5<\/strong>. will leave thee<\/em> thrown] I will throw thee down upon.<\/p>\n <\/strong><\/p>\n brought together<\/em> ] does not differ from “gathered,” meaning “buried,” cf. Jer 8:2<\/span>; Jer 16:4<\/span>; Jer 25:33<\/span>. The great dragon’s carcase shall be flung upon the fields, which means death to the water monster; and the fowls and beasts shall feed on it. It is not necessary to allegorize the fowls and beasts, they belong to the figure of the carcase, ch. Eze 39:17<\/span> seq<\/em>.; Isa 18:6<\/span>; Jer 7:33<\/span>; Jer 34:20<\/span>.<\/p>\n Verse 5<\/span>. I will leave thee<\/B><\/I> thrown <\/B>into the wilderness<\/B><\/I>] Referring to his being obliged to take refuge in Upper Egypt. But he was afterwards taken prisoner, and strangled by Amasis. Herod<\/I>. lib. ii. s. 169.<\/P> <\/p>\n When thus brought out, as a fish out of the water, I will leave thee. God left this king. <\/P> The wilderness; <\/B>the deserts of Libya and Cyrene. <\/P> All the fish; <\/B>the whole army of Egyptians. Thou shalt fall upon the open fields; there was this king and his army ruined. <\/P> Thou shalt not be brought together, nor gathered, <\/B>as usually the slain are to be buried; these were not buried, but left in the wilderness, where they fell to be a prey to wild beasts, and birds of prey which haunted the wilderness, and would soon gather to their prey. <\/P> <\/p>\n 5. wilderness<\/B>captivity beyondthy kingdom. The expression is used perhaps to imply retribution inkind. As Egypt pursued after Israel, saying, “The wilderness<\/I>hath shut them in” (Ex 14:3<\/span>),so she herself shall be brought into a wilderness state.<\/I> <\/P> open fields<\/B>literally,”face of the field.” <\/P> not be brought together<\/B>Asthe crocodile is not, when caught, restored to the river, so noremnant of thy routed army shall be brought together, and rallied,after its defeat in the wilderness. Pharaoh led an army againstCyrene in Africa, in support of Aricranes, who had been stripped ofhis kingdom by the Cyrenians. The army perished and Egypt rebelledagainst him [JUNIUS]. Butthe reference is mainly to the defeat by Nebuchadnezzar. <\/P> beasts . . . fowls<\/B>hostileand savage men.<\/P><\/p>\n And I will leave thee thrown into the wilderness, thee, and all the fish of thy rivers<\/strong>,…. Where fish in common cannot live, but die as soon almost as out of the water, and on dry land, excepting those that are of the amphibious kind. This wilderness designs the deserts of Lybia and Cyrene, where the battle was fought between Hophra and Amasis; and where the Egyptian army perished, only their king, before compared to a crocodile, which lives on land, as well as in water, escaped. The Targum is,<\/p>\n “I will cast thee into a wilderness, and all the princes of thy strength:”<\/p>\n thou shalt fall upon the open fields thou shalt not be brought together, nor gathered<\/strong>, this is to he understood of his army; for what is proper to an army is sometimes ascribed to the head or general of it; which fell by the sword in the fields of Lybia and Cyrene and was so discomfited, that the remains of it could not be brought and gathered together again: or the sense is, that those that were slain were left in the open fields, and had no burial; they were not gathered to the grave, as Kimchi interprets it; and so the Targum,<\/p>\n “upon the face of the field thy carcass shall be cast; it shall not be gathered, nor shall it be buried:”<\/p>\n this was only true of the carcasses of the soldiers slain in battle, not of the king, who fled, and afterwards in another battle was taken by Amasis, and strangled in the city of Sais, where he was buried among his ancestors, as Herodotus h relates:<\/p>\n I have given thee for meat to the beasts of the field and to the fowls of the heaven<\/strong>; that is, his army; as the armies of the kings, beast, and false prophet, will be at the battle of Armageddon, when the two latter will be taken and cast alive into the burning lake, of which this monarch was an emblem, Re 19:17<\/span>.<\/p>\n h Euterpe, sive l. 2. c. 169.<\/p>\n (5) Open fields<\/strong> is synonymous with wilderness in the previous clause. The crocodile and the fish together, drawn from the river, are to be thrown upon the sands of the neighbouring desert, to be devoured by the birds and beasts of prey: thus representing that Pharaoh and his people, uprooted from their power, are to be given over for a spoil to various nations.<\/p>\n 5<\/strong>. <\/strong> Thou shalt not be brought together <\/strong> The decayed and broken carcass should not have an honored burial, but should be left to the jackals and vultures (Eze 39:17<\/span>).<\/p>\n “And I will leave you stranded in the wilderness, you and all the fish of your rivers. You will fall on the face of the field. You will not be brought together or gathered. I have given you for meat to the beast of the earth and to the birds of heaven.”<\/p>\n The great crocodile and the fish will be left stranded out of their own environment, in the waterless wilderness. Thus they will collapse and die, unable to rally themselves against the enemy, and the scavengers, both beast and bird, will arrive to tear them apart and eat them. Pharaoh and all his allies will be desolated and the Nile god and the other gods of Egypt will not be able to help them.<\/p>\n A further interesting fact is that ‘the crocodile’ Hophra (588-569 B.C.) probably did not receive a royal burial, which was considered extremely important for the Pharaohs and all Egyptians, for history records that Ahmose II (Gr. Amasis), another Egyptian leader, strangled Hophra and took his place.<\/p>\n Eze 29:5<\/span><\/em><\/strong>. <\/strong>And I will have thee thrown, <\/em><\/strong>&c.<\/strong> And I will drag thee out, <\/em>&c. <\/p>\n Eze 29:5 And I will leave thee [thrown] into the wilderness, thee and all the fish of thy rivers: thou shalt fall upon the open fields; thou shalt not be brought together, nor gathered: I have given thee for meat to the beasts of the field and to the fowls of the heaven.<\/p>\n Ver. 5. And I will leave thee thrown into the wilderness.<\/strong> ] As fish when they are caught are cast upon the dry land, and there they die: for how should a fish live out of his own element? It may be the Chaldees fought Pharaoh and his forces in the wilderness, killed him and cast him out unburied, which the heathens held a great unhappiness: for they thought their ghosts could not pass the river Styx, but must wander through hell’s waste wildernesses, unless their dead bodies were buried. <\/p>\n <\/p>\n I have given thee for meat.<\/strong> ] Whale’s flesh is no better worth.<\/p>\n I will leave: Eze 31:18, Eze 32:4-6, Eze 39:4-6, Eze 39:11-20, Psa 110:5, Psa 110:6, Jer 8:2, Jer 16:4, Jer 25:33 <\/p>\n open fields: Heb. face of the field <\/p>\n I have: 1Sa 17:44, Psa 74:14, Jer 7:33, Jer 34:20, Rev 19:17, Rev 19:18 <\/p>\n Reciprocal: Job 41:2 – General Psa 105:29 – General Isa 56:9 – General Eze 30:10 – I will Eze 31:13 – General Eze 39:5 – open field Eze 39:18 – eat Hab 1:15 – take<\/p>\n Eze 29:5. A fish cannot live long out of water, and. so maintaining the imagery of water and fish in the illustration of the king of Egypt, it is predicted that he will be drawn out of his beloved river and cast out into the open field Of course if a fish is left in the field it will become the prey of beasts and fowl, just as the king of Egypt was destined to become the victim of some other person.<\/p>\n The Lord would carry the dragon into a wilderness along with its dependent fish where they could not return to water. There the beasts and birds would devour Egypt. Hophra (588-569 B.C.) would not receive a royal burial, which was extremely important to the Pharaohs and all the Egyptians. History records that Ahmose II (Gr. Amasis), another Egyptian leader, strangled Hophra and took his place. [Note: Feinberg, p. 169.] <\/span><\/p>\n And I will leave thee [thrown] into the wilderness, thee and all the fish of thy rivers: thou shalt fall upon the open fields; thou shalt not be brought together, nor gathered: I have given thee for meat to the beasts of the field and to the fowls of the heaven. 5. will leave thee … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 29:5”<\/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-21199","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21199","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=21199"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21199\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21199"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21199"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21199"}],"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 Series on the Bible by Peter Pett<\/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: 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":"