13<\/strong>. Because it is a trial<\/em> ] Or, for there is a trial. So accented the word occurs again Isa 28:16<\/span>, a stone of trial (tried stone). The word might be read as a verb: for trial has been made. In any case reference is not to the “sword” nor the Babylonian conqueror who wields it, as if the meaning were: trial has been made of what it or he can do! Such a sense has no probability. The word must refer to those on whom the calamity is to fall.<\/p>\n and what if be no<\/em> more] The same difficulties recur here as in Eze 21:10<\/em><\/span>, and the translation will follow that adopted there. Ew., “for it has been tried and what? is it also a soft rod? that will not be, saith” &c.; i.e. the rod (the sword) has been tried, and it will be found no soft one. This is wholly improbable. Boett., “for (as to) trial, what (is to be effected) with that, when thou hast even contemned the rod?” ( Aehrenlese<\/em>, ii. p. 174.) Others (Hitz., Corn.) point the word “trial” differently, and read: for with kindness what (should I accomplish)? &c. which is quite destitute of probability. In spite of the grammatical harshness (cf. however Eze 21:27<\/em><\/span>) the construction followed in R.V. is perhaps the most probable: “for trial hath been made, and what if the sceptre (R. V. rod) that contemneth should be no more!” reference being to the royal house of Judah which shall perish, cf. Eze 21:25-27<\/em><\/span> ; Eze 21:29<\/em><\/span><\/em>?<\/p>\n Verse 13<\/span>. Because<\/B><\/I> it is <\/B>a trial<\/B><\/I>] This will be a trial of strength and skill between the Chaldeans and the Jews; and a trial<\/I> of faith and patience to the righteous.<\/P> <\/P> And what if<\/B><\/I> the sword, <\/B>(Nebuchadnezzar,) contemn even the rod?<\/B><\/I>] Overthrow Zedekiah? It will do so; for the regal government of Judea shall be no more<\/I>. Or, it is tried<\/I>; that is, the sword<\/I>. Nebuchadnezzar has already shown himself strong and skilful.<\/P> <\/p>\n It is a sore trial, therefore show all the signs of grief and sorrow; or it may refer to what follows in the verse; thus, since this is the exploration, or trial, which I make in so severe manner to bring them to repentance, mourn for them, lest they should harden themselves. <\/P> What if the sword?<\/B> the addition of sword, which is not in the original, hath perplexed the words in my thoughts. I would read them thus, <\/P> and what if the rod contemn?<\/B> It shall be no more. Then the sense runs thus: But if the king and kingdom of Judah despise this trial, and harden themselves against this sword, both shall be destroyed, and be no more, for nothing but a right use of this last trial could help them. Or else, if we must adhere to our version, what if it amount to this: All this is for probation and trial, not for utterly extirpating Israel, saith God to his prophet; who might propose this, What if the sword contemn those bounds, and despise the king and kingdom, and resolve to destroy them from being a nation? as Isa 10:6<\/span>,7<\/span>. To this God gives answer thus; This he shall never effect, and in due time this sword shall be no more; Babylon shall be destroyed. In so perplexed a place I rather conjecture than affirm. <\/P> <\/p>\n 13. it is a trial<\/B>rather,”There is a trial” being made: the sword of the Lord willsubject all to the ordeal. “What, then, if it contemn even therod” (scepter of Judah)? Compare as to a similar scourge ofunsparing trial, Job 9:23<\/span>. <\/P> it shall be no more<\/B>thescepter, that is, the state,<\/I> must necessarily then come to anend. Fulfilled in part at the overthrow of Judah by Nebuchadnezzar,but fully at the time of “Shiloh’s” (Messiah’s) coming (Ge49:10<\/span>), when Judea became a Roman province.<\/P><\/p>\n Because it is a trial<\/strong>,…. As all afflictions and calamities are, especially to the people of God they try their faith and patience, and every other grace; and also to wicked men, they try them, whether they will repent or not:<\/p>\n and what if the sword contemn even the rod<\/strong>? the sceptre: the king of Judah, and his family; not only come upon and cut off the people and the princes, but the royal family also; and even overturn the tribe of Judah, as the word also signifies; and subvert the government of it, of which the rod or sceptre is an ensign; this would be a sore trial indeed, and yet it is intimated that so it should be:<\/p>\n it shall be no more, saith the Lord God<\/strong>; the rod or sceptre shall be no more in one of David’s line, of the tribe Judah, until the Messiah comes, Eze 21:27<\/span>. I should choose to render the words thus, “for it is a trial, but what?” w what an one is it? or for what is it? what will be the fruit, effect, and issue of it?<\/p>\n if also the sceptre despises<\/strong>; the king despises the trial, the affliction, the calamity, and is not brought to repentance by it:<\/p>\n it shall be no more<\/strong>, or “it shall not be” x,<\/p>\n saith the Lord God<\/strong>; it, the sceptre, shall be taken away, and not restored to the house of David, until the Messiah comes.<\/p>\n w “quum fuit probatio quid tandem fuit?” Junius & Tremellius, Polanus. x , “non erit”, V. L. “scilicet sceptrum”, Mariana.<\/p>\n (13) Because it is a trial.<\/strong>Here again the original is obscure from its conciseness and abruptness, leading to great variety of interpretation. Neither the text nor the margin of our translation is quite intelligible. The words for rod and contemn are the same as in Eze. 21:10<\/span>, and must be taken in the same sense. The most satisfactory translation is this: For it (the sword) has been proved (viz., on others), and what if this contemning rod shall be no more? i.e., <\/em>the power of the sword of Babylon has already been proved; and the sceptre of Judah, which despises it, shall be clean swept away. Various other translations, differing in detail, give the same general sense.<\/p>\n 13<\/strong>. <\/strong> Because it is a trial, and what if the sword contemn even the rod? it shall be no more <\/strong> Perhaps, for the trial hath been made, and what if even the contemning scepter should be no more? <\/em> (Kliefoth, Schroder, R.V.) This would refer to the destruction of the royal house of Judah. (See Eze 21:10<\/span>; Eze 21:25-27<\/span>.) The corruption of the text is seen from the fact that with a few changes Cornill can read, “for by favor what (can I accomplish)? Have they turned from their uncleanness? It shall not be.”<\/p>\n Eze 21:13<\/span><\/em><\/strong>. <\/strong>Because it is a trial<\/em><\/strong><\/strong> Because <\/em>[this sword<\/em>] hath been approved, and the sceptre when it shall not spare it shall be no more, saith the Lord God. <\/em>God foretels that the sceptre of Israel shall be no more, after the sword of Nebuchadrezzar had smitten it; as it had happened before, when, Jeconiah being driven out, Zedekiah was appointed king. The sceptre here means only the royal sceptre in the house of David, and not that supreme authority which Jacob foretold should not forsake Judah till the coming of the Messiah. <\/p>\n Eze 21:13 Because [it is] a trial, and what if [the sword] contemn even the rod? it shall be no [more], saith the Lord GOD.<\/p>\n Ver. 13. Because it is a trial.<\/strong> ] Sore and sharp; therefore cry and howl, especially since they are not bettered. Hang heavy weights on rotten boughs, they presently break; the best divination of men is at the parting way. See Eze 21:21<\/span> . <\/p>\n <\/p>\n And what if the sword contemn even the rod?<\/strong> ] q.d., <\/em> What doth this silly rod do here? will they not stoop? will they not put their necks under the yoke of God’s Son? Eze 21:10 Let me come; I will make them either bow or break, either yield or bleed.<\/p>\n it is a trial = sit (Jehovah’s sword) has been tried (or proved). <\/p>\n and what, &c. = and what [will happen or be the result] if [Jehovah’s sword shall not despise] the [wooden] sceptre? <\/p>\n it shall be no more = it will not [despise it. <\/p>\n saith the Lord GOD = [is] Adonai Jehovah’s oracle. <\/p>\n Because: etc. or, When the trial hath been, what then, shall they not also belong to the despising rod? a trial. Job 9:23, 2Co 8:2 <\/p>\n contemn: Eze 21:10, Eze 21:25 <\/p>\n it shall: Eze 21:27 <\/p>\n Reciprocal: Num 17:2 – twelve rods 2Ch 28:22 – in the Eze 7:10 – the rod Eze 19:11 – she had<\/p>\n Eze 21:13. Sword contemn (belittle) the rod means the sword of Babylon would overcome the authority of Zedekiah. See the comments on verse 10.<\/p>\n 21:13 Because [it is] a trial, {l} and what if [the sword] despise even the rod? it shall be no [more], saith the Lord GOD.<\/p>\n (l) Ezekiel moved with compassion thus complains fearing the destruction of the kingdom which God had confirmed to David and his posterity by promise, which promise God performed although here it seemed to man’s eye that it would utterly perish.<\/p>\n Because [it is] a trial, and what if [the sword] contemn even the rod? it shall be no [more], saith the Lord GOD. 13. Because it is a trial ] Or, for there is a trial. So accented the word occurs again Isa 28:16, a stone of trial (tried stone). The word might be read … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 21:13”<\/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-20968","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20968","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=20968"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20968\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20968"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20968"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20968"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"