were comforted in the nether parts of the earth. They also went down to Sheol with him, to those who are slain by the sword, yes, those who were his arm, who dwelt under his shadow in the midst of the nations.”<\/p>\n The picture of Pharaoh and his people going down into Sheol is magnificent, and carries a salutary lesson, that Pharaoh and Egypt were like anyone else. But it is really a picture of the downfall of Egypt. (We can compare how elsewhere they are seen as scattered among the nations, another partly exaggerated picture). It was earth-shattering. It was as though a part of the world had died.<\/p>\n Of course all would in the end literally go down to Sheol, for that was the destiny of man, and in the destruction and desolation of the invasion many would immediately. Thus their downfall is depicted in terms of their final end.<\/p>\n It was such a great shock that the world as it were stood still. All the waters, the source of life, were restrained, beautiful Lebanon turned black, the trees collapsed, the nations shook. There was to be no doubt of the mightiness of the collapse of great Egypt. A mighty and seemingly permanent empire had unbelievably fallen. It shook the world. History would never be the same again.<\/p>\n ‘And all the trees of Eden, the choice and best of Lebanon, all who drink water, were comforted in the nether parts of the earth.’ This probably refers to the downfall of Tyre, seen as the trees of Eden (compare Eze 28:13<\/span>; Eze 31:8<\/span>; Eze 31:18<\/span>), previously prophesied, for the great Cypress represented the people of Egypt, therefore these trees too represent a nation or nations. Tyre would be comforted in her own sinking into the sea because Egypt came to join them in Sheol. They too drank water and were no gods.<\/p>\n ‘They also went down to Sheol with him, to those who are slain by the sword, yes, those who were his arm, who dwelt under his shadow in the midst of the nations.’ Tyre and Egypt joined all who had been slain by the sword, they who along with other nations had been his arm and had dwelt underneath his shadow. All finally went to the same end.<\/p>\n Short Note on Sheol.<\/p>\n <\/strong><\/p>\n In most of the Old Testament, where the thought of a ‘beyond’ arises at all it is in the ‘land of Sheol’ (sheol = the grave), the land of shadows, a land of no substance and no joy. It is a land of emptiness (see Isa 14:9<\/span>; Isa 38:18<\/span>; Eze 32:21<\/span>; Psa 6:5<\/span>; Psa 49:14<\/span>; Psa 88:5<\/span>; Job 7:9<\/span>; Job 17:13<\/span>; Ecc 9:10<\/span>). The eyes of the people of Israel were concentrated on their future in this life. They had no real understanding of any other future. And the other nations generally, with the exception of the chosen Egypt, looked forward without hope. Here all, including Egypt, are seen as coming to the same end.<\/p>\n End of Note.<\/p>\n Eze 31:15<\/span><\/em><\/strong>. <\/strong>I caused a mourning<\/em><\/strong><\/strong> I caused the deep to mourn for him; I restrained his rivers; and the many waters were withheld. <\/em>Houbigant. Hereby is meant figuratively the confederates and allies of Pharaoh. <\/p>\n Eze 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.<\/p>\n Ver. 15. I restrained the floods thereof.<\/strong> ] I made them keep home, as mourners use to do. <\/p>\n <\/p>\n And I caused Lebanon to mourn for him.<\/strong> ] Heb., To be black; i.e., <\/em> in mourning habit. Athenienses non nisi atrati sapiunt,<\/em> said one.<\/p>\n NASB (UPDATED) TEXT: Eze 31:15-17<\/p>\n 15’Thus says the Lord GOD, On the day when it went down to Sheol I caused lamentations; I closed the deep over it and held back its rivers. And its many waters were stopped up, and I made Lebanon mourn for it, and all the trees of the field wilted away on account of it. 16I made the nations quake at the sound of its fall when I made it go down to Sheol with those who go down to the pit; and all the well-watered trees of Eden, the choicest and best of Lebanon, were comforted in the earth beneath. 17They also went down with it to Sheol to those who were slain by the sword; and those who were its strength lived under its shade among the nations.<\/p>\n Eze 31:15-18 This paragraph mixes metaphors.<\/p>\n 1. Sheol (i.e., the deep), Eze 31:15-18 (cf. Isa 14:8-11)<\/p>\n 2. Egypt as a river nation (i.e., held back its rivers), Eze 31:15<\/p>\n and<\/p>\n 1. Lebanon darkened, Eze 31:15<\/p>\n 2. all the trees of the field wilt away, Eze 31:15-16 b<\/p>\n The trees of Eden and Lebanon are parallel and represent nations. There is a recurrent play on water in this paragraph.<\/p>\n 1. the deep, Eze 31:15<\/p>\n 2. rivers, Eze 31:15<\/p>\n 3. many waters<\/p>\n 4. drinkers of water (i.e., trees of Eden), Eze 31:16<\/p>\n Eze 31:16 go down to the pit This idiom is found in Eze 26:20; Eze 32:18; Eze 32:24; Eze 32:29. It denotes Sheol, which refers to the holding place of the dead until judgment day (see Special Topic at Eze 3:18).<\/p>\n The question is, Are there levels of Sheol?<\/p>\n 1. Eze 26:20, the lower parts of the earth<\/p>\n 2. Eze 31:18, in the midst of the uncircumcised<\/p>\n The first is simply a parallel, but the second may denote a worse place (cf. Eze 28:10; Eze 32:24; Eze 32:29-30).<\/p>\n the grave. Hebrew. Sheol. App-35. <\/p>\n Ezekiel 31:15-17<\/p>\n Eze 31:15-17<\/p>\n “Thus saith the Lord Jehovah: In the day when he went down to Sheol 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 fainted for him. I made the nations to shake at the wound of his fall, when I cast him down into Sheol 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. They also went into Sheol with him unto them that are slain by the sword; yea, they that were his arm, that dwelt under his shadow in the midst of the nations.”<\/p>\n A SUMMARY OF THE FALL OF ASSYRIA<\/p>\n “I caused a mourning …” (Eze 31:15). This came about by the ravages against the remains of the Assyrian empire, by the ruthless armies of Nebuchadnezzar and the Babylonians.<\/p>\n “I restrained the rivers thereof …” (Eze 31:15). This also came about directly upon the fall of Assyria. The terrible floods which had contributed so dramatically to the fall of Nineveh, were promptly dried up.<\/p>\n “When I cast him down into Sheol …” (Eze 31:16). The end of all mortal pride and ambition in the grave is stressed in these verses.<\/p>\n 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 <\/p>\n mourn: Heb. be black, Mal 3:4<\/p>\n Eze 31:15. The imagery of trees and water is being maintained throughout this passage because the chief subject is against Pharaoh and his country. And it is true literally that they boasted of their power as a nation, and that power was due to this great stream frequently mentioned. The grave means the national ruin of the country, and the mourning is the general state of regret that such a powerful empire would be brought so low after having been a great governing force so many years.<\/p>\n Eze 31:15. In the day when he went down to the grave This, and the following verses, are an elegant description of that consternation that seized the king of Assyrias allies, at the suddenness of his downfall; the same metaphor being still pursued. I caused a mourning: I covered the deep for him The deep, that is said to have raised up this fair tree, Eze 31:4, is now described as mourning at his downfall. I restrained the floods, and the great waters were stayed As if the streams had stopped their usual course on purpose to lament his fate. The meaning seems to be, that the great nations and numerous people under his dominions, or his confederates and allies, were all struck with astonishment at his fall. I caused Lebanon to mourn for him By Lebanon is probably signified Syria, which was in alliance with the king of Assyria. All the trees of the field fainted for him All the neighbouring princes lamented his ruin, and were disheartened at having lost their protector.<\/p>\n 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.<\/p>\n (g) The deep waters that caused him to mount so high<\/p>\n meaning his great abundance and pomp) will now lament as though they were covered with sackcloth.<\/p>\n The end of Assyria and the application to Egypt 31:15-18<\/span><\/p>\n On the day that God humbled Assyria, He caused many people and nations to mourn her demise. He made it impossible for that nation to revive; He did the same thing as burying it in the sea, and He kept its life-giving waters from revitalizing it. The people in the area from which Assyria had come, Mesopotamia, mourned for it, and other nations (trees) wilted because of its fall.<\/p>\n 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. … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 31:15”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21256","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21256","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21256"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21256\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21256"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21256"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21256"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"