10, 11<\/strong>. The general meaning of these verses is clear enough the prophet’s action is a representation of what shall happen in Jerusalem in the case of prince and people, but Eze 12:10<\/em><\/span> is very obscure, and probably not in its original form.<\/p>\n This burden<\/em> concerneth the prince<\/em> ] lit. the prince<\/em> (is) this burden<\/em> in Jerusalem. The term “burden” has also the sense of “oracle,” but Ez. does not use it in this sense and there is no reason to find any play upon the word as Jer 23:33<\/span>. The allusion can only be to the last words of Eze 12:7<\/em><\/span> I bare it<\/em> upon my shoulder; and the meaning would be: this bearing or loading has reference to the prince ( Eze 12:12<\/em><\/span>). With this sense the following words must run: and all the house of Israel which are in the midst of it (Jerusalem with a change of one letter). The objection to this that if the relative were subject the pronoun would not be expressed after it (Hitz., Keil) is worthless. But there are other objections more valid: “all the house of Israel” could hardly be used of the inhabitants of Jerusalem, the phrase usually refers to the larger Israel, existing in all places. R.V. “this burden concerneth<\/em> the prince and all the house of Israel among whom they are;” but concerneth<\/em> is said of the “prince” and of “all the house of Israel” in different senses. Notwithstanding the objections to it the easiest course is to read: in the midst of it<\/em> (Jerusalem) as above. Corn. omits the verse as a gloss.<\/p>\n Burden – <\/B>A word used to indicate a prediction of woe to be borne by some individual or people (Isa 13:1<\/span> note). Ezekiel, bearing his stuff on his shoulder was a sign of the weight of calamity coming upon king and people.<\/P> <\/p>\n Verse 10<\/span>. This burden<\/B><\/I>] This prediction concerning the prince<\/I>. By this I point out the capture, misery, and ruin of Zedekiah<\/I>.<\/P> <\/p>\n Though they regard not to inquire, yet give them to know what I mean hereby. <\/P> Thus saith the Lord God:<\/B> this to add weight and authority to the word. <\/P> This burden; <\/B>this dreadful prognostic; this prophecy is a burden which the kingdom shall groan under, and your king and the inhabitants of Jerusalem with him. <\/P> The prince; <\/B>Zedekiah. <\/P> All the house; <\/B>none may be excepted. <\/P> <\/p>\n 10. burden<\/B>that is, weightyoracle. <\/P> the prince<\/B>The very manZedekiah, in whom they trust for safety, is to be the chief sufferer.JOSEPHUS [Antiquities,<\/I>10.7] reports that Ezekiel sent a copy of this prophecy to Zedekiah.As Jeremiah had sent a letter to the captives at the Chebar, whichwas the means of calling forth at first the agency of Ezekiel, so itwas natural for Ezekiel to send a message to Jerusalem confirming thewarnings of Jeremiah. The prince, however, fancying a contradictionbetween Eze 12:13<\/span>; “heshall not see Babylon,” and Jer 24:8<\/span>;Jer 24:9<\/span>, declaring he should becarried to Babylon, believed neither. Seeming discrepancies inScripture on deeper search prove to be hidden harmonies.<\/P><\/p>\n Say thou unto them, thus saith the Lord God<\/strong>,…. In answer to their sneering question; or notwithstanding their stupidity and indolence, and in order to awaken them out of it:<\/p>\n this burden [concerneth] the prince in Jerusalem<\/strong>; the present reigning prince in Jerusalem, King Zedekiah. The sense is, either that that burden of goods the prophet carried out on his shoulders had a regard to the king of Judah and his captivity, and was an emblem of it; or rather that the burden of prophecy, or that sorrowful calamity predicted by the above sign or type, had relation to that prince, and would be fulfilled in him; and so the Targum,<\/p>\n “upon the prince is the burden of this prophecy;”<\/p>\n in like manner Jarchi interprets it of prophecy:<\/p>\n and all the house of Israel which [are] among them<\/strong>; they were also concerned in it, and would be carried captive with their prince.<\/p>\n (10) All the house of Israel.<\/strong>The <\/strong>burden <\/em>(or message of woe) was directed immediately to the king and his princes, but the people were also necessarily involved. Israel is here, as elsewhere, used. for the then existing nation, which was considered as representing the whole, although composed chiefly of the tribe of Judah.<\/p>\n 10<\/strong>. <\/strong> This burden concerneth the prince in Jerusalem <\/strong> This is a very difficult phrase. Jeremiah had already used the word “burden” for a heavy and fear-inciting utterance of Jehovah (Jer 23:33<\/span>), and this may be the meaning here. Or does it mean that this bearing, or leading, has reference to the prince (Eze 12:12<\/span>), David’s son? This reference to the prince must have been very dangerous to the popularity of the prophet.<\/p>\n Reverence for the king, “the son of David,” the “anointed of Jehovah,” was highly developed in Israel. The religion and Messianic hope of everlasting dominion seemed bound up with the Davidic dynasty. But Ezekiel, except in one doubtful passage, never calls Zedekiah king. He considered the glory of the state as well as of the temple to have departed. This so-called king is but a vassal of Nebuchadnezzar, and deserves no kingly dignity or allegiance (Skinner). He, as well as the priests and the captains, is involved in the universal guilt and must meet the penalty. <\/p>\n And all the house of Israel that are among them <\/strong> R.V., “all the house of Israel, among whom they are,” or, all the house of Israel which is in the midst of it <\/em> (Kautzsch, Davidson).<\/p>\n <\/p>\n <\/em><\/p>\n Eze 12:10 Say thou unto them, Thus saith the Lord GOD; This burden [concerneth] the prince in Jerusalem, and all the house of Israel that [are] among them.<\/p>\n <\/em><\/p>\n Ver. 10. This burden concerneth the princes in Jerusalem.<\/strong> ] There is an elegance in the original. Princes who overburden their people shall one day have their back burden of miseries. Potentes potenter torquebuntur.<\/p>\n the Lord God. Hebrew Adonai Jehovah. See note on Eze 2:4, <\/p>\n burden coneerneth the prince (i.e. Zedekiah). Note the Figure of speech Paronomasia (App-6), for emphasis. Hebrew. hannasi hammassa. Eng. “this grief [concerneth] the chief <\/p>\n burden <\/p>\n See note 1, (See Scofield “Isa 13:1”). <\/p>\n This: 2Ki 9:25, Isa 13:1, Isa 14:28, Mal 1:1 <\/p>\n prince: That is, Zedekiah king of Judah. Eze 7:27, Eze 17:13-21, Eze 21:25-27, Jer 21:7, Jer 24:8, Jer 38:18 <\/p>\n Reciprocal: Eze 12:3 – prepare<\/p>\n Eze 12:10. Burden is a figure of speech and means an important prophecy or other message was about to be delivered. The prince in Jerusalem was Zedekiah, who was left on his throne there by the king of Babylon, but who was reigning only as a subject-king under Nebuchadnezzar. There were also some of the inhabitants of the city left in it and they were included in the house of Israel that are among them.<\/p>\n Ezekiel was to explain to them that the oracle that he had delivered by his acted parable concerned King Zedekiah and the Jews who were in Jerusalem. Ezekiel regarded King Jehoiachin as the legitimate king of Judah, and he referred to Zedekiah as only a prince (Heb. nasi’<\/span>, leader) because Nebuchadnezzar had set him on the throne. "Prince," however, was one of Ezekiel’s titles for Judah’s kings. Many of the Jews and the Babylonians also continued to view Jehoiachin as the true king of Judah.<\/p>\n Say thou unto them, Thus saith the Lord GOD; This burden [concerneth] the prince in Jerusalem, and all the house of Israel that [are] among them. 10, 11. The general meaning of these verses is clear enough the prophet’s action is a representation of what shall happen in Jerusalem in the case of prince and … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 12:10”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20701","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20701","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20701"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20701\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20701"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20701"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20701"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"