10<\/strong>. deaths of the uncircumcised<\/em> ] the death.<\/strong> The term uncircumcised is employed by the prophet not in its usual sense but in reference to the dead, who suffer death from the sword, and whose bodies either lie unburied and dishonoured or are flung indiscriminately into the earth with no funeral honours. Deprivation of burial did not hinder the dead persons from descending into Sheol, the place of the dead, but the dishonour done them here followed them there, and they were subject to reproach. Cf. the same representation Isa 14:19-20<\/span>, where it is an entire misconception to consider “stones of the pit” to refer to a paved mausoleum, and thus a sumptuous burial. The stones of the pit are the lowest pit.<\/p>\n Verse 10<\/span>. The deaths of the uncircumcised<\/B><\/I>] Two<\/I> deaths, temporal<\/I> and eternal<\/I>. Ithobaal was taken and killed by Nebuchadnezzar.<\/P> <\/p>\n The deaths: <\/B>Eze 28:8<\/B><\/span>. A twofold death, temporal and eternal. <\/P> Of the uncircumcised; <\/B>of the wicked, or an accursed death: the Jews do express a vile and miserable death thus. Or, the uncircumcised, i.e. heathens, cruel and merciless men, shall slay thee; and this suits with what follows in the verse, and this was ignominious with the Jews, 1Sa 31:4<\/span>. <\/P> I have spoken it, saith the Lord God; <\/B>O thou proud, self-admiring prince! slight not what is threatened, for God, the God of truth, hath spoken it. <\/P> <\/p>\n 10. deaths of . . .uncircumcised<\/B>that is, such a death as the uncircumcised orgodless heathen deserve;<\/I> and perhaps, also, such as theuncircumcised inflict,<\/I> a great ignominy in the eyes of a Jew(1Sa 31:4<\/span>); a fit retribution onhim who had scoffed at the circumcised Jews.<\/P><\/p>\n Thou shalt die the deaths of the uncircumcised<\/strong>,…. Or the death of the wicked, as the Targum; the first and second death, temporal and eternal: the former<\/p>\n by the hand of strangers<\/strong>, the Chaldeans, in various shapes; and the latter will follow upon it: it may denote the various kinds of death which the inhabitants of Rome will die when destroyed, some by famine, some by pestilence, and others by fire; when these plagues shall come upon her in one day, Re 18:8<\/span>.<\/p>\n for I have spoken it, saith the Lord God<\/strong>; and therefore it shall surely come to pass; strong is the Lord that will judge, condemn, and destroy mystical Babylon, or Tyre.<\/p>\n (10) The uncircumcised.<\/strong>To the Jew this term conveyed all, and more than all, the opprobrium which the Greeks and Romans attached to barbarians<\/em>. (Comp. Eze. 31:18<\/span>; Eze. 32:19<\/span>; Eze. 32:21<\/span>; Eze. 32:24-28<\/span>, &c.) It is equivalent to saying the profane and impious.<\/p>\n Eze. 28:11-19<\/span> contain the doom upon the prince of Tyre. He is represented as like the first man, perfect, and placed in Eden, until, upon his fall (Eze. 28:15-16<\/span>), he is ignominiously driven forth. The passage is strongly ironical.<\/p>\n Eze 28:10 Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken [it], saith the Lord GOD.<\/p>\n Ver. 10. Thou shalt die the death of the uncircumcised.<\/strong> ] Not only a temporal, but an eternal death, as they must needs do that are out of the covenant of grace, whereof circumcision was the seal. This is the sad catastrophe of such as dream of a deity. Of which number were Caligula, Herod, Heliogabalus, Dioclesian, and other monsters, uncircumcised vice gods, as we may, in the worst sense, best term them.<\/p>\n die. uncircumcised: i.e. come to the miserable end of the ungodly. Compare Eze 31:18; Eze 32:19, Eze 32:21, Eze 32:25, Eze 32:32. The word being used in its moral, not physical sense<\/p>\n deaths. Plural = the great, or awful death. <\/p>\n saith the Lord GOD = [is] Adonai Jehovah’s oracle. <\/p>\n the deaths: Eze 31:18, Eze 32:19, Eze 32:21, Eze 32:24-30, Eze 44:7, Eze 44:9, Lev 26:41, 1Sa 17:26, 1Sa 17:36, Jer 6:10, Jer 9:25, Jer 9:26, Joh 8:24, Act 7:51, Phi 3:3 <\/p>\n by the: Eze 28:7, Eze 11:9, Jer 25:9 <\/p>\n Reciprocal: 1Sa 17:44 – Come to me Eze 30:12 – by the hand<\/p>\n Eze 28:10. Physical circumcision would mean nothing to a citizen of Phoenicia, hence there would be no point in threatening him with some treatment by an uncircumcised per-son. History shows that when God uses an uncircumcised man to execute His wrath upon an individual It is considered a deep disgrace (1Sa 31:4). Hence the word is directly connected with strangers in this threatening prediction against the king of Tyrus. Another thing, it would be logical to expect God to impose his severest punishments upon the un cireumcised person because that means an uficonsecrated one.<\/p>\n 28:10 Thou shalt die the deaths of the {c} uncircumcised by the hand of strangers: for I have spoken [it], saith the Lord GOD.<\/p>\n (c) Like the rest of the heathen and infidels who are God’s enemies.<\/p>\n The king would die a shameful death (cf. 32:30; 1Sa 17:26; 1Sa 17:36). The Phoenicians practiced circumcision, so to die the death of the uncircumcised meant to die like a barbarian. Strangers would slay him. This is the fate that Yahweh decreed for him and his empire.<\/p>\n Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken [it], saith the Lord GOD. 10. deaths of the uncircumcised ] the death. The term uncircumcised is employed by the prophet not in its usual sense but in reference to the dead, who suffer death from the sword, … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 28:10”<\/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-21178","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21178","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=21178"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21178\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21178"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21178"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21178"}],"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: 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
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"