46, I ff. the east gate of the inner Court is to be opened on Sabbaths and New Moons, but the "prince" is to have no right of entry within it; at nost, he may mount the steps to the threshold of the gate leading into it, and worship there while the priest is offering the sacrifice; on high festivals he is to enter and leave the outer Court, just like the people generally.

(g) (Appendix to 45, 7 f.) Limitation of the rights to be exercised by the "prince" over his own and his subjects' landed possessions, 46, 16–18; (h) (Appendix to 42, 13 f.) the places reserved in the inner and outer Courts for cooking the sacrifices appertaining to the priests and people respectively, 46, 19–24.

(3.) The Temple and the land, c. 47-48. (a) The barren parts of the land (in the neighbourhood of the Dead Sea) to be fertilized, and the waters of the Dead Sea to be sweetened, by a stream issuing forth from underneath the Temple, 47, 1–12.

V. 11. An exception, showing the practical turn of the prophet's mind: the marshes beside the Dead Sea to remain as they are on account of the excellent salt which they furnish.

(b) The borders of the land to be occupied by the restored community, 47, 13-23. (c) Disposition of the tribes-the 7 north of the Temple, 48, 1-7; the "oblation," or strip of sacred land south of these, with the Temple, surrounded by the priests' possessions, in the centre, the Levites' land and the city on the north and south of these respectively, and with the domain of the prince (in two parts) on the east and west, vv. 8–22 (cf. 45, 1-8); the 5 tribes south of the Temple, vv. 23-29; the 12 gates of the city, and its name, Jehovah is there, symbolizing the central thought of the entire prophecy, vv. 30-35 (contrast c. 22).

Ezekiel emphasizes in particular the power and holiness of God. His standing designation of God is "Lord Jehovah," for which the title "God of Israel"-which Jeremiah, for instance, uses constantly-only appears on special occasions (c. 8-11. 43, 3. 44, 2); and in His presence, he is himself only a "son of man." The dominant motive of the Divine action is the dread lest His holy name should be profaned on the other hand, in His people's restoration or in an act of judgment, His name is sanctified, i.e. its holiness is vindicated (36, 23 f. 38, 23. 39, 7. 27). These truths find expression in Ezekiel's mo-t characteristic phrase, "And they (or ye) shall know that I am Jehovah” (above 50 times). This phrase is most commonly attached to the

announcement of a judgment,1 but sometimes it follows a promise of restoration. It strikes the keynote of Ezek.'s prophecies. To the unbelieving mass of the people, as to the heathen, it must have seemed that in the fall of Jerusalem, Jehovah had proved Himself unable to cope with the enemies of His people: Ezek. sees in it a manifestation of Jehovah's holiness visiting Israel for its sins (cf. 39, 23 f.), and He insists that the course of history will bring with it other, not less striking, manifestations of His Godhead. Thus in his prophecies on foreign nations the same refrain constantly occurs (25, 5. 7. 11. 17. 28, 24 &c.): the judgment on each is a fresh proof of Jehovah's power, which is finally vindicated most signally in the ideal defeat of nations, whom Ezek. pictures as marshalled against the restored nation in the future (38, 23; 39, 6 f. 22). To His faithful people, on the other hand, the blessings which Jehovah will pour upon them are an additional and special evidence of the same truth (20, 42. 34, 27. 36, 11. 38. 37, 13. 14. 39, 28). In His attitude towards His people, Jehovah is the righteous Judge, who is merciful towards the repentant sinner, but deals sternly with the rebellious (3, 16 ff. c. 18. 33). But the prophet's exertions to gain the hearts of his fellow-countrymen were indifferently rewarded; hence, Israel's restoration in the last resort depends upon Jehovah alone, who will work in the future, as He had done in the past (20, 9. 14. 22. 44), for His name's sake (36, 23; cf. 39, 7. 25). “Jehovah must restore Israel, for so only can His sole Godhead, which the ruin of His people had caused to be questioned (c. 25-32), be generally acknowledged in the world; He can restore Israel, for of His free grace He forgives His people's sin and by the workings of His Spirit transforms their hard heart (36, 26 f. 39, 29)." For the future which Ezek. thus anticipates, the prophet's chief aim is to make provision that Israel should not lapse again into its former sins; and hence the new constitution which he projects for it, c. 40-48. Ezek. is very far, indeed, from depreciating moral ordinances (c. 18. 33 &c.); but he finds the best guarantee for their observance, as well as the best preventive against all forms of idolatry, in a well-ordered ceremonial system; and this he develops in c. 40-48. The restored Temple assumes a central significance; to guard it, and all connected with it, from a repetition of the profanation which 16, 7. 10. 13. 14 7, 4. 9. 27. 11, 10. 12 &c.

it had experienced in the past (5, 11. c. 8—11. 43, 7 f.), to teach the nation to reverence it aright, to render Israel worthy of the God who would thus make His dwelling in their midst, is the aim and scope of the concluding chapters of his book.

The literary style of Ezek. is strongly marked. He uses many peculiar words; and stereotyped phrases occur in his book with great frequency. He is fond of artificial kinds of composition, especially symbol, allegory, and parable, which he sometimes develops at great length (e.g. c. 16. 23. 31), and elaborates in much greater detail than is done by other prophets. He has imagination, but not poetical talent. He is the most uniformly prosaic of the earlier prophets, Jeremiah, though often also adopting a prose style (e.g. c. 7), rising much more frequently into the form of poetry, and displaying genuine poetic feeling. The style of poetry which Ezek. principally affects is the Qinah, or lamentation, the rhythmical form of which is sometimes distinctly audible in his prophecies.1 Only very rarely does he essay a lyric strain (7, 5-7. 10 f. 21, 9 ff.), of a species peculiar to himself. His allegories and long descriptive passages are, as a rule, skilfully and lucidly arranged: the obscurities which some of them present (especially c. 40 ff.) are probably due chiefly to corruption of the text. Most of the prophets display spontaneity: Ezek.'s book evinces reflection and study: his prophecies seem often to be the fruit of meditations, thought out in the retirement of his chamber. The volume of his prophecies is methodically arranged, evidently by his own hand: his book in this respect forms a striking contrast with those of Isaiah or Jeremiah.

Expressions characteristic of Ezekiel :

1. Son of man (D78 13), in addressing the prophet: 2, I. 3. 3, I. 3. 4, and constantly (nearly 100 times); often in the phrase, And thou, son of man: 2, 6. 8. 3, 25. 4, I. 5, I &c. Elsewhere (as a title), only Dan. 8, 17.

2. Lord Jehovah (MIT" "N): 2, 4. 3, 11. 27 &c. (more than 200 times altogether. In other prophets occasionally, but far less frequently: e.g. about 14 times in Jer.). In A. V., R. V., "Lord GOD."

3. House of rebelliousness ('), of Israel: 2, 5. 6. 8. 3, 9. 26. 27. 12, 2. 3. 9. 25. 17, 12. 24, 3†: rebelliousness alone (LXX house of), 2, 7. 44, 6. Comp. Nu. 17, 10 [H. 16, 35] P; Is. 30, 9. 4. I lands: 5, 5. 6. 6, 8, and often (in all 27 times). The plur. of

1 C. 19. 26, 17-18. 28, 18 f., and parts of 32, 17-32. See Budde, ZATW. 1882, pp. 15-22, and below, under Lamentations.

this word greatly preponderates in later writers: Gen. 10, 5. 20. 31 (P). 26, 3. 4. 41, 54. Lev. 26, 36. 39; then not till 2 Ki. 18, 35. 19, 11; never in other prophets except Jer. 7 times, Dan. 3 times; in Chr. Ezr. Neb. 22 times.

5. Behold, I am against . . . usually thee or you or by "m): 5, 8. 13, 8. 20. 21, 3 [H. 8]. 23, 10. 26, 3. 28, 22. 29, 3. 30, 22. 34, 10. 35, 3. 36, 9 (toward,-in a favourable sense). 38, 3. 39, 1. So Nah 2, 14 3, 5. Jer. 21, 13. 23, 30. 31. 32. 50, 31. 51, 25.†

6. To satisfy (lit. bring to rest) my fury upon . . .: 5, 13. 16, 42. 21, 17 [H. 22]. 24, 13.t

7. I, Jehovah, have spoken it, usually as a closing asseveration: 5, 13. 15. 17. 17, 21. 21, 17. 32 [H. 22. 37]. 24, 14. 26, 14. 30, 12. 34, 24; followed by ny and have done it (or will do it), 17, 24. 22, 14. 36, 36. 37, 14. So I have spoken it: 23, 34. 26, 5. 28, 10. 39, 5. Comp. Nu. 14, 35. Not so in any other prophet.

8.

idols: 6, 4-6. 9. 13, and often (39 times); see p.

shall know that I am Jehovah (see p. 276 f.).

192, No. 33.

Comp. in P,

Ex. 6, 7. 7, 5. 14, 4. 8. 16, 12. 29, 46. Occasionally besides, Ex. 10, 2. 1 Ki. 20, 13. 28. Is. 49, 23. 26. 60, 16. Joel 3, 17.

10. Set thy face toward or against ( . TID DW): 6, 2. 13, 17. 20, 46. 21, 2 [H. 21, 2. 7]. 25, 2. 28, 21. 29, 2. 35, 2. 38, 2.

11. D'P'DN water-courses (often joined with mountains, hills, and valleys, for the purpose of designating a country): 6, 3. 31, 12. 32, 6. 34, 13. 35, 8. 36, 4. 6.

12. The mountains of Israel: 6, 2. 3. 19, 9. 33, 28. 34, 13. 14. 35, 12. 36, I bis. 4. 8. 37, 22. 38, 8. 39, 2. 4. 17; cf. 34, 14. A combination peculiar to Ez.

13. Stumbling-block of iniquity: 7, 19. 14, 3. 4. 7. 18, 30. 44, 12. 14. NW ruler or prince (applied sometimes to the king): 7, 27. 12, 10. 12. 19, 1. 21, 12 (H. 17). 25 (H. 30). 22, 6. 34, 24. 37, 25. 45, 8. 9; and often (in the sing.) c. 44-48. Not of Israel, 26, 16. 27, 21. 30, 13. 32, 29. 38, 2. 3. 39, I. 18. This term is used by no other prophet, and is very rare elsewhere, except in P (p. 126). 15. A subject opened by means of a question: 8, 6. 12. 15. 17 (so 47, 6). 12, 22. 15, 2 ff. 18, 2. 19, 2. 20, 3. 4. 22, 2. 23, 36. 31, 2. 18. 32, 19. 37, 3; cf. 17, 9. 10. 15.

16. To put a person's way upon his head (i.e. to requite him) 777 9, 10. II, 21. 16, 43. 22, 31; cf. 17, 19. Only besides

1 Ki. 8, 32 ||. (87) nyn d'wn is the more common synonym.)

17. D'DIN wings: 12, 14. 17, 21. 38, 6 bis. 9. 22. 39, 4.†

18. contempt, DW to contemn (Aram.): 16, 57. 25, 6. 15. 28, 24. 26.

36, 5.

19. In the time of the iniquity of the end: 21, 25. 29 (H. 30. 34). 35, 5. On Ezek.'s affinities with the priestly terminology, esp. with the Law of Holiness, see above, pp. 45 f. 123 ff. 138 ff. 37, 27 f. 43, 7. 9, it is to be noted, express a fundamental thought of the Priests' Code (p. 122).

CHAPTER VI.

THE MINOR PROPHETS.

LITERATURE.-F. Hitzig (in the Kof. Exeg. Handb.), 1838, ed. 3, 1863, ed. 4, by H. Steiner (with slight additions and alterations, but substantially unchanged), 1881; H. Ewald, in his Propheten des AB.s, 1840-41, ed. 2, 1867-68 (translated); C. F. Keil, 1866, ed. 2, 1888; E. B. Pusey, The Minor Prophets, with a Commentary explanatory and practical; C. von Orelli (p. 260); F. W. Farrar, The Minor Prophets, their lives and times, in the "Men of the Bible" series, 1890 (useful). The articles in the Encycl. Brit. (ed. 9) may also often be consulted with advantage.

:

On particular prophets the following may be specially noticed :Hosea :-Ed. Pocock (Regius Professor of Hebrew in Oxford), Comm. on Hosea, 1685 (exhaustive, for the date at which it was written); Aug. Wünsche, Der Proph. Hosea, 1868 (with copious quotations from Jewish authorities); W. Nowack, Der Proph. Hosea erklärt, 1880; A. B. Davidson in the Expositor, 1879, p. 241 ff.; W. R. Smith, Prophets of Israel, Lect. iv.; T. K. Cheyne, Hosea, with notes and introduction (in the Camb. Bible for Schools and Colleges), 1884; J. Sharpe, Notes and Dissertations on Hosea, 1884.

Joel:-Ed. Pocock, Comm. on Joel, 1691; K. A. Credner, Der Proph. Joel übers. u. erklärt, 1831; Aug. Wünsche, Die Weiss. des Proph, Joel übers. u. erklärt, 1872; A. Merx, Die Proph. des Joel u. ihre Ausleger, 1879 (with an elaborate historical account of the interpretation of the book); J. C. Matthes in the Theol. Tijdschrift, xix. (1885), pp. 34-66, 129–160, xxi. (1887), 357-381; A. B. Davidson in the Expositor, Mar. 1888; H. Holzinger, Sprachkarakter u. Abfassungszeit des Buches Joel, in the ZATW. 1889, pp. 89-131.

Amos:-G. Baur, Der Proph. Amos erklärt, 1847 ; J. H. Gunning, De godspraken van Amos vert, en verkl. 1885; W. R. Smith, Prophets, Lect. iii. Obadiah :-C. P. Caspari, Der Proph. Ob. ausgelegt, 1842.

Jonah :-M. Kalisch, Bible Studies, Part. ii. 1878; T. K. Cheyne, Theol. Review, 1877, p. 291 ff.; C. H. H. Wright, Biblical Essays (1886), pp. 34–98; Delitzsch, Mess. Weissagungen, 1890, p. 88.

Micah:-Ed. Pocock, Comm. on Micah, 1677; C. P. Caspari, über Micha den Morasthiten u. seine proph. Schrift, 1851-2 (very elaborate); W. R. Smith, Proph. p. 287 ff.; T. K. Cheyne in the Camb. Bible for Schools and Colleges, 1882; V. Ryssel, Untersuchungen über die Textgestalt u. die Echtheit des B. Micha, 1887. On c. 4 f. Keunen, Theol. Tijdschr. 1872, p. 285 ff. Nahum :-O. Strauss, Nahumi de Nino Vaticinium, 1853.