Ezekiel · Chapter 31

Verse 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.

Verses 1, 2. In the eleventh year, in the third month, &c. — This was another revelation upon the subject of the destruction of Egypt, imparted two months after that which is mentioned in the conclusion of the foregoing chapter. Whom art thou like in thy greatness? — Thou pridest thyself, as if there never was any prince or king that could compare with thee. The prophet here asks a question, not to receive an answer from Pharaoh, but to answer it himself, as he does in the next and following verses, wherein he acquaints the king of Egypt that the king of Assyria was equally as powerful as he, and yet came to a miserable end; from whence he might learn, that he had no security for the continuance of his grandeur, but might be soon cast down as the king of Assyria had been.

Verse 1. In the eleventh year, in the third month, in the first day, about a month before Jerusalem was taken by storm.

1. Eleventh year, in the third month — According to our reckoning this would be June, 586; about two months before the fall of Jerusalem.

V. 2. His multitude-His numerous subjects.

Verses 1, 2. In the eleventh year, in the third month, &c. — This was another revelation upon the subject of the destruction of Egypt, imparted two months after that which is mentioned in the conclusion of the foregoing chapter. Whom art thou like in thy greatness? — Thou pridest thyself, as if there never was any prince or king that could compare with thee. The prophet here asks a question, not to receive an answer from Pharaoh, but to answer it himself, as he does in the next and following verses, wherein he acquaints the king of Egypt that the king of Assyria was equally as powerful as he, and yet came to a miserable end; from whence he might learn, that he had no security for the continuance of his grandeur, but might be soon cast down as the king of Assyria had been.

V. 3. A cedar-Like the most goodly cedar for strength and beauty.

Verse 3. Behold, the Assyrian was a cedar] Why is the Assyrian introduced here, when the whole chapter concerns Egypt? Bp. Lowth has shown that zra rwva 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 Ezekiel 31:11.

Verses 3-9. Behold the Assyrian — This, says Archbishop Secker, seems an admonitory comparison of Pharaoh to the late Assyrian monarch, applied to Pharaoh, verse 18. By the Assyrian, compared here to a tall and fair cedar, such as grew in mount Lebanon, Archbishop Usher and Dr. Prideaux understand that king of Assyria whom some call Chyniladanus, others Saracus, of whom it seems the words of the Prophet Nahum (Nahum 3:18) are to be understood. In like manner Zephaniah joins the destruction of Assyria and the desolation of Nineveh together, Zephaniah 2:13. Nabopolassar, the king of Babylon, and Cyaxares, the king of Media, called by the names of Nebuchadonosor and Assuerus in Tobit, (chap. 14:15,) joining their forces together against him, besieged Nineveh, took it, and, after having slain the king, utterly destroyed that great and famous city, and put an end to that part of the Assyrian empire, Nabopolassar having before possessed himself of the other part, which was properly called the Babylonian empire. See Dr. Prideaux, p. 45. In this remarkable catastrophe the prophecies of Jonah, Nahum, and Zephaniah, foretelling the destruction of Nineveh, were fulfilled. His top was among the thick boughs — He overtopped all the other flourishing trees. The waters made him great — “As trees flourish by a river side, so the traffic of the several branches of the river Tigris, upon which Nineveh was situate, made that city and kingdom rich and populous, and she imparted her wealth and stores among the neighbouring provinces.” — Lowth. Therefore his height was exalted, &c. — He became greater than all the kings about him. The greatness of Nebuchadnezzar’s power and kingdom is set forth under the same emblem, Daniel 4:10, &c. All the fowls made their nests in his boughs — Several nations applied to him for protection, and thought themselves and all their concerns safe under his government. Under his branches did all the beasts of the field bring forth, &c. — Under the protection of his extensive empire did the people increase, and the countries become more populous. The cedars in the garden of God could not hide him, &c. — He overtopped the goodly cedars, called in the Hebrew the cedars of God, Psalm 80:9; such fair ones as might be supposed to have grown in paradise. The expressions are all allegorical, signifying the super-eminent greatness of the king of Assyria, and how much more powerful he was than any other of the kings of that time. All the trees of Eden, &c. — All the kings of the East envied him, and his greatness. So the Chaldee paraphrast.

Ver. 3, 8. The Assyrian was a (tall) cedar. The Vulgate reads, none of the cedars in the paradise of God were taller or fairer than he. A fine figure of the Babylonian empire.

As the heights of Lebanon are the soil congenial to the cedar, this text favours the ancient opinion, that paradise was seated on a mountain, which would be the earliest land fit for habitation; and not cold, because the highest mountain had at that time only a small elevation above the seas. This idea relieves geology of the darkness which involves the formation of secondary rocks. They succeed the primitive rocks, which are massive; whereas the secondary are tabular, and often mixed with organic remains; and particularly so in the superior formations. The retirement of the waters from the continuous elevation of the mountains by subterranean crystalization, would give time for the secondary rocks to form in all their genera, species, families, and varieties. In the district from Bristol rocks to Chippenham hills, after a residence of seven years on the ground, I perceive the following order of the larger strata.

(1) The granite at the mouth of the Avon.

(2) The mountain limestone.

(3) The puddingstone.

(4) The oldest red sandstone, and the whiter sandstone.

(5) The oldest marine coal in the deep pits of Clandown.

(6) The recent marine coal of Kingswood to the vicinity of Bath.

(7) The shelly or brown limestone, full of organic remains.

(8) The oolite, or fine stone for masonry, lying in couches, and always approached with rubble.

(9) The chalk.

(10) The red ground with quartzose rocks, and timber coal, and organic remains floated from the torrid zones, as in Dudley, with veins of recent sandstone superposed.

All these formations were effectuated by the Noachial deluge, and subsequent inundations. Of the gradual retirement of the ocean, the whole face of nature is replete with proof. What need then of myriads of ages before the birth of man?

3. The Assyrian — The Hebrew text and all versions read as A.V.; in which case Egypt would be compared to Assyria, a country as great as itself yet now crushed by Nebuchadnezzar. One species of cedar was, however, called Tasshur, and if this is referred to here we could translate, “Behold, there was a cedar on Lebanon.” Shroud — This refers to the thick foliage. The word is usually rendered forest. Thick boughs — Rather, as R.V., margin, “clouds;” also in verses 10, 14.

V. 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.

Verse 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, Ezekiel 31:6.

Verses 3-9. Behold the Assyrian — This, says Archbishop Secker, seems an admonitory comparison of Pharaoh to the late Assyrian monarch, applied to Pharaoh, verse 18. By the Assyrian, compared here to a tall and fair cedar, such as grew in mount Lebanon, Archbishop Usher and Dr. Prideaux understand that king of Assyria whom some call Chyniladanus, others Saracus, of whom it seems the words of the Prophet Nahum (Nahum 3:18) are to be understood. In like manner Zephaniah joins the destruction of Assyria and the desolation of Nineveh together, Zephaniah 2:13. Nabopolassar, the king of Babylon, and Cyaxares, the king of Media, called by the names of Nebuchadonosor and Assuerus in Tobit, (chap. 14:15,) joining their forces together against him, besieged Nineveh, took it, and, after having slain the king, utterly destroyed that great and famous city, and put an end to that part of the Assyrian empire, Nabopolassar having before possessed himself of the other part, which was properly called the Babylonian empire. See Dr. Prideaux, p. 45. In this remarkable catastrophe the prophecies of Jonah, Nahum, and Zephaniah, foretelling the destruction of Nineveh, were fulfilled. His top was among the thick boughs — He overtopped all the other flourishing trees. The waters made him great — “As trees flourish by a river side, so the traffic of the several branches of the river Tigris, upon which Nineveh was situate, made that city and kingdom rich and populous, and she imparted her wealth and stores among the neighbouring provinces.” — Lowth. Therefore his height was exalted, &c. — He became greater than all the kings about him. The greatness of Nebuchadnezzar’s power and kingdom is set forth under the same emblem, Daniel 4:10, &c. All the fowls made their nests in his boughs — Several nations applied to him for protection, and thought themselves and all their concerns safe under his government. Under his branches did all the beasts of the field bring forth, &c. — Under the protection of his extensive empire did the people increase, and the countries become more populous. The cedars in the garden of God could not hide him, &c. — He overtopped the goodly cedars, called in the Hebrew the cedars of God, Psalm 80:9; such fair ones as might be supposed to have grown in paradise. The expressions are all allegorical, signifying the super-eminent greatness of the king of Assyria, and how much more powerful he was than any other of the kings of that time. All the trees of Eden, &c. — All the kings of the East envied him, and his greatness. So the Chaldee paraphrast.

Ver. 3, 8. The Assyrian was a (tall) cedar. The Vulgate reads, none of the cedars in the paradise of God were taller or fairer than he. A fine figure of the Babylonian empire.

As the heights of Lebanon are the soil congenial to the cedar, this text favours the ancient opinion, that paradise was seated on a mountain, which would be the earliest land fit for habitation; and not cold, because the highest mountain had at that time only a small elevation above the seas. This idea relieves geology of the darkness which involves the formation of secondary rocks. They succeed the primitive rocks, which are massive; whereas the secondary are tabular, and often mixed with organic remains; and particularly so in the superior formations. The retirement of the waters from the continuous elevation of the mountains by subterranean crystalization, would give time for the secondary rocks to form in all their genera, species, families, and varieties. In the district from Bristol rocks to Chippenham hills, after a residence of seven years on the ground, I perceive the following order of the larger strata.

(1) The granite at the mouth of the Avon.

(2) The mountain limestone.

(3) The puddingstone.

(4) The oldest red sandstone, and the whiter sandstone.

(5) The oldest marine coal in the deep pits of Clandown.

(6) The recent marine coal of Kingswood to the vicinity of Bath.

(7) The shelly or brown limestone, full of organic remains.

(8) The oolite, or fine stone for masonry, lying in couches, and always approached with rubble.

(9) The chalk.

(10) The red ground with quartzose rocks, and timber coal, and organic remains floated from the torrid zones, as in Dudley, with veins of recent sandstone superposed.

All these formations were effectuated by the Noachial deluge, and subsequent inundations. Of the gradual retirement of the ocean, the whole face of nature is replete with proof. What need then of myriads of ages before the birth of man?

4. R.V., “The waters nourished him, the deep made him to grow: her rivers ran round about her plantation; and she sent out her channels,” etc. This could be said more naturally of Egypt than of any other country. (See note verse 3.) The Nile and its canal created Egypt and made it great.

V. 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.

Verses 3-9. Behold the Assyrian — This, says Archbishop Secker, seems an admonitory comparison of Pharaoh to the late Assyrian monarch, applied to Pharaoh, verse 18. By the Assyrian, compared here to a tall and fair cedar, such as grew in mount Lebanon, Archbishop Usher and Dr. Prideaux understand that king of Assyria whom some call Chyniladanus, others Saracus, of whom it seems the words of the Prophet Nahum (Nahum 3:18) are to be understood. In like manner Zephaniah joins the destruction of Assyria and the desolation of Nineveh together, Zephaniah 2:13. Nabopolassar, the king of Babylon, and Cyaxares, the king of Media, called by the names of Nebuchadonosor and Assuerus in Tobit, (chap. 14:15,) joining their forces together against him, besieged Nineveh, took it, and, after having slain the king, utterly destroyed that great and famous city, and put an end to that part of the Assyrian empire, Nabopolassar having before possessed himself of the other part, which was properly called the Babylonian empire. See Dr. Prideaux, p. 45. In this remarkable catastrophe the prophecies of Jonah, Nahum, and Zephaniah, foretelling the destruction of Nineveh, were fulfilled. His top was among the thick boughs — He overtopped all the other flourishing trees. The waters made him great — “As trees flourish by a river side, so the traffic of the several branches of the river Tigris, upon which Nineveh was situate, made that city and kingdom rich and populous, and she imparted her wealth and stores among the neighbouring provinces.” — Lowth. Therefore his height was exalted, &c. — He became greater than all the kings about him. The greatness of Nebuchadnezzar’s power and kingdom is set forth under the same emblem, Daniel 4:10, &c. All the fowls made their nests in his boughs — Several nations applied to him for protection, and thought themselves and all their concerns safe under his government. Under his branches did all the beasts of the field bring forth, &c. — Under the protection of his extensive empire did the people increase, and the countries become more populous. The cedars in the garden of God could not hide him, &c. — He overtopped the goodly cedars, called in the Hebrew the cedars of God, Psalm 80:9; such fair ones as might be supposed to have grown in paradise. The expressions are all allegorical, signifying the super-eminent greatness of the king of Assyria, and how much more powerful he was than any other of the kings of that time. All the trees of Eden, &c. — All the kings of the East envied him, and his greatness. So the Chaldee paraphrast.

Ver. 3, 8. The Assyrian was a (tall) cedar. The Vulgate reads, none of the cedars in the paradise of God were taller or fairer than he. A fine figure of the Babylonian empire.

As the heights of Lebanon are the soil congenial to the cedar, this text favours the ancient opinion, that paradise was seated on a mountain, which would be the earliest land fit for habitation; and not cold, because the highest mountain had at that time only a small elevation above the seas. This idea relieves geology of the darkness which involves the formation of secondary rocks. They succeed the primitive rocks, which are massive; whereas the secondary are tabular, and often mixed with organic remains; and particularly so in the superior formations. The retirement of the waters from the continuous elevation of the mountains by subterranean crystalization, would give time for the secondary rocks to form in all their genera, species, families, and varieties. In the district from Bristol rocks to Chippenham hills, after a residence of seven years on the ground, I perceive the following order of the larger strata.

(1) The granite at the mouth of the Avon.

(2) The mountain limestone.

(3) The puddingstone.

(4) The oldest red sandstone, and the whiter sandstone.

(5) The oldest marine coal in the deep pits of Clandown.

(6) The recent marine coal of Kingswood to the vicinity of Bath.

(7) The shelly or brown limestone, full of organic remains.

(8) The oolite, or fine stone for masonry, lying in couches, and always approached with rubble.

(9) The chalk.

(10) The red ground with quartzose rocks, and timber coal, and organic remains floated from the torrid zones, as in Dudley, with veins of recent sandstone superposed.

All these formations were effectuated by the Noachial deluge, and subsequent inundations. Of the gradual retirement of the ocean, the whole face of nature is replete with proof. What need then of myriads of ages before the birth of man?

Verses 3-9. Behold the Assyrian — This, says Archbishop Secker, seems an admonitory comparison of Pharaoh to the late Assyrian monarch, applied to Pharaoh, verse 18. By the Assyrian, compared here to a tall and fair cedar, such as grew in mount Lebanon, Archbishop Usher and Dr. Prideaux understand that king of Assyria whom some call Chyniladanus, others Saracus, of whom it seems the words of the Prophet Nahum (Nahum 3:18) are to be understood. In like manner Zephaniah joins the destruction of Assyria and the desolation of Nineveh together, Zephaniah 2:13. Nabopolassar, the king of Babylon, and Cyaxares, the king of Media, called by the names of Nebuchadonosor and Assuerus in Tobit, (chap. 14:15,) joining their forces together against him, besieged Nineveh, took it, and, after having slain the king, utterly destroyed that great and famous city, and put an end to that part of the Assyrian empire, Nabopolassar having before possessed himself of the other part, which was properly called the Babylonian empire. See Dr. Prideaux, p. 45. In this remarkable catastrophe the prophecies of Jonah, Nahum, and Zephaniah, foretelling the destruction of Nineveh, were fulfilled. His top was among the thick boughs — He overtopped all the other flourishing trees. The waters made him great — “As trees flourish by a river side, so the traffic of the several branches of the river Tigris, upon which Nineveh was situate, made that city and kingdom rich and populous, and she imparted her wealth and stores among the neighbouring provinces.” — Lowth. Therefore his height was exalted, &c. — He became greater than all the kings about him. The greatness of Nebuchadnezzar’s power and kingdom is set forth under the same emblem, Daniel 4:10, &c. All the fowls made their nests in his boughs — Several nations applied to him for protection, and thought themselves and all their concerns safe under his government. Under his branches did all the beasts of the field bring forth, &c. — Under the protection of his extensive empire did the people increase, and the countries become more populous. The cedars in the garden of God could not hide him, &c. — He overtopped the goodly cedars, called in the Hebrew the cedars of God, Psalm 80:9; such fair ones as might be supposed to have grown in paradise. The expressions are all allegorical, signifying the super-eminent greatness of the king of Assyria, and how much more powerful he was than any other of the kings of that time. All the trees of Eden, &c. — All the kings of the East envied him, and his greatness. So the Chaldee paraphrast.

Ver. 6. The fowls of heaven made their nests in his boughs. The nations which formed alliances with Babylon are his branches, the long arms of his power.

6. Compare Daniel 4:12. This was as true of Egypt as of Assyria. The beasts and fowls (all the people of the earth) looked to it for protection.

Verses 3-9. Behold the Assyrian — This, says Archbishop Secker, seems an admonitory comparison of Pharaoh to the late Assyrian monarch, applied to Pharaoh, verse 18. By the Assyrian, compared here to a tall and fair cedar, such as grew in mount Lebanon, Archbishop Usher and Dr. Prideaux understand that king of Assyria whom some call Chyniladanus, others Saracus, of whom it seems the words of the Prophet Nahum (Nahum 3:18) are to be understood. In like manner Zephaniah joins the destruction of Assyria and the desolation of Nineveh together, Zephaniah 2:13. Nabopolassar, the king of Babylon, and Cyaxares, the king of Media, called by the names of Nebuchadonosor and Assuerus in Tobit, (chap. 14:15,) joining their forces together against him, besieged Nineveh, took it, and, after having slain the king, utterly destroyed that great and famous city, and put an end to that part of the Assyrian empire, Nabopolassar having before possessed himself of the other part, which was properly called the Babylonian empire. See Dr. Prideaux, p. 45. In this remarkable catastrophe the prophecies of Jonah, Nahum, and Zephaniah, foretelling the destruction of Nineveh, were fulfilled. His top was among the thick boughs — He overtopped all the other flourishing trees. The waters made him great — “As trees flourish by a river side, so the traffic of the several branches of the river Tigris, upon which Nineveh was situate, made that city and kingdom rich and populous, and she imparted her wealth and stores among the neighbouring provinces.” — Lowth. Therefore his height was exalted, &c. — He became greater than all the kings about him. The greatness of Nebuchadnezzar’s power and kingdom is set forth under the same emblem, Daniel 4:10, &c. All the fowls made their nests in his boughs — Several nations applied to him for protection, and thought themselves and all their concerns safe under his government. Under his branches did all the beasts of the field bring forth, &c. — Under the protection of his extensive empire did the people increase, and the countries become more populous. The cedars in the garden of God could not hide him, &c. — He overtopped the goodly cedars, called in the Hebrew the cedars of God, Psalm 80:9; such fair ones as might be supposed to have grown in paradise. The expressions are all allegorical, signifying the super-eminent greatness of the king of Assyria, and how much more powerful he was than any other of the kings of that time. All the trees of Eden, &c. — All the kings of the East envied him, and his greatness. So the Chaldee paraphrast.

Ver. 3, 8. The Assyrian was a (tall) cedar. The Vulgate reads, none of the cedars in the paradise of God were taller or fairer than he. A fine figure of the Babylonian empire.

As the heights of Lebanon are the soil congenial to the cedar, this text favours the ancient opinion, that paradise was seated on a mountain, which would be the earliest land fit for habitation; and not cold, because the highest mountain had at that time only a small elevation above the seas. This idea relieves geology of the darkness which involves the formation of secondary rocks. They succeed the primitive rocks, which are massive; whereas the secondary are tabular, and often mixed with organic remains; and particularly so in the superior formations. The retirement of the waters from the continuous elevation of the mountains by subterranean crystalization, would give time for the secondary rocks to form in all their genera, species, families, and varieties. In the district from Bristol rocks to Chippenham hills, after a residence of seven years on the ground, I perceive the following order of the larger strata.

(1) The granite at the mouth of the Avon.

(2) The mountain limestone.

(3) The puddingstone.

(4) The oldest red sandstone, and the whiter sandstone.

(5) The oldest marine coal in the deep pits of Clandown.

(6) The recent marine coal of Kingswood to the vicinity of Bath.

(7) The shelly or brown limestone, full of organic remains.

(8) The oolite, or fine stone for masonry, lying in couches, and always approached with rubble.

(9) The chalk.

(10) The red ground with quartzose rocks, and timber coal, and organic remains floated from the torrid zones, as in Dudley, with veins of recent sandstone superposed.

All these formations were effectuated by the Noachial deluge, and subsequent inundations. Of the gradual retirement of the ocean, the whole face of nature is replete with proof. What need then of myriads of ages before the birth of man?

V. 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.

Verse 8. The cedars in the garden of God] Egypt was one of the most eminent and affluent of all the neighbouring nations.

Verses 3-9. Behold the Assyrian — This, says Archbishop Secker, seems an admonitory comparison of Pharaoh to the late Assyrian monarch, applied to Pharaoh, verse 18. By the Assyrian, compared here to a tall and fair cedar, such as grew in mount Lebanon, Archbishop Usher and Dr. Prideaux understand that king of Assyria whom some call Chyniladanus, others Saracus, of whom it seems the words of the Prophet Nahum (Nahum 3:18) are to be understood. In like manner Zephaniah joins the destruction of Assyria and the desolation of Nineveh together, Zephaniah 2:13. Nabopolassar, the king of Babylon, and Cyaxares, the king of Media, called by the names of Nebuchadonosor and Assuerus in Tobit, (chap. 14:15,) joining their forces together against him, besieged Nineveh, took it, and, after having slain the king, utterly destroyed that great and famous city, and put an end to that part of the Assyrian empire, Nabopolassar having before possessed himself of the other part, which was properly called the Babylonian empire. See Dr. Prideaux, p. 45. In this remarkable catastrophe the prophecies of Jonah, Nahum, and Zephaniah, foretelling the destruction of Nineveh, were fulfilled. His top was among the thick boughs — He overtopped all the other flourishing trees. The waters made him great — “As trees flourish by a river side, so the traffic of the several branches of the river Tigris, upon which Nineveh was situate, made that city and kingdom rich and populous, and she imparted her wealth and stores among the neighbouring provinces.” — Lowth. Therefore his height was exalted, &c. — He became greater than all the kings about him. The greatness of Nebuchadnezzar’s power and kingdom is set forth under the same emblem, Daniel 4:10, &c. All the fowls made their nests in his boughs — Several nations applied to him for protection, and thought themselves and all their concerns safe under his government. Under his branches did all the beasts of the field bring forth, &c. — Under the protection of his extensive empire did the people increase, and the countries become more populous. The cedars in the garden of God could not hide him, &c. — He overtopped the goodly cedars, called in the Hebrew the cedars of God, Psalm 80:9; such fair ones as might be supposed to have grown in paradise. The expressions are all allegorical, signifying the super-eminent greatness of the king of Assyria, and how much more powerful he was than any other of the kings of that time. All the trees of Eden, &c. — All the kings of the East envied him, and his greatness. So the Chaldee paraphrast.

Ver. 3, 8. The Assyrian was a (tall) cedar. The Vulgate reads, none of the cedars in the paradise of God were taller or fairer than he. A fine figure of the Babylonian empire.

As the heights of Lebanon are the soil congenial to the cedar, this text favours the ancient opinion, that paradise was seated on a mountain, which would be the earliest land fit for habitation; and not cold, because the highest mountain had at that time only a small elevation above the seas. This idea relieves geology of the darkness which involves the formation of secondary rocks. They succeed the primitive rocks, which are massive; whereas the secondary are tabular, and often mixed with organic remains; and particularly so in the superior formations. The retirement of the waters from the continuous elevation of the mountains by subterranean crystalization, would give time for the secondary rocks to form in all their genera, species, families, and varieties. In the district from Bristol rocks to Chippenham hills, after a residence of seven years on the ground, I perceive the following order of the larger strata.

(1) The granite at the mouth of the Avon.

(2) The mountain limestone.

(3) The puddingstone.

(4) The oldest red sandstone, and the whiter sandstone.

(5) The oldest marine coal in the deep pits of Clandown.

(6) The recent marine coal of Kingswood to the vicinity of Bath.

(7) The shelly or brown limestone, full of organic remains.

(8) The oolite, or fine stone for masonry, lying in couches, and always approached with rubble.

(9) The chalk.

(10) The red ground with quartzose rocks, and timber coal, and organic remains floated from the torrid zones, as in Dudley, with veins of recent sandstone superposed.

All these formations were effectuated by the Noachial deluge, and subsequent inundations. Of the gradual retirement of the ocean, the whole face of nature is replete with proof. What need then of myriads of ages before the birth of man?

8, 9. This was the greatest of all trees, its twigs being greater than fir trees (or, cypress; compare Ezekiel 27:5), and its great branches reaching farther than the chestnut (or, “plane,” LXX.; Genesis 30:37). For garden of God and Eden, see 28:13.

Verses 3-9. Behold the Assyrian — This, says Archbishop Secker, seems an admonitory comparison of Pharaoh to the late Assyrian monarch, applied to Pharaoh, verse 18. By the Assyrian, compared here to a tall and fair cedar, such as grew in mount Lebanon, Archbishop Usher and Dr. Prideaux understand that king of Assyria whom some call Chyniladanus, others Saracus, of whom it seems the words of the Prophet Nahum (Nahum 3:18) are to be understood. In like manner Zephaniah joins the destruction of Assyria and the desolation of Nineveh together, Zephaniah 2:13. Nabopolassar, the king of Babylon, and Cyaxares, the king of Media, called by the names of Nebuchadonosor and Assuerus in Tobit, (chap. 14:15,) joining their forces together against him, besieged Nineveh, took it, and, after having slain the king, utterly destroyed that great and famous city, and put an end to that part of the Assyrian empire, Nabopolassar having before possessed himself of the other part, which was properly called the Babylonian empire. See Dr. Prideaux, p. 45. In this remarkable catastrophe the prophecies of Jonah, Nahum, and Zephaniah, foretelling the destruction of Nineveh, were fulfilled. His top was among the thick boughs — He overtopped all the other flourishing trees. The waters made him great — “As trees flourish by a river side, so the traffic of the several branches of the river Tigris, upon which Nineveh was situate, made that city and kingdom rich and populous, and she imparted her wealth and stores among the neighbouring provinces.” — Lowth. Therefore his height was exalted, &c. — He became greater than all the kings about him. The greatness of Nebuchadnezzar’s power and kingdom is set forth under the same emblem, Daniel 4:10, &c. All the fowls made their nests in his boughs — Several nations applied to him for protection, and thought themselves and all their concerns safe under his government. Under his branches did all the beasts of the field bring forth, &c. — Under the protection of his extensive empire did the people increase, and the countries become more populous. The cedars in the garden of God could not hide him, &c. — He overtopped the goodly cedars, called in the Hebrew the cedars of God, Psalm 80:9; such fair ones as might be supposed to have grown in paradise. The expressions are all allegorical, signifying the super-eminent greatness of the king of Assyria, and how much more powerful he was than any other of the kings of that time. All the trees of Eden, &c. — All the kings of the East envied him, and his greatness. So the Chaldee paraphrast.

8, 9. This was the greatest of all trees, its twigs being greater than fir trees (or, cypress; compare Ezekiel 27:5), and its great branches reaching farther than the chestnut (or, “plane,” LXX.; Genesis 30:37). For garden of God and Eden, see 28:13.

Verses 10-14. Because thou hast lifted up thyself — Because thy pride hath still increased with thy prosperity. I have delivered him into the hand of the mighty one of the heathen — Or, the mighty one of the nations, as the word µywg is rendered in the next verse. The word la, eel, here rendered mighty one, though generally spoken of God, yet is sometimes applied to heroes, (see Ezekiel 32:21,) sometimes to angels, as excelling in strength, as Psalm 89:6. So God here says, he delivered the Assyrian into the hand of Nabopolassar, king of Babylon, who, joining his forces with those of the king of Media, made himself master of Nineveh, and of the king of Assyria, whose seat it was. And the terrible of the nations have cut him off — The armies of the kings of Babylon and Media shall utterly destroy him and his empire, and leave him without life or power. Upon the mountains, &c., his branches are fallen — As the limbs of a tree are broken by the fall, and those that rested under its shadow are frighted away and forsake the place, so the Assyrian’s power was overthrown in all the places of his dominion. Upon his ruin shall all the fowls of the heaven remain, &c. — As the birds sit upon the boughs of a tree cut down, and the beasts browse upon its branches, so his dominions shall be a prey to the conquerors: or, his armies that are slain shall become meat to the birds and beasts. To the end that none of all the trees exalt themselves — That his destruction may be a warning to other kings and potentates, to deter them from priding themselves in the time of their prosperity. For they are all delivered unto death — The mighty men of the Assyrians were delivered to death as well as those of the meaner sort. The fall of the Assyrian was thus largely spoken of to convince the king of Egypt, if he would be instructed, that no human power, however great, was able to secure its possessor from the wrath of God and his judgments, or to maintain itself against his attacks.

V. 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.

Verse 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, Ezekiel 31:3, may relate to the Assyrians, to whom it is possible the prophet here compares the Egyptians. But see on Ezekiel 31:3.

Verses 10-14. Because thou hast lifted up thyself — Because thy pride hath still increased with thy prosperity. I have delivered him into the hand of the mighty one of the heathen — Or, the mighty one of the nations, as the word µywg is rendered in the next verse. The word la, eel, here rendered mighty one, though generally spoken of God, yet is sometimes applied to heroes, (see Ezekiel 32:21,) sometimes to angels, as excelling in strength, as Psalm 89:6. So God here says, he delivered the Assyrian into the hand of Nabopolassar, king of Babylon, who, joining his forces with those of the king of Media, made himself master of Nineveh, and of the king of Assyria, whose seat it was. And the terrible of the nations have cut him off — The armies of the kings of Babylon and Media shall utterly destroy him and his empire, and leave him without life or power. Upon the mountains, &c., his branches are fallen — As the limbs of a tree are broken by the fall, and those that rested under its shadow are frighted away and forsake the place, so the Assyrian’s power was overthrown in all the places of his dominion. Upon his ruin shall all the fowls of the heaven remain, &c. — As the birds sit upon the boughs of a tree cut down, and the beasts browse upon its branches, so his dominions shall be a prey to the conquerors: or, his armies that are slain shall become meat to the birds and beasts. To the end that none of all the trees exalt themselves — That his destruction may be a warning to other kings and potentates, to deter them from priding themselves in the time of their prosperity. For they are all delivered unto death — The mighty men of the Assyrians were delivered to death as well as those of the meaner sort. The fall of the Assyrian was thus largely spoken of to convince the king of Egypt, if he would be instructed, that no human power, however great, was able to secure its possessor from the wrath of God and his judgments, or to maintain itself against his attacks.

11. I have therefore delivered — R.V., “I will even deliver.” Heathen — R.V., “nations.” Because of unholy pride Egypt will fall before Nebuchadnezzar, as he in turn, for the same reason, must hereafter fall (Daniel iv).

V. 12. Strangers-Foreigners.

Verses 10-14. Because thou hast lifted up thyself — Because thy pride hath still increased with thy prosperity. I have delivered him into the hand of the mighty one of the heathen — Or, the mighty one of the nations, as the word µywg is rendered in the next verse. The word la, eel, here rendered mighty one, though generally spoken of God, yet is sometimes applied to heroes, (see Ezekiel 32:21,) sometimes to angels, as excelling in strength, as Psalm 89:6. So God here says, he delivered the Assyrian into the hand of Nabopolassar, king of Babylon, who, joining his forces with those of the king of Media, made himself master of Nineveh, and of the king of Assyria, whose seat it was. And the terrible of the nations have cut him off — The armies of the kings of Babylon and Media shall utterly destroy him and his empire, and leave him without life or power. Upon the mountains, &c., his branches are fallen — As the limbs of a tree are broken by the fall, and those that rested under its shadow are frighted away and forsake the place, so the Assyrian’s power was overthrown in all the places of his dominion. Upon his ruin shall all the fowls of the heaven remain, &c. — As the birds sit upon the boughs of a tree cut down, and the beasts browse upon its branches, so his dominions shall be a prey to the conquerors: or, his armies that are slain shall become meat to the birds and beasts. To the end that none of all the trees exalt themselves — That his destruction may be a warning to other kings and potentates, to deter them from priding themselves in the time of their prosperity. For they are all delivered unto death — The mighty men of the Assyrians were delivered to death as well as those of the meaner sort. The fall of the Assyrian was thus largely spoken of to convince the king of Egypt, if he would be instructed, that no human power, however great, was able to secure its possessor from the wrath of God and his judgments, or to maintain itself against his attacks.

Ver. 12. Strangers, the Medes, have cut him off. The allegory of the fall of Babylon is continued, by the lopping off the branches, and the final fall of this vast cedar.

12. Compare verse 6; 28:7; 30:11. The people who once humbly dwelt under its branches have now left the shadowless trunk and broken limbs or else walk over them without honor or fear (verse 13).

Verse 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, Ezekiel 31:6, so they now feed upon its ruins.

Verses 10-14. Because thou hast lifted up thyself — Because thy pride hath still increased with thy prosperity. I have delivered him into the hand of the mighty one of the heathen — Or, the mighty one of the nations, as the word µywg is rendered in the next verse. The word la, eel, here rendered mighty one, though generally spoken of God, yet is sometimes applied to heroes, (see Ezekiel 32:21,) sometimes to angels, as excelling in strength, as Psalm 89:6. So God here says, he delivered the Assyrian into the hand of Nabopolassar, king of Babylon, who, joining his forces with those of the king of Media, made himself master of Nineveh, and of the king of Assyria, whose seat it was. And the terrible of the nations have cut him off — The armies of the kings of Babylon and Media shall utterly destroy him and his empire, and leave him without life or power. Upon the mountains, &c., his branches are fallen — As the limbs of a tree are broken by the fall, and those that rested under its shadow are frighted away and forsake the place, so the Assyrian’s power was overthrown in all the places of his dominion. Upon his ruin shall all the fowls of the heaven remain, &c. — As the birds sit upon the boughs of a tree cut down, and the beasts browse upon its branches, so his dominions shall be a prey to the conquerors: or, his armies that are slain shall become meat to the birds and beasts. To the end that none of all the trees exalt themselves — That his destruction may be a warning to other kings and potentates, to deter them from priding themselves in the time of their prosperity. For they are all delivered unto death — The mighty men of the Assyrians were delivered to death as well as those of the meaner sort. The fall of the Assyrian was thus largely spoken of to convince the king of Egypt, if he would be instructed, that no human power, however great, was able to secure its possessor from the wrath of God and his judgments, or to maintain itself against his attacks.

V. 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.

Verse 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.

Verses 10-14. Because thou hast lifted up thyself — Because thy pride hath still increased with thy prosperity. I have delivered him into the hand of the mighty one of the heathen — Or, the mighty one of the nations, as the word µywg is rendered in the next verse. The word la, eel, here rendered mighty one, though generally spoken of God, yet is sometimes applied to heroes, (see Ezekiel 32:21,) sometimes to angels, as excelling in strength, as Psalm 89:6. So God here says, he delivered the Assyrian into the hand of Nabopolassar, king of Babylon, who, joining his forces with those of the king of Media, made himself master of Nineveh, and of the king of Assyria, whose seat it was. And the terrible of the nations have cut him off — The armies of the kings of Babylon and Media shall utterly destroy him and his empire, and leave him without life or power. Upon the mountains, &c., his branches are fallen — As the limbs of a tree are broken by the fall, and those that rested under its shadow are frighted away and forsake the place, so the Assyrian’s power was overthrown in all the places of his dominion. Upon his ruin shall all the fowls of the heaven remain, &c. — As the birds sit upon the boughs of a tree cut down, and the beasts browse upon its branches, so his dominions shall be a prey to the conquerors: or, his armies that are slain shall become meat to the birds and beasts. To the end that none of all the trees exalt themselves — That his destruction may be a warning to other kings and potentates, to deter them from priding themselves in the time of their prosperity. For they are all delivered unto death — The mighty men of the Assyrians were delivered to death as well as those of the meaner sort. The fall of the Assyrian was thus largely spoken of to convince the king of Egypt, if he would be instructed, that no human power, however great, was able to secure its possessor from the wrath of God and his judgments, or to maintain itself against his attacks.

Ver. 14, 18. Thou shalt be brought down—to the nether parts of the earth: thou shalt lie in the midst of the uncircumcised. The prophet returns here from the cedar of Babylon to the king of Egypt, who shall fall with his armies before the Chaldeans; yea, their souls, it would seem, should go to the shades beneath; for when the scriptures speak of the death of a good man, they say that he was gathered to his people. Virgil, in like manner, Æneid 6., represents the wicked who fall in war, as going to Tartarus, the kingdom of Pluto. This idea of the final justice of God operates in deterring men from crimes, and demonstrates the righteousness of the supreme Being. Yet it does not exclude any one from the grace of true repentance.

14. Neither their trees — Rather, R.V., “nor that their mighty ones.” All of these majestic trees that drink water — these proud kingdoms of men — are soon to fall to the earth and drop into “Sheol.” (Compare Ezekiel 32:17-32.) Their princes have claimed to be divine (Ezekiel 28:2, 9; 29:3) and their kingdoms have seemed divine creations, gardens of Eden, but they shall die like men and go down to the realms of dust.

V. 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.

Verse 15. I caused Lebanon to mourn for him] All the confederates of Pharaoh are represented as deploring his fall, Ezekiel 31:16, 17.

Verse 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 Assyria’s 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, verse 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.

Ver. 14, 18. Thou shalt be brought down—to the nether parts of the earth: thou shalt lie in the midst of the uncircumcised. The prophet returns here from the cedar of Babylon to the king of Egypt, who shall fall with his armies before the Chaldeans; yea, their souls, it would seem, should go to the shades beneath; for when the scriptures speak of the death of a good man, they say that he was gathered to his people. Virgil, in like manner, Æneid 6., represents the wicked who fall in war, as going to Tartarus, the kingdom of Pluto. This idea of the final justice of God operates in deterring men from crimes, and demonstrates the righteousness of the supreme Being. Yet it does not exclude any one from the grace of true repentance.

15. The grave — The proper word (as also for “hell” in verses 16 and 17) is Sheol, the place of the dead. (See note Ezekiel 32:18.) A pall of darkness is spread over the canals, the river, and the sea. All nature, that had rejoiced at its birth and coronation (verse 4), takes part in the funeral of this dead kingdom. (Compare Ezekiel 32:10.)

V. 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.

Verses 16, 17. I made the nations to shake at the sound of his fall — Through fear and terror. When I cast him down to hell — Rather, to the grave; with them that descend into the pit — That die and are buried. All the trees of Eden, &c. — The greatest kings on earth. All that drink water — That partake of wealth and other worldly enjoyments; shall be comforted in the nether parts of the earth — The deceased princes, confederates to the Assyrians, described here as so many stately trees and cedars, shall feel some mitigation of their calamities, when they see thee brought down as low as themselves: compare Ezekiel 32:31, and see notes on Isaiah 14:8-16, a passage exactly parallel to this. They also went down into hell — Or, the grave; with him — His allies underwent the same fate with himself, and were cut off in the common destruction. And they that were his arm — His auxiliaries; that dwelt under his shadow — Who lived under his protection; in the midst of the heathen — Or, the nations: see on verse 11; namely, in several countries and provinces: see Lamentations 4:20. When the Assyrian power was overthrown, it was easy for the Chaldeans to subdue all its allies.

Ver. 14, 18. Thou shalt be brought down—to the nether parts of the earth: thou shalt lie in the midst of the uncircumcised. The prophet returns here from the cedar of Babylon to the king of Egypt, who shall fall with his armies before the Chaldeans; yea, their souls, it would seem, should go to the shades beneath; for when the scriptures speak of the death of a good man, they say that he was gathered to his people. Virgil, in like manner, Æneid 6., represents the wicked who fall in war, as going to Tartarus, the kingdom of Pluto. This idea of the final justice of God operates in deterring men from crimes, and demonstrates the righteousness of the supreme Being. Yet it does not exclude any one from the grace of true repentance.

16. The living nations mourn because they fear a like destruction (note Ezekiel 26:15, 16), while the dead monarchies, which once comforted themselves in earthly paradises, now in the cold, shadowy, monotonous existence of Sheol “comfort themselves” that they can welcome another kingdom to their midst. (Compare Ezekiel 32:17, etc.; Isaiah 14:4, etc.). Eden… Lebanon — The trees of Lebanon were so majestic that they could be called Edenic.

V. 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.

Verse 17. They also went down into hell with him] Into remediless destruction.

Verses 16, 17. I made the nations to shake at the sound of his fall — Through fear and terror. When I cast him down to hell — Rather, to the grave; with them that descend into the pit — That die and are buried. All the trees of Eden, &c. — The greatest kings on earth. All that drink water — That partake of wealth and other worldly enjoyments; shall be comforted in the nether parts of the earth — The deceased princes, confederates to the Assyrians, described here as so many stately trees and cedars, shall feel some mitigation of their calamities, when they see thee brought down as low as themselves: compare Ezekiel 32:31, and see notes on Isaiah 14:8-16, a passage exactly parallel to this. They also went down into hell — Or, the grave; with him — His allies underwent the same fate with himself, and were cut off in the common destruction. And they that were his arm — His auxiliaries; that dwelt under his shadow — Who lived under his protection; in the midst of the heathen — Or, the nations: see on verse 11; namely, in several countries and provinces: see Lamentations 4:20. When the Assyrian power was overthrown, it was easy for the Chaldeans to subdue all its allies.

Ver. 14, 18. Thou shalt be brought down—to the nether parts of the earth: thou shalt lie in the midst of the uncircumcised. The prophet returns here from the cedar of Babylon to the king of Egypt, who shall fall with his armies before the Chaldeans; yea, their souls, it would seem, should go to the shades beneath; for when the scriptures speak of the death of a good man, they say that he was gathered to his people. Virgil, in like manner, Æneid 6., represents the wicked who fall in war, as going to Tartarus, the kingdom of Pluto. This idea of the final justice of God operates in deterring men from crimes, and demonstrates the righteousness of the supreme Being. Yet it does not exclude any one from the grace of true repentance.

17. They that were his arm — See note Ezekiel 30:21.

V. 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.

Verse 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.

EZEKIEL

Verse 18. To whom art thou thus like in glory? &c. — To whom, among the great princes of the world, canst thou, O king of Egypt, be so fitly compared, with all thy glory and greatness, as to this king of Assyria, since, like him, thou shalt be thrown down from all thy pomp and grandeur to the lowest state of humiliation and ruin. Thou shalt lie in the midst of the uncircumcised — Thou shalt be put among those of whom God makes no account. “Nations that admitted circumcision, held the uncircumcised in the utmost contempt. The Egyptians, at least the priests and the learned among them, were circumcised; but now they shall lie among the uncircumcised.” — Michaelis. This is Pharaoh and all his multitude, saith the Lord God — In this verse the latter part of verse 2 is resumed, and the allegory, under which the Assyrian is represented, is applied to Pharaoh.

Ver. 14, 18. Thou shalt be brought down—to the nether parts of the earth: thou shalt lie in the midst of the uncircumcised. The prophet returns here from the cedar of Babylon to the king of Egypt, who shall fall with his armies before the Chaldeans; yea, their souls, it would seem, should go to the shades beneath; for when the scriptures speak of the death of a good man, they say that he was gathered to his people. Virgil, in like manner, Æneid 6., represents the wicked who fall in war, as going to Tartarus, the kingdom of Pluto. This idea of the final justice of God operates in deterring men from crimes, and demonstrates the righteousness of the supreme Being. Yet it does not exclude any one from the grace of true repentance.

18. This is Pharaoh — The great prince, who was so great that he could be compared to no other, shall yet sink into the common pit with all the uncircumcised peoples (Ezekiel 28:10) whom the Egyptians scorned. This is Pharaoh!