154 Vv. 20, 22, 23.
155 James ii. 7.
156 Psalm xlii. 10.
157 Ch. xxxix. 23.
158 The phrase “cause you to walk” (ver. 27) is very strong in the Hebrew, almost “I will bring it about that ye walk.”
159 The thirty‐seventh verse hardly bears the sense which is sometimes put upon it: “I am ready to do this for the house of Israel, yet I will not do it until they have learned to pray for it.” That is true of spiritual blessings generally; but Ezekiel’s idea is simpler. The particle “yet” is not adversative but temporal, and the “this” refers to what follows, and not to what precedes. The meaning is, “The time shall come when I will answer the prayer of the house of Israel,” etc.
160 Chapter XXIII. below.
161 Cf. 1 Kings xvii.; 2 Kings iv. 13 ff., xiii. 21.
162 1 Thess. iv. 13 ff.
163 Isa. xxvi. 19.
164 Dan. xii. 2.
165 John v. 25: cf. vv. 28, 29.
166 Isa. vii. 8.
167 Chapter V., above.
168 Ch. xxxvi. 16‐38.
169 Ch. xxxvi. 21.
170 Chs. xviii. 23, xxxiii. 11.
171 See pp. 75 f. above.
172 Ch. vi. 8‐10.
173 Chs. xvi. 61‐63, xx. 43, 44, xxxvi. 31, 32.
174 Ch. xviii. 31.
175 Cf. Joel’s “Rend your heart, and not your garments” (Joel ii. 13).
176 Chs. xi. 19, xxxvi. 26, 27.
177 Chs. xxxvi. 27, xxxvii. 14.
178 Hosea xiv. 5.
179 Isa. xxxii. 15.
180 Chs. xi. 20, xxxvi. 27.
181 Rom. vii. 16.
182 Rom. viii. 2.
183 Jer. xxxi. 33.
184 Chs. vi. 9, xvi. 63, xx. 43, xxxvi. 31, 32.
185 Cf. ch. xxxix. 23.
186 See ch. xxxviii. 11, 12.
187 Ch. xxxviii. 19‐23.
188 Ch. xxxix. 23.
189 See E. Meyer, _Geschichte des Alterthums_, p. 558; Schrader, _Cuneiform Inscriptions_, etc., on this passage.
190 Meshech and Tubal are the Moschi and Tibareni of the Greek geographers, lying south‐east of the Black Sea. A country or tribe Rosh has not been found.
191 Gomer (according to others, however, Cappadocia) and Togarmah (ver. 6).
192 Cush and Put (ver. 5).
193 Ver. 7. The LXX. reads “for me” instead of “unto them,” giving to the word _mishmar_ the sense of “reserve force.”
194 The words of ver. 4, “I will turn thee back, and put hooks into thy jaws,” are wanting in the best manuscripts of the LXX., and are perhaps better omitted. Gog does not need to be dragged forth with hooks; he comes up willingly enough, as soon as the opportunity presents itself (vv. 11, 12).
195 Isa. x. 7.
196 An actual parallel is furnished by the crowds of slave‐dealers who followed the army of Antiochus Epiphanes when it set out to crush the Maccabæan insurrection in 166 B.C.
197 In ver. 14 the LXX. has “he stirred up” instead of “know,” and gives a more forcible sense.
198 Zeph. i.‐iii. 8; Jer. iv.‐vi.
199 Cf. besides the passages already cited, Isa. x. 5‐34, xvii. 12‐14; Micah iv. 11‐13.
200 Ver. 21. LXX.: “I will summon against him every terror.”
201 ἱπποτοξόται (mounted archers) is the term applied to them by Herodotus (iv. 46).
202 This translation, which is given by Hitzig and Cornill, is obtained by a change in the punctuation of the word rendered “passengers” in ver. 11: cf. the “mountains of Abarim,” Numb. xxxiii. 47, 48; Deut. xxxii. 49.
203 “It shall stop the noses of the passengers” (ver. 11) gives no sense; and the text, as it stands, is almost untranslatable. The LXX. reads, “and they shall seal up the valley,” which gives a good enough meaning, so far as it goes.
204 Ver. 26. The choice between the rendering “forget” and that of the English Version, “bear,” depends on the position of a single dot in the Hebrew. In the former case “shame” must be taken in the sense of reproach (_schande_); in the latter it means the inward feeling of self‐abasement (_schaam_). The forgetting of past trespasses, if that is the right reading, can only mean that they are entirely broken off and dismissed from mind; there is nothing inconsistent with passages like ch. xxxvi. 31. It must be understood that in any event the reference is to the future; “_after that_ they have borne” is altogether wrong.