Ezekiel 32

Commentary from 1 father

And it came to pass in the twelfth year, in the tenth month, on the first [day] of the month, [that] the word of the Lord came to me, saying,

ΚΑΙ ἐγένετο ἐν τῷ ἑνδεκάτῳ ἔτει, ἐν τῷ δωδεκάτῳ μηνί, μιᾷ τοῦ μηνός, ἐγένετο λόγος Κυρίου πρός με λέγων·

И҆ бы́сть во второена́десѧть лѣ́то, во вторыйна́десѧть мцⷭ҇ъ, во є҆ди́нъ де́нь мцⷭ҇а,

Jerome †420

20:35–36:38
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
Commentary on Ezekiel

Jerome †420

1–16
(Chapter XXXII, verse 1 and following) And it was in the twelfth year, in the twelfth month (or tenth), on one day (the Vulgate is silent on the day) of the month, the word of the Lord came to me, saying: Son of man, take up a lamentation for Pharaoh king of Egypt, and say to him: You are like a lion among the nations, and like a dragon in the sea; you stirred up your horns in your rivers, and troubled the waters with your feet, and trampled their (or your) rivers. Therefore, thus says the Lord God: I will spread my net over you in the multitude of many peoples, and I will draw you up in my dragnet (or I will draw you up with a hook). And I will throw you down on the ground; on the surface of the field I will cast you (or your fields will be filled). And I will make all the birds of the sky dwell upon you, and I will satiate all the beasts of the earth with you, and I will give your flesh over the mountains, and I will fill the hills (Vulgate adds yours) (or valleys) with your filth (or your blood) and I will irrigate the land (or the land will be irrigated) with the stench (Vulgate feces; alternative odor) of your blood (or your dung) over the mountains, and the valleys will be filled from you. And when you are extinguished, I will cover the sky and make its stars darken: I will hide the sun with a cloud, and the moon will not give its light. I will make all the luminaries of the heavens mourn over you: and I will bring darkness upon your land, says the Lord God. And I will provoke the hearts of many peoples when I bring your destruction upon the nations and lands that you do not know. And the people will be astonished, and their kings will be greatly terrified when my sword begins to fly against them, and they will be suddenly dismayed, each for his own life, on the day of your downfall. Because thus says the Lord God: The sword of the king of Babylon will come upon you. I will cast down your multitude (or your strength) with the swords of warriors (or giants): all these nations are invincible (or pestilent from all nations), and they will destroy (or lay waste) the pride (or injury) of Egypt, and his multitude (or all his strength) will be scattered (or crushed). And I will destroy all its livestock that were upon many waters (or from many waters): and the foot of man shall no longer disturb them, nor shall the hoof of beasts trouble (or trample) them. Then I will make their waters very pure (or so that their waters may finally rest), and I will bring their rivers like oil (or so that oil may flow), says the Lord God, when I make the land of Egypt desolate (or destroyed). But the land will be deserted from its abundance (or with abundance) when I strike (or scatter) all its inhabitants: and they will know that I am the Lord. The daughters of the nations will lament for him, and they will lament for him over Egypt and its multitude (or over all its strength), says the Lord God. We mix both editions, but only in those places where they differ. Otherwise, where there is only one meaning, we follow the Hebrew text. In many copies, according to the Septuagint, the twelfth year and tenth month are stated; according to other interpreters, the tenth year and twelfth month, either because Jerusalem has already been captured and Pharaoh's joy is taken away from him, due to the impending evils; or certainly it is to be captured and Israel should mourn more for its own miseries than rejoice in the captivity of others. And meanwhile, briefly laying down some foundational history, let us examine what the Hebrews understand in this place. Pharaoh is compared to a lion, not of one people, but of many peoples; or to a sea serpent, who possesses the land and the waters and was raised in pride by the irrigation of the rivers, which is called a horn, and by the multitude of his army, he could disturb all the waters as he passed through them: therefore, it is said that his net is spread out over his multitude, to catch him with its fishing net or hook, and to throw or extend him on the ground, who had been wrapped in many coils like a snake, so that he could be devoured by all the birds of the sky. And when not only the birds but all the beasts of the earth have torn him apart, his remaining flesh will fill the mountains, valleys, and fields, so that everything teems with worms. This, however, is metaphorical, indicating that after the birds of the sky and the beasts have been satiated with his flesh, that is, his army, and the rest of the multitude is turned into worms and putrefaction. Then it says, the heavens will be enveloped in darkness: the sun, moon, and other celestial bodies will not give their light, but everything will turn black over you: nothing joyful will be for you, and for your destruction all the peoples and all their kings will be terrified in great horror, seeing my sword flying here and there and sparing no one, and in your ruin they will fear a similar ruin. But so that you may know who this sword is, listen more clearly: The sword of the king of Babylon will come to you: with the swords of the mighty, or the giants, I will cast down all your multitude. These giants are invincible nations, which were held by the army of the king of Babylon. They will devastate or destroy the pride of Egypt, and all its multitude: and nothing will remain in Egypt, but both men and brute animals will be taken away together. And there will be such a solitude in Egypt that neither the foot of a man, nor the hoof of a beast, nor the water of its rivers shall be disturbed, but all shall be calm; and the waters of its rivers shall flow like pure and shining oil, with no one passing through them, nor disturbing their flow. And this shall happen because of the solitude of Egypt, which shall be turned into a desert by its own multitude: when its inhabitants are struck by the Lord, so that those who remain may understand that he is the Lord. Therefore Pharaoh lamented, and the daughters of the nations lamented him in a circle. Not only over him, but also over his multitude, which, being devastated by the Lord, was destroyed. Let it suffice to have hastily said these things in a simple letter, let us come to spiritual understanding. And I do not believe that we need to labor greatly to know who Pharaoh, the king of Egypt, is, since we will explain more fully above, namely that power to which Egypt is entrusted; either one province, or Egypt of the whole world, which is not established like a lion, but is assimilated to the lion of the nations by its own fault. For when a man is in honor, he does not understand; he is compared to senseless beasts, and becomes like them. (Psalm 49:20) Concerning this, Peter also speaks of the lion: Our adversary the devil prowls around like a roaring lion, seeking whom he may devour. (1 Peter 5:8) And in the ninth psalm, it is written: He lies in wait secretly like a lion in his den; he lies in wait to catch the poor. And in Jeremiah, the Holy Spirit says: A lion from the forest has struck them down. (Jeremiah 5:6). But the dragon is called the devil (for which the Eagle has interpreted as Leviathan, explaining the name of the dragon), as I have taught with many testimonies, who said: My are the rivers, and I made them. Therefore, this dragon, with his rivers, as if with horns, scattered many nations: which we can understand concerning Marcion, Valentinus, Arius, Eunomius, and the other leaders of heresies, who imitate the ecclesiastical men, saying to the Lord and Savior: In you we will scatter our enemies with a horn (Ps. 43:6); and they do not scatter for salvation, to be lifted from earth to heaven, but to be thrown down into the depths. Finally, it follows: And you were disturbing the waters with your feet; according to the words of the Apostle: But he who troubles you, will bear judgment (Gal. V, 10). For he does not want to drink the waters of Siloam, which flow silently (Isa. VIII), but the turbid and muddy waters of Egypt, which were pure and flowing in their own order before they were trampled by the feet of the dragon; but after they were disturbed by his feet, they lost their course. For heretics do not use the testimonies of the Scriptures that agree with themselves, but rather confuse everything. And because he is an enemy and avenger, not only does the Egyptian dragon disturb alien waters with his feet, but he tramples his own rivers so as not to spare those whom he has once brought under his power. The righteous, desiring to avoid this, prays: Let not the foot of pride come upon me (Ps. 35:12). And in another place, being trampled, he asks not to be trampled again: Have mercy on me, O Lord, for man has trampled upon me (Ps. 55:1). But the enemy is a man who is a devil, about whom another psalm speaks, 'Let not man be magnified over the earth.' Therefore, thus says the Lord God: I will spread my net over you, in the multitude of many peoples (Ps. IX, 18). The net of the Lord, woven together by the reason of the old and new Testament, is sent upon the dragon, who dwells in the multitude of peoples, and always delights in the tumult and multitude of peoples, so that he may draw him in his snare or in his hook. This is the net that is cast into the sea of this world, and it draws in many other fish to be chosen, and others to be cast away (Matt. XIII). Or this is the hook, of which it is written in Job: Thou shalt take the dragon by the hook, and encircle his nostrils with a bridle (Job XL, 19); for which Aquila interpreted: Thou shalt draw out Leviathan with a hook, and bind his tongue with cords. Now the dragon, or Leviathan, is drawn out of the sea by the hook or net of the Lord, to be cast away, or extended upon the earth, and all its coils, in which it concealed its snares, shall be uncovered and brought forth in public, and cast down to the earth, and he who had placed his mouth in heaven shall lie down, and boast of being like the Most High. From this it follows: And I will make all the birds of the sky dwell or settle upon you, and I will satisfy all the beasts of the earth with you, according to what is written: You have given him as food to the peoples of Ethiopia (Ps. 73:14). Those that are called birds or beasts of the earth (Matt. 13; Luke 8). Birds, which, as we have said, snatch the seed along the path. Beasts of the earth, which can be referred to heretics and pagans, given to vice. But what follows: And I will give your flesh upon the mountains, and fill your hills with your gore; or, I will fill the valleys with your blood, has this meaning: that we understand the deceitful people, the cruelty of the pagans, both the birds of the sky and the beasts of the earth, and that we return the mountains to the leaders of heresies, such as Valentinus and Marcion, and the hills to their successors who are filled with the gore of the dragon; or the valleys, which are filled with the blood of the dragon, to the lowest of the believers. But certainly there are opposing powers in the mountains that roam in the air, and valleys that penetrate the depths, and they are bound by eternal torments. Furthermore, what is said, 'And I will water the land with the stench of your blood over the mountains,' or, 'The land will be watered with your excrement over the mountains, and the valleys will be filled with you,' signifies that every pride and the arrogant swelling of heretical pride is filled not so much with vital and pure blood, but with putrid and foul-smelling blood, according to what is written: 'Make them like the dung of the earth' (Ps. LXXXII, 11). About whom the saint is freed from the Lord: He raises up the needy from the earth, and lifts up the poor from the dung heap. To seat him with princes, with the princes of his people. (Ps. CXII, 7, 8). However, the valleys in the depths, as we have said, signify either hell or the humble sense of the heretics due to pleasure and earthly wealth that make everything. But what is joined: And I will cover the heavens when you are extinguished, and I will make its stars black: I will cover the sun with a cloud and the moon will not shed its light, all the luminaries of heaven will mourn, or I will make them dark over you, and I will give darkness over your land, says the Lord God, if we follow the letter, it cannot be fully understood. For when Pharaoh, or the serpent sun, and the moon, and the stars did not give their light, and the heavens were covered in darkness, according to that poetic (Virgil, Georgics I):
And the impious have feared the eternal darkness. Therefore, this must be said, that with the extinguishing of Pharaoh, who transformed himself into an Angel of light, about whom it is written elsewhere: The light of the wicked will be extinguished (Job XVIII), the heavens or the highest heavens will be covered in darkness. Of which even Paul speaks: For our wrestling is not against flesh and blood, but against the Principalities and Powers, against the rulers of this world of darkness (Ephesians VI, 12). And the Lord will cause his stars, or the dragon, or the heavens, to darken. On which also Jude the Apostle writes: Wandering stars, for whom the gloom of darkness is kept forever (Jude XIII). The sun is also covered by a cloud, the sun of iniquity, which is contrary to the sun of justice, but by a cloud, even by the Lord and Savior Himself, who descended into Egypt upon a light cloud (Isaiah 19), not weighed down by any burden of sins, or by the prophets and Apostles, of whom we read: 'I will command the clouds, that they rain no rain upon it' (Isaiah 5:6). And in the Psalms: 'Your truth reaches unto the clouds' (Psalm 36:6). But when the sun of iniquity is obscured, the moon, which we understand to be the Church of heretics, and which was thought to receive its light from the sun of iniquity, will not give its light, nor will it deceive believers with the false knowledge of its name. Moreover, all the lights and everything that appears to be in heretics' doctrine will be extinguished, the dragon being destroyed, and dried up, they will mourn, the prince being lost, so that the Lord himself may cover the land of the heretics with darkness, namely ignorance of the truth, so that the blind may lead the blind into the pit, and the inhabitants of the earth may be cast into outer darkness, where there is weeping and gnashing of teeth. After this it is said: And I will provoke the heart of many peoples, when I bring your contrition, or your captivity, among the nations upon the earth which you do not know, so that those who previously served Pharaoh may be angry against him, seeing his captivity brought to another land, which the dragon did not know to exist. Nor should we doubt that those lands are good, which Pharaoh does not know, namely when the captivity of Pharaoh is changed by another captivity, of which it is said to the Savior: Ascending on high, he led captivity captive: he received (or, according to the Apostle (Ephes. IV, 8), gave) gifts to men (Psal. LXVII, 19). And I will cause many peoples to marvel at you, he says, so that those who previously admired Pharaoh's power may afterwards marvel at his downfall from his own height. The kings of the nations will also fear him excessively, whose kingdoms the devil shows to the Lord and of whom it is said in the psalm: The kings of the earth stood up, and the princes gathered together in one (Ps. II, 2). This, however, will happen when the sword of the Lord begins to fly over their faces, understood as the kings or the peoples. The sword of the Lord, moreover, is to be understood as the living word of God, powerful and sharp on both sides, which flies and runs, and wounds the eyes of those who see it and terrifies their faces, so that, amazed by the downfall of Pharaoh, they see themselves thrown down in it. And indeed, the sword of the Lord, about which it is written: Behold, this one is set for the fall and rising again of many (Luke 2:34), raises up those who are lying down, and by humility, transforms those who are badly erected. But the sword of the king of Babylon will come upon the Egyptian dragon, so that, like the swords of the mighty or giants, the Lord may cast down the multitude of those who followed the king of Egypt. Inexorable, he says, or pestilent from the nations, all of these, so that they may be handed over to worse evils for punishment, about which it is written: He sent among them the anger of his wrath, fury, and affliction, by sending evil angels (Psalm 78:49). And the Apostle says: 'Whom I have delivered up to Satan, that they may learn not to blaspheme, but rather to be saved in the day of judgment by the destruction of the flesh' (I Tim. I, 20). But when through such ministers the pride of Egypt has been cast down and its multitude scattered, all the beasts that were upon many waters will perish, and the foot of man will no longer disturb them. For if blessed is he who sows upon the waters, where the ox and the ass tread (Isa. XXXII); on the other hand, unhappy is he who can retain only the simple things and is thus unable to reach his own error, so that the foot of man does not tread upon them, as if they did not even seem to have the sign of wisdom and reason, the waters of Egypt within themselves. Moreover, the hoof of the cattle will not disturb them so as to make them muddy and turbid from being clear and bright. Then the waters, which had been disturbed by the dominion of the dragon, will be restored not by another, but by the Lord Himself: so that their rivers flow like oil, and they become the nourishment of true light. However, these things will happen when the Lord has made the land of Egypt desolate, and has destroyed its multitude, and all its inhabitants have been struck, so that they may know by this event that He Himself is the Lord. But what is joined: it is a lament, and the daughters of the nations shall lament over Egypt, and over its multitude they shall lament, says the Lord God; it is clear to the souls of all nations, which were previously oppressed, whether the nations that did not dwell in Egypt at all, but lived in the land of the living, to lament the slain dragon, and all its multitude: not in hope of salvation, but because he, through his own fault and pride, has been cast down into eternal punishment of such great power.
Commentary on Ezekiel

Son of man, take up a lamentation for Pharao king of Egypt, and say to him, Thou art become like a lion of the nations, and as a serpent that is in the sea: and thou didst make assaults with thy rivers, and didst disturb the water with thy feet, and didst trample thy rivers.

υἱὲ ἀνθρώπου λαβὲ θρῆνον ἐπὶ Φαραὼ βασιλέα Αἰγύπτου καὶ ἐρεῖς αὐτῷ· λέοντι ἐθνῶν ὡμοιώθης καὶ σὺ ὡς δράκων ὁ ἐν τῇ θαλάσσῃ καὶ ἐκεράτιζες τοῖς ποταμοῖς σου καὶ ἐτάρασσες ὕδωρ τοῖς ποσί σου καὶ κατεπάτεις τοὺς ποταμούς σου.

бы́сть сло́во гдⷭ҇не ко мнѣ̀ гл҃ѧ: сы́не человѣ́чь, возмѝ пла́чь на фараѡ́на царѧ̀ є҆гѵ́петска и҆ рече́ши є҆мꙋ̀: львꙋ̀ ꙗ҆зы́кѡвъ ᲂу҆подо́билсѧ є҆сѝ ты̀, и҆ ꙗ҆́кѡ ѕмі́й вели́кїй, и҆́же въ мо́ри, и҆ би́лъ є҆сѝ рога́ми въ рѣка́хъ твои́хъ, и҆ возмꙋща́лъ є҆сѝ во́дꙋ нога́ма твои́ма, и҆ попира́лъ є҆сѝ рѣ́ки твоѧ̑.

Thus saith the Lord; I will also cast over thee the nets of many nations, and will bring thee up with my hook:

τάδε λέγει Κύριος· καὶ περιβαλῶ ἐπὶ σὲ δίκτυα λαῶν πολλῶν καὶ ἀνάξω σε ἐν τῷ ἀγκίστρῳ μου

Сїѧ̑ гл҃етъ а҆дѡнаі̀ гдⷭ҇ь: и҆ возложꙋ̀ на тѧ̀ сѣ̑ти моѧ̑ въ собра́нїи люді́й мно́гихъ,

and I will stretch thee upon the earth: the fields shall be covered [with thee], and I will cause all the birds of the sky to settle upon thee, and I will fill [with thee] all the wild beasts of the earth.

καὶ ἐκτενῶ σε ἐπὶ τὴν γῆν· πεδία πλησθήσεταί σου, καὶ ἐπικαθιῶ ἐπὶ σέ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ καὶ ἐμπλήσω ἐκ σοῦ πάντα τὰ θηρία πάσης τῆς γῆς,

и҆ и҆зведꙋ́ тѧ ᲂу҆́дою мое́ю, и҆ прострꙋ́ тѧ на землѝ: полѧ̀ напо́лнѧтсѧ тебє̀, и҆ посаждꙋ̀ на тебѣ̀ всѧ̑ пти̑цы небє́сныѧ, и҆ насы́щꙋ тобо́ю всѧ̑ ѕвѣ̑ри всеѧ̀ землѝ:

And I will cast thy flesh upon the mountains, and will saturate [them] with thy blood.

καὶ δώσω τὰς σάρκας σου ἐπὶ τὰ ὄρη καὶ ἐμπλήσω ἀπὸ τοῦ αἵματός σου,

и҆ пове́ргꙋ плѡ́ти твоѧ̑ на гора́хъ, и҆ напо́лню кро́вїю твое́ю всю̀ зе́млю,

And the land shall be drenched with thy dung, because of thy multitude upon the mountains: I will fill the valleys with thee.

καὶ ποτισθήσεται ἡ γῆ ἀπὸ τῶν προχωρημάτων σου ἀπὸ τοῦ πλήθους σου ἐπὶ τῶν ὀρέων, φάραγγας ἐμπλήσω ἀπὸ σοῦ.

и҆ напїе́тсѧ землѧ̀ ѿ гно́ѧ твоегѡ̀, ѿ мно́жества твоегѡ̀ на гора́хъ: и҆ дє́бри напо́лню ѿ тебє̀,

And I will veil the heavens when thou art extinguished, and will darken the stars thereof; I will cover the sun with a cloud, and the moon shall not give her light.

καὶ κατακαλύψω ἐν τῷ σβεσθῆναί σε οὐρανὸν καὶ συσκοτάσω τὰ ἄστρα αὐτοῦ, ἥλιον ἐν νεφέλῃ καλύψω, καὶ σελήνη οὐ μὴ φάνῃ τὸ φῶς αὐτῆς·

и҆ покры́ю не́бо, є҆гда̀ ᲂу҆га́снеши, и҆ помрачꙋ̀ ѕвѣ́зды є҆гѡ̀, со́лнце во ѡ҆́блацѣ сокры́ю, и҆ лꙋна̀ не ꙗ҆ви́тъ свѣ́та своегѡ̀:

All the [bodies] that give light in the sky, shall be darkened over thee, and I will bring darkness upon the earth, saith the Lord God.

πάντα τὰ φαίνοντα φῶς ἐν τῷ οὐρανῷ συσκοτάσουσιν ἐπὶ σέ, καὶ δώσω σκότος ἐπὶ τὴν γῆν σου, λέγει Κύριος Κύριος.

всѧ̑ свѣти̑ла небє́снаѧ помрачꙋ̀ на тѧ̀ и҆ да́мъ тьмꙋ̀ на зе́млю твою̀, гл҃етъ а҆дѡнаі̀ гдⷭ҇ь.

And I will provoke to anger the heart of many people, when I shall lead thee captive among the nations, to a land which thou hast not known.

καὶ παροργιῶ καρδίαν λαῶν πολλῶν, ἡνίκα ἂν ἄγω αἰχμαλωσίαν σου εἰς τὰ ἔθνη, εἰς γῆν, ἣν οὐκ ἔγνως.

И҆ разгнѣ́ваю сердца̀ люді́й мно́гихъ, є҆гда̀ и҆зведꙋ̀ плѣ́нники твоѧ̑ во ꙗ҆зы́ки, въ зе́млю, є҆ѧ́же не зна́лъ є҆сѝ.

And many nations shall mourn over thee, and their kings shall be utterly amazed, when my sword flies in their faces, as they wait for their [own] fall from the day of thy fall.

καὶ στυγνάσουσιν ἐπὶ σὲ ἔθνη πολλά, καὶ οἱ βασιλεῖς αὐτῶν ἐκστάσει ἐκστήσονται ἐν τῷ πέτασθαι τὴν ῥομφαίαν μου ἐπὶ πρόσωπα αὐτῶν, προσδεχόμενοι τὴν πτῶσιν αὐτῶν ἀφ’ ἡμέρας πτώσεώς σου.

И҆ ᲂу҆ны́ютъ ѡ҆ тебѣ̀ ꙗ҆зы́цы мно́зи, и҆ ца́рїе и҆́хъ ᲂу҆́жасомъ ᲂу҆жа́снꙋтсѧ ѡ҆ тебѣ̀, є҆гда̀ налети́тъ ме́чь мо́й на ли́ца и҆́хъ, ча́юще паде́нїѧ своегѡ̀ ѿ днѐ паде́нїѧ твоегѡ̀.

For thus saith the Lord God; The sword of the king of Babylon shall come upon thee,

ὅτι τάδε λέγει Κύριος Κύριος· ρομφαία βασιλέως Βαβυλῶνος ἥξει σοι,

Ꙗ҆́кѡ сїѧ̑ гл҃етъ а҆дѡнаі̀ гдⷭ҇ь: ме́чь царѧ̀ вавѷлѡ́нска прїи́детъ тебѣ̀, мечьмѝ и҆споли́нѡвъ, и҆ поражꙋ̀ крѣ́пость твою̀:

with the swords of mighty men; and I will cast down thy strength: [they are] all destroying ones from the nations, and they shall destroy the pride of Egypt, and all her strength shall be crushed.

ἐν μαχαίραις γιγάντων, καὶ καταβαλῶ τὴν ἰσχύν σου· λοιμοὶ ἀπὸ ἐθνῶν πάντες, καὶ ἀπολοῦσι τὴν ὕβριν Αἰγύπτου, καὶ συντριβήσεται πᾶσα ἡ ἰσχὺς αὐτῆς.

гꙋби́телїе ѿ ꙗ҆зы̑къ всѝ, и҆ погꙋбѧ́тъ ᲂу҆кори́знꙋ є҆гѵ́петскꙋ, и҆ сокрꙋши́тсѧ всѧ̀ крѣ́пость є҆гѡ̀.

And I will destroy all her cattle from [beside] the great water; and the foot of man shall not trouble it any more, and the step of cattle shall no more trample it.

καὶ ἀπολῶ πάντα τὰ κτήνη αὐτῆς ἀφ’ ὕδατος πολλοῦ, καὶ οὐ μὴ ταράξῃ αὐτὸ ποὺς ἀνθρώπου ἔτι, καὶ ἴχνος κτηνῶν οὐ μὴ καταπατήσῃ αὐτό.

И҆ погꙋблю̀ всѧ̑ скоты̀ є҆гѡ̀ ѿ воды̀ мно́ги, и҆ не возмꙋти́тъ є҆ѧ̀ нога̀ человѣ́ческа ктомꙋ̀, и҆ стопа̀ ско́тїѧ не стꙋ́питъ на ню̀.

Thus shall their waters then be at rest, and their rivers shall flow like oil, saith the Lord,

οὕτως τότε ἡσυχάσει τὰ ὕδατα αὐτῶν, καὶ οἱ ποταμοὶ αὐτῶν ὡς ἔλαιον πορεύσονται, λέγει Κύριος.

Та́кѡ тогда̀ ᲂу҆мо́лкнꙋтъ во́ды и҆́хъ, и҆ рѣ́ки и҆́хъ ꙗ҆́кѡ є҆ле́й потекꙋ́тъ, гл҃етъ а҆дѡнаі̀ гдⷭ҇ь,

when I shall give up Egypt to destruction, and the land shall be made desolate with the fullness thereof; when I shall scatter all that dwell in it, and they shall know that I am the Lord.

ὅταν δῶ Αἴγυπτον εἰς ἀπώλειαν καὶ ἐρημωθῇ ἡ γῆ σὺν τῇ πληρώσει αὐτῆς, ὅταν διασπείρω πάντας τοὺς κατοικοῦντας ἐν αὐτῇ, καὶ γνώσονται ὅτι ἐγώ εἰμι Κύριος.

є҆гда̀ да́мъ є҆гѵ́пта въ па́гꙋбꙋ, и҆ ѡ҆пꙋстѣ́етъ землѧ̀ съ полното́ю свое́ю, є҆гда̀ разсѣ́ю всѧ̑ живꙋ́щыѧ на не́й, и҆ ᲂу҆вѣ́дѧтъ, ꙗ҆́кѡ а҆́зъ є҆́смь гдⷭ҇ь.

There is a lamentation, and thou shalt utter it; and the daughters of the nations shall utter it, [even] for Egypt, and they shall mourn for it over all the strength thereof, saith the Lord God.

θρῆνός ἐστι καὶ θρηνήσεις αὐτόν, καὶ αἱ θυγατέρες τῶν ἐθνῶν θρηνήσουσιν αὐτόν· ἐπ’ Αἴγυπτον καὶ ἐπὶ πᾶσαν τὴν ἰσχὺν αὐτῆς θρηνήσουσιν αὐτήν, λέγει Κύριος Κύριος.

Пла́чь є҆́сть, и҆ воспла́чешисѧ ѡ҆ не́мъ, и҆ дщє́ри ꙗ҆зы́чєскїѧ воспла́чꙋтсѧ ѡ҆ не́мъ, над̾ є҆гѵ́птомъ и҆ над̾ все́ю си́лою є҆гѡ̀ воспла́чꙋтсѧ, гл҃етъ а҆дѡнаі̀ гдⷭ҇ь.

And it came to pass in the twelfth year, in the first month, on the fifteenth [day] of the month, the word of the Lord came to me, saying,

καὶ ἐγενήθη ἐν τῷ δωδεκάτῳ ἔτει τοῦ πρώτου μηνός, πεντεκαιδεκάτῃ τοῦ μηνός, ἐγένετο λόγος Κυρίου πρός με λέγων·

И҆ бы́сть во второена́десѧть лѣ́то, пе́рвагѡ мцⷭ҇а въ пѧтыйна́десѧть де́нь, бы́сть сло́во гдⷭ҇не ко мнѣ̀ гл҃ѧ:

Jerome †420

17–32
(Verse 17 onwards) 'And it came to pass in the twelfth year, in the fifteenth month, that the word of the Lord came unto me, saying: Son of man, mourn for the multitude of Egypt, and bring her down, even her and the daughters of the mighty nations, unto the nether parts of the earth, with them that go down into the pit. Wherein art thou fairer than any woman? go down, and be thou laid with the uncircumcised. Among them that are slain with the sword, they shall fall: the sword is given: draw her and all her multitudes.' The most powerful of the strong ones from the middle of the underworld will speak to him, who descended with his helpers (or his own) and slept with the uncircumcised and those killed by the sword. There Assur and all his multitude, around his tomb, all the slain and those who fell by the sword, whose tombs were given in the furthest depths, and his multitude became a circle around his tomb, all the slain and fallen by the sword who once caused fear in the land of the living. There Aela and all his multitude around his tomb: all these were killed and fell by the sword, who came down uncircumcised to the nethermost parts of the earth: who caused their terror in the land of the living, and bore their shame with those who descend into the pit. In the midst of the slayers his bed was set in all his people: his tomb is round about him. All these uncircumcised, slain by the sword. For they had (Vulgate: they had given) their terror on the land of the living, and they carried their disgrace with those who descend into the pit; they were placed in the midst of the slain. There are Mosoch and Thubal, and all his multitude, around his grave. All these are uncircumcised, and fallen by the sword, who had given their terror on the land of the living. And they shall not sleep with the mighty, and with the fallen, and with the uncircumcised, who have descended to the underworld with their weapons, and have placed their swords under their heads; and their iniquities shall be upon their bones, because they have become terror among the land of the living. And so you will be crushed among the uncircumcised, and you will sleep with the slain by the sword. There Edom and its kings, and all its princes who have been given with their armies, are laid with the slain by the sword, and they sleep with the uncircumcised, and with those who descend into the pit. There are all the princes of the north, and all the Sidonians, who have gone down with the slain; they are ashamed and confounded because of their strength; they sleep uncircumcised with the slain by the sword, and bear their shame with those who descend into the pit. Pharaoh saw them and consoled himself over his entire multitude, which was killed by the sword, Pharaoh and all his army, says the Lord God. For I have given (or I have caused) my terror in the land of the living, and he slept among the uncircumcised with those killed by the sword, Pharaoh and all his multitude, says the Lord God.» This passage differs greatly in the Septuagint edition, both in order and translation, and some additions from Theodotion are included in it. Where it was necessary, we also included the text itself, not sparing in length and serving the diligence of the eager reader.
70. And it came to pass in the twelfth year, in the fifteenth month: the word of the Lord came to me, saying: Son of man, lament over the multitude of Egypt, and bring down her daughters to the nations of the dead in the depths of the earth, to those who descend into the pit (Moreover, under the asterisks it is added: + Descend from the most beautiful water; + and sleep with the uncircumcised ** Again it follows in order): In the midst of the slain by the sword they shall fall with him, and all his strength shall sleep, and the giants shall say to you, descend, you who are better, descend, and sleep with the uncircumcised in the midst of the slain by the sword. There Asshur, and all his congregation. (And that which follows: * There all the wounded were given, * and his grave in the depths of the pit, * and his congregation is not found in Hebrew, but was added by the Seventy. Again it is said): Around his tomb all the wounded who had fallen by the sword. (And again from Theodotion's Edition it is added under asterisks: + Those who gave his tombs on the sides of the lake; + and his congregation was made around his tomb. + All these wounded and falling by the sword. After these things the Seventy placed): Those who gave their fear in the land of the living. There Aelam, and all his strength, are around his tomb, all wounded, and falling by the sword: and those who descend uncircumcised into the depths of the earth, who brought their terror upon the land of the living, and received their torment with those who descended into the pit among the wounded. There Mosoch and Thubal were given, and all their strength around his tomb, all his wounded, all uncircumcised and wounded by the sword, who brought their terror upon the land of the living, and did not sleep with the giants who fell from eternity: who descended to hell with the weapons they used in battle, and placed their swords under their heads, and their iniquities became part of their bones, for they terrified the giants in their lifetime. And you will be broken in the midst of the uncircumcised, and you will lie with those who are slain by the sword. There Edom and its kings, and all the princes of Assyria, who gave strength to it, lie with the uncircumcised, with those who are slain by the sword; they lie with those who go down to the pit. There are all the princes of the north, all of them, and all the Sidonians, who have gone down with the slain; in shame they lie uncircumcised with those who are slain by the sword, and bear their disgrace with those who go down to the pit. Pharaoh will see them and will find comfort in all their strength: Pharaoh wounded by the sword, and all his strength, says the Lord God. Because I have put his fear upon the land of the living, and he will sleep in the midst of the uncircumcised, with those who are wounded by the sword, Pharaoh and all his multitude, says the Lord God. I am not unaware that such a discrepancy between two editions will be displeasing to the delicate reader. But what can I do about my slanderers, who, if I subtract anything from the translation of the Septuagint interpreters, accuse me of sacrilege and shout without fear of the Lord, especially since they disagree with the truth of faith and follow the errors of the Manichaeans, stirring up the souls of the unlearned by pointing out anything that may have changed in ancient customs, desiring to err willingly rather than learn anything true from a rival. And meanwhile, according to the story, the meaning is clear. For in that same twelfth year, and in the same, as we think, month, but not on the same day as above, but on the fifteenth day, not against Pharaoh, but against the strength or multitude of Egypt, a lamentation is taken up, which is taken away from its pride with all its daughters, or with the strong nations to the farthest land, that is, to the depths of hell, and it is said to the king of Egypt: How much better are you, that you deserve to escape death? For when Assur, and Elam, that is, the Persians, and Mosoch, who are called Cappadocians, and Thubal, whom some understand to be Iberians, others Italians: also the Edomites, and the rulers of the North, and the Sidonians with all their armies, who by their aid have struck horror into all nations, are dead, and have been slain by the sword, and have placed their swords under their heads, which expression must be understood emphatically, will you alone be able to endure the same? But rather, when you see such a great multitude of sleeping souls with you in the underworld, and your tomb surrounded by the memories of once mighty princes, you will find comfort, considering the lighter torments to be of less consequence in the company of many. For now, let it suffice to have expressed these things briefly according to the simple meaning. Now, let us, with the same brevity as the difficulty of explanation allows, delve into spiritual understanding and the highest wisdom. Above, on the fifteenth day of the month, the word of the Lord came to the Prophet. But in the first of these [months], that is, on the Kalends, the beginning of the month is: on the fifteenth, when the whole orb of the moon is filled, and if it is the first month, it is the first day of unleavened bread; but if it is the seventh, it is the day of setting up the booths (which are the greatest of the solemnities among the Hebrews). Indeed, there is mourning over the strength of Egypt, so that it ceases to be strong in evil: and it receives weakness, and when it is weaker, then it becomes stronger. For the fortitude of Egypt, in Hebrew it has multitude. For wide and spacious is the road that leads to death, and many enter through it (Matthew VII, 13): as it is said to Israel on the contrary: But you are few among all nations (Deuteronomy XXVIII): for virtue is always rare, and the path that leads to life is narrow and confined, and few are those who enter through it. But what is mourned for Egypt, and her dead daughters, according to the Septuagint, or strong nations are led to the farthest land in the lake, or in the deepest pit, the souls dwelling in Egypt of this age are signified, who have lost him who says: I am the life (John XIV, 6): and dead from sins, they are dragged down to the underworld by the weight of their sins, as the sinner says: For my iniquities have gone over my head, and like a heavy burden they have pressed heavily upon me (Psalm XXXVII, 5). These are the things about which it is written in another place: They will go down into the depths of the earth, they will be handed over into the hands of the sword, they will become the prey of foxes (Ps. LXII, 10). For he who digs a pit will fall into it (Eccli. XXVII, 29; Ps. VII, 16). And so we also read: He opened a pit and dug it, and fell into the hole he made. And what follows: How beautiful you are, descend and sleep with the uncircumcised, is properly addressed to Pharaoh, the king of Egypt, or as it is added in the Septuagint from Theodotion, to Egypt itself: Descend from the most beautiful water, and sleep with the uncircumcised. What specifically pertains to him, who is reborn in the baptism of Christ, and hearing with the Church: Who is this that ascends, leaning upon her brother (Song of Solomon, 8:5)? Afterwards, either through fornication or other filthy sins, he is cast out of the Church, and it is said to him: Come down from the most beautiful water, and sleep with the uncircumcised, that is, with the unclean, according to that sense which the Apostle establishes: We are the circumcision (Philippians 3:3), who serve in the spirit of God, and glory in Christ Jesus, and have no confidence in the flesh. Hi all in the midst of the wounded, or slain, shall fall with Pharaoh, by that sword which the Lord is coming to send upon the earth. For as the sword of Christ separates the good from the evil, saying: I came not to send peace upon earth, but the sword (Matth. X, 34): so the sword of heretics cuts off ((Al. slaughters)) all peoples, and leads the wounded down to hell. These are very powerful and rebellious giants, who raise their mouth high and the more they exalt themselves in pride, the more they are brought down to the depths of the pit and to the very last part of the inferno, all of whom have been killed by the sword. And so that Pharao or all the strength of Egypt might know, which was dragged down to the infernal, which allies he had in punishments, the following speech demonstrates: There Assyria, and all his multitude, or his assembly. For the prince of heretics is the devil, whose true assembly is a synagoga, of which it is said in the Apocalypse: But Synagogas of Satan (Apoc. II, 9). But I think the following verses, which are marked with an obelus, should be passed over, and it should be said what is contained in the Hebrew: In their circuit, their tombs, namely of those deceived by him. All who were wounded or killed by the sword, and therefore fell, their tombs are given in the depths of the lake. But that the lake is called Infernus is clearly shown by that Psalm in which the penitent speaks: I am likened to those who descend into the lake (Psalm 27:1). We should by no means understand it as the Latin word for lake, which in Greek is called λίμνη, as in the Lake of Tiberias, Lake Como, and Lake Benacus, and many others, but those which we do not usually call cisterns. The Scripture testifies that sinners and all heretics dig up the lakes, because they cool the waters and take away all heat, and as far as my memory serves me, no saint has dug up a lake, that is, a cistern. But all sinners, including King Uzziah who had leprosy and fell by his own pride, about whom it is written that he was a man lying in the works of the earth, and built many towers of pride in the corners, and dug up lakes (2 Chronicles 26). On the contrary, it is said: Drink water from your own vessels, and from your own fountains (Prov. V, 15). And again: Let your fountain be your own. Therefore the Lord speaks: They have forsaken me, the fountain of living water, and dug up cisterns, which can hold no water (Jer. III, 13). It follows: And her multitude has become all around her grave. All these surround Assyria, and there is a great multitude of them, who are all wounded and slain, and falling by the sword. For none of them can withstand Moses, nor can they hear: You who stand in the house of the Lord (Psalm 134:2); but all were wounded and killed, and those who once struck fear into the hearts of the living, now fear those who were entrusted with the Churches, lest they make the people of the living into the people of the dead, and deceive even the innocent. Hence Paul also said: But I fear that as the serpent deceived Eve by his cunning, your thoughts may be corrupted from the simplicity that is in Christ (2 Corinthians 11:3). But here this fear is mitigated by the hope of the Lord, as Ecclesiasticus says: The Lord is my light and my salvation, whom shall I fear? The Lord is the protector of my life, from whom shall I tremble? (Psalm 26:1-2). After this it is said: There is Aelam (or Assyria) and all its multitude around his tomb, undoubtedly the Assyrians. Aelam is translated into our language as their ascent. For all those who, despising the humility of Christ, have embraced the pride of the devil and consider themselves to be something in the knowledge of a false name, are to be called Aelamites, who surround the king's tomb of the Assyrians and are killed and wounded with the sword. And although they may set their mouth on high, yet they descended unclean and uncircumcised to the uttermost parts of the earth, so that the higher they were exalted, the more forcibly they fell. These have set their terror not once, but a second time in the land of the living. For who among the Church is secure from the terror of these Alemites, and has not lost someone from his flock? And indeed the Church of Christ is aptly called the land of the living, so that the assemblies of heretics may be thought of as the land of the dead in contrast. And they carried, he says, the disgrace and torment with them into the lake, and into the depths of hell: their resting place is in the midst of the slain, namely those whom they have cut down with their sword, and they are surrounded by such peoples. These peoples are the peoples of the Assyrian king, and although they boast of being circumcised: nevertheless they were uncircumcised and were killed by the sword, and for the third time they have given terror and fear to the land of the living. Where they brought their torment and punishment in their midst, those whom they deceived with their frauds. There also, that is, near Assyria, are Mosoch and Thubal, and all his multitude around his tomb: all uncircumcised and slain, falling by the sword, who had put their fear in the land of the living. For Mosoch and Thubal, Symmachus and Theodotius interpreted their abode, so as to show the dwelling places of heretics, rather eternal pits, to be the punishments of the Assyrian king. Masochism is interpreted as madness: Thubal, conversion, not from evil to good, but from good to evil; or it can be understood as a universal madness that causes all heretics to go insane and intentionally turn towards worse things. (Romans 12). It is not surprising that they are insane and prone to evil, as they are allies of the Egyptian king who rejoices in numbers. All of these have been killed by the sword, those who had instilled fear, not once, not twice, but three times among the living, as we have mentioned before. It follows: And they do not sleep with the strong, or with the fallen giants, and not with the uncircumcised, who descended to the underworld with their weapons; and they placed their swords under their heads; and their wickedness was in their bones; for the terror of the strong was made in the land of the living. These, he says, who had been the leaders of the heretics, have reached such a pinnacle of evil and torment that they do not deserve to suffer similar punishments even with the strong and giants, who fell from the beginning. Who, in no way repenting of their own error, descended into the underworld with their weapons, rebelling against God and His Church; carrying weapons with them, of which it is written: The teeth of the sons of men are their weapons and arrows (Psalms 56:5); and they placed, it is said, their swords under their heads, resting in their minds to destroy; and embracing the darts of their judgments as the highest victory; to the extent that their iniquities were in their bones, that is, possessing the strongest inventions and doctrines of their own error. Because the strong became terrified in their lives, both in the land of the living. This is said in the fourth (section), that the strongest, those who had knowledge of the Scriptures, and those who were from the region of the living, would be terrified by their wickedness, as they descend to hell with their weapons, and they place their swords under their heads, and their iniquities reach even to their bones. After this, it is written: And so you will crush (them) in the midst of the uncircumcised ones (Rom. XVI, 20), which is said either to Pharaoh, or to the strength, or to the multitude of Egypt, and that she herself may be crushed, according to what is written: But may God quickly crush Satan under your feet. And you shall sleep, he says, with those killed by the sword, in eternal sleep. There, with the Assyrian and with the Egyptian multitude, there will be Idumea and its kings, all who served earthly works or delighted in bloodshed. For indeed Idumea sounds earthy and bloody. All the kings and all the rulers of whom the Apostle often speaks (Phil. III), who were devoted to earthly works and daily shed the blood of those whom they deceived with their deceit, slept with the uncircumcised and unclean, and with those who descended into the pit, of whom we have spoken above. In that very county they will be, and the princes of the North, from whom evil is kindled upon the earth. And by whom, either in Jeremiah (Jer. 1) or in this same prophet (Above XXII), that pot full of flesh and bones is kindled. And not only the princes of the North, but all the rulers of Assyria, for which in Hebrew it is more accurately stated, all the Sidonians, whom we translate as hunters, according to what is written: Our soul is like a bird escaped from the snare of the hunters (Ps. 123:7), for which in Hebrew it is stated, the Sidonians. Those from Sidon, or hunters, who will be led trembling to the underworld, once relying on their own strength, will sleep impure, and will carry their own confusion or torment, having the everlasting remorse of a guilty conscience, so that their fire may not be extinguished (Isaiah 66), and their worm may not die (Mark 9). When Pharaoh sees all of them, he will be comforted, either still possessing his former malice and seeing many partners in his punishment, or certainly he was comforted, seeing them also being confounded in their torments and terrors over his entire multitude that was killed by the sword, namely of Pharaoh, or of all his allies, especially the king of Assyria, and Meeshech and Tubal and the Edomites, and the princes of the north, and the Sidonians. For they had instilled their terror in the land of the living. And it is said in the fifth place, that we should beware and flee from all nations of this kind, which have deceived us in all senses and are known to be dreadful, and can only be avoided if we guard our hearts with all diligence. He slept, it is said, and Pharaoh himself along with his allies were slain by the sword. His allies, a multitude, went along a wide and spacious path to eternal punishments.
Commentary on Ezekiel

Son of man, lament over the strength of Egypt, for the nations shall bring down her daughters dead to the depth of the earth, to them that go down to the pit.

υἱὲ ἀνθρώπου, θρήνησον ἐπὶ τὴν ἰσχὺν Αἰγύπτου, καὶ καταβιβάσουσιν αὐτῆς τὰς θυγατέρας τὰ ἔθνη νεκρὰς εἰς τὸ βάθος τῆς γῆς, πρὸς τοὺς καταβαίνοντας εἰς βόθρον.

сы́не человѣ́чь, воспла́чисѧ ѡ҆ крѣ́пости є҆гѵ́петстѣй (прекланѧ́ѧ преведѝ є҆го̀): и҆ сведꙋ́тъ дще́рей є҆гѡ̀ ме́ртвыхъ ꙗ҆зы́цы во глꙋбинꙋ̀ земнꙋ́ю ко низходѧ́щымъ въ про́пасть.

They shall fall with him in the midst of them [that are] slain with the sword,

ἐν μέσῳ μαχαίρας τραυματιῶν πεσοῦνται μετ’ αὐτοῦ,

Ѿ во́дъ благолѣ́пнѡ сни́ди и҆ поспѝ съ неѡбрѣ́заными.

and all his strength shall perish:

καὶ κοιμηθήσεται πᾶσα ἡ ἰσχὺς αὐτοῦ.

Средѣ̀ ꙗ҆́звеныхъ мече́мъ падꙋ́тъ съ ни́мъ, и҆ ᲂу҆́спнетъ всѧ̀ крѣ́пость є҆гѡ̀.

the giants* also shall say to thee, Be thou in the depth of the pit: to whom art thou superior? yea, go down, and lie with the uncircumcised, in the midst of them [that are] slain with the sword.

καὶ ἐροῦσί σοι οἱ γίγαντες· ἐν βάθει βόθρου γίνου, τίνος κρείττων εἶ; κατάβηθι καὶ κοιμήθητι μετὰ ἀπεριτμήτων ἐν μέσῳ τραυματιῶν μαχαίρας.

И҆ рекꙋ́тъ тѝ и҆споли́ни: во глꙋбинѣ̀ про́пасти бꙋ́ди, когѡ̀ лꙋ́чши є҆сѝ ты̀; сни́ди и҆ лѧ́зи съ неѡбрѣ́заными средѣ̀ ꙗ҆́звеныхъ мече́мъ.

There are Assur and all his company: all [his] slain have been laid there: and their burial is in the depth of the pit, and his company are set around about his tomb: all the slain that fell by the sword,

ἐκεῖ ᾿Ασσοὺρ καὶ πᾶσα ἡ συναγωγὴ αὐτοῦ, πάντες τραυματίαι ἐκεῖ ἐδόθησαν, καὶ ἡ ταφὴ αὐτῶν ἐν βάθει βόθρου, καὶ ἐγενήθη ἡ συναγωγὴ αὐτοῦ περικύκλῳ τοῦ μνήματος αὐτοῦ, πάντες οἱ τραυματίαι οἱ πεπτωκότες μαχαίρᾳ,

Та́мѡ а҆ссꙋ́ръ и҆ ве́сь со́нмъ є҆гѡ̀, и҆ всѝ ꙗ҆́звенїи та́мѡ да́шасѧ, и҆ гро́бъ и҆́хъ во глꙋбинѣ̀ про́пасти, и҆ бы́сть со́нмъ є҆гѡ̀ ѡ҆́крестъ гро́ба є҆гѡ̀, всѝ ꙗ҆́звенїи па́дшїи мече́мъ,

who had caused the fear of them [to be] upon the land of the living.

οἱ δόντες τὸν φόβον αὐτῶν ἐπὶ γῆς ζωῆς.

и҆̀же да́ша гро́бы є҆гѡ̀ во сте́гнѣхъ рва̀, и҆ бы́сть со́нмъ є҆гѡ̀ ѡ҆́крестъ гро́ба є҆гѡ̀, всѝ ті́и ꙗ҆́звенїи па́дающїи мече́мъ, и҆̀же да́ша стра́хъ сво́й на землѝ живы́хъ.

There is Aelam and all his host round about his tomb: all the slain that fell by the sword, and the uncircumcised that go down to the deep of the earth, who caused their fear to be upon the land of the living: and they have received their punishment with them that go down to the pit,

ἐκεῖ Αἰλὰμ καὶ πᾶσα ἡ δύναμις αὐτοῦ περικύκλῳ τοῦ μνήματος αὐτοῦ, πάντες οἱ τραυματίαι οἱ πεπτωκότες μαχαίρᾳ καὶ καταβαίνοντες ἀπερίτμητοι εἰς γῆς βάθος, οἱ δεδωκότες αὐτῶν φόβον ἐπὶ γῆς ζωῆς καὶ ἐλάβοσαν τὴν βάσανον αὐτῶν μετὰ τῶν καταβαινόντων εἰς βόθρον

Та́мѡ є҆ла́мъ и҆ всѧ̀ си́ла є҆гѡ̀ ѡ҆́крестъ гро́ба є҆гѡ̀, всѝ ꙗ҆́звенїи па́дшїи мече́мъ и҆ низходѧ́щїи неѡбрѣ́зани во глꙋбинꙋ̀ земнꙋ́ю, да́вшїи стра́хъ сво́й на землѝ живы́хъ:

in the midst of the slain.

ἐν μέσῳ τραυματιῶν.

и҆ прїѧ́ша мꙋче́нїе своѐ съ низходѧ́щими въ про́пасть, средѣ̀ ꙗ҆́звеныхъ.

There were laid Mosoch, and Thobel, and all his strength round about his tomb: all his slain men, all the uncircumcised, slain with the sword, who caused their fear to be in the land of the living.

ἐκεῖ ἐδόθησαν Μοσὸχ καὶ Θοβὲλ καὶ πᾶσα ἡ ἰσχὺς αὐτῶν περικύκλῳ τοῦ μνήματος αὐτοῦ, πάντες τραυματίαι αὐτοῦ, πάντες ἀπερίτμητοι τραυματίαι ἀπὸ μαχαίρας, οἱ δεδωκότες τὸν φόβον αὐτῶν ἐπὶ γῆς ζωῆς.

Та́мѡ да́шасѧ мосо́хъ, и҆ ѳове́ль, и҆ всѧ̀ си́ла є҆гѡ̀, ѡ҆́крестъ гро́ба є҆гѡ̀, всѝ неѡбрѣ́заннїи ꙗ҆́звенїи ѿ меча̀, да́вшїи стра́хъ сво́й на землѝ жи́зни.

And they are laid with the giants that fell of old, who went down to Hades with [their] weapons of war: and they laid their swords under their heads, but their iniquities were upon their bones, because they terrified all men during their life.

καὶ ἐκοιμήθησαν μετὰ τῶν γιγάντων τῶν πεπτωκότων ἀπ’ αἰῶνος, οἳ κατέβησαν εἰς ᾅδου ἐν ὅπλοις πολεμικοῖς καὶ ἔθηκαν τὰς μαχαίρας αὐτῶν ὑπὸ τὰς κεφαλὰς αὐτῶν· καὶ ἐγενήθησαν αἱ ἀνομίαι αὐτῶν ἐπὶ τῶν ὀστέων αὐτῶν, ὅτι ἐξεφόβησαν γίγαντας ἐν γῇ ζωῆς.

И҆ ᲂу҆спо́ша со и҆споли̑ны па́дшими ѿ вѣ́ка, и҆̀же снидо́ша во а҆́дъ во ѻ҆рꙋ́жїи во́инстѣмъ и҆ положи́ша мечы̀ своѧ̑ под̾ главы̑ своѧ̑, и҆ бы́ша беззакѡ́нїѧ и҆́хъ на косте́хъ и҆́хъ, ꙗ҆́кѡ ᲂу҆страши́ша всѣ́хъ во житїѝ свое́мъ, и҆ стра́хъ си̑льнымъ бы́ша на землѝ живꙋ́щымъ.

And thou shalt lie in the midst of the uncircumcised, with them that have been slain by the sword.

καὶ σὺ ἐν μέσῳ ἀπεριτμήτων κοιμηθήσῃ μετὰ τετραυματισμένων μαχαίρᾳ.

И҆ ты̀ посредѣ̀ неѡбрѣ́занныхъ сокрꙋши́шисѧ и҆ поспи́ши со ꙗ҆́звеными мече́мъ.

There are laid the princes of Assur, who yielded their strength to a wound of the sword: these are laid with the slain, with them that go down to the pit.

ἐκεῖ ἐδόθησαν οἱ ἄρχοντες ᾿Ασσοὺρ οἱ δόντες τὴν ἰσχὺν αὐτοῦ εἰς τραῦμα μαχαίρας· οὗτοι μετὰ τραυματιῶν ἐκοιμήθησαν, μετὰ καταβαινόντων εἰς βόθρον.

Та́мѡ є҆дѡ́мъ и҆ ца́рїе є҆гѡ̀ и҆ всѝ кнѧ̑зи а҆ссꙋ́рѡвы, да́вшїи крѣ́пость свою̀ на ꙗ҆́звꙋ ме́чнꙋю: сі́и со ꙗ҆́звеными ᲂу҆спо́ша, съ низходѧ́щими въ ро́въ.

There are the princes of the north, [even] all the captains of Assur, who go down slain [to Hades]: they lie uncircumcised among the slain with the sword together with their terror and their strength, and they have received their punishment with them that go down to the pit.

ἐκεῖ οἱ ἄρχοντες τοῦ βορρᾶ πάντες στρατηγοὶ ᾿Ασσούρ, οἱ καταβαίνοντες τραυματίαι, σὺν τῷ φόβῳ αὐτῶν καὶ τῇ ἰσχύϊ αὐτῶν ἐκοιμήθησαν ἀπερίτμητοι μετὰ τραυματιῶν μαχαίρας καὶ ἀπήνεγκαν τὴν βάσανον αὐτῶν μετὰ τῶν καταβαινόντων εἰς βόθρον.

Та́мѡ кнѧ̑зи сѣ́верстїи всѝ, та́мѡ всѝ воевѡ́ды а҆ссꙋ́рѡвы, и҆̀же сведе́ни бы́ша со ꙗ҆́звеными со стра́хомъ свои́мъ и҆ со крѣ́постїю свое́ю стыдѧ́щесѧ, ᲂу҆спо́ша неѡбрѣ́заннїи со ꙗ҆́звеными мече́мъ, и҆ прїѧ́ша мꙋче́нїе своѐ съ низходѧ́щими въ про́пасть.

King Pharao shall see them, and shall be comforted over all their force, saith the Lord God.

ἐκείνους ὄψεται βασιλεὺς Φαραὼ καὶ παρακληθήσεται ἐπὶ πᾶσαν τὴν ἰσχὺν αὐτῶν, λέγει Κύριος Κύριος.

Тѣ́хъ ᲂу҆́зритъ ца́рь фараѡ́нъ и҆ ᲂу҆тѣ́шитсѧ ѡ҆ все́й крѣ́пости и҆́хъ: фараѡ́нъ и҆ ꙗ҆́звенїи мече́мъ и҆ всѧ̀ си́ла є҆гѡ̀, гл҃етъ а҆дѡнаі̀ гдⷭ҇ь.

For I have caused his fear to be upon the land of the living yet he shall lie in the midst of the uncircumcised with them that are slain with the sword, [even] Pharao, and all his multitude with him, saith the Lord God.

ὅτι δέδωκα τὸν φόβον αὐτοῦ ἐπὶ γῆς ζωῆς, καὶ κοιμηθήσεται ἐν μέσῳ ἀπεριτμήτων μετὰ τραυματιῶν μαχαίρας, Φαραὼ καὶ πᾶν τὸ πλῆθος αὐτοῦ, λέγει Κύριος Κύριος. * Heb. םירִובֹּגִּ (gibbowr’iym) mighty; LXX γιγάντων.

Ꙗ҆́кѡ да́хъ стра́хъ мо́й на землѝ жи́зни, и҆ ᲂу҆́спнетъ средѣ̀ неѡбрѣ́занныхъ со ꙗ҆́звеными мече́мъ фараѡ́нъ, и҆ всѐ мно́жество є҆гѡ̀ съ ни́мъ, гл҃етъ а҆дѡнаі̀ гдⷭ҇ь.