18<\/strong>. The actual victims sacrificed were princes and mighty men; here they are described as rams and goats the usual animals sacrificed. Jer 51:40<\/span>.<\/p>\n fatlings of Bashan<\/em> ] Bashan was a pastoral country, producing the fattest and greatest beasts. Cf. Deu 32:14<\/span>; Amo 4:1<\/span>; Isa 34:6-7<\/span>; Psa 22:12<\/span>.<\/p>\n Verse 18<\/span>. Ye shall – drink the blood of the princes of the earth<\/B><\/I>] I need not mention the custom of the Scandinavians: they were accustomed to drink the blood of their enemies out of the skulls of the dead. But this is spoken of fowls<\/I> and beasts<\/I> here-rams,<\/I> lambs<\/I>, and goats<\/I>. The feast shall be as grateful and as plenteous to the fowls<\/I> and beasts<\/I>, as one made of the above animals, the fattest and best of their kind, (because fed in the fertile fields of Bashan,) would be to the guests of him who makes a sacrifice.<\/P> <\/p>\n In these two and the two following verses, God takes on him the person of one that makes a feast, invites his guests, and promiseth to satisfy them. Of the two former, the first is an enigmatical invitation, or an invitation in a riddle; the latter is the key to this character. <\/P> The mighty; <\/B>who had great authority, great courage and strength, the giant-like ones, commanders of great note in the army. <\/P> The princes:<\/B> many princes came with their countrymen and subjects to assist in this war, whose blood these fowls should drink; and these compared to rams which lead the flock. <\/P> Lambs<\/B> are the more ordinary in the army. Goats; great goats, as the Hebrew denoteth; and these signify the more lascivious and impetuous among them. <\/P> Bullocks; <\/B>such as, though more slow, were of great strength. <\/P> Fatlings; <\/B>well fed, it was no lean sacrifice made. <\/P> Of Bashan, <\/B>a mountain of most rich and sweet soil, and that fed the best of any. <\/P> <\/p>\n 18. rams . . . lambs . . . goats<\/B>Bythese various animal victims used in sacrifices are meant variousranks of men, princes, generals, and soldiers (compare Isa34:6<\/span>). <\/P> fatlings of Bashan<\/B>ungodlymen of might (Ps 22:12<\/span>).Bashan, beyond Jordan, was famed for its fat cattle. Fat impliesprosperity which often makes men refractory towards God (Deu 32:14<\/span>;Deu 32:15<\/span>).<\/P><\/p>\n Ye shall eat the flesh of the mighty<\/strong>,…. Of the soldiers, men of strength and courage, and fit for war, with which the army of Gog will abound:<\/p>\n and drink the blood of the princes of the earth<\/strong>: both the princes of his own family and court, and those of his allies and auxiliaries that will come along with him:<\/p>\n of rams, of lambs, and of goats, of bullocks<\/strong>; which the Targum Jarchi, and Kimchi, interpret of kings, princes, dukes, rulers, and governors; and so does John, in the Revelation, of kings, captains, and mighty men, Re 19:18<\/span>:<\/p>\n all of them fatlings of Baasha<\/strong>; which was a country in Israel, very fruitful, and full of pastures, where much fat cattle were bred; and to which these great personages in Gog’s army are compared, for their bulk, strength, and wealth. So the Targum,<\/p>\n “all of them rich in substance.”<\/p>\n It may be rendered, “all of them the merie of Bashan”; for “meri” is the name of an ox or buffle; and Jarchi says that a fat ox is called in the Arabic language “almari” h.<\/p>\n h Vid. Bochart. de Script. Animal. par. 1. l. 2. c. 28. col. 284.<\/p>\n (18) Drink the blood of the princes.<\/strong>In these verses there is a curious mingling of the figurative and the literal; thus the princes are immediately explained by the mention of the various sacrificial animals; and in Eze. 39:20<\/span> these are again interpreted of horses and chariots, with mighty men, and with all men of war. And when the figure is so far explained it only leads to a literal sense which must yet be considered as itself but the symbol of something further. (Comp. Rev. 19:17-18<\/span>.)<\/p>\n “And you will eat fat until you are full, and drink blood until you are drunk, of my sacrifice which I have sacrificed for you.”<\/p>\n Nothing could have been designed to make Ezekiel shudder more. The eating of the fat and the drinking of the blood of sacrifices were forbidden to men. And here it is the blood of men. But here it is the wild beasts who partake. It stresses the awfulness of the fate of these people. And the beasts will be more than sated.<\/p>\n Eze 39:18<\/span><\/em><\/strong>. <\/strong>Drink the blood of the princes of the earth<\/em><\/strong><\/strong> That is, the fowls and beasts mentioned before, shall drink, <\/em>&c. There cannot be a greater instance of disingenuousness, and of inveterate malice to the Scriptures and the people of God, than Voltaire has shewn by his infamous misrepresentation of the passage before us; endeavouring to fix it as an opprobrium upon the Jews, that they sacrificed human beings to the Deity. After urging what he calls proofs, <\/em>he adds, “Nay, Ezekiel himself, in order to encourage them [the Jews], promises them also that they shall eat of human flesh: Ye shall eat both the house and his rider, and drink the blood<\/em> of princes.” <\/em>Can any person, with the least candour, conceive that this writer really mistook, or misrepresented this passage through downright ignorance?The supposition is impossible; and in this view, what a heart must he have had, who could thus daringly traduce the sacred oracles of God; and on how wretched a master do they pin their faith, who blindly follow the delusive dictates of so vain and perverse a philosopher!<\/em> <\/p>\n Eze 39:18 Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan.<\/p>\n Ver. 18. Ye shall eat the flesh of the mighty.<\/strong> ] Whose flesh may he, perhaps, more delicate. <\/p>\n <\/p>\n And drink the blood.<\/strong> ] Blood royal, of a noble alloy. Sed nihil inde colligas, quam perpetuam eorum damnationem qui verbum Dei persequuntur, quique populum Israel spiritualem exagitant.<\/em> a<\/em> It importeth the eternal damnation of atheists and antichrists. <\/p>\n<\/p>\n a<\/em> Oecolampadius.<\/p>\n princes = leaders. <\/p>\n eat: Eze 29:5, Eze 34:8, Rev 19:17, Rev 19:18, Rev 19:21 <\/p>\n goats: Heb. great goats, Eze 34:17, *marg. <\/p>\n of bullocks: Psa 68:30, Isa 34:7, Jer 50:11, Jer 50:27, Jer 51:40 <\/p>\n fatlings: Deu 32:14, Psa 22:12, Amo 4:1 <\/p>\n Reciprocal: Num 21:33 – Bashan 1Ki 21:24 – that dieth Jer 7:33 – General Eze 34:16 – but I<\/p>\n Eze 39:18. The mighty and princes were the great men in the army of Gog that were to furnish meat for the beasts. Rams and other animals named are figurative and the terms are used in allusion to the creatures that were used under the law to be served at the. feasts prescribed by the Lord.<\/p>\n Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan. 18. The actual victims sacrificed were princes and mighty men; here they are described as rams and goats the usual animals sacrificed. … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 39:18”<\/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-21477","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21477","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=21477"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21477\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21477"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21477"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21477"}],"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: 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: 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","protected":false},"excerpt":{"rendered":"