19<\/strong>. shalt be a terror<\/em> ] Cf. Eze 26:21<\/span>, Eze 27:36<\/span>.<\/p>\n Verse 19<\/span>. Thou shalt be a terror<\/B><\/I>] Instead of being an object of adoration<\/I> thou shalt be a subject of horror, and at last be destroyed with thy city, so that nothing but thy name shall remain. It was entirely burnt by Alexander the Great, as it had been before by Nebuchadnezzar.<\/P> <\/p>\n All that have heard, seen, or formerly known thy riches, power, allies, wisdom, and vigilance, shall be astonished at thee; be amazed at the certain news of thy great fall, from greatest glory to greatest reproach. <\/P> Thou shalt be a terror<\/B> to all that hear the bruit hereof: <\/P> though thou hast been a terror, <\/B>so the Hebrew, to others by thy puissance and arms, thou shalt never be so again for ever: and this word hath been made good; Tyre never rose to that greatness as to be feared by her neighbours. <\/P> <\/p>\n All they that know thee among the people shall be astonished at thee<\/strong>,…. At thy fall; that such a mighty city, and powerful prince, should be destroyed at once; that, from such a height of prosperity, they should be brought to so low an estate of adversity; this will be the astonishment of kings, merchants, and others, that knew the riches, power, and flourishing estate of Rome, as before observed:<\/p>\n thou shalt be a terror<\/strong>; to the said persons, who will be afraid to come nigh for fear of the same torments and punishment, Re 18:10<\/span>, or, though thou “hast been a terror”; or “terrors”; exceeding terrible to others in time past, yet now, as the Targum,<\/p>\n “I will give thee (or make thee) as if thou wast not:”<\/p>\n and never shalt thou be any more<\/strong>; as thou hast been, or after thy last destruction; so mystical Tyre or Babylon shall be no more, when once destroyed, Re 18:21<\/span>.<\/p>\n 19<\/strong>. <\/strong> A terror <\/strong> Compare Eze 26:21<\/span>.<\/p>\n Eze 28:19 All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never [shalt] thou [be] any more.<\/p>\n Ver. 19. Thou shalt be a terror.<\/strong> ] As kings exceed all others in glory, so their fall is oft with so great ignominy, that they become a wonder and a terror to all people.<\/p>\n they: Eze 27:35, Eze 27:36, Psa 76:12, Isa 14:16-19, Rev 18:9, Rev 18:10, Rev 18:15-19 <\/p>\n thou shalt: Eze 26:14, Eze 26:21, Eze 27:36, Jer 51:63, Jer 51:64, Rev 18:21 <\/p>\n a terror: Heb. terrors <\/p>\n Reciprocal: Isa 23:5 – so shall<\/p>\n Eze 28:19. Shalt be a terror is explained at Eze 27:35, and never shall be any more is commented upon in the last verse of that chapter.<\/p>\n Those who knew him would feel appalled at his end. He would be a source of terror to observers, a horrible warning of the consequences of pride, and he would be no more.<\/p>\n "What Adam and Eve were tempted to try to get was equality with God (Gen 3:4 [sic<\/span> 5]). That is exactly what Tyre’s king wanted, too. Whatever he personally may have thought of himself, the passage makes it clear that his actions were those of a person seeking such wealth and power as to be his own god." [Note: Stuart, p. 274.] <\/span><\/p>\n Conservative interpreters of this passage divide into three basic groups. Some believe that only the human king of Tyre is in view throughout the passage. [Note: E.g., Alexander, "Ezekiel," pp. 882-85; Taylor, pp. 196-97; Keil, 1:409-25; Ellison, pp. 108-9; Allen, Ezekiel 20-48, p. 95; Block, The Book . . . 48, pp. 118-19; The Nelson Study Bible, notes on <\/span>Eze 28:12-19; Stuart, pp. 273-74; and myself.] <\/span> Others believe only Satan is in view. [Note: E.g., Chafer, 2:39-44; Merrill F. Unger, Biblical Demonology: A Study of the Spiritual Forces Behind the Present World Unrest, p. 15; and J. Dwight Pentecost, Your Adversary the Devil, pp. 11-19.] <\/span> The third view is that both the human king and Satan are in view. Some who hold this opinion believe that the king is the primary referent and that Satan is seen as the power behind his throne. [Note: E.g., Cooper, pp. 265-68; and Feinberg, pp. 159-64.] <\/span> Others hold that the primary referent is Satan and that the king comes into view only secondarily. [Note: E.g., Dyer, "Ezekiel," pp. 1283-84; idem, in The Old . . ., p. 685.] <\/span><\/p>\n As far as I have been able to determine, the view that this passage reveals something about Satan before the Fall (Genesis 3) originated with the church fathers, including Origin, in the third and fourth centuries A.D. They applied the teaching of the passage to Satan and even interpreted it as specifically teaching things about Satan.<\/p>\n All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never [shalt] thou [be] any more. 19. shalt be a terror ] Cf. Eze 26:21, Eze 27:36. Fuente: The Cambridge Bible for Schools and Colleges Verse 19. Thou shalt be a terror] Instead of being an … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 28:19”<\/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-21187","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21187","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=21187"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21187\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21187"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21187"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21187"}],"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: John Gill’s Exposition of the Entire Bible<\/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: 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":"