.What does this strange symbolism mean? No one can doubt that it was intended to convey some deep spiritual meaning to the captives in Babylon, but it is difficult for us to understand what was no doubt sufficiently plain to those whom Ezekiel addressed.We are strangers to the stars, And strangers to the mystic beast and bird.1. One is almost tempted to believe that the movements of these “high and terrible” wheels (orbits) might symbolize the activities of Nature; and that therefore this might be a picture of God enthroned in his universe, every part of which is controlled by his omnipotence, and in every motion of which may be seen the flashing of his omniscient eye. Nothing fascinated the ancient world like the study of the heavens, and all the religious thought of the Orient is filled with a celestial symbolism. Everywhere the wheel or circle was reverenced. A wheel, or sphere, with a dot in its center was the divine title (Ra) attached to the names of all the early Pharaohs. The winged sphere (or disk) was the supreme symbol of deity in Egypt and Assyria. Over the head of one Assyrian monarch was pictured a winged sphere consisting of a central wheel and seven stars. The wheel god was well known in Egypt and Assyria, appearing to be the judge of heaven, and holding a thunderbolt in his hand. In one picture, 850 B.C., the sun god sits upon his throne, while on a table in front of him is the wheel (the sun chariot). In the Mahabharata Agni equips Vishnu with a wheel which has a nave of thunder. Under the throne of Buddha is a revolving wheel flanked by two supernatural animals. The reverence for the celestial sphere and the revolution of the heavens, which seemed to ancient thought to represent best the supreme idea of deity, led, no doubt, to the invention of the praying wheel in India, to the use of the wheel as a symbol in Egyptian temples (according to the Greeks), and to the wheel symbolism connected with religious festivals in all parts of the earth — even in Europe down to the present generation. Movements like those of the modern dervishes were prescribed by Pythagoras in the very next generation to Ezekiel, who taught, according to Plutarch, that to turn round was the highest act of adoration, representing the rotary motion of the universe. The very word universe suggests the common ancient thought. The Rig Veda contains the following suggestive remark: “The seven yoke the chariot to the only wheel; an only courser with a sevenfold name moves the triple-named everlasting wheel, that nothing can arrest, on which repose all beings” (ii, 126). The living creatures may also have a zodiacal significance, since among the Chaldeans, Assyrians, and other ancient nations, the celestial luminaries were pictured under living forms and special reverence was paid to the four cardinal points and their symbolic animal representatives. (See particularly John Oneil’s Night of the Gods, vol. ii). Much more might be added — as, for example, that the “firmament” in every other place in Scripture refers to the heavens — but sufficient has been given to make it possible that Ezekiel here meant to picture the throbbing universe, moving majestically onward, “wheel within wheel,” as Jehovah’s throne, and he himself immanent in all the activities of nature.Up and down Runs arrowy fire, while earthly forms combine To throb the secret forth; a touch divine — And the scaled eyeball owns the mystic rod; Visibly through the garden walketh God.Yet could it be possible that twenty-five hundred years before the birth of Browning his deepest philosophy could have been grasped by this ancient transcendentalist?2. Or is it not more probable that a Hebrew prophet, instead of attempting to picture a universe filled with deity —All changes at his instantaneous will —Not by the operation of a law Whose maker is elsewhere, at other work —might only have intended to declare that all life, in earth and heaven and Sheol, had its source and being and continuance in the One — the “spirit of life?” This was an idea peculiarly attractive to the Hebrew. From the opening leaf of the primitive story of creation down to the last letter of the last living apostle, it is, over and over, emphasized that God is life; he alone has “life in himself,” and “in him all things live, and move, and have their being.” It is a great conception, and if one notes the particularity with which the prophet declares that these are “living creatures,” and repeats again and again that the “spirit of life” is in the wheels, he may not be unprepared to believe that this was a vision of life: all life permeated and thrilled and upheld by the life of God. It was something that the captives in Babylon needed to know — that not in Jerusalem alone, and not the children of Abraham only, but all life, everywhere, was controlled by the living One.He glows above With scarce an intervention, presses close And palpitatingly his soul o’er ours: We feel him, nor by painful reason know.There is a curious correspondence between the latest philosophic poesy and Ezekiel’s vision. The real nearness of God to all life was never more vividly expressed.3. At least one other attractive explanation of this symbolism is offered by modern cuneiform study. In Persia the flashing globe of the sun was the emblem of Ormuzd, and a golden eagle led Persian troops to victory, while in Assyria the eagle was the special symbol of the great national god Assur, and in Babylon the symbol and messenger of Shamash, the god of life. The underworld, according to Babylonian and Assyrian and Egyptian conceptions, was peopled with horrible winged monsters with animal heads. In one Babylonian picture of Hades — well known in Ezekiel’s day — seven demons with animal heads (bulls, lions, etc.) support on their shoulders the seat of the gods. The chief god of the underworld, Nergal, was most commonly pictured with the face of a lion, while Marduk, who could restore the dead to life, was symbolized by a bull (ox). The bull, the lion, and the eagle sometimes appear in combination in Babylonian pictures. On one Babylonian seal a god is represented sitting on a throne which is supported by four winged man-headed bulls or cherubim. In Phoenicia, a country thoroughly well known both to the Hebrews and Babylonians, death also was personified as a lion, and this figure is constantly found on the sepulchral monuments in Phrygia, Mycenae, Lycia, Cyprus, etc. In Egypt, a land equally well known, Ra was symbolized by a bull, while Set was represented as a lion with an eagle head. (For the ancient conception of the underworld see Jeremias’s Die Babylonisch-Assy. Vorstel-lungen vom Leben nach dem Tode, 1887; many articles Journal of Hellenic Studies; and Jastrow, Bab. — Assy. Rel., 1898.) Eagle-winged and human-headed lions with the body and horns of bulls stood guard at the entrance of temples in all the great cities of Babylon, and were supposed also to guard the entrance to the land of the dead. The whole earth shuddered with fear as the wise men of these greatest capitals of the earth pictured the perils of the journey into the future world and the awful forms of the gods who alone could deliver — and now a Hebrew prophet takes up his pen to picture his God, and behold, his God is human! And these symbolic creatures of the earth and the heaven and the underworld, before whom the kings of Babylon and of Egypt bow in abject fear, covering their bodies with amulets in order to escape from them, lo, these are all seen to be the servants of the great Jehovah; implicitly obeying him, humbly honoring him! Marduk and Nergal, with all their subordinates, life and death, the superhuman powers of the earth, the upper heaven and the underworld, the powers of the present and the powers controlling the future are all pictured as servants of the one Lord of life! Surely the Hebrew believer — tempted because of the Babylonian civilization to believe also in its divinities — needed some such sublime picture as this to save him from the fascinating idolatry which controlled the wealth and fashion of the world’s most famous capital. Israel was always prone to yield herself even to the coarse worship of her less aristocratic neighbors; would she not have been more ready to accept the subtle and gorgeous worship of Babylon, to which was ascribed all the glory and power of the empire — especially as all the temporal interests of these new settlers suggested this as the highest business policy? What saved them from it? There can be no doubt that Ezekiel’s vision of Jehovah triumphing above all the gods of the heathen contributed much to this.They went into captivity as idolaters; they came out of captivity ready to die for their great faith in the all-powerfulness of the one God. From that day until now the Hebrew nation has been able to sing: —Lord, on thee Eternity has its foundation; all Spring forth from thee of light, joy, harmony, Sole origin — all life, all beauty, thine.Thy word created all, and doth create; Thy splendor fills all space with rays divine.— Derzhaven. . — 1-3.Ezekiel’s Account of His Call to the Prophetic Office.1. I — This is personal narration. All critics agree that we have here a genuine account of the spiritual experiences of this ancient prophet written by himself. This book throbs with the intense life of a sensitive and majestic personality. (See Introduction, “IV. Ezekiel’s Personality.”) Literally, 1 And it came to pass in the thirtieth year on the fourth, on the fifth of the month, and I in the midst of the captivity by the river Chebar, the heavens were opened, and I saw visions of God. 2 In the fifth of the month; that is, the fifth year of the captivity of king Jehoiachin, 3 Surely came to pass the word of Jehovah unto Ezekiel, son of Buzi the priest, in the land of the Chaldeans by the river Chebar. And the hand of Jehovah was upon him there. This is a very difficult passage. It is peculiar that the largest date mentioned by Ezekiel is in the first verse of the book. The other dates given are as follows: Ezekiel 1:2, fifth year; Ezekiel 8:1, sixth year; Ezekiel 20:1, seventh year; Ezekiel 24:1, ninth year; Ezekiel 26:1, eleventh year; Ezekiel 29:1, tenth year; Ezekiel 29:17, twenty-seventh year; Ezekiel 31:1, eleventh year; Ezekiel 32:17, and Ezekiel 33:21, twelfth year; Ezekiel 40:1, twenty-fifth year. Ezekiel 40:1, gives Ezekiel’s ordinary method of reckoning: from the “year of our captivity.” If the text really represents Ezekiel’s introduction to this prophecy, he refers to a thirtieth year which corresponds to “the fifth year of our captivity.” In this case the most natural supposition would be that the thirtieth year would refer to his own age (Kraetzschmar, etc.), although Mr. Wesley, following the Targum, believed the thirtieth year was reckoned from the discovery of the book of the covenant. Some scholars believe, however, that Ezekiel 1:1, and perhaps also Ezekiel 1:2, were originally the introduction to certain prophecies of Ezekiel which are now lost. Josephus seems to have heard that Ezekiel left two books of his prophecies. Ewald supposes Ezekiel 1:2-3 to be a comment added by Ezekiel in his last revision of the book. Cornill regards the first verse as the gloss. But most modern commentators agree that Ezekiel wrote this first verse, and that the “thirtieth year” refers to some Babylonian era, probably that of Nabopolassar, who became king of Babylon 625-624 B.C., just about thirty years previous to this time (594-592 B.C.), while Ezekiel 1:2-3 were comments added by a later editor. Professor John F. Peters (Journal of Biblical Literature, 11:39) offers what seems to be the true explanation of how this gloss arose. The era of the first verse is probably Babylonian, perhaps the era of the independence of Babylon. To use a non-Jewish era was not in accordance with Jewish usage; this peculiarity therefore led some one to write on the margin, between the lines, the date according to the Jewish era, the second verse being merely a comment on the first. This annotation finally crept into the text. The form of these annotations is familiar in the Midrashim, and in Jewish commentaries of all eras, with this very form: äéà, that is. Considering Ezekiel 1:2-3, with the exception of the closing phrase, as marginal glosses, we get a very forcible introduction to the book, “The heavens were opened, and I saw visions of God, and the hand of Jehovah was upon me there.” Ezekiel could never forget the day, which was the fifth day of the mouth Tammuz (June-July). The captives — There were several deportations of Judah and Israel to the east: 1, by Tiglath-pileser to Assyria (2 Kings 15:29), 741 B.C.; 2, by Shalmaneser to “Habor by the rivers of Gozan [Pasture Land], and in the mountains of the Medes” (LXX., 2 Kings 17:6); 3, by Nebuchadnezzar to Babylon (Jeremiah 25:11-12). Nebuchadnezzar seems first to have carried off Daniel and his companions, afterward Jehoiakim and his court (2 Kings 24:1-2; 2 Chronicles 36:6-7; Jeremiah 24:5-6), including Ezekiel (see S. B. A., Ezekiel 15:2). Ezekiel himself tells of later raids upon Palestine and the deportation of its population. No doubt these captives were distributed in various localities. Babylonian records show that there was a “Jewish quarter” in various great cities of Babylonia, and speak also of certain new cities receiving the bulk of their population from foreigners thus transported. These captives were not treated harshly. They could buy, and sell, and build, and have most, if not all, of the privileges of citizens, if they were only willing to forget their native land and be true to the ruling government. The river of Chebar — Hebrews Kebar, “great.” The Chabor of Mesopotamia (2 Kings 17:6) must not be confounded with the Chebar of Babylonia. The distinction is shown in the Hebrew text, though it has been only recently recognized by expositors. The Chebar was supposed by Pliny (vi, 24) to be a branch of the Euphrates, called the Gabaris. Many ingenious conjectures have been offered by modern cuneiform scholars, the general opinion being that the Chebar must have been the technical name of one of the leading canals of Babylonia; even to this day in Egypt the word for canal being bahr, “river.”This view has been confirmed by the brilliant discovery of Dr. Hilprecht, in 1897, of an inscription of the fifth century B.C., in which this very name Kabari is used of the large navigable canal near Niffer (Nippur). The inscriptions also reveal a large Jewish element in the population of Niffer itself, as is shown by the scores of Jewish names, like Benjamin, Shimeon, Samson, and Zebediah. Local names of Palestinian towns are also of common occurrence; for example, Ashkelon, Heshbon, etc. It is suggestive that these names and their archaic form correspond with remarkable accuracy to those used in Ezra and Nehemiah. It has become almost certain, therefore, that we have at last discovered the very district in which Ezekiel and his friends resided. The traditional tomb of Ezekiel is still shown not far from that place. Heavens were opened — This was not a dream, it was a manifestation (Matthew 3:16; Matthew 17:2). Whether these heavenly visions appeared on the Sabbath or not (Wesley), they prove the devout spirit of the seer. It is only to deep contemplative natures that such revelations are given. I saw — The heavens are always full of glory, but they are not always open to human eyes. The open eye is as necessary to the vision as the open heaven (2 Kings 6:17). Visions of God — This was better than to see the golden streets and the pearly gates of a New Jerusalem. This was the best vision the open heaven could disclose. The quest of the Holy Grail was worth long travel and sorrow; to see God was worth Ezekiel’s trip to Babylon and exile from his Judean home. 3. Ezekiel — God is strong (Kuenen). Because of this all too brief biographical sketch, and because of Ezekiel’s reticence regarding himself, many have supposed that nothing can be known of this great prophet excepting the name of his father, and the fact that he was a priest of the family of Zadok; but such visions only come to the prepared man. Only the pure in heart can see God. (See Introduction, “IV. Ezekiel’s Personality.”) The priest — This shows his training, education, environment, and natural prejudices. Buzi, Ezekiel’s father, is known to us only through his illustrious son. Did he also dream dreams and see visions? When God wants to make a great man he usually begins with his parents and grandparents. The hand of the Lord — The hand that is under the throbbing earth is upon him (Ezekiel 8:3; Ezekiel 10:8). The universe feels the touch of Omnipotence; why should not man? This is a strong figure to show that the prophet spoke and acted not of his own will, but because of a controlling divine power. Ezekiel, like Jeremiah and Moses (Jeremiah 1:6; Exodus 3:11), felt that he could not take up the work of a prophet, but God’s hand turned him to his duty. VISION OF GOD’S CHARIOT.4. Out of the north — The region of storm, and also of divine mystery. The Hebrews looked to the north as the sacred quarter (Psalms 48:2; Jeremiah 1:13), as did also all other ancient peoples. (See Warren, Paradise Found; Oneil, Night of the Gods.) The oldest dated tomb on the earth, the Pyramid of Medum, opens to the north. Yet it may be that, as the highway from Palestine entered Tel-abib from the north, Ezekiel was praying toward the holy city when the vision came as the answer to his prayer. Whirlwind… cloud — So God often reveals himself (Exodus 19:16; Psalms 77:18). The first sight of the coming of Jehovah, far in the distance, is like the coming of a tempest. God’s best revelations often follow after the storm. It is peculiarly appropriate that to this discouraged captive the vision of glory with the rainbow around it should come out of the clouds of wrath. This is the cloud of glory which had left the holy of holies and passed out to the Mount of Olives, abandoning Jerusalem and the temple to the hands of their enemies in order to protect the little band of true worshipers in a foreign land (chaps. 10, 11).The sun and every vassal star, All space beyond the soar of angel wings, Wait on His word; and yet He stays His car For every sigh a contrite suppliant brings. — Keble.A fire infolding itself — Literally, taking hold of itself. As he looked at the coming storm he saw a bright light in the cloud — not a mild radiance, but like incessant lightning flashes. The whole cloud was illumined by these lightnings from its center until it looked like amber (flashing metal, LXX.). 5. Likeness of four living creatures — As the prophet gazes upon this strange storm cloud, and it approaches him, he sees four splendid shapes where but a moment before had been only flashes of light. He does not see these distinctly at first, but one thing he is sure of: they are alive; crowded full of life — the very embodiment of life. (See Ezekiel 1:13-14; Matthew 3:11.) They had the likeness of a man — This was the first and the abiding impression which Ezekiel again and again emphasizes. Notwithstanding their fourfold aspect they looked human. Humanity was the type favored by this symbolic heavenly creation —The consummation of this scheme Of being, the completion of this sphere Of life.Modern science has strangely illustrated the travailing and groaning of Nature to reach the human — its crown and goal. (See Appendix to chapter.) 6. Four faces — A man’s face in front, an eagle’s behind, the face of an ox on the left, and of a lion on the right. This is the usual explanation, but Hugo Winckler (Altorientalische Forschungen, 1896), from a monument recently discovered at Sendschirli which seems to somewhat resemble this description, would draw the conclusion that each one had a human body and “the appearance of a man,” but also that each creature was four-headed; the four heads facing the cardinal points: the four faces of the man looking toward the east, the four lion faces toward the west, the four bull faces toward the north, the four eagle faces toward the south. The fact seems to be that these were symbolic creatures, never intended for pictorial representation. Four wings — The winged sun-disk is the oldest known symbol of deity and was reverenced in Arabia, Babylonia, Phoenicia, and Egypt. Even in Christian times this same symbol was used for the divine Christ by the Copts. Wesley says of the use of these wings: “With two they flew, denoting the speed of their obedience; and with two they covered their body, denoting their reverence.” 7. Straight feet — Dr. Davidson thinks this to mean that the limbs were smooth and unjointed; perhaps the idea was that their limbs were not bound in any way, and not drawn up in the effort of flying. They moved without effort. These limbs and feet shone like burnished brass. (Compare Daniel 10:6; Revelation 1:15.) 8. Hands of a man — Each creature had four wings and beneath the wings “the hand of a man” — whether two or four hands is not stated. The thing to be noted is the symbolic expression of humanity. Surely Ezekiel could not have dreamed even then of a divine incarnation — the hands of a man beneath the activities of the universe? 9. They turned not when they went — Swift and full of activity as they were, there was a calmness and dignity in their movements. There was no hesitancy, no waywardness, no division of purpose; all moved as one, and every one “straight forward.” This active and varied life expressed itself in perfect system and order. Is this symbolic of the calm and quiet way in which all powers, natural and supernatural, fulfill Jehovah’s will? He maketh the “wrath of man” and the guardians of death to praise him. The gods of the heathen are his footstool. (See Appendix to chapter.) 10. As for the likeness of their faces, they four had the face [“appearance,” Gesenius] of a man, and the face of a lion, on the right side, etc. — Here again is the emphasis of the appearance, human appearance, of this creature of four faces. Ewald well points out that the prophet does not attempt to describe this fourfold unity, but only its likeness. His language constantly shows that he felt the difficulty of understanding the deep reality behind this symbol or “likeness.” (See note Ezekiel 1:26.) 11. Their wings were in as perfect repose as their faces. Their two uplifted wings, although being used for flight (Ezekiel 1:24), were quiet as those of a bird sailing without effort through the air. Each pair of wings was uplifted to the same plane, so that the wings, though “spread apart,” or “separated,” as the Hebrew states, yet seemed to be joined to each other and thus to form a sort of platform for the crystal firmament on which rested Jehovah’s throne (Ezekiel 1:22-23). A private note from a well-known English Assyriologist says: “The figures of the Igigi, or ‘spirits of heaven,’ found at Nineveh are always represented with two pairs of wings, one pair up and one pair down, signifying that the spirit was at rest, yet watchful.” 12. The reason of their orderly movements is now given: there was a controlling spirit according to which they moved.All are but parts of one stupendous whole Whose body Nature is, and God the soul.They turned not — They did not need to turn. As each side was alike, each could be front, as willed by the spirit, and they could move “straight forward” to any point of the compass without turning. 13. The Greek text seems to be preferable here: “And in the midst of the living creatures was an appearance as of coals of fire burning, as the appearance of torches turning about in the midst of the living creatures,” etc. (LXX.; see also Ezekiel 10:2). The term “coals of fire” is used, Psalms 18:12, of the “fireballs of the thunderstorm,” and in Exodus 20:18, the lightnings are called “torches.” Has this any reference to Isaiah’s vision (Isaiah 6), with its altar and coals? St. John also (Revelation 4:5; Revelation 8:3-5) saw the lightnings coming from the throne and the altar which was before it, and counted the torches “which are the seven spirits of God.” 14. This verse is probably a marginal gloss (Kautzsch). The Hebrew text is damaged and obscure. This fact did not prevent Mr. Wesley obtaining from it a high spiritual meaning: “They ran into the lower world, to do what was to be done there; and when they had done, returned as a flash of lightning to the upper world, to the vision of God. Thus we should be in the affairs of this world: though we run into them we must not repose in them, but our souls must presently return like lightning to God, their rest and center.” 15. Wheel — A new part of the picture is here introduced. In connection with each living creature is a wheel. The carefulness with which these are described proves their symbolic importance. The wheel is moved by the same spirit as the creature. 16. One wheel was beside each living creature. Each wheel flashed like a precious stone. A wheel in the middle of a wheel — Each wheel seemed to be composed of two wheels cutting each other at right angles. Thus each wheel was always facing every point of the compass, and in whatever direction the chariot moved four wheels were running. They, like the chariot, could, without turning, revolve in any direction the spirit indicated.Wesley conceived these wheels as globes or spheres of light, having tires of exceptional brightness. Wheels fitly symbolize “the height, unsearchableness, wisdom, and vigilance of the divine power.” 17. They turned not when they went — Of course they revolved, but as each wheel had a double tire, cutting each other transversely, they never needed to turn around when they wished to go at right angles with their present course. Probably these revolving wheels looked like globes of fire, the tires, however, being distinguished by sparkling eyes. Upon — Rather, toward. 18. “They were high and dreadful” (R.V.). This verse is so difficult in the Hebrew that the Septuagint, Peshito, and Vulgate all differ in their attempt to translate it so as to make sense. The Revised Version gives perhaps the best guess of any. The emphasis of the height of these blazing circles would suggest that they were not underneath the chariot and “firmament” (Ezekiel 1:22), but surrounded the living creatures with flashing cycles of light. The throne of God was guarded by these orbits of light as the gates of Eden by the circular blazing sword. The lower rim of these orbits was near the feet of the living creatures (Ezekiel 10:2), but according to the prophet, the upper rim was “high and dreadful.” Full of eyes — The eye, with every ancient people, was the symbol of life, knowledge, and intelligence. (Compare Ezekiel 10:12.) It was one of the most common and sacred symbols used in ancient Egypt and Assyria. Modern science has emphasized, in a way undreamed of by Ezekiel, the wakefulness and activity of the atoms which compose the material universe. 19. There was perfect harmony between the movements of the wheels and the living creatures, because both were directed by the same impulse. They moved as if they were one because the same “spirit of life” was in both, and the same eye of intelligence directed both. The prophet was particularly impressed with this fact, and repeats it. Here was complete harmony with environment. (See also Appendix to chapter.) 20, 21. Over against them — That is, beside them. 22. The firmament — Literally, And there was the likeness of a firmament, etc. This is a new feature. It seems to rest just above the pavement made by the outstretched wings of the cherubim. It is always elsewhere used in Scripture for the heavens. It is here the platform of Jehovah’s throne. This is the “paved work of a sapphire stone, and as it were the body of heaven in clearness,” which Moses saw under Jehovah’s feet (Exodus 24:10), and which in St. John’s vision became, as it were, “a sea of glass like unto crystal” (Revelation 4:6). If this crystal firmament seemed ablaze, as if “mingled with fire” (Revelation 15:2), it may explain why it seemed to the onlooker “terrible.” 23. Everyone had two, which covered their… bodies — Repeated from Ezekiel 1:11. The reason for not describing these strange creatures more minutely is that their bodies were completely covered by their wings on every side. 24. The noise of their wings — If it had not been for the noise one could not have known the wings were being used for locomotion. They moved so swiftly and with such perfect regularity that they always appeared outstretched; as if the tips of each pair were joined together (Ezekiel 1:11).The sound seemed to the hearer like the roar of the surf on the rocky shore of the Mediterranean; like the voice of Jehovah when the “God of glory thundereth” (Psalms 29:3); like a distant tumult (Jeremiah 11:16).A voice is in the wind I do not know; A meaning on the face of the high hills Whose utterance I cannot comprehend; A something is behind them; this is God.— Macdonald.They let down their wings — This was their destination. This wondrous chariot of God stopped before the dazzled eyes of the prophet. Had it come to take him away from this heathen country? Was he to be translated like Elijah? 25. “When they stood, they let down their wings” (Hebrews) — This statement is important. It shows that Ezekiel received his commission after the movement of the wings had ceased. The voice which he heard was not the confused “voice of speech,” which the wings imitated. He wished no one to be deceived by any such imagination, and therefore repeated the statement that before the voice spoke to him, the cherubim had let down their wings. The voice came from “above the firmament” and was the voice of One upon a throne, which throne he saw when the cherubim let down their wings.What but God, Inspiring God! who, boundless Spirit all And unremitting Energy, pervades, Adjusts, sustains, and agitates the whole. 26. The likeness of a throne — It should be again noticed how careful Ezekiel is not to say that this vision represented a literal reality. He only describes what he saw — “the likeness of four living creatures” which had “the likeness of a man” (Ezekiel 1:5), and yet were “like the appearance of torches” (Ezekiel 1:13), and lightning flashes (Ezekiel 1:14); he saw four wheels, which “had one likeness “(Ezekiel 1:16), and upon the heads of the living creatures “the likeness of a firmament” (Ezekiel 1:22), and now he sees “the likeness of a throne,” and upon the likeness of the throne was the likeness as the appearance of a man above upon it, and “the likeness of the glory of the Lord” (Ezekiel 1:28). The likeness as the appearance of a man — That the human life should be seen to predominate and control all the varied life expressed by the living creatures, the highest ministers of Jehovah, does not seem too strange to believe and repeat; but here the amazement of the prophet passes all bounds, for he sees what looks to be a man on the throne of the unapproachable God! He dare not deny what he has seen, and yet he dare not affirm that he actually saw, even in a vision, a man on Jehovah’s throne.So through the thunder comes a human voice, Saying, “O heart I made, a heart beats here! Face my hands fashioned, see it in myself!”— Browning, Karshish.What it meant, what it foreshadowed, Ezekiel never tried to tell, but his perplexity and wonder may be discovered in this strange sentence, “And upon the likeness of a throne was the likeness as the appearance of a man.” This is the most sublime prevision of the incarnation to be found in the holy oracles. Ezekiel, as truly as Isaiah, “saw his glory” though in a mirror, darkly (John 12:41; Colossians 1:15; Hebrews 1:3). Ezekiel did not know the real meaning of the man upon the throne, but in this vision the race was receiving its answer to its age-long cry.‘Tis the weakness in strength that I cry for, my flesh that I seek In the Godhead! I seek and I find it.— Browning, Saul. 27. The text is difficult to understand; but it probably means that from the loins downward his body shone like fire, while from the loins upward there was a softer glow like that of amber. And it had brightness — Omit “it had.” 28. The bow that is in the cloud — This, of course, refers to the well-known symbol of God’s covenant made with Noah (Genesis 9:13). The bow was also among the Babylonians considered as the sign of covenant. Ezekiel did not see in this a sign of the “covenant of redemption” any more than he saw a hidden meaning in the man on the throne. No doubt this was one of the instances when a prophet sought to look into the glorious mysteries of the future and was not able (1 Peter 1:10-12). Yet it would be stupidity if we — who have been enlightened by Him who “opened the Scriptures,” and of whom holy men spake as they were moved of the Holy Ghost — did not see a heavenly beauty and significance in the rainbow which surrounded “the appearance of a man” upon the throne of the Almighty. “This brightness was round about Jehovah’s head: a halo of glory, a diadem of transcendent beauty, redemption’s matchless crown. In it are blended all the attributes of divine perfection, from the scarlet hue of righteousness to the soft blue of perfect peace. On the raindrops this heavenly bow of beauty is sketched as if to suggest that in the daily gifts which flow from the divine hand we may discern the everlasting covenant, ordered in all things and sure.” — Pulpit Commentary. This was the appearance of the likeness of the glory of the Lord — Once more comes the affirmation from astonished lips that, whatever the reality may be, he has truly described the “vision of God” as it was given to him. No wonder that Ezekiel felt himself compelled to repeat again and again that he only claimed that he had seen “the appearance of a likeness” of God; for no man in all the earth for six centuries to come could understand the vision. It almost seemed a blasphemous thing to see, even in vision, a man or even the likeness of a man upon Jehovah’s throne. All that Ezekiel continues to affirm, realizing how distasteful the fact will still appear to his people, is that he did see “the appearance of the likeness of the glory of the Lord.” 1. Son of man — This was a form of address which was very common in Chaldea, especially when the gods were supposed to speak. (Compare Lightfoot.) It vividly calls attention to the contrast between human mortality and weakness and divine eternity and majesty. Yet let it be noticed that when Jehovah — in the likeness of a man upon a throne (Ezekiel 1:26) — wants a messenger to speak to mankind he searches for one who is pre-eminently human. The whole prophecy shows how powerfully Jehovah can use a man to display his glory when he speaks and acts not according to his own will, but Jehovah’s. I will speak unto thee — “The Hebrew here indicates confidential conversation with the prophets although he may only take part as a listener.” — Orelli. Stand upon thy feet — The man of flint (Ezekiel 3:9) must rise up and receive his commission standing (Ezekiel 1:28). He must at once be taught obedience and courage, and stand ready to run at the conclusion of the message. 2. And the spirit — Literally, a spirit. This was probably the spirit that controlled the living creatures (Ezekiel 1:20), though Ezekiel does not yet seem to recognize this. Set me upon my feet — God’s majesty may smite the beholder with weakness, but when one is weakest he finds working within him a “spirit” making him strongest. This spirit only comes to the humble soul. It is only after one has fallen upon his face before God that he becomes able to stand before him and hear him speak. The inner strength comes to the man who does not dare even to lift up his face to heaven. 3. I send thee — Only a man can speak to men. Only one who is a child of man can sympathize enough with the woes of humanity to act as God’s messenger to them. To a rebellious nation — Literally, nations; LXX., rebellious ones. Here each tribe or division of the people seems to be counted as a nation, for evidently the expression refers to the children of Israel and Judah. Ezekiel did have a message for the heathen, but this is not referred to here. They and their fathers have transgressed — Disobedience is inbred and has been long continued. There must be a taint in the blood. This heredity is not an excuse, but an explanation of the faithlessness and guilty conduct of the present generation. (Compare Ezekiel 16:23.) 4. For they are impudent children — Literally, And the children are stiff-faced and stiff-hearted. “The children of Israel are first described as rebellious heathen (Ezekiel 2:3), then as heartless children.” — Curry. Centuries of disobedience had made them bold and stubborn, their brows like brass and their necks like iron sinews (Isaiah 48:4; Exodus 33:3). When the heart is frozen the face soon shows it. Thus saith the Lord God — Literally, Lord Jehovah. Jehovah — pronounced by the Hebrews yah-we and by the Babylonians ja’ava — was the national covenant-keeping name of the “merciful and gracious One, long-suffering and abundant in loving-kindness and truth,” whose nature is so beautifully described at the beginning of Hebrew history (Exodus xxxiv). It is in this most loving name, which is intertwined with the most glorious and patriotic memories of the nation, that the prophet is commanded to utter his warning and reproof. It has not been proved that Yah-we was worshiped outside the borders of the Israelite kingdom. (Journal of Biblical Literature, 13:101, etc.) 5. Whether they will hear — Heredity may have determined the form of their guilt, but it does not relieve them from responsibility. They are still able to hear and obey — yet these words breathe a sad suspicion that they will still remain persistently impenitent. Yet shall know, etc. — To speak as a herald, not originating the message or arguing about it, or tampering with it, but simply crying, “Thus saith the Lord,” is the best way to convince a sharp-tongued and impudent people that there is a prophet in their midst. Even such hearers will soon begin to acknowledge that there is something in religion, and “if there is a prophet on earth, Ezekiel is one.” 6. Briers… thorns… scorpions — The work of a true prophet is not easy, and will necessarily arouse the most bitter opposition. To suffer the grief of exile is bad enough (Psalms 137), but extra torments are in reserve for the faithful preacher. Ezekiel must be prepared for “thorns in the flesh” and scorpion stings. (Compare Matthew 10:16-23.) The constant irritation of the brier is as bad for the temper as the sting of the scorpion. Many who could go into the lion’s jaws without shrinking are beaten back from the path of daily duty by the briers in the path. Though they be a rebellious house — Literally, for they be a house of rebelliousness. They always have been and are yet rebellious, and therefore they could not do otherwise than dislike and persecute one who tells them the truth. 7. Thou shalt speak my words — In spite of all the irritation naturally aroused by these piercing briers Ezekiel must not add one personal word to the message; nor must he keep back one syllable of it. It will seem to have no good effect; it will arouse such antagonisms that he will seem to be standing in a bed of scorpions. Let him still speak. It is the duty of the preacher to preach, not to convert. 8. Be not thou rebellious — God sees the inward hesitation of the prophet to accept this hard and thankless task to which he was called. From what we know of the prophet (see Introduction, IV) it is plain that his whole nature revolted against it. His extreme sensitiveness, so easily lacerated by a pricking word; his meditative and lonely life as a priest, his peculiar and tender love for his home (Ezekiel 24:15-21), his patriotism and special regard for his suffering comrades in exile — all seemed to unfit him for the stern and thorny work of a reformer. It almost seems as if he put his fingers in his ears, protesting against even listening to these stern criticisms and rebukes of those whom even in their sins he loved so well. But Jehovah cries, Thou, son of man, hear what I say unto thee, and reaches him through his conscience. To disobey will be to become like those whose flagrant disobedience he recognizes and laments. Israel is in captivity, and the temple falling into ruins, because it refused its commission and fled from duty. “Be not rebellious like that rebellious house.” (See note Ezekiel 3:14.) Eat that I give thee — This is a symbolism most common in the Orient and well understood everywhere. Orientals still speak of “eating” blows, grief, wounds, etc. (Compare Jeremiah 1:7-9; Revelation 10:9.) The prophet must receive the truth and feel it; it must become a part of his very life before he can speak it. No one can give until he has received. But what a message! IN SYMBOL AND BY DIRECT THE IS TAUGHT THAT HE MUST NOT SPEAK HIS OWN WORDS, BUT JEHOVAH’S, Ezekiel 2:9 to Ezekiel 3:11.9, 10. The roll which represented the prophecy Jehovah expected him to deliver was full and running over with lamentations, and mourning, and woe, written on both sides — a thing unusual in ancient papyri — and Ezekiel knew its contents, for it was spread out before him. God never deceives his messengers. He never coaxes them into his service by promises of an easy task. (Compare Matthew 10:34-38.) 1-3. Ezekiel’s preparation for future speech, by making the truth which he was to utter a part of himself, required the co-operation of the human and the divine. God furnished the truth (Ezekiel 2:9) and caused him to eat it (Ezekiel 3:2); but it was also needed that Ezekiel should accept it of his own will and use all his energies in the attempt to assimilate it (Ezekiel 3:3). Notwithstanding the bitterness of the message it became sweet to the taste when obediently accepted. To the true prophet even “God’s bitter word is sweet.” (Compare Jeremiah 15:16; Psalms 19:10; Revelation 10:8-11.) 4-7. The prophet having learned the character of the message he is expected to deliver, Jehovah urges him to immediate action. Although no word is recorded one can be sure that there has come into the prophet’s mind, and perhaps been uttered by his lips, the self-depreciative argument against his acceptance of the commission which Moses had uttered many centuries before: “O my Lord, I am not eloquent,… but I am slow of speech, and of a slow tongue” (Exodus 4:10). Jehovah replies: Thou art not sent, as Moses was, to a foreign people, “of dark speech and heavy tongue,” but to your own countrymen. Thou art not sent to the Babylonian capital, amidst the strange multitude of many peoples “whose words thou canst not understand,” but to those who speak your own language. There is no need of any gift of tongues. But do not be deceived, it is not eloquence that you need any more than Moses did. Even the Assyrians would listen to your broken and stammering message with more respect than will these men, so “stiff of forehead and hard-hearted,” even though your words be like music (Ezekiel 33:32). It is not the manner, but the message to which they object. “They will not hearken unto thee; for they will not hearken unto me.” 8, 9. Jehovah declares that though the people to whom he will speak “are stiff-faced” and “hard of heart,” he himself will make the prophet as strong and persistent as they, with a forehead hard as adamant, or “diamond” (Kautzsch; see also Jeremiah 17:1). He need not fear them nor their looks, “for they are a rebellious house.” Loyalty is stronger than rebellion, and righteousness may well be braver than sin. (Compare Isaiah 50:7.) 10, 11. The repetition of the commands Receive… hear… go shows the hesitancy of the prophet. The repetition of the statement Thus saith the Lord is both a warning and an encouragement. It warns the prophet of the awful sin of disobedience; it encourages him: because any message that comes directly from the Lord Jehovah a man ought to be willing to deliver to the people, whether they will listen to it or not. 12. The spirit took me up — Literally, a spirit, or wind. (Compare Ezekiel 1:4.) Perhaps the meaning is that the whirlwind lifted him when the glory departed, and notwithstanding his rebellion of spirit took him to his disagreeable lifework; perhaps it refers only to inner compulsion (Ezekiel 3:14). I heard behind me… a great rushing — The chariot of Jehovah leaves at the same time as the prophet, and in the distance he hears the wings of the cherubim “kiss” each other, and the noise of the wheels “beside them,” as they rush forward (Ezekiel 3:13; compare Ezekiel 1:9; Ezekiel 1:11; Ezekiel 1:23). Saying, Blessed be the glory of the Lord from his place — The text here is almost untranslatable, but by the change of one letter we get a reading corresponding to the parallel passages when the glory of the Lord was lifted up (Ezekiel 1:19-24; Ezekiel 10:5; Ezekiel 10:19; Ezekiel 11:22-23). 14. I went in bitterness, in the heat of my spirit — The taste that was at first sweet (Ezekiel 3:3) is now bitter. (Compare Revelation 10:9-10; Matthew 26:41.) The bitterness is an angry bitterness (Judges 18:25; 2 Samuel 17:8), and the heat of spirit is the hotness of wrath. (See notes Ezekiel 2:8; Ezekiel 3:10-11.) Almost all expositors believe this to have been fury against the sins which he was about to condemn (compare Jeremiah 6:11); but his spirit toward his countrymen in other passages, taken in connection with all the circumstances of his call and his refusal to speak until again and again God had appeared to him and warned him not to rebel, declaring that if he did not warn the people their blood would be upon his own head (Ezekiel 3:20), added to the repeated statement that he only succeeded finally in doing as he was commanded because the hand of the Lord was heavy upon him, leads us to the conclusion that this bitterness and heat of spirit was caused by the prophet’s unwillingness to enter upon the work to which God called him. (Compare Jonah 1:3; Jonah 4:1.) The utter inadequacy of the usual explanation is illustrated in the Expositor’s Bible, where this “bitterness” and “heat” is declared to be due to the “mental prostration” produced by the vision, or, as Bertholet more bluntly puts it, “it was a psychological reaction from his cataleptic state.”(!) Rather see our notes Ezekiel 2:8; Ezekiel 3:10-11; Ezekiel 3:15-21; Ezekiel 16:44. 15. Tel-abib — This was the name of the village where most of the Hebrew community seems to have resided, on the river Chebar. (Compare Ezekiel 1:3.) The meaning of the term is given differently by different scholars; for example, Kuenen, following the Vulgate, “Cornear Hill;” Fred. Delitzsch, “Forest Hill;” more recently, “Mound of the Storm” (Pinches), or, “Hill of the Deluge” (Haupt). All over Mesopotamia are ancient mounds, or “tells.” This word may indicate that the Israelites resided on or near the ruins of an ancient city (Abib). I sat where they sat — Literally, to where they lived. Toy translates the latter half of the verse, “and sat there among them seven days dismayed.” Astonished… seven days — Kautzsch, “staring;” that is, dumb and motionless. This does not seem to have been a silence commanded of God, such as occurred later (Ezekiel 3:26). God had again and again commanded Ezekiel to “speak” (Ezekiel 2:4; Ezekiel 2:7; Ezekiel 3:4; Ezekiel 3:11); but through bitterness of spirit the prophet remained silent. The vision was over, and he found himself, as if carried by the wind, before the very people whom Jehovah had commanded him to rebuke. But they were his neighbors and countrymen, and companions in affliction, and for seven days the prophet remained silent. Perhaps he was physically overcome by the vision, perhaps humility and lack of self-confidence may partially explain this conduct, but more probably it was a deep repugnance to the task assigned him. He only remained on the spot because the hand of the Lord “was heavy upon him” (Ezekiel 3:14). His body was controlled by that Hand as if he, too, were a “wheel” or a “living creature;” yet his tongue was free, and his rebellious spirit refused to utter the awful message which he had seen written in the roll (Ezekiel 2:9; Job 2:13). JEHOVAH AGAIN LAYS HIS HAND UPON THE PROPHET AND HIM WITH , Ezekiel 3:16-21.16. At the end of seven days — God was tender with the disobedient prophet; for the task was far harder than Jonah’s or Moses’, in that it was not the heathen, but his own friends whom he must condemn and from whom he must receive scorn. What he was to say would seem to them both treason and blasphemy; for he was commanded to utter words against Israel and the holy city and the holy temple as terrible as former prophets had been commanded to speak against Egypt or Philistia or Babylon. No wonder the tongue of the prophet was paralyzed even as he attempted to obey. For an entire week Jehovah watched the inward struggle, and then again spoke to him of the heinousness of his rebellion, explaining to him that silence on his part would not cause the escape of his guilty countrymen and would bring bloodguiltiness upon his own soul. 17-21. Jehovah uses a figure to describe the prophet’s duty with which doubtless Ezekiel was well acquainted (Jeremiah 6:17). A silent prophet is like the watchman who, sleeping at his post, fails to warn the city of danger. Such a sentinel is guilty of death. If he gives the warning, some may save themselves; but even if no one is saved, the sentinel is guiltless. Just so with the prophet. If he does not reprove the people for their sins, he is guilty of a capital crime. If he utters the word of warning, they may repent and escape punishment; but whether they repent or not, the watchman has delivered his soul. The principles of judgment are here emphasized with special reference to the prophet. In chaps. xviii and xxxiii they are more fully explained with reference to the disobedient people to whom he speaks. 18. In his iniquity — Perhaps, through his iniquity. “It is of the nature of sin that it is made the instrument of its own punishment (Job 8:4).” — Davidson. 20. I lay a stumbling-block — For an explanation of God’s agency in temptation see chap. xviii and Plumptre, Pulpit Commentary, p. 49. Every man in the last hour of his life trips over a stumbling-block — which God sees, and permits to remain — and falls into the grave. The point here is that if the prophet fails to warn a man who once was righteous but is now wicked, and he dies without repentance, he will be lost, and his blood will be upon the head of the silent watchman. 21. Warn the righteous man — The word of the prophet is not for out-breaking sinners only. The good man needs to be warned against falling into temptation. Ezekiel need not go to his people at Tel-abib speaking to them as if they were incorrigibles. The best Israelite needs the word of exhortation and warning. 22. The hand of the Lord was there upon me — He was still under divine compulsion. He felt God’s presence even when his glory was absent. He knew the power of the omnipotent Hand. Go forth into the plain — This is either a continuance of the vision (Smend), or else, as we think, it is a command to come out where he can be alone with God. 23. Once more the prophet falls upon his face amazed before the wondrous glory of Jehovah. (See chaps. 1 and 10.) 24. Then the spirit entered into me — “A” spirit (Ezekiel 2:2; Ezekiel 3:14) has become “the” spirit now. Ezekiel has become acquainted with the action of this inner spiritual power. It is Jehovah’s spirit, for it “speaks,” and prophesies, and commands, and makes dumb (24-26). Go, shut thyself within thine house — The object sought by commanding him to come into the “valley” seems already to have been accomplished. The prophet is ready now to obey, implicitly, without protest, any word of the Lord; yet he must shut himself within the house and wait yet a little longer before he delivers his message. 25. They shall put bands upon thee — Or, bands shall be put upon thee, and thou shalt be bound with them. If this is to be taken literally, it is the first sermon which Ezekiel is to preach to his countrymen. It will contain the lesson of his own helplessness. It will be a public confession of his inability to move hand or foot except as Jehovah bids him. This same lesson, less easily understood, however, might have been learned if the “bands” were purely mental. His seclusion in his own house might have caused remark and been attributed to a divine command. 26. Thou shalt be dumb — He who had previously refused to speak now finds himself unable to speak (compare Luke 1:20), and this dumbness is also to teach both himself and the people the lesson that his tongue is now fully controlled by Jehovah. God can speak through obedient silence as truly as through the most eloquent tongue. It is only disobedient silence which is condemned (Ezekiel 3:15). When the preacher is so moved by “the spirit” that he cannot speak, the sermon becomes impressive. This verse explains why, unlike other prophets, almost all Ezekiel’s sermons are preached in sign language. Not until after the capture of Jerusalem did Ezekiel fully recover the use of the tongue which he had so despised (Ezekiel 24:27; Ezekiel 33:22). Was this dumbness produced by physical disease (Klostermann, Orelli), or was it merely the sealing of the prophet’s lips by the divine commandment? Probably the latter; as in that case the lesson to the people would have been more certainly recognized. 27. Ezekiel will some day be able to speak, but when he does he will not speak of his own power; he will not speak his own words. (Compare Matthew 11:15; Matthew 13:9.) He that forbeareth, etc. — The Septuagint translates, He that is disobedient, let him be disobedient. (Compare Revelation 22:2.) BOOK 1. 4-24.Symbols and Oracles Concerning the Wickedness and Doom of the Chosen People and the Holy City because of Idolatry.SIEGE OF BY THE TILE.It has been a question with commentators whether these symbolic actions were actually performed or whether they were merely parts of the vision described by Ezekiel after awaking from his ecstasy. It is claimed that some of the actions could not have been performed without a miracle, and if we admit that some of these were not literally accomplished, what reason have we for believing that any of them were? Dr. Davidson declares: “The prophet no more drew a sketch of Jerusalem upon a brick than he was carried by the hair of his head from the Chebar to Palestine. The symbols stood actually before his imagination, and the narration of them to the people would convey the same instruction as the actual representation of them (Ezekiel 4:3; Ezekiel 11:25).” But does it follow that because some symbolic actions were seen by the prophet in vision that therefore no symbolic actions were ever performed by him before the people? It ought not to be surprising if one who was so often in prophetic ecstasy should fail to discriminate perfectly in his narrative between the actions literally performed and those which he saw in vision. Most of the symbolic actions might easily have been performed, and if the prophet were made dumb (iii, 26), these would seem to be the only way in which he could have preached to the people. By using symbolic actions he was only following the example of many prophets (1 Kings 22:11; Jeremiah 27:2). 1. A tile… portray upon it the city — It is a suggestive fact that on many of the bricks taken from Assyrian palaces are yet to be seen pictures of animals, forts, soldiers, royal offerings, etc.; while Gadea, one of the earliest kings, is seen seated with a tile or tablet in front of him on which is drawn a picture of the city of Babylon. Ezekiel need not have been much of an artist, but on the soft clay he could easily have drawn the walls and towers and temples of the city and an outline of the surrounding mountains so that every Israelite would recognize the place instantly. (Compare Psalms 48:12-13.) Jerusalem — It is not impossible, at least after the capture of Jerusalem, that such tiles might have been for sale in the Babylonian bazaars. It was not unusual for representations of captured forts or cities to be brought home by the victorious army. The cuneiform texts have considerable to say of Jerusalem — Assyrian, Urusalem; Tel Amarna, Ursalimmu, “Possessor of Peace,” or “Salim’s Possessions” (Brown’s Hebrew and English Lexicon). 2. Lay siege… build a fort… cast a mount — All of these ordinary acts of a besieging army are so acted out in the picture-sermon of the dumb prophet that his hearers are made to understand the calamity which must soon fall upon their national capital. The “fort” was supposed to be occupied by archers, the “mount” was built in order that the besiegers might overlook the walls of the city and command the streets (Isaiah 37:33; Jeremiah 6:6; Jeremiah 32:24). The camp — Literally, camps. The besieging army is represented as divided into encampments which guard the city at all points. How the prophet represented these soldiers, battering-rams, etc., we do not know. They hardly seem to be a part of the picture engraved upon his unbaked brick. Battering-rams — It has been doubted by a recent writer (Havet) whether battering-rams were invented as early as Ezekiel’s day, but the Assyrian monuments show pictures of them in use centuries earlier. There was usually a battering-ram in the lower part of each fort — or movable tower. The Hebrew word (kar) does not indicate that this “batterer” must have had a ram’s head upon it. The Assyrian “ram” often had a spear-shaped head. 3. An iron pan — This expression probably refers to the machines used by the Babylonians and Assyrians behind which the archers stood, shooting through a hole or window. Representations of these may be seen on the bas-reliefs from Nineveh where engines of this kind are shown in actual use. From fragments of these discovered, and now in the Louvre, it would appear that they were made of bronze or wickerwork and cased with leather (Private note from a well-known English Assyriologist). The prophet used the best representation of this well-known bulwark which his kitchen contained. The ordinary view merely regards this as representing “a firm, impregnable wall of partition, which the prophet, as messenger and representative of God, is to raise between himself and the beleaguered city” (Keil). Set thy face against it — It was no new thing for Jerusalem to be besieged; but for the first time in history the people of Israel now see that the prophet and representative of Jehovah is taking sides with its enemies.No wonder that Ezekiel at first grew “hot” (Ezekiel 3:14) at the thought of acting such a part before his countrymen. No wonder that such a “sign” aroused attention and bitterest antagonism. 4, 5. Lie thou also upon thy left side… three hundred and ninety days — LXX., one hundred and ninety days. Most modern expositors do not believe that Ezekiel lay on one side three hundred and ninety or one hundred and ninety days without moving. Certainly if he did this he must have been paralyzed or cataleptic, as Klostermann, Kraetzschmar, etc., think. (Compare Piepenbring, Revue de L’Hist. des Rel.,1891.) Gautier, however, points out that all of these commands have reference to Ezekiel’s actions as a preacher. When alone, or in the seclusion of his own house, he can talk to his wife and walk as he pleases; but when the time comes for the sermon, and the people gather to hear the word of the Lord, they always find the prophet in the same place, and in the same posture, and maintaining an unbroken silence. This silent picture-prophecy of the length of the captivity continued week after week, and month after month, until all the exiles heard of it, as also, without doubt, the Israelites who remained in Jerusalem; for the communication seems to have been constant between Chebar and the holy city. Thou shalt bear their iniquity — This does not mean that the prophet is to be punished in their place, but that he thus prophetically announces their punishment; the term “iniquity” in this connection meaning penalty for iniquity. The duration has no reference to the days of the siege of Jerusalem, but to the years of exile. But how then can we accept as correct the figures three hundred and ninety which are given by our present Hebrew text, and which are wholly contrary to the facts in the case? Many of the old expositors, from Jerome to Keil, being unable to explain this number historically, have added to it the forty days which the prophet suffered for Judah, and have explained the total symbolically — four hundred and thirty being the years spent in Egyptian bondage (Exodus 12:40). The meaning would then be that the punishment in Babylon would be as severe, though not necessarily as long, as their punishment in Egypt and their wandering in the wilderness (Deuteronomy 28:68). But the fact is that the Babylonian exile was in no respect equal in hardship to the Egyptian enslavement. We prefer, therefore, to accept the Hebrew text, which the Septuagint followed, rather than our present text. If this translation, which reads one hundred and ninety instead of three hundred and ninety, is to be accepted, it is then evident that, since the captivity of both Judah and Israel ends at the same time, the forty years are not to be thought of as added to the one hundred and ninety, but as included in them (Ezekiel 16:53; Ezekiel 37:16; Ezekiel 37:19; Ezekiel 37:22; Ezekiel 47:13). The forty years, then, is to be counted from the destruction of Jerusalem (586 B.C.) to the restoration. This gives exact and almost literal fulfillment to the prophecy, “forty” being the round number which is constantly used in Scripture for one generation (Ezekiel 29:11-14; Numbers 14:33, etc.). The captivity of Israel is here counted one hundred and fifty years longer than that of Judah; its beginning probably being reckoned from the invasion and deportation of Tiglath-pileser, 734 B.C. The one hundred and ninety years of Israel would extend, then, from 734 B.C. to 538 B.C., the year of restoration. (See chronological chart.) I have laid upon thee the years of their iniquity, according to the number of the days — Literally, the years of their iniquity do I make to be to thee as a number of days — even as. The number of days that Ezekiel lies upon his side symbolizes the number of years daring which the people shall bear their iniquity — “a day for a year” (Ezekiel 4:6). “Lying on his side, held down as with cords (Ezekiel 4:8) and unable to turn, he represents Israel pressed down and held in the grasp of the punishment of iniquity.” — Davidson. 6. Lie again on thy right side… forty days, etc. — The left side represented the northern kingdom (Israel), which lay to the left, according to Hebrew geography; the right represented the southern kingdom (Judah), which lay to the right. The punishment in both cases comes because of iniquity. Israel went into captivity earlier and therefore bears her punishment longer. For Judah the prophet is to lie upon his side for forty days; “one day for a year do I appoint it to thee” (Hebrews). 7. The foregoing calculation makes more dramatic the continuance of the siege. That siege is sure to be successful. The uncovered arm of the prophet represents that the arm of Jehovah is “made bare” and ready for action (Psalms 98:1; Isaiah 52:10). The prophecy has gone forth, and not only has it foretold the captivity of the city, but it has even reckoned the years in which the inhabitants of Jerusalem shall be held in captivity. Nothing could be more startling than the sight of the silent prophet prostrate upon the earth with “set face” and bare arm outstretched against the city which had always stood for the Israelite nation and its religion. There were no words spoken (Ezekiel 3:26). It was in this sign-language he was to “prophesy against it.” 8. To have turned from one side to the other during the continuance of this tableau would have ruined its symbolic reference to Israel and Judah (Ezekiel 4:4; Ezekiel 4:6). It is not stated that he must not rise up from the earth during this long period. The next verse proves that at least occasionally he is expected to get up, not only to attend to necessary duties, but to prepare for other symbolical actions. Every day, however, for one hundred and ninety days the prophet is seen lying upon his left side before the besieged city, “crushed to the ground” under the weight of Israel’s punishment. The more suffering entailed, by his speechlessness and seeming paralysis, the more intensely effective would be the impression produced by it. Many ancient Simeon stylites and modern Indian devotees have depended for their influence chiefly on such a conquest of the physical nature. 9. Fitches — R.V., “spelt.” “Bread was usually made of wheat; the addition of the other coarser materials, and their mixture, indicate the straits to which men will be reduced in the siege and perhaps after the fall of the city.” — Davidson. “The outcome of this mixture would be a coarse, unpalatable bread, not unlike that to which the population of Paris was reduced in the siege of 1870-71.” — Plumptre. Three hundred and ninety days — LXX., one hundred and ninety days. That is, all the time the prophet lies on his side before the besieged city (Ezekiel 4:5). 10. Thy meat… thou shalt eat… by weight, twenty shekels a day — This is about half the ordinary prison fare in England and America. It was to be weighed out carefully — not measured — because of the extreme scarcity of provisions. 11. The sixth… of a hin — A hin Isaiah 6:07 liters (Kautzsch). A liter contained 1.056 quarts, so one sixth hin would be a little more than two pints; terribly little in so hot a country. Surely this might have been called the “bread of affliction and the water of affliction” (1 Kings 22:27; Isaiah 30:20). 12. The supply of wood in a besieged city must soon give out. Camels’ and asses’ dung, which is the ordinary fuel for poor people in Egypt and Palestine even to this day, could not be used because the beasts were all dead. Besides, the once “holy people” have lost all sense of shame. This vividly represents the loathesomeness and uncleanness of the people (Ezekiel 4:13; compare Deuteronomy 23:13), and was as revolting to Ezekiel as to us (Leviticus 5:3; Leviticus 7:21). Henceforth the once holy people, having been driven out of the Lord’s land because of their sins, will eat their bread defiled (Ezekiel 4:13; Hosea 9:3). As barley cakes — He shall eat it as barley cakes — the ordinary food of the poorest classes — are eaten. Does this mean that after being baked in the coals it is to be eaten ravenously? 14, 15. Ezekiel, a priest, was well acquainted with the Levitical legislation (Leviticus 17:15; Leviticus 22:8), and had been an ardent keeper of the law (Leviticus 7:18; Leviticus 7:24; Leviticus 11:39-40; Leviticus 19:7). When he heard this commandment to defile himself he burst out with a pathetic appeal for mercy, and because his conscience would have been defiled by eating (Ezekiel 4:14), the Lord heard him and changed the most objectionable requirement. Abominable flesh — This may mean spoiled flesh (Leviticus 19:7), or other unclean meats (Deuteronomy 14:3-21), or possibly flesh offered to idols (Acts 15; 1 Corinthians 7). 16, 17. These verses explain Ezekiel 4:10-11. Staff of bread — Or, staff (of life), which is bread (Leviticus 26:26; Isaiah 3:1). Expositors differ as to whether Ezekiel actually was compelled to eat this bread during the six months of the pictorial siege or not. There is no sufficient reason to doubt it. Certainly, if the painting of the tile and the pictured siege and the prophet’s lying upon his side were real acts, then this was also. Dr. Davidson’s objection that he is represented as making and eating the bread, while at the same time he is said to be lying motionless upon his side is by no means conclusive. Even if he were in a cataleptic condition, as some think, yet he might still have obeyed all these commands, the bread, of course, being made by his wife. But if, as we understand it, these commands to remain in a certain posture, motionless, applied only to the hours during which his picture-sermon was being preached, and not to his private life, then he might with his own hands have prepared the food. It could have been eaten lying upon his side, as one hand was not “bound” (Ezekiel 4:7). Consume away for their iniquity — “Another echo from the book which had so largely entered into the prophet’s education” (Leviticus 26:39). “Pine” in Hebrew is same as “consume.” “To the wretchedness of physical privation there was added the consciousness of the sufferers that it was caused by their own evil deeds.” AND OF THE NATION BY THE OF THE PROPHET’S HAIR.The prophet shaves off his hair and divides it accurately into three parts, one part of which is burned in the city, another cut to pieces about the city, and the third part scattered to the winds. The meaning is explained to be that one third of the population of Jerusalem shall be consumed by pestilence and famine, and another third shall fall by the sword, while the remainder shall be scattered among the nations. 1. A sharp knife,… a barber’s razor — The prophet uses a knife (literally, sword) as a razor — or, less probably, his razor is called a sword (Ewald) — to make the meaning more plain that the people are to be cut off by the sword, which Isaiah previously in this connection had actually called “a razor” (Isaiah 7:20). The hair in all oriental symbolism stands for the life. To sacrifice the hair is to symbolically sacrifice the life. (See note Ezekiel 16:21, and Oneil’s Night of the Gods, 1:312.) The priests were forbidden by law to shave (Leviticus 19:27; Leviticus 21:5); this therefore was another act which, when he saw it in the future, had made him “hot” and “bitter” (Ezekiel 3:14). Balances to weigh — No slightest inaccuracy is permitted. The exact judicial punishment must be executed (Deuteronomy 16:20; Daniel 5:27). 2. Burn… when the days of the siege are fulfilled — This would indicate that, although so closely following the command to lie upon his side (Ezekiel 4:4, etc.), the acting out of this symbolic picture must be delayed until his one hundred and ninety days of silent and motionless watching of the besieged city are finished. The hair will then be burned on the tile in the midst of the besieged city (Ezekiel 4:1). Smite about it with a knife — “It” refers to the city, as is seen from Ezekiel 5:12. The prophet must throw the second lot of hair “about the city” and smite it as it falls. The meaning is that those who escape from the famine and pestilence within the city will fall by the sword outside the gates. I will draw out a sword — Those who do not fall in the city or its suburbs, but fly to distant places, will not escape. Jehovah’s sword — in the hand of the heathen — will still follow them (Jeremiah 9:16). 3, 4. To take a few hairs “by number,” and preserve them thus carefully only emphasizes the fate of the mass; but even of this remnant (Isaiah 10:20-22; Isaiah 11:11; Ezekiel 6:8-9), flying into exile, whom Jehovah in the person of the prophet would gladly bind to his person, some will be lost. For thereof [literally, from thence] shall a fire come forth — The punishment which falls upon the rebellious exiles whom Jehovah has tried to save will be felt by the whole nation. 5. In the midst of the nations — The mediaeval geographies made Palestine the center of the world, and the exact “navel of the earth” is yet pointed out in Jerusalem. This is foolish, but the fact remains that in ancient times the Holy Land was in a peculiar sense “in the midst of the nations,” with Egypt to the south, Arabia and the Mesopotamian powers to the east, Phoenicia to the north, and the isles of the Greeks to the west.(Introduction to Daniel, III, 4.) 6. Changed my judgments into wickedness… and my statutes — Literally, rebelled against my judgments in doing wickedness… and against my statutes. “Judgments” are not here Jehovah’s afflictive penalties, but his judicial decrees. 7. Because ye multiplied — R.V., “Because ye are turbulent;” but Cornill’s emendation seems commendable: “because ye are rebellious.” Neither have done according to the judgments of the nations — Not only have they failed to live up to the rules of right which Jehovah has approved and ordained, but they have even fallen below the heathen standard of righteousness (Ezekiel 16:47-48; Jeremiah 2:10-11). 8. Will execute judgments — Rebellion against the righteous decrees of Jehovah concerning right actions and acceptable worship brings upon the nation righteous decrees of punishment. In the Hebrew there is a word play which cannot be rendered into English. 9. I will do… that which I have not done — “This was no mere rhetorical threat. It is possible that the miseries of the siege and exile were no greater than those endured by other nations in those days, but the same miseries may be felt more acutely.” — Davidson. Israel was a “peculiar people” in its advantages and its possibilities. Sinning against light, its guilt was greater, and its former exaltation by the same Hand that struck it down made its fall unique and its degradation full of peculiar misery (Lamentations 1:12; Daniel 9:12). “No other nation had a conscience so sensitive as Israel, or lost so much by its political annihilation.” — Skinner. 10. Fathers shall eat the sons, etc. — This shows the awfulness of the famine during the siege (2 Kings 6:24-29; Lamentations 4:10; Leviticus 26:29; Jeremiah 19:9). 11. Detestable things,… abominations — These are the objects of their idolatrous worship (chap. 8). It is because of their willful and persistent insults, even in his own temple, that Jehovah declares, Therefore will I also withdraw (my glory, Ezekiel 10:18); neither shall mine eye spare, etc. The constant reiteration of the threat shows how the heart of Jehovah longed to do differently, and how, according to the speech of men, he needed to constantly reiterate his determination to execute the full penalty of this great sin. The calls to repentance and quick offers of forgiveness show how lovingly a cry for mercy would have been heard, if the threatening had awakened the people to penitence and reformation (Jonah 3:10; Ezekiel 33:11). Diminish — Literally, withdraw. Smend translates “withdraw (thy needs);” Davidson, “I will withdraw (mine eye);” Toy, “I will deal furiously.” By a slight change the word can mean “hew down.” Plumptre holds to the Authorized Version and explains by Ezekiel 16:27. 12. See Ezekiel 5:1-4; compare Jeremiah 15:2. Dav. Hein. Muller, Ezekiel Studien, 1893, has pointed out the very curious resemblance which this verse bears to many cuneiform inscriptions where sword, famine, and pestilence are joined together. For instance, Assur-banipal, who might almost be called a contemporary of Ezekiel, saw a divine decree written upon the disk of the moon: “By the iron sword, by the burning fire, by famine, and by pestilence I will make an end of his life.” Because of such coincidences Dr. Muller believes Ezekiel, even if he had not studied the cuneiform literature in detail, must at least have had some one “read to him the standard inscriptions.” His proof, however, hardly sustains his conclusions, while Ezekiel 3:5-6, would intimate that Ezekiel was not well acquainted with the Babylonian language. 13. I will be comforted — “Either as rejoicing in the punishment of evil for its own sake (as Deuteronomy 28:63; Isaiah 1:24), or because the punishment does its work in leading men to repentance.” — Plumptre. They shall know that I the Lord have spoken it — Constantly does Jehovah affirm that this punishment of Israel will produce among the nations an acknowledgment of his own power and Godhead. The object which he sought to accomplish, and did partially accomplish, by his wonderful deliverances of the Israelites, he will now accomplish by his equally wonderful punishments. Israel’s sin cannot minish Jehovah’s glory. The prophets need not plead for mercy to the disobedient people on the ground that otherwise the heathen would think Jehovah had not the power to deliver. The judgments upon the chosen people should be so startling that all would acknowledge that their God had forsaken them. Zeal — Literally, jealousy, heat of the soul. Jehovah could not accept, as did the heathen gods, a divided worship. This distinguished him among all gods. The heathen could worship many gods, but Jehovah grew hot with indignation if his worshiper recognized any other deity whatsoever. To the ancient world this was God’s most distinguished characteristic. The word may sound badly to modern ears, but jealousy, in the Bible sense, is the heat of love, and the emphasis of that monotheism which has conquered the earth. 14, 15. I will make thee waste,… a reproach and a taunt, an instruction and an astonishment unto the nations (Deuteronomy 28:37; Lamentations 2:15-16) — These warnings of Jehovah were intended to move the people to repentance, but, failing in that, they were sorrowfully fulfilled. In the light of history no one dare affirm that this prophecy has not been literally accomplished. The history of the Jews is the history of fulfilled prophecy. In anger and in fury and in furious rebukes — No doubt there were limitations to Ezekiel’s conception of God. This revelation of Jehovah’s nature does not read like the one given in the Gospels. Yet we can now see that it is the reverse side of a perfect being. The “wrath of the Lamb” is most furious. No anger is like that of insulted love. Ezekiel had need to arouse “the terrifying sense of divine anger against sin” in order to make a place for the Gospel of pardon and eternal love (Ezekiel 23:11-20; Leviticus 26:6; Leviticus 26:22; Deuteronomy 32:24). 17. Evil beasts — With the famine of the siege and the blood of slaughter comes the plague of evil beasts (Ezekiel 14:15; Ezekiel 14:21; Ezekiel 33:27; Ezekiel 34:25). This shows the desolation of the land. The people have been carried away and their valleys have become the home of jackals and lions (2 Kings 17:25). I the Lord have spoken it — This is not, as some modern critics maintain, the utterance of an angry prophet. Ezekiel, dumb in the presence of these awful calamities, is only able to picture them in his sign language to the people, because the hand of the Lord is upon him and he has fed upon the word of the Lord (Ezekiel 3:3; Ezekiel 3:14). OF ISRAEL’S AND THE LAND’S UTTER BECAUSE OF , Ezekiel 6, 7.2. Son of man — See note Ezekiel 2:1. Mountains of Israel — Which had become defiled by the idolatrous worship which had its chief centers in “mountains” and “high places” (Deuteronomy 12:2; 2 Kings 17:10-11; Jeremiah 2:20; Jeremiah 3:6). 3. Ye mountains… hear the word of the Lord — This apostrophe to the “mountains and to the hills, to the gorges, and to the valleys,” is in accordance with the most effective style of speech. The places where these crimes against Jehovah were most commonly practiced (Ezekiel 35:8; Ezekiel 36:4; Ezekiel 36:6; Isaiah 57:5-7; Jeremiah 2:23) are made to represent the criminals themselves. I will destroy your high places — Altars of sacrifice were always placed on elevations. These “high places” were, no doubt, chiefly idolatrous (see Leviticus 26:30; Numbers 22:41), although it is certain that on some of these altars had been erected to Jehovah (Ezekiel 20:28). But the worship of Jehovah at such sanctuaries was made illegal after the erection of the temple; and it must have been almost as corrupt as the Canaanitish idolatry. When priests or Levites broke away from the prescribed form in Jerusalem they were no longer in good standing in the Jewish Church, and were under great temptation to introduce into their nominal worship of Jehovah novel and superstitious elements. They could hardly expect Jehovah’s favor while disobeying his explicit commands as to the place and manner of worship, and, therefore, the high places originally dedicated to Jehovah seem to have early degenerated into idolatrous sanctuaries (1 Kings 13:33-34; 1 Kings 14:23-24; Jeremiah 7:31, etc.). 4. Images — Sun images, dedicated to Baal (2 Chronicles 34:4). These were usually pillars or obelisks which were set up close to the altar or in front of the temple doors. Idols — Rather, idol blocks or doll images, possibly dung gods. (See also Ezekiel 6:6; Ezekiel 6:9; Ezekiel 6:13.) This is a favorite term with Ezekiel, and it is the most contemptuous epithet possible. The prophet had the utmost scorn of idols and satirized them without mercy. (See Isaiah 40:19; Isaiah 44:9-17.) This word for idols is used in “Ezekiel’s favorite text-books” (Leviticus 26:30; Deuteronomy 29:17). 5. They will die in their idolatry, and their high places “will be deserted.” Their wooden dolls will not be able even to protect their own altars from the pollution of dead men’s bones. “Where there had been the sweet savor of incense there should be the sickening odor of the carcasses of the slain.” — Plumptre. 6. Your works may be abolished — Literally, blotted out. These heathen high places, altars, obelisks, and idols are all described as the works of their own hands (Isaiah 2:8; Isaiah 44:17; Hosea 8:6). The worship in which they now pride themselves shall be their ruin and shall fall into ruin. The destruction shall be more thorough than in any previous reformation (2 Kings 23:27). 7. Ye shall know that I am the Lord — See also Ezekiel 6:13. This is to be the result of these terrible chastisements. Both the heathen and Israel will be forced to acknowledge that the one true God is the God who can protect his own honor, preserve those who are his true worshipers, and punish like a mighty God those who scorn and apostatize. He is not a God who is afar off; he is the very present “I am;” a God who is merciful and gracious, but who will not spare the guilty. 8. Yet will I leave a remnant, that ye may have some — A remnant would be saved from their idolatry, though as by fire, and would preserve the true faith to the end of time (Isaiah 1:9; Isaiah 10:20; Zephaniah 2:7; Zephaniah 3:13; Jeremiah 43:5). This word only referred to the immediate future, yet it may have a larger application. Although Israel for thousands of years has been a “taunt” and “astonishment” to the whole earth, a people without a country, and exposed to such persecutions as no other nation ever endured, yet a “remnant” has always been preserved. The Assyrians and Phoenicians and all other nations who were neighbors to Israel when this prophecy was written have disappeared, but Jehovah’s people remain unique and separate in every land — a nation still, though “scattered through the countries.” 9. “And they… shall remember me… when I have broken for myself their whorish heart.” — Havernick and Keil. This seems a better reading than that of the R.V., “I have been broken.” Israel went into Babylonian captivity a nation prone to fall constantly into idolatry. It came out of that fiery furnace a purified people with the whorish heart broken and every polytheistic tendency burned out of it. Up to this point their whole history had been a series of national or tribal apostasies from the true God; from this point onward there is not a single instance of this. From the time of this awful punishment down to the present, the whole nation has heartily sung, in every age: —Thou art One, the first great cause of all; Thou art One, and none can penetrate, Not even the wise in heart, the mystery Of thy unfathomable unity, Thou art One, the infinitely great.— Ibn Gebirol.Their eyes — “The eyes that hung wantonly on their idols.” — Kautzsch. “Ears and hearts were both involved in the sin (Ezekiel 20:7-8; Ezekiel 20:24; Numbers 15:39), and both came under the same chastisement that was to lead them to repentance.” — Plumptre. Loathe themselves — Literally, loathe their own faces. (Compare Ezekiel 20:43; Ezekiel 36:31.) 10. See Ezekiel 6:7. 11. Smite with thine hand… and say, Alas — These are even to this day common expressions of emotional excitement among orientals. They denote either energetic signals for immediate action (Ezekiel 21:14), or expressions of anger or grief (Ezekiel 22:13; Numbers 24:10), or gestures of triumphant scorn (Ezekiel 25:3-6). The prophet here is personifying for the moment the nations who are watching the siege of Jerusalem. He had previously pictured the horrors of the siege; he now pictures the insults of enemies. The view of Smend, that this expresses Ezekiel’s personal feeling, entirely misses the point. In this picture-prophecy Ezekiel never speaks or acts from a personal standpoint, but as representing now Jehovah, now Israel, and now the heathen. 12. Kautzsch and R.V. read “preserved” and “saved” instead of besieged. 13. Oak — Rather, terebinth. This is an emphatic repetition of all the warnings uttered earlier in the chapter. If their iniquities shall continue — as they will — all these heavy punishments shall fall upon them. 14. This punishment comes from the same Hand that in former times was lifted up against their enemies. The “spoiler of Moab” (Jeremiah 48:18-22) has now become the destroyer of his own chosen people (Ezekiel 33:28). It is seen from the Moabite stone that Diblath and Diblathaim may be used interchangeably. “Yea, desolate from the wilderness unto Riblah,” is a reading favored by some, but without sufficient reason. The Hebrew text of this chapter is so damaged that both Professor Kautzsch and the Polychrome Bible leave a number of verses untranslated. It contains the lament of Jehovah over his land and people destroyed by sin. It is in metrical form, which accounts, perhaps, for the many repetitions of the same sentiment. The refrain, “The end is come,” reminds one of Amo 8:2, etc. 2, 3. The time for repentance is quickly passing or is already past. The end is at hand. Jehovah’s righteous anger will be followed quickly with judgment, and the sins of the people will be their rod of punishment; “I will put upon thee all thine abominations.” 4. Mine eye shall not spare thee, neither will I have pity — Although Jehovah is “merciful and gracious,” there comes a time when he must not spare the guilty (Exodus 34:7). The pity which will not execute a promised and deserved punishment has little regard for the majesty of the law and the possible reformation of the offenders. (See Ezekiel 5:11; Ezekiel 7:9; Ezekiel 8:18; Ezekiel 9:10.) These judgments are redemptive. God’s wrath is the anger of love, and there is a divine compassion in his refusal to avert the just punishment of sin. I will recompense thy ways upon thee, etc. — “Sin, when it is full-grown, gendereth death” (James 1:15). Death is the legitimate child of persistent sin. The worst thing that can happen to a man or a nation is to have their evil ways fall upon them and their abominations bring forth their natural fruitage. When a nation which has sown to the wind begins to reap the whirlwind it begins also to think that there may be a God in Israel. 5. An only evil — Literally, one evil. The final evil (1 Samuel 26:8; Haggai 2:6). 6. Watcheth for thee — Literally, awaketh against thee. There is a play on words here impossible to reproduce. The “end” has ended its sleep and is awaking, and is about to leap upon the careless nation and bring upon it the sleep of death. 7. The morning is come — The R.V. and most modern exegetes translate “The doom is come.” This expression, however, may only mean that, notwithstanding the declarations of false prophets that things will continue just as they are or will grow better presently, a new beginning is at hand and the day of trouble has already dawned. This interpretation seems to agree best with Ezekiel 7:10. The day of trouble, etc. — Literally, the day is near, a tumult, and not a shouting on the mountains. The day in which one can hear the shouts of those who gather grapes or tread the wine press (Jeremiah 48:33; Isaiah 16:10) is passing away, and a day of tumult and disorder and war has come (Isaiah 22:5; Amos 3:9; Zechariah 14:3). 8, 9. See Ezekiel 7:3-4. 10. Gone forth — Rather, sprung up. (Compare Job 14:12.) On the meaning of the expression see Ezekiel 7:6. The rod hath blossomed — The trees of their own planting have grown and borne fruit, and from these trees of abomination and pride (compare Ezekiel 7:4) shall now be cut the rod of punishment. 11. A rod of wickedness — Rather, a rod for wickedness. Their own violence (see Ezekiel 7:22; Jeremiah 6:7) has become the rod with which they are scourged. This refers to a little-appreciated historic fact. The history of that era shows that when Jerusalem was quiet and peaceful, Egypt and Babylon hurled their armies at each other, along the Palestinian and Syrian highways, without paying any attention to the Israelitish capital hidden in the hills; but when Jerusalem became proud and boastful and aggressive, and took sides with either party, then her own warlike spirit brought upon her speedily a scourge of punishment. This verse is so mutilated that it is impossible to do more than translate a single word here and there. The general sense points to the complete destruction of the national pride and the carrying away of the tumultuous population of the capital city. 12. All classes of the population are involved in one calamity. Real estate will only move at panic prices, but no buyer need rejoice and no seller need mourn at the bargain, for both buyer and seller shall be dragged away in the same captivity. (Compare Jeremiah 32:6-16; Micah 2:2; Isaiah 5:8.) 13. The seller shall not return to that which is sold — Any price that he can get for his property is clear gain; but he need not insist upon a lease, or his rights in the year of jubilee, for there is to be no return. He is about to leave Jerusalem never to see it again. Very few of those who left their houses and were carried into Babylon ever returned (Ezra 3:12), and those who did return found their houses in ashes and do not appear to have made any claims of private rights of property (Nehemiah 11:1). The vision is touching… not return — This, probably, is not a part of the original text and should be omitted. Neither shall any strengthen himself — Davidson says, “Perhaps, ‘neither shall anyone keep hold of his life’ — maintain his life — ’in his iniquity.’” The Polychrome Bible renders, “No one shall strengthen his life by iniquity.” Whether sellers or buyers they are equally corrupt and shall meet the same fate. No man shall profit by his neighbor’s misfortune or escape the penalty of his own sin. The reading adopted by Qimchi (cir. 1200 A.D.) is curious as showing the doubtfulness of the text: “For the life of each is in his iniquity; they shall not strengthen themselves.” 14. Even to make — Literally, and made. None goeth to the battle — Here is pictured the “collapse of Judah’s military preparations in the hour of danger.” The soldiers are struck with fear before they have struck a blow. God has deserted them, and his wrath makes cowards of brave men. (Compare Leviticus 26:6; Deuteronomy 28:25; Deuteronomy 32:30.) 15. Compare Ezekiel 5:12; Ezekiel 6:12; Leviticus 26:25. 16. They that escape of them shall escape, and shall be — Rather, they that escape of them, if they escape, shall be. The sentence is conditional. If there are any who seem to escape from the threefold destruction (Ezekiel 7:15), they shall escape only to mourn with an anguish worse titan death (Ezekiel 7:17). Like doves… mourning — The plaintive mourning (literally, moaning) of the dove has been noticed in all ages. The Babylonians as well as the Hebrews use this comparison. (Compare Isaiah 38:14; Isaiah 59:11.) For his iniquity — Literally, in his iniquity. 17. This verse shows the utter prostration of those who are escaping: “their knees melt into water.” (Compare Ezekiel 21:7; Isaiah 13:7; Jeremiah 6:24.) 18. In funeral garb, covered with “trembling,” with shamed faces and dishonored heads (Ezekiel 44:20; Isaiah 15:2; Deuteronomy 14:1; Amos 8:10), the rich men flee from the city and seek to escape the universal doom. (See notes Ezekiel 27:30-31.) 19. Their gold shall be removed — Literally, shall be an impurity. Is the stumbling-block — Literally, was. The meaning seems to be that it is the rich men of the city who are now seeking most anxiously to escape. But the rich men, who have previously depended upon their wealth to help them out of every difficulty, will find their money now an impediment; they will drop it in the streets, as they fly from the city and count it an abhorrence (Ezekiel 36:17). It is of no value in obtaining the luxuries of life, or even food (see 2 Kings 6:25), and probably is a hindrance in obtaining help in the flight. Brotherhood, not money, is the only thing that wins assistance in such hours. Because it is the stumbling-block — The love of money led to the oppression of the poor, and the possession of it led them away from the simplicity of Jehovah worship into the luxurious manners and worship of the heathen. They stumbled then over a golden idol into guilt; they will now stumble over the same golden idol into punishment. 20. This is a difficult verse which should probably read, “And the beauty of their ornament, they turned it to pride, and they made the images of their abominations, of their detestable things, therefrom; therefore have I made it an impurity unto them.” The gold which they cast into the form of an idol (Ezekiel 16:17; Hosea 2:8; Hosea 8:4), and worshiper as divine, is now to them like the most polluting uncleanness. They cannot purchase provisions with it while in the city, and if they seek to carry it with them it will increase the eagerness of pursuit (Ezekiel 7:21). 21. These golden gods, upon which they have depended for help, will be captured by the enemy and the vessels of sacrifice will be turned to base uses (Micah 1:7; Hosea 10:6). 22. Jehovah will not turn the wrath of his face upon these enemies of the “holy people” and “holy city,” even when they enter and pillage the temple. He who has always heretofore protected his own sanctuary will do it no more, for it is now a sanctuary of idolatry (chap. 8). 23. Make a chain — Various pictures on the monuments show the long string of captives chained together, making a weary march from their native land to Babylon. It is time that the crime of the land be punished, let the captives’ chain be forged (Nahum 3:10). 24. The worst of the heathen — Compare Ezekiel 28:7; Ezekiel 30:11. Jeremiah had said (Jeremiah 6:23) the Chaldeans “are cruel, and have no mercy,” and Habakkuk (Habakkuk 1:7), “they are terrible and dreadful.” These Chaldeans shall take possession of the palaces and holy places of the Israelitish nobles, and “the pride of their strength shall cease.” 26. But the law shall perish — Literally, and instruction shall perish. Calamity follows calamity until at last even this idol-worshiping people are driven to seek a vision from Jehovah’s prophet, and when no vision comes they seek instruction from the priests and advice from the elders — but it is too late! Prophet, priest, and elder are all alike powerless to help (Jeremiah 18:18; Lamentations 2:9; Psalms 74:9; Micah 3:6). 27. The royal house and the nobles and the people shall all be judged according to their deserts (literally, judgments), and the nature of the punishment shall bring to them the conviction that Jehovah is the punisher. 89504e470d0a1a0a0000000d4948445200000390000004380803000000487ac31b00000300504c5445000000ffffffe4e4e4 e8e8e8ebebebeaeaeaeeeeeeececece9e9e9f0f0f0efefeff3f3f3f5f5f5f4f4f4f2f2f2f8f8f8f9f9f9f7f7f7fafafafbfb fbfcfcfcfdfdfdfefefeedededf1f1f1f6f6f6e7e7e7e5e5e5e3e3e3e2e2e2e0e0e0dedededddddddadadacecececcccccd0 d0d0cbcbcbcdcdcdc9c9c9c3c3c3c0c0c0bfbfbfc2c2c2c1c1c1c5c5c5bebebebabababbbbbbbdbdbdb7b7b7b9b9b9bcbcbc b5b5b5b3b3b3b1b1b1adadadaaaaaaa8a8a8a2a2a29b9b9b9c9c9c9e9e9e9f9f9f999999989898a7a7a7e6e6e6dcdcdcd8d8 d8d5d5d5d1d1d1cfcfcfc7c7c7b8b8b8b6b6b6acacacb4b4b4abababa3a3a3a1a1a1a0a0a09696968d8d8d8585858484847f 7f7f7474747777777e7e7e8181818282828080808686867878787171716c6c6c6767676666667272726a6a6a6060605d5d5d 5b5b5b5c5c5c5858585757576262626969696b6b6b7373737070706d6d6d5555555151514e4e4e5252525656565353534a4a 4a4949494646464b4b4b5050504343434c4c4c3838383f3f3f3e3e3e3c3c3c3a3a3a39393945454541414130303035353547 47473333334848483b3b3b3737372d2d2d2b2b2b292929313131363636282828202020272727242424222222212121262626 1e1e1ed4d4d4d2d2d2c4c4c4afafafaeaeaea9a9a9a4a4a4a6a6a6a5a5a59d9d9d9a9a9a9393939494949292929191918b8b 8b8888887a7a7a6e6e6e6f6f6f6363635454544d4d4d4f4f4f7d7d7d2e2e2e2c2c2c4444443434342f2f2f42424240404059 59596464645e5e5e7575758e8e8e8f8f8f8a8a8a8787879090908989899595959797977c7c7c7b7b7b090909070707e1e1e1 d3d3d3d7d7d7d6d6d6cacacac8c8c8b0b0b08383836161616565655f5f5f3d3d3d2a2a2a2525252323233232325a5a5a6868 68767676c6c6c6d9d9d9dbdbdb0404048c8c8c1f1f1f1d1d1d1919191b1b1b1a1a1a1818181616161515151c1c1c797979df dfdf080808b2b2b21717171414141111111212121313130f0f0f1010100d0d0d0c0c0c0e0e0e0a0a0a0b0b0b060606010101 03030305050502020295a012ca00000001624b47440088051d48000000097048597300000ec400000ec401952b0e1b000020 0049444154789cecbd779cdcc4d9389e8fafeeaeb41a4dd1adce1d4c0f3d60aa296ef41ede500d064c07534def107a27a1f7 102010302db400a1bc24c6a6279010cc2fa4511c022185bcdf7f7ed3359246bbda72777bf63de0bbbd59698a34cf3cfd79be 35aaa3b3aba3a3bba7b7b3bb502c941cb75c283b25c703be0f11f000f47c88114408610a8404f47ff94f7e103f1810e3e708 8cc008d40fdfeae9ece9e92b942b658a848e1b7abeef797ee823022143408a6df407fb3002233002030edf2a570a942e3a4e c8301150624829210410d09f585c420c1a38022330020309df2abb942efa3ec5480f323a48b06447479070044660d0e15b8e 8fa08710a58e4890c211441c81111832f81662126240101e41c411188121876f715de98894380223d016f0ad114c1c811168 1ff8d6504f6004466004221841c8111881368211841c811168231841c8111881368211841c811168231841c81118813682a5 0f2147ec3823308c61e943c891c09411a81b0880c2410663049c30744ba54ab95ce8eee9eba1d0d7d7d35928974bf45fa554 2a178a15fa556fffe83163c78e1b3f61e272cb2fb7dca4492bacb8d2ca2bafb2eacaab7d7bb5d5575e63cdb5d65e67dd75d7 596badb5beb3ea6aabadb7fee4f5d79fbcc1861b6dbcc9a653369bb2f9169b6f59ce98c9d2879023f8b82c00f43c2f747ccf 29b9be5faa942a7d9d4558e8ec1f3daabf7f6a7f476fc7d451a3c68c1d3f6ddaf41933276db5d58a5bafb1e677d65e779b6d b79dbcdd061b6cb9e506db6ebfc3965beeb8d3ce53b6d87c975d77fbeeeefff3bd3df6dc6befddf6d96defbdf7dd77d6acfd f69f3dfb80030f9a73f0c187cc39e4e0430e39f4b0c3671fb1df11fb1d79d40147cf3df2c85973f73ffc90c38e39f6d8e38e 3bfe8413e79d74f229f38e3bf594d34e3bfd8c33ce3cebec734e3bf9ac73cf3bff82ef9f76e119175d70c6f9179f7cc9c597 5e76d9e5575c79d5d5d75c7bdd0f7e78fd0f6eb86c7ac6c2963e841c8121018402c422695d4a5c4a25d7f12142100016e00e 422fa46dddfda3c64dbff1a6ad565c69b59557be79f5b5d7a24464fdc9eb4dde76f2f6df596f9b6dd6d976f20eb7dc7adb6d b76db8c376b7debadd2d3bde7ec76d3b6c70cb6d3b6fbcd94e77eeb4d34e77ddbdf92e3fbae7c7f7de77ff6ebbedf693031e 98b5ef51fb3d38eb88837e7ae0acd9071d34e7a1e31e3a6ad6a1179e77e1c3c7ce3f6efec3f32e3ee99479c79e72f169679f 79c925675f72de23fb5f7ad9a3973f76e595979dfdf8133fbbe8ac437e7adcb9673f79fa53175f78f2fcf9a79d79de49a79d 36ffe9f9a73e33fbb0a74f79e698e3e69f72cab10f9d3cef98632f9e77eaa9f3e63d7cf171730e7dfad9239f9d73c0dc030f 3cfaa8478edaefc0a38e3aea80a31efcf9debbddffdcf3f7bdb0f72feed967efe736ffee2fee7bfec5975ebeeb9557767c65 b7fbefdaf4a53df7d87597bbb67865a7e7f7fcdfef3df2c2cb2fecf5dcfd7bbebaebdc5ffeeadb19cf710421976a208420c8 f004400a8440e03995deae9ede51fd7d9d5dc50ac592eebe05d3c6df74e38daf2d9c78e3565bddb868c68d935e5fe98d9bd7 a138b2fd366b4e5e6bedb5d658f3d6c9ebbdb9e15d9bde7ee7ce9b6cbec98f9f7b6e934d37bb6bb3295b6cf1e28f5f7ef9de e7767de1adddf79d7be0010fecfff6b3871c73e2b1c79f78e261871ef4ceecd9fbcf7ee79d77de7df7f039145f8e3fe6e233 7f4d09c6a3973d76f915575cf19bdf5c4be1bdebde7fefbaab1ebdee8aab7f73c5a3bfbde8eca79eb8ecf163cf7a7cde9327 1d77d0c1f30f9973e0ef7ef7eea9f38f3df4d0870e9b73d011739f7d7acebb942c1d73f061c71c3667f611cf3c78d4dbc71f 7bf0bbcf7cb0ff33871f7efcb173f63f75dee9271cfec1dc037e7ff4dbef1ef1f3efedf9c8be07ccfdc9ffeef9d69e2f2eb7 c62bbb3ff2c83e776fb2cb2d6b6d74e786b7acbed56a6faeb3ea87abaebef54a335f5b6ef949336e9a3963f18c19d3264c5f 3c63c2e285d3172e5cbc78c6c28f262e9c3e71e2f4e98ba74f1cffd14713164c983676c1b87163464d1d3576ece8a91446f7 7775f6148bdd7d5d3d859ece62a5afbb58287497e9a1e494bbbbe921d4d353289718b7dbd7d9dbd95d29f6158a7d9d85d79e f8ffd6cf78632308d96a201e0a0895480866c1a5282cb900387d5da3178c9fb698bed21933565c75e5990b6f7cedf555d7fa f6eb2b7d48258cb5d7be79c5d7575de3668a06afdf3463e6f26fac31f9b6f5d75e77db75d65f7fbdf577b86dbb3bb7dcf1e5 cdb778e90fcfffe8c5bd1fd9edc5cd37bd7b8bcd37df69b3bb76dafc47f73d77cf8bcfbf7ccf2e9bdf75d7dd2fbf7cf7269b bcf2a35deea26873d7dd776dfee27ddffdde910fccfde9bb071d72d843bf7bf7ddb7df9efdc1bb6f1f34ffe2b3ce7aeaac73 ce79eaacf32f9cf7f643679e76e6f7afbc92a2c8e5973ffa9b6bafbfe2d19f5d70f97bd75efffe351f5f43ffffe10d3ffc01 fdef868f3fbee18f7ffad39ffffc973ffdf54f9f7cfae9951fffe5b31b6ef8e17537fcf0ea0b9eb8eab11fbc7fd9e5ef3d7a c163575f4d31ebd1df5cf9fd4bcf39fbec5f9f75e6694f9ef7e4934f9e77f1e9a71cf7f049c75242f3f0f1871efcbb677ffa ccecfddf79e68303f77be0e8cff7da73b73ba6bcb4ebe6afecb2d9963b6cbbeead1b7ee7c3b5567be3db2b2d3763c6561317 8f5fb870e2a2191437162efe68fcb8b1e3278c5f32eda36913c68f1fbf64c1983163a7f68fa51fc68e1d45d9d351e3c62d18 b364c992b1a3a6f6f776758c1a457ff67476f57674f6f475f7159057ecebeb2b52faed413ff43d449007111ea22027b8c7df 36c8f86a194448e2bbe53e073a95ee4efab2a8e84e8f302a7df48f1eb778ec84251d53c72fdc6afa4713172f9c3969fab4c5 3751586ef50f3f5c759bd55778e3e6d5d67a73bb2defbcf3b65bb6dde68bc9db6ff3c5addbacb6f277d6bf7dcae62ffdfc81 57f779e9addf1ff5bd033e787bf6031f3c7bd0816f1f74e083b30f7af784538f3dece9e32f3eefc973aebaeaa2ef9f71d1e5 8f5efff1c7d75f7eed15d77df6e7cf6ef8f8fd6bfef8c7cf3efbe3fbd7d01f37dcf0c78fdfbff6071fdff0d99ffefa97cffe fc170e7ffdeb5ffffef74fbefcf493affef18fafbffee73ffff5f5979f7efae5a75f7ef2c9a79f7cf9356bfbc797ac8936b2 9fecf3df3ff9ebdfe947fae53ffef49b3ffefb3ffffae6bfdf7cf5f74faea1dd7ef9976b7ef0d95f3ff9e3b557bcf7deb557 5f7bc5afcfbee8cacb1ebdf2a233ce38f792737e7dd6f9a73d7e3ac59983de39fcddb7a91475e4abb3f6dfffc1cf67cd9d3b ebf3cf0f98f53ffbeef1d63efbfce2be175edc6ce39d77bcf38edbb6bbe58b75d65e63ed6db65d73e595577bfd8d9b29b959 69ab9b6e5ab470f1c469132752cc99405188e10e459931a3478d1a3d7a6a4747476f57575727fd9fe58ee92e142abe532e3b ae4bb184f2b7144b049eb45a194050cd2b06113537fafa8e8c6f061c21897ab0945ad007ee168a950295c12be50a6598dc12 cb1f522a7653a2dfd33575ec92f1d3c64f5b38e9b545376ef5c6ebcbbf76d38a377f679ddba6ec7cc70e6f6eb7e19677ee70 cb17eb4fde61c33b36daeed61d6edb72cb3b6edf71d37bff70dfee7b3ff2bf7bcc3dfa81770e9ffdc111fbd373f7c1a3671d fde0513ffffde7471ffdf97e473ff2eaee7becbdcf73f7befce23e2fecbad701471cf9c1d3179ff6f853a73c7ce1e34ffefa c9d32e79ea84fd8f3fffacb3ce78e2a2272eb8fc82cb1ffbfe95bfb9ee9af7ae7eefba1f7ef6e7f7af7dff863f7ef6e73f7d 42e14bbacb29127ccdb6f93fbefef24bb6f3e93fdaf4e53fbefad737fff7dffffcfb9b7fffdffffddf7f7ff9b75fd27f7f63 ffb3dfbffa7fffef57bffae5df7ef5cbfffee79fdffcfbdf9f7efdcfaf3ffdc7a77ffdcb1f3ffee1fbef5d71c149175f7ac6 b9e79c7dee19673e7edec9179f7afc43c71c73c221073d33fb999f3ef3cc3b1fec7fc4dc59077cfef9be9fbfba3b65b8fe77 8fddf7de6bafbdf7de6bcf17f6dc7dcfbddfdafbad5fdc7fff3e7bbd74ff7dbb3ef7e2f32fde7bef8fefd96293cd77d9fcee cd6edf78e39d76dc69ca4eb7ddb2dead5410dbe0962fd6db66ddd5bfbdf69adb50aafcc6eaabbdb1fc723367def4da6b3732 8e6ce24713968c5bb06001c51aca84f576f651beabbbbbbb582c16ca05fe83624db95c613fa8744841e47bf13c2622524911 d21f98e740e369d086ab566d30d5f36ffce39e8c6fac08f9d16d3b6eb6f11d1bdd71db061bdc71c7ed774dd969ca2bbbbcbc cb8feebde795575edee4955d777bf5e73ff9fdd1477fefd5bdf6f8c9defbecb6e75e2fbcf0d23ebbacf29ddb5e79e5969bc6 8d59b2f58e2fbff8e31ffdf8b95fdc7fdf4bf77db1e206bbfe62b7dfcffac9e7730f39fef853ce3bed9413e73d7eda99673e f9f885f34e3aede4934f3fe1c40b7f7dc9594f3e75eef7affcede5977dff67ef3f76e5a3d7ddf0a7afbffefb35d7ddf0e537 dffcfdebfffce7df14f8cf7fd24d4d77fe5fafbfe6abfffce73ffffaf77ffffbdf5f7ef5df5ffef7ab5ffd8d6efcbffd8ac3 37fff9f7753ff8f4ab7f7ef58fbf536af0d9677fa1fcd575575cf3f1e5d7ff99b25d37fcf9af7ffcecbd2b2879f8d945efee 77c16327bf73e1b5d75f7bfdf5d75ef69bdf5e74c145d75f77ddfbd75f7fcd0fafa64cdc954ffcf667e79c71e9f7cf78e2ca abcef9f5a557313a72c655e73c79e153e7fcfaa90bcf7bf2e4534e797cdefca7e71c3a67f6dcd9471c39f781a3f6dd77df47 f6dc7bf73ddfdae7b95d777dfec52d3699b2f34e1b5392bac306b74c5e7fbdedb7dd66b56fafb2da87376fbdfc56336fa484 64da8431a3c750cad1df3f958a226cc73310bb5e82e38421fd3f0ebefa4d81ffe0f8c17144e089048a2a9003125903d94f22 d146c0006eba2186b65e5aef6fb6c8f8c68a90cfdd70c5755f7ffad5279493faea2bbab1fff97ffffeea9bfffeea5f5ffffb 5ffffce65f5f7efdcd3ffffac33f7dfdc95fa848f1d9c7ef5d7adaa58f5dfdc4b9f30e3bfd9273ce3fe1ed03f77bfab4a74e 3bf9e2d31f3e8f326ac77def9ebd0e39f184f9873cb2e98f8f3cefca27cebcf0f007e7cc3fe5bcf3e61d7bfcfc8b1f7ff8d4 dfbd7be2a9c7cd7f88ca16271c76c89ca3f7de77eeee9bedbeefef7ffee0d1dfdb7dcfffdd7bb7fbef79eeadb7debaffde1f dd43cf844da66cbae9269bdcb5e99d5fecb0f3944da6ecb4e92677ddb9d146777cf1e677de7cf3d60ddefc62fb75b65f7ffb f5d65c7bd51596db7aeb0f5f5f61b91b5f9b34f3c6d7282d98b170d1c2859424cc58b478faf46913291745458f7ed7ed183d baa37f149547c652596474c7e8fe714bc68d5f326eda04f6676f67477f77774f677767475777a5a797b1b89d1d9d45462d28 79a7842274e4fe8762ff6b40127004c480017cd7232080b4334ac2f3e7baf66f6c08495e7d6c97f5efdc72e38d37de70a3db 6fbff38e2db7dc68c31d76b8edb62fd699fcc59bebafbfe62aabaeb1da0a2b7db8d28a93a88075e3c4a99d0b26509961fab4 8f3e9af011fd377ec998a91d5d9d3d5444ebede8eaea2e572a1597d95d035070dbf8218dc0080c1690839ff1ecdfd810d23d faa445fe80ce67044660d986470e72ec5fd810b2f7d9833be0804e67044660d9867bce1f6bffc286908b4ffd7d96a75d9bcb ca233002c303269fb3bafd0b1b42ae74cabd19f474044660045a012b9d718bfd0b1b42ae7bde1d19126730124c51054694a7 cdc2b2f300a73ff985fd0b1b426e74e19a554448dc92092d85808bc56567430d0410b4ec3cbfb1f36eb77f6143c85d8e5b21 0beb08e21e48cb8425adde3582716386cb5321b01d678ad1b273d8178eb9d7fe850521c90b872ecc7a5f28f4d93e5d261e5c bd08290fabe1006440048f66fb5c96282478f6733b176a414874cfd1192a59fa1dc06cd72d3b0f6e040607589527a8e87683 db4b9ca0bc825b7db70dc17646fbcfb65b326c1472d557fab2faa14b1d41c611a80f72ec188211024057e2d677907a68b9be 0da3a4836216ce0dd96626fb7e901b219d5ba714327a1951b28e40ab20862304030022baa6bf8aca06d7d7354364a2bc5959 6c2ab2d759a4ada0fe1d4d82a65199bcf08bdc2ceba803ee2a65f4d22c7d1cc1e6112089df1c283e5a05484c506bf44faa0a 31f3f1c758957ba3ff50191bd7c4ef498f4c547bd36cee16dfb57ba75a1072e233b7dbfc02d87a960efa08868df265a90673 2f61886c413004b55a53964226ac2824214971724037fbc6877758db2d0839f3a73b84033995218711846c0b30363f453b2b f345c923aef6b25a893283acdad9f28469d6760b42de7cd03669479da582342a58aa16b3340081d6e4362443f25b1ae09667 7323e436cfae92963787bd2b40a6203eccd7b55400c53cdb6ba8cf7c916ba05677d830ac7abf5d736a41c8ed9edd3ac52690 a596cd1bee07cdd20176e544a428ad01d55e625c99db366ffbf5b78ad6760b426e3c7b52ea64c2609970ce1981a100699c48 ab7420e56311ce8144b88a8f0fdbb89817096823fa18042b1e919765c5bbccfa28fd6c5aa57b1e811188c022361a4d18508c 1479896a77445050237524c1b07d086430738e3d20328d90e8c5fd2c08098739cbdad6298f965948221a897be6408403c412 aee761cf30b3928bd087cc4b78cebdc4d7f904d518e3db8aa4b133e6ed686d4f2324787e8f31e9f90ccbed1c7bd6c37309c3 125aa58c61a45170a375bdbbaa17a7b4933877b61a2ed212adf8258174236a68632d3cf9156b7b1a21e1fdaf4e6d64843684 111c1c1a20964f8d006331ab8987b9a690f905a9e2289b4f1f9f8754667d3f61fe0ed6760b85bcff7b1c21db88df6e08da73 faed39ab0183e696cbe32399b0d142a39b8984185441f79cfbbf51841c3fff4e6b7b1a21cbfbfe4f3f9b4fdfb0d1abdabd1d 97b1adbf3402635911401879795dcc4d47d908f54caa283a567848b0d2f444252fe4a588b4c86bd50e630fbbddda711a218b bfe714928466f4ca80cca905fdb20e7001249b74bf64249de5f005169345784a78af6ebeb5faf51cc91031ae64d26a238125 0d43c7a1792964c703dfed8934c884c436789b013fc1a013c3baf87cdb75e62310d4b0e7b3d00c800984c00fc3c6cde029f5 a8deda38f96d8b84349c2b88b3fb90bc5ad651efecdd69f48e507b0b932440fe3037c92c65d09aedc233c530b3072030b4c7 6635d26b6bbac9384b888aebca819185a7bf6b6db720e44ff7ead106220c9859b66e7e61a05138c64da3aac7e7109c26437e 800dad76b9450819f0ddc7a82472fc5a5b5091bd217ff4b9a1f4f6fd3965c8056fbfd01d44422f8be7ac73ac0635d57580d9 3f86b0bd72a80d7daea6d63b65b710723e1c868200f8ac8c18acfd40997d84fd52099ff8bfb42b6c8c654d8e36b8e03eb0a1 b5dd82901fdc5308185514891052c76deda9db0fe8015a3215f8a11f73531c72ebe3508f3fd030f0eba33b0fa2007b7e8922 24c8eff126f85cc23376f042b290c759726acb911113c606a7f4afa45c6966518ddcebce5adfda9e46c8defbb62ceb4150fa 70aa73f401460f42e57e5c675a94a51d612c6039541b7d6652cd3760d21817c15869598280e711cc5ce7ea194cd472666e34 1ec40c2145516722c722361249fa3a9bb13a2afcae679aceac5baded1684dc6587725cc7dace60a3e1cb3610f383d691a758 b786bb6f961d8e990a09373824be65e1ca90a115082153b3d6d7374f6fc5c34410734d67be3e108b51340f9ba632195c5d3e 04900859979a369cb5635e19f2d53bcbc66cda7db3b7fbfc860c88e4dfe45fcdf6a63a3511ca8eed35e7257e65bbad218004 e319ba547cd4089b398a227ec69f320b24a154927645b928c04825acd36250bbd8755c48ada773ffc057ad15ad2c5ad6dfdf 2192cef1ccee6d4823336624c5de419ecc4042fd8b89df412caf2f3f7d8b77559fd7679e7e336fa49c2a64322402ae1b1ac9 1cb391896b3b288b8b15374d34cde20c2f6464927eefb1dc76faa910c91edb6797c8eb9a39f346779c7ff8a13db6768b63c0 ee1221db35353e893d1dfd3cebb7ceb43b0c80b294e47ea5f1fd9f890d0dec471d2c610796a195621084207443579bc1ab9e b50c21014538acf86075319156418eb084eb7958081684980759b2448a71153d1dd88b3bcc452c404d525d0ff8079dd8656b 4f23e4c40777962c6b5bb383ea2c1c721b0383e14198875ef595602e93c07004871ef000c51f08804f79d6dce72c251fd085 411023641af789e4173073c3630849fb672d2804897ec26e7b2ec8169ff7fe3bc776dadad308b9d5efa694f83cda8ae25417 20066524fdf5f040bf4184fc0fa4aa0d8d09bcd82b0344053f669e209ee7e5a70a2c45871bdade9fe634d8e8dc68cdb95a8f 3994c052926740bef5de566f34ff888772b2ac5bcdd9d165e393f6290ed64618c07837ceec0cf5440607722e333f4256fb8e 2552038e83787a0ac48818ca34799862a000a64200a3c710490c8d6b99bb00d7c6736b88d634b0e20544f1f099baa981524b 780f3c9b13213fda6f43474e6540663230304873a562c8307a302d4ac36fe9b865fd461db164c904fa8e8710f398f37d9f49 7d990899e2dfd885e1a41b65c88652dd28cf529e308b93607ea23244a46350fe55246216f81aa9928d77cc84d8ba55c9b5c1 9f7b424e1972da81b78683ab5d6d580eccb22a0d1cd4ef4738744088571ea0d9e69366f25c14e94e10c33fcf097d4811927e f07d525db39ae885fd83dd45cfe316476c20a4d635704444c2078df17f0cf5852d841b2e610c21b5d690dea59545ad03ffc0 e3adb504d20839e9776ffa223674d0a0716935adb76e12aacca47d58f8bc30f04ec502b234b081a4643966c16d161000d7f1 99fd027ba1672a687202069e5f02e6b919b75790c80f416e1b8a87ac063196fe25b6f154349546c8a439247179bea97a0f3c 69adc29a46c8d71fa21492b43ccd5cdc5891fc5c6f67a93f5aa5814a239deeb8bd5cd8870be43dc6183600df775d07128ffe 0babfb43a6dfb7900b21285400c6280a762446a97469a23405501c4018307fd9489d9b0a011e0855be77f4253911f2e687b7 0b0972bc56ce01e7f441e250fbcae8ac8aec4d0dcd2b722fcb8666ebfa2e0bd08247c37083f2a99e17421c561ce8553fffec fb89513a50299758d0a0e47799a5113096150ba58ed2eef02a3e48f0a3cc408958be494137e3fc2e03dcfaa0606fdf33d3c9 1d031b42ae367fb24750b1860761ddfebe755c1e0d52ebfbc1c011cef719ba874118721902932a21cf75c3d041d029857e98 b10175569c588acf406859197e79257a378452f06368c74ac1228fb9fe7828e075b644d407c355c8b19387e173e53912fa1f 715223a9116211605097e16acd0e00fb3c622d109946c8958fd996f9d8373a10c68a1d10bf878d4a328261272b0e2720bacc 95298a115699d577281e863e082b2124a01ea772133095229d12541db3168a4c2c4f162595385029ad8430c9553d44499791 6544cd4b6a298446087324966aa1c6261781b7cf26d6f63442ae7edc6d0d9787143cba5062e514e71563918021f44a68a4c8 f5d206cd3f01bbb680c55f68b58af93d011e0c4ba117fa5ea9b793ca9096c0bf9c037bae5f2a031c3150918615c684498a8f 8ea1fc894c1f028b059e6acd14fb0b70dd2ca5b359c121f9a7095e9aeddada2d2cebbc2dad6ee8b5802d1003c10210982b2b 511b504fcb0c1ae70e961a68e0bde45212f00414a90b39bbea863074438461d8d3dfed37521847e3140461187a84eb932255 222151190135852adedaa68f6b7c2e8465302041649369489e017ff8adb5da4e1a21573dc9524039cb3c6bfce2a2b05711ce 87796446cf197a81cc66e8caef80bd7443bd2fa799e315878e0f81cf6c90954ad90b1bd068331990e10a1307a91ce940c1a9 09850e51c55fb92152888bc243406231af22c2f95722dd1e4400a56d55442816500dbd5375007b5e3aced69e46c8354ececf b2c68e088996b927691512061d45d30fbc51e1a5c5e0f96d22cb0ec22bc1808a8e10b2ffbd8a1b3225697d491925f6704461 4577a053283a48097cac3b84258166f63c8e9050d62950ca1cae27c25aa8d43fcc71a45e4470c022c34d834bf6f6fded125b bb45a9f3f00656f54f033044bac926abcbdaa59f418756786618a7cd90870a54d90c5480741dca6686be1f967a4a3ed392a2 ba67acccfe0ced3cdfef297a88281f1b819082b669652a65e694a08a05de4608c97dd599cca9795ece3871d5acf154295527 8d3d5b70df55391172f5e3b7f7eaef3fe530831a2f0cd434b4816cda16a0f39b90e4fbb1f261ad1fdf3a4c5a8644007a8091 471056caa5920721ae779393f8470403df8d719438b51fb965d29c971231137de90eb4e9c0385b9839252e15e74cb301efbd 6091addd42211b44c8b82b0eea2ff273a6819e86105aba2bdbf258687a4eb0ba0e3af6254aa93d94af77fc1ec094392c7d0e 70bb4baed7981f751c2bb0761c14284454fa8bc8801953aa262344f28ec4022c593cb5446592db8500ee7aed4c5bbbc553e7 d8c9cdb0ac886772c5b8bbd4de01ce49e0e75f2bd539c6be6b1e354995bff2ded51a20d531322571592692ba06382c6b2343 48babbcb61fd1b87084151e864386e31d50e402afa8044d92179520f4eed100bf82038327728fa58c7f89ce8006598640e30 08aadcb0d501dc7ba1b5eaa305218fff22174212eba98219e3ae7c0573195033ae186c648ed1f7f682d4636e0c3d6b8f92ef ba661d3b4972fa28743097e8a01f7aa014e2c81c9193dc081190e955a55b15813e10667c6efee7695a112793d2b8cf537a70 a52be63673eea9c305441c68bf3b4dcf714274b42f88287f3b826bfb8ac23b3fcfe9a9f3fa89b92824118ab0943c00a5f01c 71b016cb930919cfdce0d3db134d060d1a5f7e8d3b138841524dc1c03cfc9803328108783e7382c190ab767818248a5f59b3 47a529d5bb893bc3a96dc8f15578a80aeb488095833996e4120b873a8d7a86437a504f0235b1ebb5b75af68568a383739a3d 663e7d4b2eb307c1d8e6c94fb402810bd7586888abf5b38ce35bcd07304872b8fd606c71145e4c86e4b677e87b12211170ca 0ea591a856d4a94d57a44e13a3f023770b905a18e30890795b15b10894bbb9248aca8f55478528dc8abb9b6719e6130a7eeb 21c7016d76654e1972851372b0ac623136abba7e0a2cee9b67b9adb18696437dc354b97a10e69bfbd06daceb7a6eb5e340dd 162483b3b10caf2cf2024f18d748794be0798c6904207400a59386ab68dde53d237e9a13b5dac1b202f9028b6ed44046e35b 2b1f61ac3941a338f1b50e0c373d63a2ad3d8d908b7eba7efd4a9d34b211e0842888e99cb2d7d118e4e7219af8beadd1e8b9 8200002000494441546fafd16f2697656bb65e4aea2ef567711d4f7c8b15c671ccf4422a3a32aa0843b7ec7286d5d8dfc994 70b506c79afc21e193136dc038950ca41acf48dd1127813196b346ea3b92fd0721196702dcf48985b6f634428e7e64fbea2c 2b317e4b493155b28ee5dbf31d34b04426a7c5679843ee159a17b64a5d4c40dd6e4ba68068056d8d67614ed8f798f9115002 e9167b8a25563c8044324fdc9656655041b8b8bf2a2f4fc830137047ba180dc458bbcdf12c3b26ab2aa224b521c42485a290 5613dc3b7292470bdcecb75bd9ae4c2364fffd6b56a3904482fa9349cfd874cde7dfb242d468304a442ff312a81df23ef99a 8f0fb7d012a44447554bdc67f67f8f32aa30f43cdfaff4f7167c0899a55dec9cd8a6aaddb5082e66564d209433080283c7e4 0889a2fc3804c854c94425d5c1125dcdb88f480ae509d0cd75d45e6904a0af946841b7fffa46dbad698474765e2d0321b531 23d6481fa8132124cb708b08ece9ad5963b34958bac9638b56d6bc29b885198b94a606cb7ac8cc391b53f9312c791ef4c2b0 7b6ab7e3b1a4533cd95c105333e5f26c5584d78732410e0a715c4a6419ad9054c66afce25a55f3aa94fc2d99599d3192c4bf 5137093a4a62b9b9d421243204197da28de6e5cc188026df9cc5b25a95aac8f31ce50acc4e19e6f7040b8581f5d0b64a478d 67cacb7f5f4c65dfee4070d3c756eb10522775c35c51c4b9430c98d35cc8b829cf2d7696430f1b276d322740d614953a54f0 b984a7ec10d1c61ec044051f499ac958371169accc22b991dd2e6527fed006cc1a97a21d4eca8990851f4fb6464e0669a720 2278f6c81ec92d3928e71a9b00251ac45bb1d3a88b517ef452f8d8d002071d8bf393952ca88b65adda972490144b42d62773 68212cc083a224f401f2dc4ab1100223ca8308bcadd9b536a5484511e6293b84c718a5c23c1b3247461e318559f21c0c7811 1ee1502e5c058841e02293873e7ea129a6557d00395f32defe9d9c692017ccdd31c9efca2e922e1aa21a6ddccc3b488c6464 e9341b6b074e35cfc1991ba4fede869caed6d82e7187d0a04e3b649ed561af5466ea774fc4deb3ca3a105184846ea55c7229 b7a943db63d1c3b50e408d903caf23d21e7210f88218f2b4ab2874002f910e79fd49464811f7d261aa10067c4b532e8fd159 95154bb0ab08a1b8a6a949c0dbecdb6d6b4f23e4f8fd762aa7afb3916c53a96cbb7e204067f01b1a1868d22f063165a756f6 dbc835ad5cafc8f016964b5ea5c0d84ac010d1f3104548e0148b3e049e0f7c95ef50db1489f947ad7963cff77ce5b71ad211 43e11cc70921760a9e6057a50e07f102943ccd00239d58e66b06a25a16c12a8899eb4638f9564e7126e9890ba0f900dd7248 ce52027dbbdd694348739710e5b75005210768e3929cbebbc9db08694d44e060739dad1cae21846c2508972de4bb953e1771 84f4110c599ef29032ac15c8a299c25093c81a016369e0ea1ae0513c57ce2984e79ca3741871bf20e2178b4e149525f308c8 b96124d3e898450588741b9205ed704ae7a33e131cd4f5f4d01dc7e5742e5ffceee6955423b127c126e6cfc1d9aa8dd0a816 92b5d6f0e4ede9b4d4c800e91148e677ccef06530a15960b65568411b3ea56288408396ea1a7cb6575e210b667e8cec1b14a 172086e6507a0710a1d0c1ccd029bc669ca9535ded9890e80336970abb3e1289369e3fdad66e89873ceb856234480d061137 91c460d020e33469acaf96c810f92db4cd6d918167b0b31112e3d493121ee0c4631eab846300255c8c9a39a59ebe5ed77ed6 49a254652944d25eae27c2d80f7d20ac275cc7c15cf158b510aee641c8edaa00657f44724e5287833d6c9098989622c773ac 53bac05fbc9b53a9b3da792fc759d6e4fe33b2f809d177e031b2d993ab6560f5df6da09b16f49103787e8981856a14322071 34224cd5c90825b37330e509f47ccc52078172483956cf9a6a4ec94ad55622a98632e143eeeea3a31ca51f0b62364ecabe3a 3e17b680d60245be7c1e90824da46f25861da3a5da0bbcdef139cd1e2b1ff34ac4b2c6c717b651c973436f604ab9b412bfab c799d4d915fb39284a9d96814865584b513a68ec33e1214e01d382028fe20ccbdc8150487752b9e494ca94d1c429d6c1a2cc 4937686c11e883c350e352c4c03145a9e7430c7da405c3808b9998e36f209e143b3244109634dfc9220488a8c810ad7c55fe 00860ca907aba99dc6db9e9233fceadb17ffb8a2d79d12030c6d96532d747cb0f7ad7d3cd43acfaf54368ae1015cabd10e73 661361cecd9430866ee841e6c3ea79946231ada8ebf80e3379403f39578bb4614748fd9b39c549c7d1381789987a875e031d 14fbda48d7caf05017ddd2cee73c6f24e6ae3d1cc555f248e173a0b2bfc6b441397c12577937a7ebdceb27dc5dce43a7da9c 5808472792f4586abadbb65e743b03f280cf09a057a9941d10320ed2a338082128f7952846d26f3148e955723eef081d98c3 3a34b94d750525c89005af60d72c94cebc05629d80184e298699271d4611ea6953437462d4b733f01a0fad606b4f23e44df3 9f2fe4e8b09d37e6c0d92adbfc141a5ca8e1aa18fb92921327049c05757a3bbb5dae63411ef7a08195ee4ad92f35e3fdcccd fe9aa914b990894aea287703e6f1b9f4b2d08b72120438309133d02ca8658c84df0991f9cb936bcdb70abcce05dbd8dad308 b9d549bb56474815e1d5b65b7300b1063797f27500a06ddf421c100898f0c6ccc8a8d855a1c8473f516ae421029cae72d971 ca4e8a3b25296cb181b08803951499fe801e73d1611fa874c882b0b8df0e4ba3c55dcb61c8f285f0382dc282b090ca9d2c32 d361816a48d5bed2feae56dd78a32c135eff87936ded69845cfebc3f54474891576bf04de456a136fabada97ad9bc420d524 6e33a8e75d13eb5f1e60c97310a75bd02d79989563640d1e824e850a93d0f73d1b9dc99be68a0b7b486461449e084de6998e 795015f79b13ca1ce691c3dccb8328998ef4d00974032f4f23725f0935ad74dbc609fb7f139b01af7bfd9bb6764b49f37906 cb6a95a8c9d09ccb5571a1e16249f5c1328a900d838cdea79f18bb27f9441c967c5e1f157b0001cf29560004cce91c1ac14f b9b52302b85e148415c08b5a0124438fb1d29442a58ba16d9e873134115ef80f2899138b843c22544b560c20a2b801d1978b 79f284598d69fbf05a3fdbd6d66ef1d47928424819986680fc7320428f133247eacb6a67e56021caa0c990b14d397c81af00 00c20d664ae644acb20e0490f28c7e88407781fe727d0f593287d705d02909171d910c52ab3e89dc1faa77c48e821a1e987c bf6199f6586135c75be9efa038329c7480c87b827ce7d2956ded96520267fd22e1a9634c722021c1ebc4466e8d3dbe49688d 97ced20ee927c42b6bc82028f69651580a5966008a3cbe872bdd21f62b7d7d25bb6129ef03e75a1bee7ac31d73647952da82 b98a07461e39dc8307c26a47bcb230ca2344c57c04412c098f5c1cb24cb2f6a4f11a977edbd66e710c38ffbea2e5424bd2e3 4443a35bd5f20603a63ec181ce16924998b8f37d83e3d60dea858c80821cfb2ee0dc20262c3d0013dc98b79c5f76597d71fa 827d3fecea703cb7d2d31bcaf0a6443c4fced71b912f5e9d543ab30690a5b1130a1d99aa8388d00ec8b34d2aa386f99b28d5 298e2e4744e96a75aec8f812eb7f3064e5f356b7b5a71172c553ef493b971b1db57c43c659559e699a0b04b5aae81293720e 345a46c6e7111a5907703ce1b6060f11e85134f15c08c3b283208b5346e55277ffe8623974ca7da178dbf28dea2d9f973742 44660c67e8cfb4ab1c9f983b19971fb9aa555a4330b7b8304dac726215a222bf820bba3c41a5d0ca62919486de2114b09cf6 22e5591798aa604544734d98ac366f6b5b7b1a21dff8dda6c9f02b150146aaefc7fc3b15938c8eb81f384b2bcf1f2e17ce33 69232616aabdf442ab4873ba1b2b87d222e0340b052cda10b8cc8f1cb84ee8945ce0f93e259b3d6e5f57a5afec038f7299c8 d8cebaee797dde8fc29786a8ea720ca9b8024784394211cc28f43700051e16482cb25cb190651eaa1c70b4e3e156424dcbd8 6c2416c2a830d25e752a5eb2816d8857b9645d5b7b1a213f3cecee543ca414c671758f764cf2265ce7e1dab6be3011bcbdb4 740218db1d061f43f2d44f1866507531ad12a3a34796d95db3e3489693ff92f58ad90b77425eb9b1dc5d29b90e809465c57e b1e4560abd2e44d21d3cea432978ea59b54aea489467002ffbc4fdc815650cb41fabc813c9f792c87b85a57d43974e2624ca 8981959e284a7c2eba1714b2ce60c880c990bf5dd3d66e29b6f3d4f32996559d5a5511200776988c9f551016daea4895ac93 9b08b9d278d5cb1eb47ad5034571cd9396333bc2791b8580fbe94c78adb35c0ab9df1c826ec12d170b3e26d9642627460a5d 2a164889b042488478a4bff0d991844d577ae47a0adea0a208938319a1ca59a336e81686d7be74155bbb45a973f61fac76c8 566b33ec8a298cadab1b5014cc4f679ba7c8ed48d35b3c2742a233535217b6ef99a2057ab8b2fc877d25c7f110f20074babb 7a3a4b61886d3ac3a8c37ca362696ee4815dd2dccf53e500e19823bf4158c64a924086486295d5c32ca22c27143b2838cd14 1fa27f0d563fc16b9cf986addd42214f8b79ead4a5ee2291c6aa6e1037b6b8b8cb08e480f80b6b2d7a722e90db3a9800e901 122e98d1e9793ee5573d50eeefefee2e3b8e8f6281528d0f24843c253f0ac4e2c2214158fa0a20697fe1397790ac802e8e0c 89900847aa7d23b3b9d4360a4e96a80131d1d194721a39e78bd778622d5bbb8542c610b2d9e75407085dd7200d96078c937e d98001582cc6f288e57186ccb5b47bdad4d0f729bfea81ee251da187800f5af1e295e88794ff9b8e8b42269b8a24fea88a02 e25e242393b122798a3a4a3697088454f95da5355222b2d4bdd7b702b2ea6f36b4b55be2219f54cee5a68c9d8f6da8f786f8 dded461d070b19dbea146a1e6242154b4d2c37b450b6c0f298314537a418e93bdde33a7d1c30d344f37a24a2aa0fc8300f66 6c94c60959aa55fe21d29a473977e43f1caab82ba27ea808ae78492b2c75c14465a593e963094ea93748ec5762c6dfbe7a47 5bbb2585c799359ccbe3fd663ccaa56b8f69d0d6a73687fa63521a534d04a91da04885dc9ccc919b0739b2ff99661595164c e82cbb9432f2e4739e4496e680283f704a6b91e4433154959199df0e4432112414244f06192365b620d8834a4123d9554955 539a5e43cd139321eba490373fbaa5addda6657d8e6959797c74bc8bbc64b286413fea2f4f774d408b8521f9b3e5d3ceaf52 aa74e6dcbac89e7bbe5adfc8ae4dcbbec1de9a0c30660f4c87ac41bf0c61f7b4851daeeb001c5642e8f93ee2b18955949879 741798916286555456145e724cc323bcc359862b16bb21dcc58134f70ba955448460618194864544e7230aa02325402aa654 6862f5dc62bfeb0472f3e53911f2f5935f64141239d0a8ad2746d6c43c6b1049e873d6304bf6d46a96b599ee62eae5181333 74d41f2d5898b35e22ce7a0124f9411d331863dbd73586495d16e51db75d059d12f2bac72deea23224226e31f4421f00e47b 59230b86b3b67e1fab525788c8623a5878bc713462f1823ca916b7f40b9388740763667f86c382bd15695a218401e63e7748 b8f968d194e79fc03a4e52cfb11120ab5fbf93addd8290a7b3680f821c4ac3518e53407f175976f35948a28bf886682b3697 c410327e30b57a9e5926aed453245eae5af3b9c6c4b105660e5915b097be5c1af4e26b127ff0e00ee815262cea2db9f4b80f 59221d0f0720f435169374f2c89cee1f52eb621c9a860d5164d712be37ecc88092fde308c81a3d14f98fb3ccb098eb6b45c5 57994807b2e8148255d0a4944465d2c5182dc9756a93ad1fbbcdd66ef1d479f8de82482a07a13aef609e3c49da0117e54b38 abaaaf206e3d6a236cac1f9a6363f37206d507a939874cf2d7f0b34fdfa777b9399814121102a18b6069e24d9d4ee8d3bf80 5ff61911e2753ecc2ecd7eeb30120748fbd388618991c483297d98131d643eed948916b3648e75dc71daa81045a922771988 26c245458882b473590661cff3366ebee0165bbb45cbca1c034420a49a0001164ea4da60f9afd4456b971a18529d4f4b6b81 343401928824275a4bc908a40bfd4a4757c17543e0149db25f123a166b4f750d2bcae62827e840ba44f3123b8c8f653c28c1 cafec8faa628a76aec48ef72a48833e1015ce61cecfc5b532f9aac70ee17b6f63442ae72ae40483d229daa0f074276c23c25 668b3b5dba6100b13d5b7ecc3b66f557c9d25a011f42b7af500a5dc7ab141dccab9a670c50d7c6603a1c115025f190f3a2ac a207af99c312a4b32a3b42b3c35d153a5d2c127788327528f248e7022880386296b51e38ee082c5d1e1a03b2c239391d03be 7dd62be598b72c82b1d44ecd4ab3513f3558b021435552e5afa10292f85ded9a9a7d0d0c4b2238cfcc5dc16d0e00a1c2d44e d7739c4a77a1e4d18dc5d37b90049b5af7d83c2a99de062b30d0b60c410295c95f64d441d24380889494323b0700caf9950b 86201001942a18192bcf00a4d55f81d2f2c91ffa8339ffaa2f6ba5b36eb6b55b925c1d7f57c9443b8cecfcaa592ab1752f38 3a305b5890a34e58da8976fac9b6e44933d243b132c582ca6dcac435008057ec283a9e1f96cb25c70943a85431c62161e074 ee338688cc3da8ec6b3ce2ff71c4e22caa102f09517eec222332f76c4558f9ed289f396919c152cbc4eb4b62e9278b50a4b8 52feae3a47484c06ae76f09149e7e5a4902b9cc40294993a4aad35a9f58ada850618d7652ecfbe903b26e5ec253fb40785b3 40fe2736a0d36809f0cdc05497d0e7b1e5e657d2b58525d1f1c2d0772ae5b24311b2abbb54647190594e674d3160ba2007d6 a8836434af2eadc3f72ee4649b40802304133d0451a863e4436952456d24d56631620c1c4d256386371ef4baad3d8d900b0f 7999875f79dab86c7f34fa58c8c300c939e32c1330ffbe6599e362ddb414c5875eff5445253b78089e163389741f67ef5098 e613176308a964167aa8d4d9d7532c578add3d1597690bb366538f2731df8848d041e9608a79dd55a6a4003c3299256516d1 91dce4afebb4b2e4c92c9f0814f7f17b55353b71492003474ca634e6516ee2472c597ad529cf3c6b3b5b7b1a21c7cc7e8ed5 5a56ea9658c8761235f923887b3e59b157b1ebc3e1b0af0a68c8f3240f72521fd3a6263e67c6e2ca7808f12fba44ba00f154 c6d0f34079747f4fa5dc5709bb0b2eaa559331e75a45797212489e52fc21d4ad8c218522cd15b772f0f41e00700f0289c084 e7a3c4221b1611195965ce0011ccc1ef1129bae45ed708196351c5e77c7326332fcae918b0e8d89738424acd2ae62945e27d 191f45e967f597f92662b6f504620f57183ab9d684819c436c6f115b6b754041e24c16db1671d319e30ebdcab825fd7d856e c7af94012b409e1cb4910347a44e0d64a9f2184222e11717a81f9c4432f3084248251220acca0f4348712d4760ca60736616 f10fcc2b403b170ab7f2883b953906886459f3b97391d72ebdc3d66e51ea9cc45de7a46615b1c788d3782f29783cd03b83e7 ac7d06b6c3361f816cc8fd7e08533ca46d597417211f7ad0a342a3db3b6de1e862c5f77c9f31b10e891b2e4dc6303f284aa0 36a5a1f534b7ae102625eb17d19140d48b54460e564396251d51e649a580559723a5f3313887283da4c25215cc9c050bcfcf e9a9b3fa53f7f09c3aa2921b49b2a46a05c25b9091fee81c9533c0093987583fca5bf8eada82f00c67a8b5852d5fe739c6f3 8d6d8c8f3942a60aa0b0fc39c067d8e843bf6bfa4da38a450742cedea64c1e0dcd49a915b18c5814d9a964622a1d7ca513c9 a5889b2cd6235683552582c8092f91382088a9314d1f1a2dfaeac8ec2c98785c4e84bcf9949d5d7eae482c3195ac5237232b 5e125e773312ab84b711e30a222d5b7c46d80da376a9e7c91d1d3238903d93a580e51e0888e91575a87d0c908f20f4428a8c 251f870b664ceb2a171d1b6bdaf021c125bd4027e590ae3a42a045220852a8796436488ea1485b27898815919215e752a565 52fcc08a06c6f8b9e636c4c22737b6355bf2b21eb48363bbd23808a5ca97b2e32c791f948cb5c8818578215cfd7ee29223ec ea21ba37799bfed1c8aa06186273aa5fba69c725d50139b51335e91b4ba50309f043e0b81e74a78eefaf30af7212cbefaf7e 253df9f34d5166c809042e2251878308b5cd2237e0ce3b5c5c44d293070ba31d118e3c98a56de66e76a2320fc559c073ed20 a104124600aea695093c948c1adbbf383db16c987e7e4e1972c91177556c3dc6d4d08c1b000ec451fa38918083ce3964a281 bcc57053156cb5e7252c96119fdd86044833070d4ead098568fb3d8c86810553008041e8f8ae4b45c742674fc5f1997f8c97 b482d58790a62844b8a01a442576582b277968fb7efe22b4892eca15a0504964c661fe3ac254095944a44c25290aee70973c cc839da58b9d213712cd27674ed9f2c5846773d6f65874ccaec5c8fb26d1537422d10325346240080f2d83acaa910723521a 5d803318ea3a775e231bb579546fb08326c61db0e36980fa8df17289af08f27dcaae3a8ee7b8f453a1af201092d7354cde58 45b59b5240c43f631908a96d1292071deb08b58df2079236386330815cd8f3a15095f2c864285d63b14caf2c48ac0b222a29 7537814a9e1593ee128f20ddb664ceaab64b2d4a9db3ef2fdace76de1269a8847f1133fbc8f4b24cc5e386acd417092c09e0 db9000664295a90ea765586100e64f548a9aac0bb047b705a0ac93e7d34fe562a1e4031d5b91985515c1c0b227353a6b1652 a61b17b82499d8a82c1dd6d9e8026988230a79e92c158561a1563a1b56ccb39cf8562a4812f3cef390c79f9453a9b3d293f7 8b623b06bbc97550c2f0cabf1129309928cccb4433d32bc4c82d952847222c51c6131eee16c8385395772975be9ee10d22a3 8df8689175880760007d56f24ab0ac65dfcb0af3c1391204584079e770e754aeba11453928230b25cd447caf8abd29719723 a20c0d611412886dce5205f0ecf99ad66acb466a799ac1ae77da138e5fcfd66cf1653d6d9feed850dc0f514646072a4f2ccb 5c4457ce6a8a419fd5c6050454a6963c59d8b236abda0218783c2741ea15e41db319871a92f1b97d21e288d2c7174b550c01 dd260ea4643274a78eed2985a1af720bc4ae67361385aa75ad5cfbae2a2dab4a861c15a26351f608450e713af1a34c88c732 378b823b902271546399cf52993944691da55a3024525d7440afbb068cffe98ab6e63442de74cc1f8af12d2182384db62210 ba2acc6b52d38385d2474880d7e3021cd3e404c3397482045102eb586b1ec8cc6a9367e0b645c2ac89659007c1ed51746427 370221c2c0f3dda9a3ba5ddfb386107151adbe60f8c4f488fa27444635357e30c00885a4d2475d1c701750c09d591157ef48 01545353cd9293e8fde8463e8eb2b3e4dd21fdfb4eb235a71172c1dc17bbcd35922091a74f96b9412287174b8d12b25a6384 e5f76241a2f1fdd4b69bab16080e25b9d3f2224b5309bb86df33b3af9627c220c087806d111042c459d6bea2ebc1b4ed596d f3868dd211fe298424ea45489633be37cd94513c9124bf9e6d61e155a75681832879726c3c5304962525933b247b2d5dff93 53cb3ae3d43dfb8c35c668349f8528bec7dc10295df45dc703cced95236d9d0900da7ae311b34645bdb7b6f7d20600628e68 0a843d1af8749b541095211113729c627709208bff5790ee20ffe832a923334e08531c549575789249a1e2219176c7c05555 2c4b042f635f14820c227635886159abdeecd8396bdb9a2d32e4997b4708a91eb49e143d794478353df9a8600e4a7d0ea5f5 292786ea40521fda1cea652287cbba249026f86bd505497e0802c9f6019f8a90154a2443a689f79d4a25e401184d8f6980c8 8a0c85a190f06cac50d9f12542063c084be64a269176555491643d70aa8d3de96fae8b404ac386b1accce5d7b34f722b75b6 3a7ed754b11d43ab0da8c00855235dbfcb2aa568bc4dc85b19eeb503b05f87190ab417106fc07a0e0218fadcb59c8a8fec14 f7bdd0f570cbdd97b9831b4bba0c250d64ca21ee45a6423d84d60373f71b12748f16fa562c718fd55a16977ba28232923a5b c36f4e0c14c8bca0d90c6c3e187fca0eb6660b423e7cbf922123fd52244a858e1429c5972cd926cb256411ebd972863c7cb0 41a8fe746b650a1d391d2220a590c52f8500786ccbfb8eef947c688f5868e2c171bd0c77488db43a92d2f1d80d6691f4a4cb 0d1bbb6fb40cbe0a2411c4c2b247b8470f42d215347264c5c25d80f0d066996b59fbfb98eebc7917b1e4e18d6ccd1696f5b8 3d3aabf4c36bddf271b973006251345992e3b0dd9835100ebaa0c685c376e5ad064ab6004b22e501e63ec7dce53c6e831c10 4d32af3b2777676469e43c28cf0c20c4454e9d910adc3412b2f2cc00ea66a2eb6509852cc343240daeca77559f21f52f0693 b1a7e40c505ee9a4477a926d86480b98ed51916d3a3da7145a14d5edabb9cf0535664fa21368c813a1b61ba048dce2548b39 e7b053db0f3d4a2a09741c9f5baf9bafb09302e2cb9a5781340d60e5ae23a91b092292c7f149e84f45cd01558947684b65d2 acc8dfd534fc6984d4dfa8e5e60680c75e98b794c0d9b3baaaf4e403954980cb90cc71d8220e2cd5f838081d0c4f208c37f5 b1ce25c5762bb34132c700cfe3d9343c37a4a8e9c366fc266cc0918cd1e010a8daab4804f6b33c7801842ab40ac9a8248a6f 989503c15cd5231c0244ad2cccfdd4b99e566a7690701c274a548b919b51373756e061ece977da9a2d32e43947f6c65b8416 5fb202923f25d017870d5b481c235b441d877e53db66906f714b1dddccb76c44896128cf6bc83f303b18a22223763c87e529 4695a95d6ee8d90bb4a674805506f5cae94bb9638e8f64693a9e5b46a111573c628557d29b557af210a38807bd84a58ae5d2 285261bf5c0f647ab46299809653a5c268244a43a6665cfd998d3b25a72feb8a67ff3e254372074382a21868e60720f96d91 adc498c630775dd560c5aa9c3b5379672d2590cf5193f8be27183bec6150e6ca14c0952901578052b2134e9dd80599cba875 b70a47027dbc577bd6c84fdc1a04824bf541e45d1ee85239814cc8a13c04a4cb1ce4b6128c3c28535c41c0fe232c912541d2 8229f35d2994c3442224c366261607a2824f5a98acfed0c63f9c93422ef7e4cf63082955ad5abae5fa0c5c76102b8ecb1d5a 331376b41086178e5b1d3b9676604c9efc88a1e796182e5079067207120f40faaf3466c1985e003d4c928738bf5f64766b3c b3cb0283e400002000494441541f430e8690027b94db5bccffd1889b92022514c9cb91282b4b2073eac38265658612a2c22a 150268cd2a12214f5c45e4032d5826de7be62e58327f8aadd9c2b29e7c54860c2956c513c687a3bb4327043c839757372958 9a888706e3c90f46aac6bad8903a35f20d418c3382213772b05ce51e05087de634e717c74fed2ad22664848730c01281eaf1 2e498d2f2290bc50f98f8bb4ab094215950720621f72af168c646965e5e2e371750fcbfa1cc85ce7a963c2f49a6d4445b5e0 e9ed6dcd96ac734f7cd091d1071f9573d5cea8ceb05c72586d5a1453eae4b23cd6c9d3663038a98b9a82a5959ee9537d8081 f9cae85d094b2566e7e01a1de085022181ef778f1a3dae0740ae2ea943dc8a83fd5aee71caebe678388a814c56b592f9a054 112c597c87ab6dd84d8cdb433ccd0710e43aa289f1925ee6e706eb452d989f9365bde9ec07baac9570e5aa78ad4858e8f3bc b0ec639c489a53b334a47a327540aecb0781280d2320d1d93938cf8508964f0066ce382c330d2bfe8859b90044092574dc62 5f4f4f01594226ebd9d3d605f16c39c2658ed164c8f33d31db231499399443802c6fc514353c0132413c99080f9c4484d26e 7a9f4758992e968c950550685757f3591a022551a4b24e187ffe3db6e63442de7826d3b22632f9c95830c235698cd087958a e3964a3016504afc72e3b1338d4182616f78f7e5bd71b81062fdbe060b184f27f362a052b904a9280345023718fa08b278ab 72d7d862a1e411293126a76bfb9cfe33eb1b8516dc398ee535e6660c164cc5910acb547352fce3d601a12505482442568574 10af24495194899018c5a22203257ccaf0011e64c18bfcd83c01a5f62563f6e31fdfccd69c46c8999724595625ae724acfd3 1bd0b5f9a552c8fcf7914122cb5d4ebdf8d8da0ddea8f43102cd83a21304382c650ec3454637a954e37b18fb9451ad2c9856 824ca1297c4ab22491c41686c076917d0a5285ca433e640a0ea98f34c91811ae7258b8b802595e80b3b83c239dc7720da82c 90ea664e59a58a278ae6e108492c2a75adddc9dc5c0b4ec9990672e6af1f8c2b758c38683659ae53a68241b9e4c3b8b60cf4 f7e67c78e9d800dbbcf370bfad80116eb79540c28ac3e291a9e8c8524d78cc578e47e37b9da37a21e106061d3b98a33b942f 1425b267d0ede9f9324a23868c514031111652a97215c507f83790fba7cb2456b1e94509b9b4a31d311451352667691b336f 67dba569849c74e6ff64f9b2b2541e9c25a70c77c8543a31099284053f9ff2a59673b6bc327d51b5db9a60579706846c9b35 50b9c581ccc81102e6c7e54156870ed35fced4ce0a52955473ee81fca38a1cac52e20b5d41e0b8ea14a9d490f22f69a9f090 2ccbc30824926226abf1c18b7745c900a4f15d38bf0641c40a2865919dccc7fe4a099f1446cdbfcb76a3c50e79ce8369b387 386e10f031f13dfe993fe61842c25225e76191f35dd4a9fa69eceaa5021bdb094818320b1e12063d8ffec1d43dc0f38b13fb cb282384bdf997c06bc8c95c563a213951f157d28ccfb27330875a153c0985dcc8a68bc5f5cc2203241197d1cc44d6e9d13c b9e28b6506ac14310d888182260122e615a34e7dc5b60e8ba7ce13cf246548d5253f8180ab434f62a71c3d195d8398577fc6 438405f563df08bad60d2c13282b95ecf1aa8c0c3b191b18968be33b2b1ed4ca587377b6c0304d848378447e95dd43699c05 1f2aac1c32b5aaac8f8544a9739e15d963c9ae583645119d458874a893ec2d77cb51f15a482875541097a635ca99c710cca4 4ac8dc4d632ffe916d1d160a79e9e1fdc6b352fd6a4c47dd2cc59cccf66cde08220f811821af070b2ca4bd85100ffcb60ddb 6ed0b613ab0290673ef3429fc98d3ee50199371a70bb0a5ddd1d658fe79b88b149c410269be05788ec2ad6a095af81d2ecc6 689520700a5bb8270162194d31c446f11dada2115edc12d7a443004118ab81498426b55d1c163cfe635bb325a7ce79eff4c7 1a4c31911e0fb0a78c84e5b5548ac9e575c48037f0d85bc35a6676125b64734334767b9c48a8ad10f13a26f3d19ea0e6cc3c 2a2922862e0b4af659fe0ea6e2e91cdbd9d131a6127ae99ac9adb19411132d90ce9da35aa0142f45e10fd98a1089c817b78c a86c34bcd0b2e991ac9199987f65bf8e9aef69ccc52fdb9a2d25cd2fdebfdf72a198065d292c14a1a0d07e181b151afeb776 41b71141bed62d268fde0c4521964f552f6b35d4ef80d8662e885c758a98b8c8b2cb85a153722064fc2bf310f03a3bfafa8a 3d3eb0045e918ccf792142292c53eaf398405e2a47d14da20ad121242d1c0cdd44e21d59e28ad7da01b2ac39d22a1b420c76 30922165c566433da5ad93624e81696bb12c6bd47177db1663a1904f1e699321d9073e49e894bde80be3a9a830faecea728d 2064ba2881eda2c1a21b836a6baf0d6d85907cb3fa38003e0858a142e032f7009e3f0a62cfa93014ad190759ebf1563f2d55 01650c3dee9d8a23550c5265ab22ba29b21bc30a904a585944877ba969b131108c2c11452f55d0938cd792613df235e0249b 4570745aa460d4c35bd8d69046c8d74e7ba0d772a11891adcc8fbc780c1113829219a192f1c432daab403e0b494b4957159d 54ab39c6869886760607059ee3053c5547c84a2f3184a4c224f04b3ef47d94595822df73a8c113a8ccac445426c7096d677a 1c4625197d899929a1f6e8913f22ff71a55515512432e852f96f5b0ada04d97a8b310fe754ea4c3a736e16428a4180ced46a 625ea389fd5ab61f5bb7b14db16140c648f2684b1152863e4548c8e2af3c262e22c88c91beef3aec7f84484e96270b720830 cada1f18790b02b5636db7a4d12886c4ea05a586d6c252e43853cf94c79c9253a933f3499dc2c33e53885550b208284d5e9c 8729a9ef9de493ea5af69ef58ad25ba7a9dda407cbdc01c31af822c222f12b0c21b98b0e6009751028758fea0a29c114ee72 d69dddf0a031ec513818a5ced145e844fa6449034574a329e15910383943db3463c769d4599e99771eb68bad398d90d34e38 5229756ce49e3936f0f8144454e44936876781bc9bcf76260d15448c1204cdcfa95d56d552508299df436547ae1d81944d05 9457c50894a7ddb4a004794a38fbbdf58e95fc83fd50018e1cb7382b490251588e272fd7a9cd55ee0e516655b19f4a7ed4b5 ea629b4f647035468cc82631128fe8e0e7d804339657393a6780f2f8670f88943a189bc3f309409e6d150156a5c84a2f5aa2 f820b89d76aef4be62710124115b3b021c144282ae921732d4f33dee1a40111320b76b5485d7ce06d668d97a4ad430b0ec2f 837448058d0ab962beb30029c2a81dce15b7c95a65109530571212448190dae46f62994a3a206e13184ccce1a3295593477a f67bd3d69c46c88f8e35320690e8b4503fe481c0dc14edc52b5183119b6d0c829b61ae27d213d27ed5e04eaa2d0176743002 c9f2f57a404436858c799599a5324ef056ce80685229ab2947e153995a01c336410cb569c4fbc5c9a568213afb408a22e6d9 091defac616b4e23e484933e102c2b8e70df94d344be4ae4f4f912f3f8211115f54b3af0b40a869881b53dfb6503ea43974a 5fd163d9155996008779050027a4b2a4d439185ba3c6fb6c462360769e14bbacf220b76968f931cee2d927c279dcc6a748a1 fff0efd89a2d8e0197bccd115238e6274e1608a49c0c476ff391a86e2410306766a206d7c06f6b2f1320878c0377e9825c6b d217798522f38e63eeda2074004fa60321b35cf39ca706426acebfc52f966023313a3f08909e637224cd6baae8cc7441b9Acts 51aa3c985c1df41f9a3351f28d571d3295fd4e9a31f85fb08002e1c4107696458103c186c001abd7c2c7aea2376aea6d0e0d 022d8d68abc0e9e80a597556df439e1b42e8f821a5943edb4f98409d0ece44c8a6214a41c0952fca5828b43ada2f9ce87d44 0c7c158a1925738a5dafb79b550e24ea2751bc716c776ad1b4c6a4bb9ecea9655df8fb1ff1623bd046f3581a6828ea1b0471 17b956ca0179d6c3afb31c45756df63a54be75ded19640f207dfd7dfb77c4ae551fd0e8b5ff27d84421fb19ce19872ad24d2 82f2ab5bcafdcbeac522379c6038150eea500c6172516a56245ddfa05000610f88341f22910092658789b2ff4789b2d45ab5 a944a965031d5f42a28baa41e7d33973ea7c74f76dbc1c9d42c8848649245fd79a1e7901c224a15c6a0c88e553b5abe27fd4 376e43b31ccef8d8fad9277dc5e8af42d7d4824b99d4d041d8ad78bc4eb8ef488e30a65e483a20e70bbeb782d08d329c3283 3484b142ee5555d235c21a9e2252c45ff9214044ab6731d60e3fea665520ddaee6d16d9a9ae640caae13eeb535a71172d149 b3b90c09bdb464cc8a84c8548f84281ce4c55b21963c6b7324249fbc928590ad1a60047282f9262442ba1da32a2c0692e542 63ce3a00419ed83b22530a50829634413415fac5b374c4fc6b88d2f2ead608719917ba912bd260718d9e1272536aaa56f6b6 0af4cdc919a0bce88c4347b3df8c6ea7319d3f441cf07c962cb35710b1eaf2f966f9eea5665f0f348182c311067385c4f8d9 780f044b2358697487c3927730bf554a261d2a43028a9f0161715731b504cecbdcd53915f121a6124f8ec0ff8ed96062ac19 52b9b1f8df39a7170503e7bba17bff0d6ccd69845cfcf861a378bf3a89881a317a7ed2e44a90798ce809593e9934ddf8a665 af62e9c7d10186664d5504cb2a4ccec43e962219b33065e481b0ec38c0f31ca9c3b1db219b1b3a06c90174760b4c64de6422 c2fc15371be51888cc1e11834a4882ce461d67cd3ac2e4ea33edfe604b5bb345863cf5dda9b62b3102dc0ca252f0b2949b48 e9b00caa18c3e1d46cab4f327569161b6395378656e13210150f070f9a7d743c590dfbe08eeb2af9aca2074404b89e57aa94 1102a15003625353683fb8eb1f39506f3ee98a2a5c6f54b855c4321395fb58de1e79d4091d0e6689eeb0e28023765875278a 9ddb98b61805b2899a06141ebcc3d69c46c8890f1f32ca3256204ab1478b65c70df4d3391372b1acd520474412910555a2d9 0c2032e4dc2eb0bb5cfba2e14bcb6b3a444a0e10748ea9b0a3daa772232838c4a1ffa2548e312d500b12e9286493b845e2a9 34d488f203d18b1001c6589117e507a73ceb10d295cc958e88689aa9fe90d6939882d3182c8190e987579835d9b6240b423e 3b7b4c6ccdc41843b3d6cc7243f912954687e8c527552e39902bfe57e60d244670b563bf65d02101e4f8b52f1ac690fd84e5 8e10bfe0980945e633c7ca248362093b155e27cdd653f3ef2c460babf4197d9d14ad88f94155588c0e1f92bc3675b7257a2b 08488ea8a0be0fb6b335db7c594f9c16ebde40c320d0670a4fd56e04bfd4891271db6c10eb27a3a7e42ac595b8698a3c02b9 a026424a0f91514bfa0053f85132095cd7735c9608325d11b2552768dab7d3d2770c6963c4d3fc1de0185dabc172c6460c12 4431073a148fc89928f9a3b3ce9d91bd42e14d47640603439545f225984e43863a2b11ff12589926ce32409df5ab89b73c30 bba5fd60005726c42a5ce829f83c2dab87c2bebe921b864814344d1f9cade06b642895641c233b7dfc1a25022a92a69dcfcd 6c7444b9eb68854eadc7a5c9a4bc4efb2468656736b5a81c9d1321a79d75d58c68f39b7841a443adf267502e83e267069136 ce8b81d80c443af48b109e3674771d4ab03c8d1057fbb639101a134a123d96cd86f2ac958e8e4ae8398c568264cdab7a39aa cc2fc45e2482d354b919e377aaf41b4417c1927e3bcad346277624aaac1dd1352bcd291bcc792448721f1f3e90f08815a17a f20a10bbdf9c78f9809cc576269c7feea2e4e3128705f684af025d852f32b3da1e538285cc54765b81a89f31b9a4caf5d27b 422610a9eb252f8bc86b2d33a8bf6cb26ff10ac212afff4820f0bbfb7bbb29d34a69a5ef97507c88cc20b6fa876535e8b441 5ca145a086933812287d4c944940b51a018e44d5ac235128b0464ccdca45f44f1143312c8eca88a8c5653b2b968fcc99c263 ec71672dd2ab11e78e34d940acf9531e6e6a32e5d1078ce2dadfcc199910a3f999d7586503e389d50186d3e1320803b372f1 0e5059e496435e58193db50030400885c84571835e6b62d9248b28d4b8398ee498781499f20385cda639cdec2aaa7b1afbda dc79385df79244618969a87c90d375aee3d013978871c4b1a054c022e79d1c5cd58c8eb3a2fc10c4b69aade9263b065567dc 63ea9fdc3767a9e0965d7c1c2810bb212c842c74cf2b979c62c1e7953470c832bfc41000b7e4484cbddaa88124af32f135ae 9a27967be277633ba76ff4402c17205c45b9539e9533eb5cd7bb4f8f0b22d5aa3ccae29847649aab44d52e7191e5315b7022 6ba2f10e63a7aa8514c6fec0ad4841357c61c8d72ecf6decb81e1520bd62efa8bed0f1594129c21c4878413753b5d2bc21d2 4c5c2540497e62e3c81f5825d489c899d2ddc4361836b7b3b6a7a9299ba6003d017121173a636dfc13aa9681a9f2604e849c faf4798b24fae99960923a71b8f89cda046ade264a995c42e681a19f0bfb81e20bce5e94a967e6dcb5316abefdd90606cc16 009119bbab5f34e0d390e7216221c908389d4bfa2b9d3d8532249acae8d31a7b307ec637022cfdaaae75a3f9b9082175ea2a 718d3803f8ce1031bd88445b9b359be9ca031c155c262a0d8f74c38b6e0a44b681989316514713577b06e62e35a1b07f4e96 75dcbc27963342a902229341e3e830e19fb81dd2aafd51843aa2b0faafea8f57e36eacc7a8aff4b7d5ba8b4eba6cb41ec264 fcad3c0aaa1f76f1e1d2924ef2f1d49898c927c541bd6a96590a7b4eb9b7bf63f4d8317d069dd0bb01fb50305acd3c0559b7 1c1b8a0bc3e15ae6b2884c1e8a38073c84505da42e278a6e067a1b9beb141d5a081406514282689d2488944bf625568eb8cf d66c41c8c71f7bddc8812062c82026a6af26fb12c298d5c3784fc8f3817e0cb5d9c8ec172cbf568b9317a53210650056a41a a70f8ef4e04304cd8d5f0752abb747a05d1c6a05186f1223a7123a3d53a7f676f498fe95fa358ab0c4268e25be2f7581006b 0619ad058dc6569b35e18b938b68f0ad878dcb6557d8be176b78ac940fc8594a60cc49576f8d554d3d310f51f339315bc482 4fad1a138c424727fcabbac6da077b209904167d894526cdbcaf50545091ef04733dd950a39f01833d15db78b147d9ca0911 04805b02a0bbb358a91442227db28d0ba22ae20d8f118b9eb26f7e7e1c3734489d37a51e24a9c97d951fd9ded69c46c805f3 2e7b4376a5a85b4c20d3f41bf6f4fac486902cb8d9e9ee71122a5f3dd12a8bcdda36c2fc6ab37b102940f06323d208eb0b94 899695b04e68bb4760a08080302c85c01ddd5f0e4bae8f64568ce87bdc925ca12aa16a6038d9f076999d2d96575527da103e e1fcba5867569fcd383faff7bea6a844fa18985a5659429d04c9f89f18275cfe494ee7f2710f5ff93a1746cd447284672455 de30c2bf01768c0616ec124f01fa854ac5b733120a33535f04a254bcd917ae765831e70456f19661228210727790aacc2944 9203ceec731840dbd0f9b438aa3f78e582e3957b3b0a6ea504054ae04896ccce6d5bef04b4931692c5d9d491afab0508e130 880b93515a2c35ef98a2c6b2220e66bc07ff162be54fec1e2ca391aa1e3a95593933972f38e6dcd7718a29669e17ca598e79 b2b2a1809f2081fc061e18c75708b9c65bd670cfa68cba998b159ed9a7d5174e3f0c1670023d847c0079b4666de6373ae2e2 230f2fa816b834a85ae36c84a4bbc07540d83d6e6aa95c51ee7a26cb4a1aaccd14f5c0b960a85ce188366b4a3219e5e4884f cc98ba819044f26e567e4f5f629b85da8df26edd2d43129b455e43e588176dcd160a79fab9cb1b78a09494c8c88722125ff2 ff638700d193944bebe946d8f78a2517c4285d9255303f213fc78b326ee1a41c93da619824f13b480699e68221c4e18ce737 a823d70114234367c1c4ae62b194d2dd30ab649a7cd4374c540a2050cc601de2627abbd410a6b2e710ebc2fad9da50d93faf 96f5bcf75647064193f8a82b79441b9a1d519e9d2b95ff443f18871ec8b693a58ed9aa8fc5f66d5270b45e8a710b9ccf8710 1592caec011bb2a911a29b91537141df38cab47ae9cdcf19ae2607b60b4bb52f13ada97d5b374252b61bc50d90117e1853c9 eab37cc0f3b6668b2feb851fafcaf0c8e3f947543c0af021f765c52421e40190e98e60cc4a27e0c90124dbbfa13aaa261be2 27a699cfba9e6e870caa984f9bec78c0ee8925ea050ea591c532845ee4ed2d0179a879afaa3442c2884533e694e970594bc6 89078d981c16d7d9b0dc5d669d20ae58520ee66cc38b2f6c6148ec2fe7b99c59e7469dfefeca54e80be20c30116647962520 301fbca27b89a58989f10cae929b904968731d42421f86f3bbdb583ed5016d1bb5d5a6d3ca068422ba4740a5afe2963c001c 1f2774db280cfd66d4ac91ba52e946b5fe9ca884c58a93e50c725ca123053e812f8af3357a97bfb0c994288d2ee6b932a089 fb62b78a0b75e488b54b134a9fffc1b6340b423e7cfdea3a0c5f9a1c3836c98c3a3ea9b185899ea8e131c84cb8d0752c8690 8c1ef873aca6d4c9d18fbd73c2aa338164b6a57c3e3b83aa33197c06b9d993099beec4c42f978b050f232fc5b36284aa2a3c 6a8fa3421a63081918ce6e712f6b25446934c5d8bc319ea742bd64adb05118ccd687b8fb9d46da38d53230b426548edccbd6 9c46c8fef9d7af8c88e185273c78593923aeac4e0b8dd882666a99663bf67c5467c28d5a4201b1375707e1da91bc3e23695c 7c11ed4a4b5b00ad58595c5180fd627f174b7105928f0d7b1ef7656dea71462430ead77289bd85c41baa6f4bbda3758455f6 bc49f283be39b1d8cadc9c3264d79c8bb666071d8c121c10e9289be50f91573aa45416784adf9ddfe326e7750309ad40c4c1 a5ae75434b66478019a804fb3a8a1e331527fdab0833844599575a3232fb81711a21d27f49ec50fc57e250b7bc268e00ac38 2832b1cc26aa31d1ce7055e0bf650fc80da33be8dfe5599bdbd66189f638ee07ab2124780a4121b1d087e89c5cc96552d2e7 d57a9df22062293a0b6eda4da2eaadf1015bb3ad6bf69220eeb1ec7a4d746bb965c09437f54da3492b84000c4d5b12298eed f2458aabd4c6c5390b18a621d595313c88e2fc35ee283488b5446973625dd9114d51a45acf44ba0908ef96242d16a81a6873 4de581e76c7da41172f4bc3fae82b8175aa0987511ed6149d9a129b89e818862314d42ba592037ac8ceb08f392d4ea907c9a f5dcda584aaeb887496b8ef72147c53c50edd02026ff4f94214c50ac4a774851d42a2f3654d7976b0a838842a99046a9ec50 2eb2a652476341a4a221319d4f7c2d41aa46584c4acd04953c59f46bbf36a6a52c1f951321a79efe97efb067cab71bf20225 4362566e3349f993c349952fb42a63c4ba60c9f17dafeee48d551e4723bc6052a8b17561393e63089999b0b29999b404eaed d3ba31637f0ba6c6fa9448ccbec4d4f1510fa0e2409c762e63d00842523e1022a834f72439237b6bec7be3979e7ea29584e6 75c4bc90c4af8cf753e7724a3fc9598eaeffb01faecdcd867c18c901731b044bb7995c531c4579fa2d82f591685f3a57bfd6 432389e988936233f2f7933d40e45c54edaa068ff5a5010439b2ae3ed1065c83fb209e07b1dd238a6510c82024d9b3c04496 af0892d92af4246b0b00f6179d45d4cc4f5510327bb48c21cb47ef63bbdc8290737eb30ab3431a049e08b618c3b8071ca711 f191080f50c30a71ab913591c5b3c6e2540018d6f277dd27516eb08b15896b860c1f87606092dcefb956ef1743e32fe47b59 6e540066606a35840c64291c04032bbb6675e40a723dbef425096a53cfadd299568d6e7904950377b37565b143ceffc12acc fc2f330408e224b22100ca6a0638397cec4fcccad499bc72e6994a2442565da8df92aa9319d3b04fabc9818613e843bfc6a2 eb792604babea9d761e521b5fa26d611136cea7cda9c1fe5b4c177e3a3ca04a552fd16373226d5b9d1b263fac2d45e8c3cc7 314998c489628c891c3dedc4122bba9ce28b995227a72febd483af5d853113308653223edb0b99061bc7c8707caa2cc68331 29b0113f9bf457d6baeab5ef6b01646cd4eaf4732849686d68f8c0a97aba268019cc94138edc26c89a439157a0aa4fb7c63d d6b88202212044784d830275c42315f74194db1c0ae2aeab5aef8a154e2999348d7572582be1d0abcad6985481f2013973ea 74bd7dfd1aec39696b2ecb410db915067ac056744d14dd8ba6c2a31399a2969f81fab9559d6d1dfb2496b92cd09c953e1ff2 f754074467656c16e6776d0bea3d2241b0cc6f92536f05a92474bfc41a60ec6ff5e038d355afe983703fd8288c2e1262d416 10fed7b17b72b2ac35c66df0cbcceb4adfcb6987ec3df633a66565e9345916218cfd52250c4b2c5c03002cd209990e198201 50f58d3435e50a6a1f226b509875097951293672eacb81f5a53186cc500db4e4cd0fc01aa8cc8679d4d3c01f1f7104a463fa 2030f04223644609e31a60c91d953ede49fdcfd1ea10905f91ce2f558606cbd7a996f2cf73a681ec3dee865599219139ca81 d0f5a0ef967da7e020150fcaf2bf2a0133900c7600409c6288af98ab11489f82591e3ff97673a652bb6196ac85d0c6d49227 4aca3637b56ee689c04456cb5531499844856da591acee338c0435958151a689347766ebcefc6d227a1dc639ee24640f8888 33900a726b59bb4efc780dc45cdc588a28e88721801078e58a4f9f2a102e3b116f2d16cc8f5e109b49b44cda1742f134eb2a 3b664e48a685b6dfd9b6311b43005986e9ccddd91ac2aeff4ac456c5b43a381d0899ab7b530345b48a223afc959ec59407f9 0e4531958b56c7a87e63ae3d862781ba580d99fd8864fe1e3dd1c4d7d8ae4ec98f90875f4d2924f242816b4ed1617d8645d7 f30144aa621091d4591b83e817c0a2c566a2a41f7a303e23f3a1b40cda599fd272c8e697096920db29caaf5db13222f13f31 8cbb62c5fe40d5eafd640c19f3b5648806740dba20864ac607859052b3a319bae4468976b01ac3e0ab339798fe2ef3fb8c97 5199fb82add9829007ff606d9673a1e4f03f61a9e2302f9db2ebb9ddcced8207a1083931a17b4230ac407335847bf0b2ca64 5eb6a7470b80904469a50118a1a59d37df996d534bdb144c19a66a0393f272de14231db1466322719a203e265219d601da5e 29518a10667f93b92525e7ab3798a67e9af4e99cc8d8e886a89991e48d02ec1e20b6c3c87c1a752cadf04e4e0ad979fc9fd6 64e7250c7d41d2c3eeb2eb147a8a8551a30a1ec09a1f2646bd1fb93c48afb439e168cd4eeaab54c11e0b989a94c0f671d8a5 761c8093498c6bfb050000200049444154d62a24a8213f611ee6d7c2d00b59202e3e86641123bfcabc138d704bb568dd545d 4fb29e8bf33f8c142ecb0e6a0c5639e2255bb305211ffa745bcec02059879a72addd95fe8fc64c9d30ae28a5012cfd15b50f 9c3ac380532ebb7e7a31861155911bf99071e6068ab03dba025b7133070c9c834fad71076b20980ec6a9b3876a6ea0f5f685 e2995d58b78848c37efdb902141b6af84fa61032a67cd5874b723942f7629eeb9690e2b435c8b2ed2465658a4e9c30b32498 08fb232d3ff80b5b731a217b4ef8c7ad5eac2352e9ed9d3063d1928fa6f77331112355419c7d121c1226a1281f0bc2b2cfd0 14a3982e06c92404ac09b8b6f014bd06f944a35895e4036a64cfb472b7b5105a38a3e67bcae7d19b716f72a3c25854321129 95c4496c4f8c96dd75ec57026251456ab388a09c18fb163b1d10520a51b551231f6d3e4363559607a2aadcf0bb445fc608ba aa418d07995ba9d3f3d0371bf9b116d2357ddaf41b272d9a76e3189febacb14e7ac3338c88107c80b4299247c1186e4c7c69 18713f0b660dce7a2138c23ec517c763423321df3e120fb229ceacd5284d5a91c17b3020cdd1a6f678ec6f2f9eaacc48e3ad e241aa7467b4099b099f803ed4053a892a1158e00372f561cea89699af55dc2c429694f295a56d567541e4f75953c15a0415 04c2b829c6dcc948a7dce1ade5597bda9a2d2ceb89ffdec9700f668740c7f4898b96db6ac6f485bd3e8aaca5c2baa2e22de9 0f8f40851822c95f42b5aa92a0540783ac3204f6612e6433f8db1a1762963eafe1e0d89623a4c54c9bfbde88a1683d104d09 c400d8f3108aa58f8b45a2a50241ac757b050023f56e44e0ac215af4c0071e96cea448a21743278519aa60152cebc35cfeb3 4849e6d7f569a23986436634a89eebc3148f6bf45fd96f0f5b731a212bcf7eb5b14121d97952183361f1748a8f2b8e67cc26 12d19ed87451e20ebf58b80ff0bbfcd0f192ef883f867a946c8a0e4368f204d9c0d5ed389e35397d172f85607307ce3ba576 8181aea5a776bffc48901fd30ec4f6660aff8856ee251f19718b1189acb9c1a9348a88f0a486b2dc9272d524bc7c443a53b7 beb95ad7f5411e8597da7739b74879eeeeb6e63442fa47fc73e78842f20c005d8ba74d5fbc78d256372ff205df6c264de6db 1a79f48d60e496d4e14732943575a9f224210ee83bc1e9ea06e9cb3ddf13bc32d29a3cc91ea795f0813ccf5aa85b1c86607d 9eb1930a2b9b1eb746c70239cc7b602a996ebc4c8b717a63d7cd08f3b03722a40b7644f539843d83e16b4c5751a5b7ea5b27 fd47c4e225b959b52d135da882a939f3ce153e78cbd69c46c8c2b3d7dc2e11523e43dc7bd3a415965f3471d1daebf6aae850 2471510ac5f4e143e8d1d3cc0ffd9827b1b8a841c2226454f6d031b6e8d113176318faf29c6637f96ef4f2308e5204a5c6c8 88bb6d1eda899ad605b1899b0f07f9d959b1d308197755e50e015c55ea79d07a5adb7cad884648936047d713d3e699c1f2a4 0935497e4895dae189a40cdf03536b2b6cf0b1e8aa88358e5a6bbcfef25139e3217b7e7aec2a4a3d2397d273d38aafdfbcfc b4f1ab4e597be6b82e56a94329aa38e3e79420f33c17e9e46058f60c3385e0f81b2443262a1b31ca56c0d071422590b19aef a58ae26628cb0bfd52f6147452e7d6e4e4580a2112c06c9c06ff237da8c5f1cb0bb1ccbdc16ab1d8736e56f34e3386e1588d 2416058154ef98b4d372a796ea92cb88085eb46b9572d574ff89b09ed1061233ace8ca4179353a010b50fe89add94221dfbd 7c7b100fe8ecda6a85992b4c5a78d3b677aebbf56bd3faa6164b00b21c5a1245a00ba8bc88a0a8df4a7c8618b1fc9c38d2c1 d9cc1899105f5eca3b44fdcda6e157bafb1ced7e0090e78745c53e53d9c7293949029ba8b5c3830fdadc1f766827c737a7a1 032071ad8ec5f86c3e4dc4f37ff21d0e008973b81126189d487730e502c73d1e78f4184fd9ed5139549b6978226f6555331c 7702e34340a2eed20f524ddf9a0b4f8c2fd97655d63c66b68b945df95f51e583bd6dcd16843ce4b30dbd58e42898b8feaae3 c78e5f619d0dbe5875a5c54b8ac5b283bc9022a53e91b0cf1856a957869c6f8d1b5f13116a39638072236e10f6758d9a5ad6 994380e7944b32db2421c02d55babb191b6e6e115158d05675a1daa84385139255caf86a100e12c91321aced34c45269c66c 88098adc3bda9307384a10d484c397ea5e18ced46b1255bcf93f96e8150864d42b4fe4394cf5681b2236d9d8ef241155ec72 b5c75c2717583eea7e5b731a21bb0ffe6a475f8a56e201862b4c596fc69289db6c3e65c3c96bac30beb3c2385a0cfd8aaf3c 57291286a138649852d4f37c9828821e3f3f1ae160ad4a33d5a15fe899da5f0280e5e5c4d00b1da7bb4f9c29f46085a15bea ee2fd83560168aad79982a030e0260acb61c092c157fa3cb4823fea111e46657c44637367ed53b295f12997488033db7b7c7 63e5a220b39d25e476b93d4ca33356d11a2262438a6d024323ac1930a6266e27c9be24e285eb84d24f722a752a73feb953c8 16ee15a0109afdadb6fd70b9ad3ebc6dca176b4dfe62a54553cbf2dd408f62004480b31150a9c258664efaec12a920052fa1 7873c1364416cc5a34c9221b242e022e3d7f2969c608f86eb1d85dec2af23c5d4c7e046e77777767d1abf184520f9fe49b60 2b41cd014b0b6f1e7d53b3d61bcb96b6695794ee242f0210a7a34f6738c56148b994be4229044c672ed993cc697153bf6c21 d80cd6c35ce71e4427547af5d947a9c2af2cd9277eade0542d967322df0cd18e2c964bd2e3279a4adfcbe9a953a208e9d327 82312fec47fb810bb69af4daa4b5ee9e72f3478b1674f6947c88858d983d57badfe951e8b1780eae6ec5f2cd61e483a8e698 120472e056721d1279ab6e3ce26179865231232cf58d1eddd35d82fc563a57e8f6f5f47575b935461527855552c5d9afbfa5 c0de728c111b8c93c0b21ffdec682c7a0ca7d8c0e467d1e0f555b40b38744a9d3d7d3dfd3d158f20c727195631b367ed81a6 e3a3b8c54dc55e2169918ce30cd65894628425674f622dd52c26f6d74d04f5119135cdbc9dd2e7afda9ad308593ee49b29a1 98bc3cc5e0a849936ebc69951da7acfb510f2b504098a722634824a5047eb9e440807c4656a154bd32b5abe723a4846c7b26 cdf46a4dc2945f3c8288554213992581d3336174c17581f452c4d0a522646f6f39874f0cb1bf0af17e7160cb28d42a20242b e667d021a3b4b4708df15c15eb16ab1aa02546f59b27bf579f3db738a6abafbba3a7db855ed9c1d6bd2e6f27523c911fb80e 959fcaccf08594e991a70e4632fe5872b6ea0f2c330648861613d56d5cb1a1c6484fa24a3c0a777fc589beea067aaffbdd9f db7ab0b0ac8770c700fe04c4f6435d33979f79e3873beeb8caf8ee92237938e439be269408fac0074ccd03b8172195db20b3 1d86ccbb42543a10043510d40613fb8a2d3ad8cc8547479d42631919879c4ab1522e57a02c5886fdbe3ecac276961b2b1fa0 9823cebe7337cc96882d2926876555685f270571a8729d9daf6997b9bd93da1062a8d603e4148aa33b8ba5be625f19a6aa12 1abdd06dc5cc4fdcef479afdb95295231ad32232dd04ef98d9bfb9cf8e4c2883434f1e0b9ac5201c6f4974ca672e2d48bc0f 2b13ab7928ebfdf5015d81f3fc23f910b2f0bb7f48c7009184912eb9eb8d9b172ede7af2faab2dee2895f43cb82a1a22e962 489fa2eb23ecffffccbd79901cd77927185195955979bebc5e65665ddd0d341a57e3060110244112d5dd681c24081ee24d5d d4459322b5962cc99a1ddb139e985d7b2276ed1d87c7dd4d103c4182943ce6ac67bd927889001551dd0d8012d7b32311dd41 3b3cb6861db00edb31b17fedfbde9147555677a14169fc24a2bbabf278f9f27df7f7fd3edb16494ee47b2224457f79a6f961 8efe47313d52fcb5cfe7cae848f149a92bd17d83908b8c30f4308351f722a914a872605d79a93abda427de2be6be08962172 75c493c594a854e238eb3fc3c1169a61279115b0ddce2fd33f932fbc8470fd48d54b75c90c35cb21a463f46adc4bf6134236 fceb892005cd8011b9acf032b89e123360ae867a7a9426242cd41a518cf151ac435727683ab219e6958e3ff25f2a39c73cf3 50debc7224e48ffeee20cb65f54d167d45edd1f5f5e6ba0b97364fd5433d734be8606943c3055823d7767d2722caabed32f7 17f6ec48d8e64c09c16237bbbed79b67f51c1d7567b9c710268b6c14592182dc10b22d6c5b574a6a20855758f6238a12e059 048b89cb0decee3eddab1cff1ce9305f63ad509d10bbf6b287c55fc660566473204d6b2e49baaeea2e98385ea7c0e24cc925 cbec22d783ff7c01ae8a45ea1cd32f71b26429e3a69234e1e99af532ac2eb135b1158a2d9af80d98839ba7b6d03e1989a84c d37e723d1fe71065eed0effb627f1252ffcccf79b5870f99a9942067465acd0d9b66d60f1443a39b15621a69004f8f0fed06 6ce438d4a1c3b2bd5379dedc934d33e2ba75b6e58c8a0aa36f200b9777e2f27de13fea806af61ce4121ad45d97b9f35cdbd0 8a9a54d2735b00f51e6e471724988967733c335e8116fb8de363aee40eab3ae157309651ef40bd111212e72e681c18e40409 0c328aca83634aa82ad0f7639954459fbb6b00d31741deb8703bf085c6493c96f2759796f4f15710d7350a426627a51faad3 ce15c7c12fd5aa1be7cff1b242a1d2b18a85b44ec618410f89d01f411a671ecafbb89b20cdeffcec59aeb2da2c97d8695f5a df6e6cdabb6d7d4dd69cae13e8a11e222c8dc701c962468e4351926995387f066e5564b20428a8320f85642c695e296a7bbc b01512770117962ac9209121d31f7ea337cc28a33ec039ebb2e3d38c74c221f47273b02405919bce1fea8310f2761badcd8e 333ea8e8ff676cf989d1c377d1efd9a99f34c7507c91db3251a8e0fca590b766ea86313832a805e596913aa2c744312302d7 7122b2d8364b91a17611450af6b987d5a3b0a44429737dee05b7798e662c3733054971d25dce0ca83e17459ef0cffabea8f9 cb6ecc7831565ecb65ca22f987c69bf7f429219ff8a3dbe2e4724a90a831b266acb9e5e92787abba25f7d87ef0b8c4007089 6c843024a474d82ec32ee76f128bbae61483f475cdd00d38ae032992a7b047916bb342d44a6c36c4831a164c97484b481f9a dd39a6c3e9dc71c2b1c985aaa246d42d1cefaed56d50c12053cd00ff590ab9849d276c7d3557817fe2320d5cc9fa6a965b43 51b24ce848d775637a5db35a1b1b3384db2e37a0c09d3760111042438eedbb11d919368b6e60b02ce386a8b467293416b63d 5681002e48b6c53231a3f8f7ae7d9bf99697f68a80c9d515b1639c036dd4f9c4c607aff567435a0fffe10923be0ad50cca73 6b26e6b7df7076a66a18e13273a5c10e8849b2fa452abb1c585b5e22926808eca909270a2523326d64863a62d576e45bd717 94438bc4f35f3bce3c62868721c7f77533f259bc28b2e4c5d9a2a53b598af7f37745ffa3bf73fbf48e5fd54caeea8add1648 cf43626ded0a66013e36d30cad91d996a4d4c69c5ef7a8d0bd46f160405011be4e08d2a5d8f7b6e332ffaee7721d96213eb3 fa43b2f5c9318e4b4c5b864eea3a3d330c7b3c70ba8a31e7d44456e65fb4332a006dc2418c30daf63c9c324c53c3b8e3c3fe 24a4f5dd9fdd1c13245d052fa88fcd4d5e7ef6b60d55031961eeccd8ec305b56221a41e66176beed184864262613a30a8783 1c50143cdb50e5305010241e3b8e9e4509e5d2101ce28c2b3256ca5a3a33853653768f096563d3241746c05f1dad5a2876db 8f1fb160c33d28af4748afebb03ebfeeb9ab563dfa20c8d477fddf37565c232b543579a8510a35357063719be58758f07e9f 7a7688420a0e7bb059682a245b443f8d4211af37a8b564c709ac0f5fadf6ce91cc3e1fdf8ca9ecdcdc9370d696caa8a2e293 44f083cf027c5389f2ede73beea2d377e5ad5b37411a9ffa879b8c64ba647d90a629b5f6e27c418ec8dd8a46f755ba1e033a 652183659883a3931876914d7b83c4183b18594688b86fc4b39452594215a75e26ef2f0310005d0dc07f4b3d6fd488c04cfa d257924790e456844f1ab6477e71345591f5de99273d35fd2b1a986778f5b841df9789aff64b1b4245f9250fee6205cc335d b582405254490f2d1ba7ca303a6721e28f50d101af15999c9f1152e3eece8ac8f08d6bff2a95182807f432729cadbbe98cb1 4a253e0c276e1e4cc500c4953d9c184b1db2ae22422f025e02bef6449a41466e621ec6f369765aac338be7cc5bf0e8f697fb 5359d16bff1524240bb7b24b926903d953798c1d0373df567a4639efc4773dc8a8e3ce3670c438101ee1b3f5118a245578c6 23452ad464b7e20c4c944b052d44e0bba18c46ac6d4f1944cfcfa8ac444d26b4e810d11c148bb59a122de35dc5a9b4cad506 20bae4d72a87c0f223f33182e594bbabb9c747754d9ca9d0edfc9237d9c276a4aa61586d499611b44a348cd6359de40f709b d2422a0067aa18e4701a8404ef9d2b342cea6587ec698f56ae73c204ba257a59853afaa9b3dfe385e7d4d3c35bd4d1abd0d7 edd2ee35dc688d9da659e9972adc126a2d4ee44976fec204bd829c11e38d57f2c4443741daeffefbdbcd0a9b668262c50883 ae14f0214a2c2b971910b1e6188e3808d6c041b64d0520448023c4ac44df0e4bd5762b405e38315f6d2c8eb514155ae0b9fd e97b1d1bc37722dbd675cb769dfae88c64c99de18baeb3c5cf55e24dc5e7775b14f1d75720953c235286d76a7ddff6573952 8afeb2dd8ff94fdf0c95c0d25a8d9a62688576b4ac3a0cb00e4028e008a43f213bc0269621f8ee11a288a3982ab1948c2006 064e026aac516710214f8f7b7658de536c73d26c025110e9c669e1bd1fae5249f1ae0eae9179ce4a4538a3ba90f72acbb378 e3cdc7f2f65b3741ba1ffed5ed66eae6382e83616a83e750e9e7d310b1eb2daf7f5322f46c24fa5a7393d7e5694fac4f0f59 7a432b974bc5e2ecf66bd72db46b45d9b22294d484af3cb2129210b36306bad518d933530854a3dfac9a6ed2e9e7e6d9f7d5 fd0e2883bd82c41eb2acf55b7605cb1e92bacbaf40014ddd386381750f3fb383b1abcaa56ab9d8186a56e552b1daede84c78 194508a5d88ce09d412ea39c8a108a1ea5482c54c0a491050bc350058ac50b2b092965cdbd5f96b24177329f43ce21bd86f1 529f5e56f7de3f3860703599271ee0a4bd1708a04477f789a0f319ce0aa3ddfc7b13e311dc651eb70d992f3675ac67c8b546 310cdac3fbafdf3257564d9788d51c20c9de234344c88990136ac5f1c97593c3430bf5c072faac88ce5c2bcf359637320fed a23cd419dc138a36effeaeaf6ddd252d7bc8ff98d0676695579e821f05a53090a4fae2425b0 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ \rtf\cf0\i0\b0\ulnone\nosupersub 1. The hand of the Lord God fell there upon me — This is not only Ezekiel’s ordinary name for the prophetic ecstasy, but it involves the thought of divine control and compulsion. Whenever this expression is used it is evident that some heavy task is laid upon the prophet against which the natural man revolts. (See Ezekiel 1:3; Ezekiel 3:22.) The expression being stronger here than elsewhere shows how impossible it would have been for Ezekiel of his own will to report the awful crimes and abominations of his countrymen, with the equally awful penalties which he is now compelled to picture to the elders. 2. As the appearance of fire — Literally, as the appearance of a man (Ezekiel 1:26). The Hebrew words for “man” and “fire” are very nearly alike and have been mistaken here by some copyist. Here again we notice how guardedly the prophet speaks. He does not dare to say that he saw a man possessing Jehovah’s glory (see notes Ezekiel 1:26-27), but he sees a “likeness as the appearance of a man,” who had the “appearance of brightness” and put forth the “likeness of a hand,” etc. This is evidently the same One formerly mentioned as the appearance of “a man upon the throne.” Whether the throne chariot accompanies him now is not stated. 3. Took me by a lock of mine head — This also was an appearance. This was a part of the vision. Ezekiel does not only see God, but feels his touch upon his head and can never forget it. Ezekiel does not suppose himself to be carried by a lock of hair; he distinctly says that it was a “spirit” that lifted him up and brought him to Jerusalem “in the visions of God.”Visions of God — See notes Ezekiel 1:1; Ezekiel 3:12; Ezekiel 10. All great souls have moments of supernatural ecstasy. Handel said he did not know whether he was in the body or out of the body when composing the Hallelujah Chorus of “The Messiah.” “The heavens are nearer to us than we think, and may open to pious souls in moments of transcendent spiritual exaltation more frequently than we imagine.” — Geikie. To the door of the inner gate — Literally, to the door of the gate of the inner court. This probably means that he was set down in the outer court, just in front of the gateway leading into the inner court. “In front of the gateway in the outer court stood the image of jealousy, near the entrance. Having seen this the prophet is next brought into the gateway (Ezekiel 8:7) where he enters the chambers of imagery, some one of the cells in the gateway building.” — Davidson. The image of jealousy, which provoketh to jealousy — It is not certain what this statue was. It was, no doubt, some idol; perhaps the pillar of Asherah (2 Kings 21:7; 2 Kings 23:6), which certainly had previously been set up in the temple and may have been there again in this day of apostasy. “Jealousy” was not the name of the idol, but it was called “image of jealousy,” because in a peculiar manner this particular image seems to have been drawing the people from the worship of Jehovah and therefore provoking him to jealousy. (See note Ezekiel 5:13.) The Polychrome Bible freely renders, “the image which provoked the just indignation of Jhvh.” 4. The glory of the God of Israel was there — See notes chaps. i and 10. Jehovah in his omnipotent and omniscient splendor was present and saw all these insults to his majesty. Whether this “glory of Jehovah” had accompanied the prophet from Babylon and entered the temple with him is not distinctly stated, but Ezekiel 8:2-3 (compare Ezekiel 1:15-28) would suggest this. Although heretofore on various occasions Jehovah’s glory has left his temple for short periods, he still abides there until the final farewell, in chap. Ezekiel 10:1 to Ezekiel 11:23. There is a special aptness in the name “God of Israel” (compare Ezekiel 3:23) as used here. They have forsaken their own God, glorious as he is, for strange deities of the most beastly character. EZEKIEL SEES IN VISION THE OF THE CITY, AND HEARS THE OF JEHOVAH UPON IT, Ezekiel 8:5-18.5. Lift up thine eyes… toward the north — “The northern entrance was the most frequented, partly because the royal palace and buildings lay to the south and east, and the west was inclosed by the buildings of the temple itself.” — Davidson. It was the north gate which Ezekiel had entered (Ezekiel 8:3) and he is now commanded to pause and look back to the gate through which he had just come and once more consider the heinousness of the abomination of placing within the sacred precincts that which Jehovah had expressly forbidden (Exodus 20:2). The gate of the altar — This probably was a technical name for the northern gate. The altar was within the next court, but from this gate the view would perhaps be unimpeded. The law provided that the sacrifices should be slain on the north side of the altar (Leviticus 1:5; Leviticus 1:11), and probably it was through this gate that the victims were brought into the temple. (See Temple Plan, p. 209.) In the entry — It was in the most prominent place and in full view. There was an “entry” connected with each court (Jeremiah 38:14). 6. Turn thee yet again, and thou shall see greater abominations — Or, thou shalt see again greater abominations. The gradation of crime indicated here is a help in determining the location and nature of the worship now to be described. The increased desecration is seen, if our exegesis is correct, first, in the place where the worship is offered; second, in the character of the worshipers; and, third, in the nature of the worship. The image was set up “at the gate” (of the outer court, Ezekiel 8:5); the “chambers of imagery” were in the gate, or in an adjoining chamber at the very entrance to the inner court; the women “weeping for Tammuz” were at “the door of the gate of the Lord’s house,” which we suppose to be a special title designating the door of the holy place, just as the priests’ court seems to be called “the court of the Lord’s house” (Jeremiah 19:14; Jeremiah 26:2). The sun worshipers were “at the door of the temple of the Lord,” which evidently locates them on the steps of the court leading to the holy of holies; for it is distinctly stated, as if to increase the enormity of the offense, that they were “between the porch and the altar” (Ezekiel 8:16), and the Mishna also declares that this particular space was especially holy (Chelim, 1-9). The priests would naturally speak of the priests’ court as the court, and of the gate of the inner court as the gate (2 Chronicles 20:5; Jeremiah 19:14; Jeremiah 26:2, and Ezekiel passim). The character of the worshipers and the kind of worship, if our explanation is correct, show a growth in shamelessness: elders (Ezekiel 8:11), women prostitutes (Ezekiel 8:14, compare Deuteronomy 23:17); men prostitutes (Ezekiel 8:16); the Egyptian Mysteries (Ezekiel 8:10); the Tammuz Festival (Ezekiel 8:14); the worship of the sun with special reference to its fructifying influence (Ezekiel 8:16-17). That I should go far off from my sanctuary — These abominations drive Jehovah from his temple. Jerusalem and the temple have always been called sacred to Jehovah, and the comrades of Ezekiel in exile thought it blasphemy for anyone to suggest that the temple could be captured and profaned by the heathen; but in the vision it is made plain that the temple is already profaned. The elders, the common people, and even the priests — the chief ministers of the temple — have already brought into it the worst forms of heathen worship. It is already polluted. The Chaldean army can do no worse. Let the siege begin! It is Jehovah’s temple no longer, and he will no longer protect it. This is a syncretism which even the heathen have not been guilty of (Jeremiah 2:10). 7. The door of the court — He could see this gate before (Ezekiel 8:5) and had probably come through it; he now returns and looks within, and discovers a secret entrance. A hole in the wall — The gates were wide. This may have been a hole in the gate or in a chamber opening from it (xliv, 4). That the entrance was effected through a hole rather than a door symbolizes the secrecy of the worship; but it also shows antagonism to the God to whom the gateway was sacred. These idolatrous worshipers would have been afraid to enter the consecrated doors of the temple. Even the doors of oriental houses can be left unlocked with impunity. The threshold is sacred, protected by the god of the house. No thief will go through the door. (See Trumbull, Blood Covenant.) These adherents to the secret mysteries do not dare to openly defy the God of Israel by boldly crossing his threshold; they come in stealthily, like thieves. 8. Dig now in the wall — The wall had merely seemed to be damaged, but closer inspection and a little effort proved it to contain a secret entrance. 10. Every form of creeping things, and abominable beasts — Literally, every likeness of creeping things and beasts, abominations (Davidson). (Compare Ezekiel 8:3; Deuteronomy 14:19; Leviticus 11:10-11.) This certainly does not refer, as Professor W.R. Smith supposed (followed by Toy, etc.), to an ignorant and debased form of vermin worship which had lingered in the obscure depths of society for centuries, and now comes to the surface in days of skepticism and despair (The Old Testament in the Jewish Church, p. 366; The Religion of the Semites, pp. 272, 338). The worship of vermin was an ancient cult which had been banished for centuries from respectable heathen worship. It is inconceivable that the highest class of Israelites, distinguished by birth and education and office (Exodus 24; Numbers 11), could have fallen to these depths; and, if they had so done, it is inconceivable that Tammuz and sun worship should have been considered so much worse than this (Ezekiel 8:13; Ezekiel 8:15). The fact that there were pictures upon the wall indicates some culture and refinement of worship, and points to the Egyptian or Greek mysteries as the most probable explanation of this secret gathering. These mysteries were often held in caverns. Belzoni discovered one in Egypt to which there was no entrance except through a narrow hole. The inner chambers of Egyptian temples had no windows, and the walls were covered with figures which a Hebrew prophet would have described just as Ezekiel describes this secret chamber. More than this, it is now known that the Greek mysteries — which even Herodotus acknowledges came from Egypt — experienced a revival 600-500 B.C., and it was probably this revival which was making itself felt in Jerusalem; for the Greeks, as well as the Egyptians, had great influence in Palestine just at this era. (Introduction to Daniel, III, 4, and Duruy, 2:374.) The mysteries, when compared with Tammuz worship, etc., agree perfectly with the prophet’s statement (Ezekiel 8:13; Ezekiel 8:15). There was no kind of ancient heathenism less objectionable than the mysteries in their purest form. This was the esoteric religion of the most cultured people. It encouraged reverence and self-restraint. It taught that there was an eternal unity pervading all things; a “golden chain” connecting heaven and earth. It sought to explain the deep secrets of life and death, and plainly taught that there was a life beyond the grave. Noble sentiments and sublime truths were mixed with the follies contained in the mysteries, as even the early Christian fathers were constrained to acknowledge, and it seems that St. Paul himself may have referred to these with no sign of disrespect. (Bibliotheca Sacra, vol. 50:613.) 11. Seventy men of the ancients [elders]… and… Jaazaniah — Here we see those who represent the whole nation of Israel apostate from the national worship (Exodus 24:1; Numbers 11:16; Numbers 11:24-25). Jaazaniah — The Lord is listening — was either the leader of this company or else he was particularly guilty because of his good parentage and training (2 Kings 22:10; Jeremiah 39:14; Jeremiah 36:10), or he is mentioned because of the peculiar inappropriateness of his name when thought of in connection with their words (Ezekiel 8:12). 12. Chambers of his imagery — Has this reference to the pictures on the wall (Ezekiel 8:11), or does it intimate that all this is merely a symbolic picture representing the hearts of the leaders of Israel? It is hard to believe that all these forms of worship were actually being carried forward in Jehovah’s temple. Ezekiel may possibly only mean that in his heart every man in his “chambers of imagery” is an idol worshiper. The Lord hath forsaken the earth — Or, land. Jehovah is here placed in the thought of these chief men on a level with the heathen gods, who were only powerful over a limited territory, and who, if they left the land for any cause, lost sight of what was transpiring there. (Compare Ezekiel 9:9; 1 Kings 18:27.) As Jerusalem and Israel were losing pre-eminence, the faith in the power of the local God became fainter and fainter. “Though the name of the leader of the band might have warned them that the Lord was listening, they boasted in their blindness that Jehovah did not see them; he had forsaken the temple and gone elsewhere.” — Plumptre. 14. Women weeping for Tammuz — Women were very prominent in idolatrous worship (2 Kings 23:7; Jeremiah 44:9; Jeremiah 44:15-19). Perhaps it was for this reason that women, in later Hebrew history, were ritualistically repressed (Peritz, Women in the Ancient Hebrew Cult, and Jastrow, Religion of Babylonia and Assyria, pp. 312, 313). Tammuz was the youthful sun god who perished after a brief season of illicit love with the amorous and wanton goddess Ishtar, but who received life again through the tears of his paramour. It is but another form of a sun myth common among many ancient peoples, symbolizing the yearly marriage of earth and heaven. “The earth is thrilled by the breath of the spring and abandons herself without shame to the caresses of heaven; she welcomes him to her arms, is fructified by him and pours forth the abundance of her flowers and fruits. Then comes summer and kills the spring; earth is burned up and withers, she strips herself of her raiment and her fruitfulness departs, till the gloom and icy numbness of winter have passed away, and spring brings the resurrection of the buried life.” (See Maspero, Dawn of Civilization, pp. 639, 640; Struggle of Nations, p. 174, etc.) The distinguishing and most common names for Tammuz in the cuneiform texts are “shepherd” and “lord” (adoni). An old Akkadian hymn speaks of him (W.A.I., 4:271): —Shepherd, lord Tammuz, spouse of heaven’s queen!King of Aralu, king of Dusibba!Willow that in a garden bed hath not drunk water, Whose buds have borne no shoot (or bloom) in a field! etc.— Society Biblical Archaeology, Ezekiel 16:7.We know the very hymns sung in this most voluptuous and popular drama and the musical instruments which were in most common use. One hymn says: —On the day of Tammuz, play for me on the flute of lapis lazuli.Together with the lyre of pearl, play for me.Together let the professional dirge singers, male and female play for me, That the dead may arise and inhale the incense of offerings.(See Jastrow, Religion of Babylonia and Assyria, p. 575; also, for the obscurity of the worship, pp. 475, 485, and for the influence of the festival, even to modern times, p. 682.)The fourth Assyrian month (June-July) was named Tammuz (Duzu), the fifth month, which may have been the very month in which this vision came (LXX., Ezekiel 8:1), was sacred to Ishtar, and the sixth month was designated as the “mission of Ishtar,” and in this month the Tammuz festival was celebrated in Babylonia.If this actually represents a scene which occurred in the temple in the month Tammuz, there had been abundance of time in the two months past (or one month — LXX., Ezekiel 8:1) for all the details of the sacrilegious festival to reach the ears of the exiles. It might well be that such news as this would bring the elders to the prophet’s house (Ezekiel 8:1). Indeed these “elders” might possibly have been visitors from Jerusalem (Dean Plumptre) to whom the seer now proves that he knows what is passing in the city from which they came. 15. Greater abominations — It is suggestive that while the “weeping for Tammuz” in the heat of summer or beginning of winter seems to have been marked by some self-restraint; in the spring, when Tammuz with all nature was supposed to come back again to passionate life, there was scarcely any limit to the licentiousness permitted and even probably prescribed by the ritual. The lascivious worship of Tammuz (Adonis) including the wailing, etc., dates back to the Gilgamish epic — 2300 B.C. — in which the passion of Ishtar is set forth with many disgusting details. Even much earlier than this, the unchaste worship of Ishtar was popular at Erech and Niffur. In some ruins entire walls have been found built of phallic emblems. (Zeits. fur Assyriologie, 6:3339. Yet, against this, see Jastrow, p. 673.) Many prayers to Ishtar are in existence like that of Nebuchadnezzar (B.C. 605-562), “Enlarge my seed, multiply my offspring in the midst of my harem.” The texts have encouraged the belief that the ancient tradition was all too true, that no woman could expect the favor of the deity without the sacrifice of her chastity. In Ezekiel’s day, as in the days of Herodotus, it is probable that every native woman had to enter, at least once in her life, the temple of the unchaste goddess, and must there sit down and unite herself to any stranger who should throw her a silver coin and lead her away. (Maspero, Dawn of History, 1896, p. 640.) And this unspeakable abomination Ezekiel now sees in vision in Jehovah’s temple! Compare Milton’s description: —Thammuz came next behind, Whose annual wound in Lebanon allured The Syrian damsels to lament his fate In amorous ditties all a summer’s day; Whose wanton passions on the sacred porch Ezekiel saw, when, by the vision led, His eyes surveyed the dark idolatries Of alienated Judah.— Paradise Lost, 1:446, etc. 16. With their backs toward the temple — “The very act was symbolical of their apostasy (2 Chronicles 29:6; Isaiah 1:4; Jeremiah 7:24). And they did this in order that they might look to the east and worship the rising sun. That, and not the temple (Daniel 6:10), was the Kiblah of their adoration.” — Plumptre. They worshiped the sun — No worship was so widespread as this in the ancient world. Almost every god of Egypt, Babylon, and Canaan can be traced back to some primitive sun deity. The five and twenty men mentioned here were engaged in the worship of the sun at its rising, which was at this time perhaps the most popular form of heathen worship with the educated classes, and which continued in Palestine far down in the Christian era. Since Manasseh the temple of Jehovah had been a place of worship for the constellations of heaven, which were adored by their political lord at Nineveh. It would seem at this time to have become part of the state worship at Jerusalem. The “queen of heaven” (Jeremiah 7:18; Jeremiah 44:17) was the popular name for Astarte, the morning and evening star (Zeits. fur die alt. Wiss., 1890, p. 130). This worship took place in the court of the priests, and there need be no doubt that these twenty-four men, led by some foreign hierophant or the Jewish high priest, are intended to symbolize the entire priesthood, or at least a representative from each priestly course (1 Chronicles 24:4-18; 2 Chronicles 36:14; Ezra 10:15). The mention that these priests “put the branch to their nose” while they adored the sun, perhaps shows one particular in which their worship was more abominable than the last. The flower or branch in many ancient rituals is the symbol of life and fructification, and suggests all the orgies of the spring festivals. (See notes Ezekiel 8:14-15.) 17. They put the branch to their nose — This seems to be the particularly objectionable feature connected with the sun worship just described, which may indicate that it was a debased and impure form of such worship. The gesture referred to is one common to ancient rituals and was the symbol of life and fructification. Flowers and trees played a great part in the religious symbolism of all ancient religions. (See Fraser’s Golden Bough.) In the tombs of Egypt almost every deceased person and the mourning friends are represented smelling the lotus. Even to-day the lotus is the most favored religious emblem in Japan. Tell a Buddhist that his heart is corrupt and cannot be cleansed, and he will answer, “The lotus springs from the mud” (Asiatic Quarterly Review, viii, p. 441). The custom of holding a bundle of twigs to the nose by the Magi during prayer is reported by Strabo (xv, 3, 14). This is the beresma of the Avesta, and is still done by the Parsi priests. Astarte-Aphrodite or Tammuz-Adonis is represented on an ancient vase in front of the Asherah tree with flowers in both hands, one bouquet of which is held to the nose. On the Assyrian monuments earlier than Ezekiel’s day the priests are represented carrying a spray in one hand, and in one case at least the priest is seen lifting the spray to his nose just before he offers sacrifice. This same gesture is seen in another representation of a priestess or goddess who stands before the symbol of the sun; it is common everywhere in the adoration of the flower god Tammuz-Adonis. Max Ohnefalsch-Richter points out that the smelling of a flower or a flowering branch or the holy tree itself was a most solemn ceremonial in the ancient ritual in Cyprus. In various statues the priest or worshiper is represented adoring the sun, while in his left hand he holds the flowering spray to his nose (Kypros, Bible, and Homer, 1893, p. 136, etc.). Perrot and Chipiez describe thus a Phoenician temple: “The air was full of perfume, of soft and caressing sounds… the voluptuous cooing of the dove mingled with the rippling notes of the flute.… Here sat the slaves of the goddess covered with jewels and dressed in rich stuffs with bright-colored fringes… necklaces of gold, amber, and glass hung between their swelling breasts; with the pigeon, the emblem of fertility, in one hand and a flower or myrtle branch in the other, these women sat and waited” (Phoenicia and Cyprus, ii, pp. 108, 138, 332). A class of male prostitutes were connected with the Baal worship, and a class of priestess prostitutes (Kadishti) with the Ashtoreth, Ishtar, and Tammuz cults. “The recent revelations concerning the hideous meaning of this seemingly inoffensive symbol and the ritual connected with it perfectly explain the strong words contained in the Bible text. This ‘fills the cup!’ God is now determined to punish, and the following chapter brings before the eyes of the seer the judgment according to its various phases.” — Orelli. 18. Mine eye shall not spare — See notes Ezekiel 5:11; Ezekiel 7:4; Ezekiel 7:9; Ezekiel 9:5; Ezekiel 9:10. There comes a time when a cry to God for help is too late (Isaiah 1:15; Jeremiah 11:11; Proverbs 1:28). The symbolic meaning of this vision of Israel’s sin is apparent. The prophet only visited Jerusalem “in the visions of God” (Ezekiel 8:3). That these various abominable practices were literally taking place in the temple is difficult to believe. This vision may have been given to show to Ezekiel and his countrymen in exile the hopeless condition of the hearts of the whole nation, elders, women, priests. In their hearts they were idolaters, grasping every ancient and modern form of unbelief. Their presence defiled the temple and accounts for Jehovah’s leaving it (Ezekiel 8:6; Leviticus 15:31; Leviticus 20:3; Numbers 19:13; Numbers 19:20). THE PROPHET SEES IN VISION THE OF ALL THE OF WHO HAVE NOT THE SAVING T UPON THEIR .After the vision of impiety described in Ezekiel 8 comes the vision of punishment. 1. Cause them that have charge over the city to draw near — Or, Draw nigh, ye that have the visitation of the city (Peshito and Hebrew differently pointed). This probably refers to the executioners (Davidson). 2. Six men… every man a slaughter weapon in his hand — These were symbolic of the divine executioners. In what form they appeared, other than that they looked like men, is not stated. Did they to the prophet’s eyes appear as the temple butchers, or as angels (Ezekiel 40:3; Ezekiel 43:6), or as Assyrians? The latter actually were the future destroyers of Jerusalem. In any case they were symbolic representatives of supernaturally directed powers. As six was the usual symbol of the world and its satanic acts, and as a marked distinction is made between these and the seventh, it may be that these represented worldly heathen forces overruled and controlled by the heavenly. From the way of the… gate — Which was the higher or upper gate is not made certain in the context. One thing is positive, however, that the agents of punishment came out of one of the northern gates; either entering the temple through the north gate of the outer court or coming out of the holy place from the northern gate of the sanctuary, thus passing through the very doors which had so recently opened for the abominable idol worshipers (chap. 8). The fact that in Ezekiel’s temple the innermost gate was the highest (Jeremiah 36:10), together with the appropriateness of God’s agents of justice coming from his own holy place, makes it most probable that these ministers of Jehovah first appeared coming from the temple sanctuary. One… clothed with linen — This man completes the sacred symbolic number of perfection. God’s ministers of justice are seven. No more are needed. This number suggests also the fact that these agents are engaged in holy work. To punish is as divine as to forgive. This seventh man is the divine scribe, who knows the names of all God’s people (Ezekiel 9:4). He is the priestly mediator between God’s justice and human sin. He is the divine executive and evidently chief of the seven (Ezekiel 9:3). Orelli and many others do not hesitate to see in him the “Angel of the Covenant” (Zechariah 1:11; Joshua 5:14; Genesis 17:1). White linen garments are always the symbol of purity. (Compare Daniel 10:5; Daniel 12:6; Leviticus 16:4; Revelation 15:6.) Stood beside the brazen altar — This was in the inner court. (Compare Ezekiel 43:13-17.) Coming from the holy of holies, these mysterious messengers of Jehovah pause at the altar for further commands. 3. From the cherub — LXX., cherubim. For a full explanation of these symbolic forms and the differences between Ezekiel’s cherubim and those of Genesis see notes on chap. 10. These strange creatures came out of the same forests with the lions and cats and bulls and dragons of English heraldry. They are closely related to the allegorical forms, so reverenced in Egypt, by which it was sought to explain the mystery of life and the character and attributes of the deities. An Egyptian text of the Mosaic period reads: “The god of this world is in the light over the heaven. His symbols are upon the earth and to them reverence is paid every day” (Ani Papyrus). Professor James Strong (Biblical World, April, 1893) says the cherubim of the tabernacle were “imaginative embodiments of the four leading attributes of Deity in the physical world according to the unscientific, but really profound and correct, notions of the Hebrews; namely, intelligence, power, constancy, and rapidity. Accordingly they are… bearers of Jehovah’s throne; and they correspond essentially to what we term cardinal ‘laws of nature,’ that is, forces acting for a definite purpose, uniformly and instantaneously. In this light the location of the two upon the lid of the sacred ark is pre-eminently fitting as the custodians of the divine law, nature thus corroborating revelation.” To the threshold of the house — The threshold, like the court and the gate of the court (see note Ezekiel 8:6), from a priestly standpoint probably means the priests’ court. If so, this perfectly explains the expression in Ezekiel 10:5, and it seems far more natural that these priestly sacrificers, pausing at the altar, should receive their orders from the threshold of the priests’ court or the sanctuary rather than that these orders should have been shouted to them from the threshold of the outer court. (See Temple Plan, p. 209). It is also suggestive that from earliest ages the threshold of a sanctuary was a sacred place (Trumbull, Threshold Covenant). 4. Set a mark upon the foreheads — Literally, set a tau (T) upon the foreheads. Tau was the last letter of the Hebrew alphabet, which in ancient times had the form of a cross. The cross is one of the simplest and therefore one of the most common “marks” used by ancient peoples. (See Job 31:35, Hebrews) Perhaps this is the only reason why it is commanded to be used here; yet it is a suggestive fact that centuries before Ezekiel’s time the cross had been used as a sacred symbol. The kings and nobles of Egypt covered themselves with long chains of interwoven crosses and held this “symbol of life” in their dying hands as reverently as any Roman Christian ever cherished his crucifix. Among the Babylonians this same symbol is found. The Hebrews must have known of the symbolic value attached to the cross, and it is just like Ezekiel to express in this striking way the fact that the gift of life had come from God upon all those marked with the mysterious letter which, it may be noticed, was also the initial of the Hebrew word “live.” (Compare Revelation 7:3; Revelation 22:4.) This seal of grace was to be put upon all — men, women, and children (Ezekiel 9:5-6) — who sorrowed over their city’s sin. The cross on the forehead corresponds exactly to the blood upon the doorposts when the destroying angel flew over Egypt. (Compare Galatians 6:17.) Both marks — the blood and the cross — were chosen, not arbitrarily, but because they were “inwardly connected” with the facts indicated (Keil). Neither Moses nor Ezekiel could have known, but Infinite Wisdom foresaw, the peculiar significance and correspondence of these strange symbols. The man with the inkhorn was not to put any mark upon the foreheads of the people but this. It was the sign of the cross that saved them. “This mark was, of course, only visible to the angels.” — Orelli. 5. Let not your eye spare — See notes Ezekiel 7:4; Ezekiel 8:18. 6. Begin at my sanctuary — Or, consecrated ones (LXX.). It is fitting that the heaviest and speediest judgment fall upon those who have had greatest privileges, and thus have sinned against greatest light (Amos 1:2; 1 Peter 4:17; Matthew 11:21). “Dante and Michael Angelo locate bishops in hell. The cardinal’s hat appears in Fra Angelico’s picture of the prison of lost souls. We shall not escape the punishment of our sins by putting on clerical vestments.” — Adeney. The ancient men — The elders. (Compare Ezekiel 8:16.) 7. Defile the house — Beginning in the priests’ court, where they stood to receive this command (see note Ezekiel 9:3), they began to slay all who had not the mark of the cross on their foreheads. and continued from court to court until they had passed out of the temple and then continued their work in the streets of the city. The temple, which had ceased to be Jehovah’s, was now defiled by heaps of corpses (Ezekiel 6:5; Ezekiel 6:13; Ezekiel 43:7; Numbers 19:11, etc.). This massacre in the temple, which is here seen only in vision, actually took place in the capture of the city by the Chaldeans. Go — It matters not whether these six executioners represented the Assyrians or the doubled power of famine, pestilence, and war (Ezekiel 5:12). In either case the presence of a seventh is to be noted. The forces of the heathen and the powers of nature may burn and destroy, but behind these there is supreme Intelligence and Will. Schopenhauer was not altogether wrong when he called gravitation an act of will. Behind all destructive as well as creative and protective providences God standeth in the shadow. 8. Ah Lord God — The executioners have passed on, and the prophet is left in the inner court alone with the dead. It seems to him that the last hope of Israel is gone, and that even the last residue of the nation would now be destroyed. Like Elijah, he believes he alone of all God’s people is to be left (1 Kings 19:10). Like Moses, he cries out in agony pleading for his speechless, unrepentant countrymen (Numbers 11:2; Numbers 14:19; compare Romans 9:1-3). 9. Then said he unto me — Out of the glory upon the threshold of the holy place the answer comes, and Jehovah defends himself. Full of blood… full of perverseness: for they say — The people, both Israel and Judah, have been guilty of violence even to bloodshed, and of perverseness or “wresting of judgment,” and they have been led to this by their belief that Jehovah has been defeated by strange gods and that moral restraints are therefore binding upon them no longer (Ezekiel 6:11-12; Ezekiel 7:17; Ezekiel 7:21; Ezekiel 22:25). Let the prophet be silent, for even Jehovah has no hope of the possible reformation of such a people! 10. Mine eye shall not spare — How constantly this terrible statement is repeated (Ezekiel 5:11; Ezekiel 7:4; Ezekiel 8:18). Yet it must be remembered that this was only a prophetic vision of calamities that would certainly come if the people remained impenitent, but which might still be averted. Even the prophecies against Nineveh were recalled when the people repented. All these positive declarations, “mine eye shall not pity,” etc., are conditional upon the persistent and obstinate impiety of the nation; are in reality intended to drive back the people from their wickedness, and seem finally, at least in part, to have attained their merciful object. “The surgeon has a steadier hand than the soldier. His knife is more inexorable than the sword of war (Hebrews 12:6)” — Adeney. 11. I have done as thou hast commanded me — As leader of the six, he reports that he has put the divinely appointed mark upon all of God’s true followers in the city and that all others have been slain. THE FOURTH “VISION OF GOD.”This description is almost identical, even in phrase, with that given in chap.1. The repetition with such particularity of all these details proves that Ezekiel regarded the vision, even in its minuteness, as picturing a deep mystery. This alone would exclude the hypothesis that the symbols used were merely familiar emblems of sovereignty, well known to every Israelite (1 Kings 6:29; 1 Kings 7:25; 1 Kings 7:44; Ezekiel 17:3; Ezekiel 17:7), or that the living creatures merely represented divine intelligence, power, creative might and omniscience. — Piepenbring. The emphasis placed upon this vision by the prophet shows that he understood it to contain some new revelation. Indeed, this vision is the key to the entire prophecy. All the fundamentals to Ezekiel’s theology are here pictorially expressed: his conception of God — human in his attributes (not beastly, as the heathen thought), gloriously enthroned above all gods, One who only needs to be seen as he is in order to be reverenced; his conception of man, whose chief duty is “to glorify God and enjoy him forever;” his conception of the world and its government as being wholly, constantly, irrevocably, everlastingly dominated by its divine King; all nature and all history, life and death, things present and things to come, governed by one Will which “makes for righteousness.” This prophecy is a picture in whirlwind and fire of the song of the seraphim: “Holy, holy, holy is Jehovah of hosts: that which filleth the whole earth is his glory” (Isaiah 6:3). Ezekiel’s vision has been called “a song without words.” His cherubim are speechless. They do not need to speak. Before the majesty of Jehovah they stand and drop their wings, too awed to speak. The effect of this “vision of God” upon the seer may be traced in almost every chapter of his prophecy. For detailed description of the vision see also notes on chap. 1. 1. “Behold… as it were a sapphire stone, with the appearance of the likeness of a throne upon it” (LXX.). The glory of the Lord has returned from the threshold of the house (Ezekiel 9:3) and the prophet now sees it above the cherubim. If we follow the Septuagint it is not the color of the throne which is described as sapphire, but of the foundation, “the firmament” upon which rests the throne; and this agrees with Exodus 24:10, and Revelation 21:19. It is a very curious fact, pointed out by Delitzsch, that the ancients lacked color perception. No ancient language contains the word sky-blue. It was not until the Middle Ages that even the poets seem to have noticed that the sky was blue. The Hebrews alone seem to have discovered this and have expressed the thought beautifully with the help of the sapphire — which is the more precious the deeper the blue. “Sapphire blue is the blue of the heaven; blue is the color of the atmosphere illumined by the sun, through which shine the dark depths of space; the color of the finite pervaded by the infinite; the color taken by that which is most heavenly as it comes down on the earthly, the color of the covenant between God and men. And blue passes almost universally as the color of fidelity… In biblical symbolism there is associated with blue the idea of the blue sky and with the blue sky the idea of the Godhead coming forth from its mysterious dwelling in the unseen world and graciously condescending to the creature.” — Franz Delitzsch, Iris. 2. Between the wheels — Literally, whirling; a different word from the one formerly used for wheel. It is used also in Ezekiel 10:13, and signifies that the wheels are all the time moving like a whirlwind. (Compare also Psalms 77:18; Ezekiel 33:23.) It is used, not of a single wheel, but of the entire “wheelwork,” or chariot. Coals of fire — That which previously the prophet had only ventured to describe as appearing like coals of fire (Ezekiel 1:13) he now sees can be handled and used as powerful weapons of judgment. Scatter them over the city — All this is symbolical of judgment to come. Josephus tells us how this prophecy was fulfilled by Nebuzaradan, who, having robbed the temple of its treasures, set fire to it “in the fifth month, the first day of the month, in the eleventh year of the reign of Zedekiah, and in the eighteenth year of Nebuchadnezzar he also burnt the palace and overthrew the city” (Ant., X, Ezekiel 8:5). 3. Right side — Or, south side — of the temple. Ezekiel, coming through the north door into the outer court of the sanctuary, sees just in front of him the cherubim and the throne. He states the position in order to show that he had the best possible opportunity to see what happened when the man went into the fire. 4. The glory of the Lord went up — The cherubim remained, but Jehovah once more removed to the threshold (Ezekiel 9:3). Was this in order to view the execution of his commands in the burning of the city? This is wholly conjecture. Perhaps the idea is that otherwise the man could not have had the strength to fulfill his commission. Ezekiel (Ezekiel 1:28; Ezekiel 3:23) could not stand near God’s glory; how much less would he have been able to enter his chariot! The house was filled with the cloud — “God’s presence without a cloud is to man insupportable.” Even when God appeared to Moses “the glory of the Lord appeared in a cloud,” and of those on the mount of transfiguration it is said “a cloud overshadowed them.” From the cherub — Or, from the chariot. As in Hebrew the words cherub and chariot are nearly identical it would only require a very slight error to make this substitution. The connection shows that the entire chariot is meant. In the recently discovered Senschirli inscriptions, dating from about Ezekiel’s era, one man is named “Rekub-El,” chariot of God. Court was full of the brightness of the Lord’s glory — It is here for the first time made perfectly clear that the brightness which from the beginning had impressed the prophet was the shining of the divine One and not of the throne or the chariot. 5. Even to the outer court — See comments Ezekiel 8:16; Ezekiel 9:3. We consider the glory to be over the threshold of the inner court, near the sanctuary. The voice of the Almighty God — The Hebrews often spoke of the thunder as the voice of El Shaddai, or Jehovah (Psalms 29). The movements of the cherubs’ wings, as they made ready to accompany their Master, though detained by divine will, could be heard even into the court of the Gentiles, and sounded like the noise of thunder. “‘El Shaddai’ was the name of God as ruling over nature, while ‘Jehovah’ expressed his covenant relationship to Israel.” — Plumptre. 6. Take fire — Fire symbolizes God’s purity. “What really destroys the town is the destructive holiness of Jehovah.” — Orelli. 7. And one cherub — Literally, the cherub — the one nearest to him. Even though the divine glory is compassionately absent, yet human weakness seems to be inadequate to the task assigned until the guardian of the divine honor assists him in doing what was commanded. (Compare Isaiah 6:5-6.) We lose sight now of this man clothed with linen, and there is no attempt whatever to picture the conflagration. 8. “And something like a human hand became visible on the cherubs under their wings.” — Kautzsch. Ezekiel could not have known it, but in view of the incarnation there is an added beauty in this picture of a man’s hand beneath these symbolical representations of universal life. The hand that moves the world is the hand that made it — the hand of “the man Christ Jesus.” (See note Ezekiel 1:26.) 9-11. See notes on chap. 1. 12. The prophet now sees, what escaped him at the first appearance of these creatures (Ezekiel 1:5-13), that they, as well as the wheels, were full of eyes. Though the movements of the living creatures and the wheels were like lightning there was nothing capricious or blind about these. An infinite knowledge guided their activity. (Compare Revelation 4:6.) As has been said, the prophet receives here a new impression of the all-seeing eye of Jehovah. Everywhere as he stands face to face with the forces of nature he can say — must say, within himself — “Thou God seest me!” 13. “As for the wheels, they were called in my hearing, the whirling wheels” (R.V.). The last word — galgal — is very difficult to translate. Dean Plumptre translates it by “chariot,” saying that the prophet “recognized that as the right name of the whole mysterious and complex form. It was nothing less than the chariot throne of the King of the universe” (Pulpit Commentary). But, while this is an easy way out of the difficulty, unfortunately this word never has this meaning in any other passage. It is almost the word wheel, with an emphasis upon the fact that the wheel is whirling. Perhaps the most sensible rendering which would retain the literal meaning would be, “They were called in my hearing, ‘whorl,’ or ‘whirlwind.’” (Compare Kautzsch.) The reference is to their lightning-like rapidity of movement. (Compare Ezekiel 1:14.) 14. This is a description corresponding exactly to that given in Ezekiel 1:10, except that here, instead of “the face of an ox,” we have the face of a cherub. Many explanations of this have been attempted, but none seem satisfactory. Some suppose that Ezekiel calls the face of the ox the face of “the cherub” (Hebrews) — referring to the one which had given the coal of fire to the man in linen; others think that he refers thus to it because the movement of the chariot was in the direction which it faced; others imagine that he intends to express here the idea that the typical cherub form was that of an ox, while still others venture to hint that the prophet had changed the face of an ox into the face of the cherub, because the former notion had proven distasteful to his companions in exile. The last two suppositions are contradicted by many direct statements in both visions; the other hypotheses do not seem very convincing, and unless a future examination of ancient manuscripts shall show a corruption of the text it may be best frankly to acknowledge that we do not know why the prophet makes this change. Professor Toy omits the verse from his revised text. 15. Were lifted up — The prophet recognizes the same peculiarity of movement as had impressed him in the wheels when the vision first appeared (Ezekiel 1:20). There was a spirit both in wheels and cherubim which controlled their actions. The motive power of the chariot was neither wheel nor wing, but a unifying spirit. 17. Lifted up themselves, etc. — Literally, were lifted up with them; for the spirit of life was in them. 19. They went out — Jehovah returns to his chariot (Ezekiel 10:18) and moves solemnly out of the temple. The prophet notices that the cherubim and wheels still move in absolute harmony. The interaction of the animate and the inanimate is perfect. Every one stood — Literally, it stood; the chariot paused as for the last time it left the sanctuary. It was Jehovah’s farewell to his ancient and beloved temple. The silence of that impressive moment was a prophecy of the lament uttered six centuries later: “O Jerusalem, Jerusalem!” (Matthew 23:37.) The God of Israel — Here again the tender national name for Jehovah is given. The use of this name by the prophet is always significant (Ezekiel 8:4; Ezekiel 9:3; Ezekiel 10:19-20; Ezekiel 11:22; Ezekiel 40:2; Ezekiel 44:2). This is none other than Israel’s God, and (Ezekiel 10:20) he will remain the God of Israel still, even though his people forsake him and he himself is forced to leave his sanctuary, which has been turned into an idol temple. Yea, and it will be as the God of Israel that he will come to comfort and deliver the faithful remnant in Babylon. He does not cease to be Israel’s God, though the time has come when he must be recognized as also the God of the whole earth. 20-22. I knew that they were the cherubim — If we try to dissect this vision we are in great danger of taking all the life out of it. It must not be forgotten that the cloud and the lightning, the wheels and cherubim, were only “the pictorial clothing of the supreme truth that in his vision, Ezekiel’s soul met the Infinite and Eternal face to face and heard the secret of Jehovah’s counsel from his own mouth” (W. Robertson Smith); yet, we may be able to catch, if only in dim outline, the meaning of each part of this complex picture. Not until Ezekiel had several times seen this vision did he realize that the “living creatures” who were the glory-bearers of Jehovah were the cherubim. They were so unlike the cherubim of the temple with which he was acquainted that he never realized their essential identity until he saw the vision in the temple itself, and perceived that these living creatures took the place above the mercy scat which the carved cherubim formerly occupied, just as the flying wheels and the throne took the place always sacred to the unseen glory (the Shekinah). It is surprising that expositors, notwithstanding the marked difference between Ezekiel’s cherubim and those of the tabernacle and temple, have yet attempted to make them as nearly identical in form as possible. Even M. Pinches supposes there must have been “a peculiar cherubic form” which Ezekiel recognized in the living creatures, “though kept secret from all others,” and even yet an “unfathomable mystery!” (Smith’s Dictionary of the Bible, 1893.) But whatever Ezekiel’s words imply here, they could not declare exact similarity of form (Exodus 25:20; 1 Kings 8:7). Indeed the chief object in repeating the vision must have been to bring out the new truth revealed by this new view of these strange symbolic creatures as cherubim. Muller’s idea (Ezekiel Studien, 1895) that Ezekiel substituted the cherubim in this vision for “living creatures” and made certain other changes because of the criticism of those to whom he had told the first vision, is as deficient in a just appreciation of the prophet’s character as in spiritual discernment. Ezekiel 10:22 is in itself sufficient refutation of this hypothesis. Every Hebrew would have been surprised at the identification by a priest, such as Ezekiel, of these animal forms with the temple cherubim, and would begin to search at once for the points of comparison and contrast, and for spiritual lessons hidden therein.On the other hand, it is equally clear that these “living creatures” of Ezekiel were not copies of the so-called “winged bulls” of Assyria. Those stone guardians of the temple, with their single human face and long beard and miter ornamented with horns, were strikingly different from these fiery four-faced “living ones” covered with eyes. It has recently been doubted whether the name Kerubi is ever used of these “guardians of the palace” (Davis, Genesis and Semitic Tradition). But if, indeed, those complex animal forms bore the same name as these living creatures of Ezekiel this would only more quickly lead everyone who listened on the banks of the old Babylonian canal to the recital of this strange vision, to compare and contrast these very different forms in order to learn the lessons, which might thus be taught, of providence and deity. What those spiritual lessons were we may be able now only to grasp very partially. One may well regret that the author of the Hebrews, when he spoke of the “cherubim of glory,” was forced to add, “of which we cannot now speak particularly” (Hebrews 9:3-5). How much controversy and confusion of tongues it would have saved if he had given just then one of the parentheses of which he was so fond! The similarity between the Babylonian and all forms of the Hebrew cherubim is evident. All of these “mighty ones” were symbolical forms manifesting the Invisible. They were divine watchers and “guardians,” mediators between God and man, representatives of the divine will, protectors of the divine law, and upholders of the divine throne.But the differences grow on one. The Babylonian genii which protected the temples and palaces had an independent power for good or evil and needed to be propitiated by gifts and prayers. A recently deciphered text gives the piercing cry which daily ascended from those Babylonian homes: —Propitious be the favorable Shidu that is before thee. May the Lamassu that goeth behind thee be propitious.— King, Illustrated Archaeology, 1894.The horror of this worship is well expressed by the psalmist: —They sacrificed their sons And their daughters unto Shidim, And shed innocent blood.— Psalms 106:37; see also Deuteronomy 32:17.How different from the Hebrew cherubim! They were wholly dominated by the One. There was no caprice or personal feeling possible. In Eden, in the tabernacle, in the temple, on the Chebar, everywhere and always, Jehovah dwells “between the cherubim,” and his will and his spirit moves them. But while the Bible cherubim agree in this — and thus differ vitally from the Babylonian — there is a vast growth to be traced in the Hebrew conception represented by these symbolic forms. The cherubim in Eden are guardians of the tree of life, and their revolving sword or “disk of fire” (Lenormant) is especially emphasized. They are pre-eminently representatives of the divine justice and power. The cherubim of the tabernacle and the temple have no sword. They watch over the mercy seat and the written law, and point the way with beckoning wings to the new Eden — the gates of which are now open — and to the Tree of Life of which, through God’s mercy, even the sinful man can now eat. All the cherubic heraldry wrought into the tapestry of the tabernacle and adorning the walls of the temple was a heraldry of grace.But Ezekiel’s vision shows a great advance upon any previous revelation. Before this the cherubim were only seen in the temple. They were guardians of the covenant of grace which God had made with the Israelites.Only Israelites could enter the temple. It was only the sins of the Jewish nation which the high priest confessed, and for which he received pardon as he knelt close to the mercy seat, shadowed by the glorious wings of the cherubim. Where the cherubim are God’s holy place must be; but Ezekiel sees the cherubim outside the temple and outside the limits by which heretofore he and his nation had always bounded the “holy city” and the “holy land.” God’s holy place and the holy guardians of his law and covenant are not confined any more within the walls of Jerusalem. The throne which the Jews always thought of as above the cherubim in the temple is now seen on the Chebar. Jehovah now “fills the whole earth with his glory,” and all nature “with the floating edges of his robe” (Jeremiah 7:4), and the symbolic cherubim are no longer of the exclusive Jewish type! They have taken on a manifold form. They are neither Jewish nor Egyptian nor Babylonian. They combine all elements. The single-faced cherub of the Jerusalem temple has become the four-sided, four-winged, four-faced cherub of God’s universal sanctuary. It looks toward every point of the compass, toward every nation of men.* The images of gold in the local holy of holies has given way to living beings full of spiritual fires. The cloud of incense hiding the unseen Presence has given place to “the likeness of a man upon the throne.” The Palestinian and Jewish conception of God and his providence has gone down before the new and lofty thought that the one God belongs to the whole earth and the whole earth to him, and that all forms of life — even the gods and genii of the heathen and the guardians of death — are but manifestations or servants of the One supreme. (See notes chap. 1.) Never have the omnipotence, the omnipresence, and the omniscience of the Deity been more vividly and forcibly pictured. Whirlwind, cloud, and lightning, and all the most subtle and untamable forces of nature are his ministers. The powers of heaven and earth and the underworld bow submissively before his throne. Life and death, men and demons, are his servants. It was a lesson Ezekiel’s captive and stricken comrades needed to learn. They, no doubt, almost universally thought of Jehovah as the God of Jerusalem and of Canaan, and when they were carried away from these holy places — away from the temple, the altar, and the cherubim — and all the customary worship and ritual were left far behind them in the distance, many of them began to feel themselves justified in honoring the gods of the land wherein they dwelt. Especially were they tempted to do this when it appeared that even the sanctity of the distant temple was not to be maintained, but even the holy of holies had been profaned by the feet of the invading heathen. Then it was that this seer of God, in this splendid picture, painted before their eyes the mighty all-conquering truth, that “the Lord is here,” and every spot where he reveals himself is holy ground; and that he is “Lord” in Babylon as truly as in Jerusalem. This is the central thought of the vision and of the entire prophecy. Israel may sin, the temple may be destroyed, Jerusalem may fall, “the kings of the earth set themselves, and the rulers take council… against Jehovah,” but his sovereignty remains untouched. He is still “God of gods and Lord of lords, the great God, a mighty and a terrible,” who “doth execute the judgment… and loveth the stranger” (Deuteronomy 10:17); as powerful and as gracious on the plains of Chaldea as in the mountains about the holy city.[*This explains the repetition again and again of this fourfold symbolism. The use of the numeral four in ancient times in this symbolic sense cannot be doubted. (See our Introduction to Ezekiel, “Symbolism.”)] This seems to have been the lesson which God taught Ezekiel and he in turn taught to his countrymen from this “vision of God.” Thus the nature and office of the cherubim are clearly seen. They are the guardians of the divine majesty, mediatorial revelations of the glory of the One, concentrating in themselves all the forces of immaterial nature and all the quintessence of universal life. Animate and inanimate nature, man, and all the powers and principalities of heaven and Hades are but revelations of the divine Presence, fitly enthroning the supreme revelation of the invisible God in the “man upon the throne.”The influence of this vision upon later writers is almost unparalleled. The early fathers, particularly, were sure that the four cherubim were symbolical of the nature and work of Christ: the man representing his Incarnation; the lion, the emblem of Judah, his eternal Kingship; the ox, his atoning sacrifice; the eagle, his heavenly spirit and essential divinity. So also many of the earliest fathers believed that these “living creatures” prefigured the four evangelists: St. Matthew having written the gospel of his humanity; St. Mark, the eagle gospel; St. Luke, the priestly or sacrificial narrative; and St. John, the royal gospel, showing his glorious generation from the Father — though later writers almost universally assign the eagle to St. John, and the lion to St. Mark. THE LEADERS OF THE PEOPLE GIVE WICKED COUNSEL, AND ARE IN THE CITY’S RUIN, Ezekiel 11:1-21.1. The spirit lifted me — See notes Ezekiel 3:12; Ezekiel 3:14; Ezekiel 8:3. Brought me unto the east gate — Jehovah and the chariot of his glory had previously removed to this place (Ezekiel 10:18-19). This was probably the outer gate of the temple and faced the rising sun. The gate in oriental cities was the place of judgment. Five and twenty men — Are these the twenty-five sun worshipers mentioned in Ezekiel 8:16? No; these are not priests. These are the princes, or, literally, “captains,” of the people. The army and laity, as well as the priesthood, are now seen to be involved in rebellion against God. The number twenty-five may represent two from each tribe, or two from each division of the army, or two from each of the twelve regions of the city, led by the king or the general; or, being the usual symbolical number of solidarity, it may merely represent pictorially “the whole house of Israel” (Ezekiel 11:5). Jaazaniah… and Pelatiah — Jaazaniah is a different man from the one mentioned in Ezekiel 8:11. These were no doubt men well known in Jerusalem and also to the exiles. Their names make the allusion peculiarly striking: Jaazaniah — “Jehovah listens” — son of Azur, “the helper”; Pelatiah — “God delivers” — son of Benaiah, “Jehovah builds”! No wonder Ezekiel became unpopular when he pointed out by name the chief leaders of Israel and exposed their wickedness. These men were probably regarded by many as the leaders of the patriotic party in Jerusalem. They believed the holy city could never be captured, and advised rebellion against Babylon and alliance with Egypt. (See chap. 17.) Ezekiel and Jeremiah and all others who prophesied the conquest of Jerusalem by Babylon were called false prophets (Jeremiah 18:18; Micah 3:11), and were no doubt declared to be in the pay of the Babylonian court. 3. It is not near; let us build houses — Rather, the time to build houses is not near. The meaning is obscure, but seems to be this: It is no time now for peaceful occupations (Ezekiel 28:26; Isaiah 65:21; Jeremiah 29:5; Jeremiah 29:28). Jeremiah had called Jerusalem a seething “pot” — the same word as caldron in Hebrew (Jeremiah 1:13) — and so it might become if they did not arouse from their lethargy. But even the walls of an iron pot protect the flesh within it, and it was the part of patriots to strengthen their defenses rather than to give up to despair or leap into the Babylonian fires; therefore they will stay behind the walls, and, if they must die, they will die there. This was the answer of the war party to the prophets who counseled submission to Babylon, and it struck a popular chord. 5. I know the things that come into your mind — The plots they are hatching are known to Jehovah and to his prophets. These whisperings of rebellion against Babylon and of alliance with Egypt are no longer secrets. 6. Ye have multiplied your slain — This shows how the captains and leaders of the war party had been accustomed to deal with those whose opinions differed from theirs (Ezekiel 7:23; Ezekiel 22:25). 7. They are the flesh, etc. — The only ones who will be left within the safe walls of the iron pot will be the slain. The dreams of escape from God’s judgment will fail. All of Jerusalem’s living population will be hurried into captivity. Jehovah had spoken it, and the city, if it remained unrepentant (see notes Ezekiel 9:10), was doomed. The city should be a caldron whose walls would inclose none but the dead, and these captains of the people should not even lie among those heroes slain in the battle, but should fly from behind the strong walls in which they had boasted only to meet their death “in the border of Israel” (Ezekiel 11:10). 8. Ye have feared the sword;… I will bring a sword — With all their bravado there is a note of despair in Ezekiel 11:3. The very fact that they felt the need of an Egyptian alliance shows that they feared the avenging sword of Babylon. But God says that it will not be Nebuchadnezzar’s sword, but his own, that will cut them down. It is not rebellion against the king of Babylon, but against the King of heaven which brings these calamities and delivers the people into Babylonian hands (Ezekiel 11:9). 10. In [literally, upon] the border of Israel — This was literally fulfilled. These captains and chief rulers of Israel were not put to death within the walls of the city, but on the northern frontier. The strong walls of the iron pot could not protect them (Ezekiel 11:11; Jeremiah 52:9; Jeremiah 52:26-27; Numbers 34:11; 2 Kings 25:18-21). 11, 12. These verses are not in the ancient Greek translation and may not have been in the original Hebrew text. They repeat thoughts previously expressed (Ezekiel 11:7; Ezekiel 11:10; chap. 8). 13. Pelatiah the son of Benaiah died — At the very time when the prophet in vision is crying out against these wicked counselors (Ezekiel 11:7) he sees the chief conspirator fall dead. He thinks the end has at last come and God’s extremest punishment has begun, and once again he utters the wail which had before broken from his heart (Ezekiel 9:8). He had all along, it seems, hoped that repentance would follow these plain warnings, and forgiveness would be granted; but he now fears that the total destruction has commenced of which he had so long prophesied. 15. The men of thy kindred, etc. — The verse is very difficult, but should probably be translated: “Son of man, [behold] thy brethren! thy brethren, then, men of thy redemption and the whole house of Israel, the whole of it, even they, of whom the inhabitants of Jerusalem have said, They are from the Lord: unto us is the land given in possession.” The word “kindred” is literally “redemption,” and the “men of thy redemption” would mean the men who could be delivered by his intercessory prayers. The LXX. and the Peshito give, however, another reading, “the men of thy captivity;” that is, fellow-exiles. Jehovah, in his answer to Ezekiel’s cry of protest against making a full end of the house of Israel, assures the prophet that even if all the population of Jerusalem is destroyed, there will still be a “remnant” left. The real house of Israel can no longer be found in the holy city. The Jerusalemites boast that they are the true Israel, since they have the temple and the Lord of the temple with them (Ezekiel 33:24), but the fact is that the Lord of the temple has gone with the captives into Babylon and will himself be to them both Lord and sanctuary. 16. Yet will I be to them as a little sanctuary — R.V., “and have been to them a sanctuary for a little while.” For a time Ezekiel and the exiles were to find the presence of Jehovah manifested as in the vision of Chebar (Ezekiel 1:4-28), or felt spiritually, and this would make the spot where they found themselves as fully a holy place as the temple had been. There also they would have a “house of God.” But this was not to be their permanent lot. There was to be a restoration to the “land of Israel” (Ezekiel 11:17; Ezekiel 37:21), to the visible sanctuary, to a sacred temple no longer desecrated by the pollutions that had defiled the first. “The thought that it is the presence of Jehovah that makes the sanctuary, not the sanctuary that secures the presence, Ezekiel may have learned from the fate of Shiloh (Psalms 78:60). In the fact that in John’s vision of the heavenly Jerusalem there is no temple, but the presence of the Lord God Almighty and the Lamb (Revelation 21:22), we find the crowning development of Ezekiel’s thought.” — Plumptre.Where’er they seek Thee Thou art found, And every place is hallowed ground.The above explanation seems better than that which would translate this difficult phrase, “and have been to them for a sanctuary but little,” and would thus minimize the privileges given to the exiles (Kautzsch, Davidson, etc.). 17. I will even gather you from the people — The history of the Jewish captives was peculiar. They alone, of all the nations carried to Babylon and then scattered into many countries, preserved their national characteristics intact and went back to their old home a strong, united people. “Nor were it, perhaps, too much to say, having respect to the issues of things, that the dispersion of the Israelites among the nations was fraught with as much blessing for the Church and the world as even their original settlement in Canaan.” — Fairbairn. I will give you the land of Israel — Not those remaining in Jerusalem, who trusted to the external forms of the temple sacrifices, or to their idols, or to Egypt for help, but those who were carried away from the temple, and developed a purer and more spiritual faith amid the penitential fires of captivity, should ultimately possess the holy land. The Jerusalemites scorned the exiles (Ezekiel 11:15), and would not listen to their counsels or pay any attention to their prophets; but, in fact, these exiles represented the true Israel. They were the remnant which should finally be saved and to whom Jehovah would give the land, from which they would remove all detestable idol images (1 Kings 11:5; 1 Kings 11:7; 2 Kings 23:13), and their abominable accompaniments (Ezekiel 11:18). 19. I will give them one heart — They shall finally be a united people, for the idolaters shall be destroyed and those who return from captivity shall be a unit in their monotheism (Jeremiah 32:36-39). This was literally fulfilled. Cyrus gave the Jews leave to return, but Jehovah gave them a heart to return and great unity (Wesley). The LXX. reads, “another heart,” and the Peshito reads, “a new heart” (as Ezekiel 18:31; Ezekiel 36:26). A new spirit — The whole history of the nation shows how new this spirit was. Before the captivity it had been constantly falling into all manner of idolatries; after the captivity there was not a trace of this. Stony heart… heart of flesh — “The fires of captivity will melt that hard, implacable, undutiful, incorrigible disposition” (Wesley), and those who return will become warm and human in heart and sensitive to his presence and will (Ezekiel 11:20; compare Ezekiel 3:7; Zechariah 7:12). 20. They shall be my people, and I will be their God — This tender phrase, which had become endeared to the people from its use by Jeremiah (Jeremiah 24:7; Jeremiah 30:22; Jeremiah 31:33; Jeremiah 32:38), again and again vibrates through Ezekiel’s prophesy (Ezekiel 14:11; Ezekiel 37:27). 21. Whose heart walketh after the heart of their detestable things — Better, as Vulgate, whose heart goeth after their detestable things (Ezekiel 20:16). As for the Jerusalemites whose hearts cleave impenitently to their idols, I will recompense their way upon their own heads — the prophet’s intercession cannot avert that judgment (Ezekiel 11:13). JEHOVAH LEAVES , Ezekiel 11:22-23.22. The cherubim — See notes, chaps. 1 and 10. 23. Went up from the midst of the city, and stood upon the mountain — The glory of the Lord, which had been at the eastern gate of the temple (x, 19), now abandoned the temple entirely, passed through the city, and paused on Mount Olivet, as if to take one last sorrowful farewell of the doomed temple. This scene reminds one irresistibly of the fact that it was from this same spot that Jesus near the end of his ministry wept over this same city, crying, “O that thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes” (Luke 19:41-42). It was also from this spot that he ascended to take his place as judge at the right hand of the Father (Luke 24:50-51).COMING OUT OF HIS TRANCE, EZEKIEL HIS VISION TO HIS FELLOW-, 24, 25.It would seem that Ezekiel also accompanied the Shekinah to the Mount of Olives, for in the same way as before (Ezekiel 8:3) he is conducted “in the Spirit of God” back to Tel-abib. The vision of glory departs, and awakening from his spiritual ecstasy he tells what he has seen. OF THE WHICH IS TO COME UPON THE OF .The next eight chapters show the “moral necessity of Israel’s destruction.” Many times the nation had been threatened and the punishment had been postponed, but the prophesied calamity was now at hand, notwithstanding the lying dreams of the false prophets and the unbelief of the people. Ezekiel here ruthlessly exposes the hollowness of the illusions which his people cherished, “such as disbelief in prophecies of evil, faith in the destiny of Israel, veneration for the Davidic kingdom, and reliance on the solidarity of the nation in sin and judgment” (Skinner). 2. Which have eyes to see, and see not — This rebellious nation (Ezekiel 2:3; Ezekiel 2:8; Ezekiel 3:26-27) have had their eyes blinded and their ears deafened by their rebellion (Isaiah 6:9; Isaiah 42:20; Jeremiah 5:21; Matthew 13:14-15). They have seared their consciences and deadened their moral perception until even the prophecies just uttered have not moved them to faith and reformation. This is true not only of the hopeless Israelites in Jerusalem now, forsaken by Jehovah, but of many even of the true Israel who are in exile. (See notes Ezekiel 11:16-21.) They need simpler and more impressive picture-sermons to bring them to a conscious recognition of their spiritual condition and the fate which awaits impenitence — even the destruction of the holy city. 3. Stuff for removing — Literally, traveling baggage for exile. Remove by day — Literally, remove as into captivity. Ezekiel is to represent himself as among the besieged in Jerusalem getting ready for flight; attempting thus to make the people consider (literally, see) what lies in the immediate future. Though they be — Literally, for they be. 4. And thou shalt go forth at even — Literally, but thou thyself shalt, etc. The few necessary things for flight can be prepared in the daytime behind the city walls, but the escape from the city can only be attempted at night. 5, 6. Dig thou through the wall… and carry it [LXX., go] forth in the twilight — Or, darkness (Genesis 15:17). They dare not attempt to leave the city by one of the gates, because of the watchfulness of the besieging army, but must attempt to break a way through the wall at a point less carefully guarded. Thou shalt cover thy face… for I have set thee for a sign — Or, portent. (See Ezekiel 12:11.) Representing the people, he carries out with him the provisions and other articles necessary for a hasty flight, and representing Prince Zedekiah, he goes forth with his face covered in shame and sorrow (Ezekiel 12:12; Ezekiel 24:17; 2 Samuel 15:30). There may also be a veiled prophecy that Zedekiah’s eyes are to be put out in the strange statement that he shall not see the ground (literally, land). 7. I did so as I was commanded — Whether Ezekiel actually dug through the walls of Tel-abib or through the walls which surrounded the mimic city prepared within his own house (Ezekiel 4:1) is not said, but the latter is far more probable. It was the tile, and not Tel-abib, which the exiles had learned to think of as the besieged city. 8-12. In reply to the question of the exiles, who have finally been roused to interest, “What doest thou?” (Ezekiel 12:9,) Ezekiel on the following morning is permitted to explain the meaning of his acted parable. 10. This burden concerneth the prince in Jerusalem — This is a very difficult phrase. Jeremiah had already used the word “burden” for a heavy and fear-inciting utterance of Jehovah (Jeremiah 23:33), and this may be the meaning here. Or does it mean that this bearing, or leading, has reference to the prince (Ezekiel 12:12), David’s son? This reference to the prince must have been very dangerous to the popularity of the prophet.Reverence for the king, “the son of David,” the “anointed of Jehovah,” was highly developed in Israel. The religion and Messianic hope of everlasting dominion seemed bound up with the Davidic dynasty. But Ezekiel, except in one doubtful passage, never calls Zedekiah king. He considered the glory of the state as well as of the temple to have departed. This so-called king is but a vassal of Nebuchadnezzar, and deserves no kingly dignity or allegiance (Skinner). He, as well as the priests and the captains, is involved in the universal guilt and must meet the penalty. And all the house of Israel that are among them — R.V., “all the house of Israel, among whom they are,” or, all the house of Israel which is in the midst of it (Kautzsch, Davidson). 11. I am your sign — It is no light thing to be set as a sign by the Lord. It is only the brave and consecrated man that God can so use. Few men have been great enough to be honored thus. Jehovah never takes the man clothed in fine linen, but the one clothed in sackcloth, when he would set a man as a sign before the world. 12. The prince… shall bear upon his shoulder, etc. — The king of Israel is represented as carrying upon his own shoulder all the load which his people carries — and is there not also upon him the heavier “burden” of fulfilled prophecy? (See note Ezekiel 12:6; Ezekiel 12:10.) 13. My net also will I spread upon him — The attempt to escape shall be a failure. The Babylonian king shall capture the fugitives and carry them to Chaldea, but the net in which they are taken is not Nebuchadnezzar’s, but Jehovah’s. These shrewd “captains” might have outwitted Nebuzaradan, but they could not evade the Almighty (Jeremiah 39:4-7; Hosea 7:12; Ezekiel 17:20; Ezekiel 32:3). Yet shall he not see it — This explicit prophecy, that his eyes should be put out, was literally fulfilled — though Ezekiel himself does not record its fulfillment (2 Kings 25:7; Jeremiah 39:7; Jeremiah 52:11). “Ezekiel had no solicitude to make out the truth of his own predictions.” — Cowles. 14, 15. See notes Ezekiel 5:1-13. To Ezekiel Jehovah (Lord) was the equivalent of justice and holiness; and when he said, “They shall know Jehovah,” he meant that the divine justice and holiness would then be demonstrated. 16. I will leave a few — This is the “remnant” which represents the true Israel, and which shall show to the heathen the beauty of monotheism as compared with the “abominations” of idolatry and thus carry even into Chaldea the recognition of the true God (Ezekiel 6:8-10; Ezekiel 14:22-23; Ezekiel 20:9, etc.). 17-19. Eat thy bread with quaking, etc. — This is the same symbolic act, indicating the famished condition of the population of Jerusalem together with their fear and shuddering, which Ezekiel had previously performed during his long and toilsome siege of the mimic city (Ezekiel 4:9-12; Ezekiel 4:16). Recent events may have made the repetition of this picture-sermon more impressive than it had been previously. Desolate from all that is therein [literally, from its fullness], because, etc. — That is, the land now so full of people and of riches shall become desolate, and the reason for this is not agricultural or political, but moral. It is the wickedness and violence of the people that have brought upon them their calamity (Ezekiel 7:11). 21, 22. Those who are skeptical regarding the literal fulfillment of prophecy, and comfort themselves with the thought that they have often heard such threats of judgment but time passes (“the days are prolonged”) and every vision has failed thus far, are told that the crisis is at hand. 23-25. I will make this proverb to cease — The execution of the prophetic threat has so often been withheld, because of the repentance of a few righteous men or the long-suffering of Jehovah (33; Jeremiah 18:7-8; Jeremiah 26:17-19), that the failure of the prophetic judgment had become a proverb. The mercy of God in postponing chastisement is used as a proof that God did not and could not rule in the affairs of men. (It is the same spirit which says that God is always on the side of the heaviest guns. But did not that general die in exile?) Besides this there were many, who claimed to be seers, who prophesied according to the wishes of the people, and painted Israel’s future as bright and prosperous (Ezekiel 12:24). This made the work of the true prophet more difficult. But now “the effect” (literally, word) of every vision “is at hand” and will not again be delayed. Soon everyone will be able to discriminate between the false divination and the true prophecy (Ezekiel 21:21; Deuteronomy 18:10; Jeremiah 14:14; Jeremiah 28:3; Isaiah 30:10). 26-28. Some who still retained their faith in prophecy, and were even inclined to accept Jeremiah and Ezekiel as true prophets, yet comforted themselves in their disobedience by saying that the times of trouble and judgment of which the prophet spoke were far in the future (Isaiah 39:8). Perhaps, as in other cases, the people would repent and the prophecy be averted (Jonah; Jeremiah 18:8; Joe 2:14). But against this Ezekiel replies that Jehovah has explicitly declared that the fulfillment of his threatening shall not be postponed longer, “but the word which I shall speak [Ezekiel 12:25] shall be done, saith Jehovah Elohim.” REPROOF OF THE LYING AND IN WHO DECEIVE THE PEOPLE WITH HOPES.In this chapter Ezekiel explains the difference between true and false prophets. They differ in the motive urging them to speak (Ezekiel 13:2-3; Ezekiel 13:17; Ezekiel 13:19), in the spirit which controls them (Ezekiel 13:7), and in the agreement between their words and the historic fact (Ezekiel 13:8; Ezekiel 13:10; Ezekiel 13:16). Professor A.B. Davidson says: “Some modern writers on prophecy have exhibited a good deal of sympathy with the false prophets, and one scholar has expressed his regret that all their productions have perished, and that we have only the judgment of their adversaries upon them and cannot hear them in their own defense. Nothing that we know regarding them would lead us to believe that their works, if any, would have added to the religious or ethical treasures of mankind” (Expositor, July, 1895). Judged by the high moral and spiritual standard of such prophets as Isaiah and Ezekiel these prophets were false, and the verdict of history has sustained that view. 2. Prophets of Israel that prophesy — Dr. Davidson sees a kind of sarcasm in this phrase. The false prophets were indeed prophets of Israel, though not prophets of Jehovah. The people eagerly grasped their smooth sayings as true and repudiated Jeremiah and Ezekiel as the false prophets (Jeremiah 18:18; Jeremiah 43:2). Prophesy out of their own hearts — Their own wish to be popular and please the people (Ezekiel 13:19; Jeremiah 23:16) colors their message. They are the mouthpiece of the people, Ezekiel speaks the word which is opposed to his natural desire. These men speak the smooth things which their own selfish hope suggests and their own human judgment seeks to sustain (Micah 3:8; compare Jeremiah 28:8-9). 3. Foolish prophets — The “fool,” in Scripture language, is the impious man. Many of these false prophets were grossly immoral (Jeremiah 23:14; Jeremiah 29:23), and none of them had the appreciation of the heinousness of sin and the certainty of God’s wrath falling upon an unrepentant people, which is so characteristic of the writings of the true prophets. Lacking the fear of the Lord, which is the beginning of wisdom, the policy which they advocated was almost invariably wrong. They posed as patriots, and friends of Jerusalem and the temple, advocating war and such political alliances as they believed to be for the temporal interests of the nation; not having the foresight to perceive that the laxity of morals and impurity of worship were being increased by such affiliations and that the real danger to the nation lay not in its lack of military power, but in its lack of spirituality and faith in God. Follow their own spirit — The true prophet is the “man of the spirit” (Hosea 9:7), who receives his message from God (Jeremiah 23:16); but the spirit which controls the false prophet is from within, and not from above. And have seen nothing — Literally, that which they have not seen. They saw no vision of God, though they pretended to see and may even have imagined that they saw. 4. Like the foxes in the deserts — Foxes do not build walls, but undermine them (Nehemiah 4:3; Lamentations 5:18). Having seized their prey with great subtlety they run to the desert and hide themselves and it (Adam Clarke). Those who pretend falsely to speak in the name of Jehovah are worse than open enemies — they are sly and dangerous as the greatest pest of the Orient (Son 2:15; Isaiah 5:7). 5. Ye have not gone up into the gaps, neither made up the hedge for — These false prophets, whom Ezekiel now addresses, do not protect or construct; they only succeed in tearing down. They cannot repair the gap (breach) nor build such a hedge for (before) the house of Israel as will save them in the day of battle (Isaiah 5:5; Isaiah 58:12). They never have done this, notwithstanding their patriotic pretensions; they never can do it. (See Ezekiel 22:30.) 6. Have made others to hope — Rather, they hoped for the word to be confirmed. They have seen vanity (literally, nothingness, falsehood), and yet they have deceived themselves with the hope that the lies which they have prophesied will come true. There is no suggestion here that these false prophets really believed themselves to have received a message from God (vs. Davidson), though in other places it is made plain that a prophet who willfully persists in prophesying lies may at last be unable to discriminate between the true and the false. 7. Ye say, The Lord saith it — They boldly lay claim for themselves to the only true source of prophetic inspiration; but the Lord himself repudiates them as liars and deceivers of the people. 8. I am against you — How clearly this is an echo of Jer 23:31 : “Behold, I am against the prophets, saith the Lord, that use their tongues, and say, He saith.” 9. Mine hand shall be upon the prophets — Ezekiel knew what it was to feel the weight of Jehovah’s hand (Ezekiel 3:14). The controlling hand which forces the obedient prophet to do hard tasks will fall still heavier upon the disobedient. He who will not wear the gentle yoke of constraint must drag “as with a cart rope” his load of responsibility and sorrow. These false prophets, now praised for their patriotic citizenship, upon the return from the captivity shall not sit in the “council” as they do now, nor shall their names appear in the national register (Ezra 2:62). They boast of their special patriotism, but events shall prove that they are not even true Israelites. They will go into captivity, but they will never return again into the land of Israel. (See Ezekiel 27:21.) 10. One built up a wall, and lo, others daubed it with untempered mortar — Literally, it [the people] buildeth up a little wall, and they [the prophets] daub it with whited plaster. The people, believing that no danger is ahead, build their defenses carelessly and the false prophets approve the policy. They whitewash the actions of the godless government officials and declare that the city is perfectly safe. But in vain do they seek with their whited plaster to hide the imperfections of the city wall and fill in with mortar what should have been laid with solid stone. 11. It shall fall — They make a great show, but their whitewashed bulwarks shall be beaten down by the hail, and holes shall be blown through them by the wind (Ezekiel 13:11; Ezekiel 13:13; Matthew 7:25; Matthew 7:27). 12. Where is the daubing — Without God and holiness the defenses of the city are rotten, and the prophet’s work is but the veneer which shall make the wreck more conspicuous. Many a weak place may be hidden from men’s eyes by the prophet’s brush, but when God blows against it with his mighty wind there is no daubing of cracks that can save it. 13. I will even rend it with a stormy wind — Literally, I will cause a stormy wind to break forth. (See Ezekiel 13:11.) The invasion of foreign troops is often compared in Scripture to a storm. 14. So will I break down the wall — Although it was the Chaldeans who swept like a flood or a windstorm over Judea, and whose blows fell like hailstones, yet these were but the agents of Jehovah. It was not because the walls of the city were fragile, but because the God of the city did not protect it, that it fell before its enemies. 15. The wall is no more, neither they that daubed it — The sin of the false prophets seems to be greater than that of the people, for some of the people live through this catastrophe, but the false prophets perish in the ruins (Ezekiel 13:14; Amos 9:1). 16. There is no peace, saith the Lord God — The song which the angels most love to sing is that of “Peace, good will;” but woe to the prophet who cries peace to the man with whom God is at war. To ease the conscience and quiet the fears of the wicked is a fearful sin. 17. Set thy face against the daughters of thy people — For good or for evil the influence of woman was powerful in Hebrew history. We know the names of several true prophetesses, like Miriam and Huldah, but the name of but one false prophetess has come down to us (Nehemiah 6:14). When women turn politicians, and attempt to prophesy out of their own hearts concerning the future, look out for trouble (Jeremiah 44:15). When women become false prophetesses they drop to the lowest level of superstitious fortune tellers. 18. Woe to the women that sew pillows to all armholes — Rather, who sew coverings [fillets, or bandages] upon all joints of the hand. The exact meaning of this expression is not known. It could hardly refer merely to the luxurious voluptuousness of these women, as so many of the early commentators believed. Garlands, fillets, and amulets of various kinds are mentioned as being used on the hand, not only in the Greek mysteries, but in the ancient Babylonian incantations; but whether these “cushions” were used on knuckles or wrist or elbow, or what was the method of their use, is not yet discovered. Bertholet thinks these were amulets which possessed some natural magnetic power. Make kerchiefs upon the head of every stature — These kerchiefs or veils seem to have been thrown over the heads of those who came to consult the soothsayers concerning the future, in order to blindfold them and draw them into the magic circle. These coverings differed in length according to the stature of the inquirer. “We may perhaps read between the lines the thought that their utterances, like their veils, were adapted to suit every age and every taste.… Ezekiel points out, we may believe, what he had seen. And in those veils he had seen a net cast over the victims of the false prophetesses, a snare from which they could not escape.” — Plumptre. Will ye save the souls alive that come unto you — Literally, and save souls alive for yourselves? These hunters of souls killed without mercy, but saved some alive — the very ones that deserved to die (Ezekiel 13:19). The meaning is that their prophecies brought comfort to the wicked and sadness to the righteous (Ezekiel 13:22). “To keep alive is to predict life and good fortune and to slay is to predict death.” — Toy. 19. Will ye pollute me… for handfuls of barley — Literally, ye have. These sorceresses were telling their lies in the name of Jehovah for the sake of the pay. And they were willing to commit this sacrilege for the slightest recompense, like that bestowed on the harlot or beggar (1 Samuel 2:36; Hosea 3:2). “Do you keep alive, for a few handfuls of barley as your reward, the souls of the wicked?” — Mosheh Ben Shesheth. 20. To make them fly — Rather, as birds (Gesenius, Smend). The figure of the net is still being carried out. That ye hunt to make them fly — This passage is very corrupt, but by a slight change the text may read, “that ye hunt go free” (Cornill, Driver). 21. Your kerchiefs also will I tear — These victims should be delivered from the snare of the fowler (Psalms 91:3) and the charm of the net should be destroyed. It is suggestive that after the Babylonish captivity we find very little of these divinations in Jerusalem. (See Ezekiel 12:24.) 22. By promising him life — Rather, he should live. (Compare Ezekiel 18:9; Ezekiel 18:17; Ezekiel 33.) THE ELDERS INQUIRE IN VAIN OF JEHOVAH THE FUTURE, Ezekiel 14:1-5.1. Then came certain of the elders of Israel — Ezekiel’s sermons have at last aroused deep interest, and the chief men among the exiles, notwithstanding his fearful arraignment of the most popular prophets, come to him to inquire of the future. Ezekiel’s word to them is very different from the soft, smooth messages which he has been condemning (chap. 13). He openly exposes the iniquity of their hearts, and declares that Jehovah will have no speech with such as they (Ezekiel 14:3). 4. According to the multitude — The severity of the Lord’s answer will be proportionate to the heinousness of the transgression. 5. That I may take… in their own heart — “The sinner’s sin is like a snare in which he is captured and destroyed; sin carries its own retribution in itself (Job 8:4). Their ‘heart’ is the idolatrous direction of their thoughts and affections; in this they shall be taken (Ezekiel 14:3-4; Ezekiel 14:7).” — Davidson. OF THE DIVINE LAW WHICH EVEN FALSE , Ezekiel 14:6-11.6. Repent — The Lord will give to these idolaters no view of the future until they pluck their idols out of their hearts and turn away from sin. 7. I the Lord will answer him by myself — In matters of judgment the Lord will not speak by proxy. If they do not repent, they will hear from him in person. The future, of which they are so anxious to learn, will come all too soon, and the answer which they seek will be their total destruction. 8. Will make him a sign — How different from the sense in which Ezekiel was made a sign. (See Ezekiel 12:11.) This unrepentant idolater shall be set as a public sign of warning to men not to travel in his steps. (See Numbers 26:10; Deuteronomy 28:37.) 9. When he hath spoken a thing — Literally, and speaketh a thing. I the Lord have deceived that prophet — The prophecy was false and did not come from God (Ezekiel 13:4; Ezekiel 13:6); but the prophet who willfully follows a lie will soon lose the power to know the truth. This is God’s punishment for sin: that a man’s own “ways” and “abominations” fall upon him (Ezekiel 7:3; Ezekiel 9:10; Ezekiel 11:21), and is the rod by which he is chastised (Ezekiel 7:11; Ezekiel 7:20; note Ezekiel 14:5). These liars (Ezekiel 13:7-8) at first hope that the prophecy which comes from their own hearts may be true (Ezekiel 13:6); at last by the action of this well-known mental law they are made to believe the lies they tell. It is one of God’s laws that rebellion against the truth blinds a man’s eyes so that he cannot see the truth (Ezekiel 12:1). He who speaks seeing “nothing” (xiii, 3) shall presently see a false vision and be himself deceived; but this will not do away with his guilt. No teaching of Scripture was more emphasized by Jesus than this (Matthew 13:14; John 12:40; see also Acts 28:26; Romans 11:8; 2 Corinthians 3:14). They who call evil good and good evil in order to deceive others will in the end be themselves deceived. The Hebrews, who took no interest in “second causes” and knew nothing of psychological laws, naturally and properly referred to God directly that which is now seen to be the inevitable result of willful falsehood according to the eternal laws of mind established by the Creator from the beginning.The above explanation is given because of the ordinary supposition that the “deception” spoken of refers to the substance of the prophecy; but the connection indicates very clearly that it has reference particularly to the outcome of such prophesying. The Lord has blinded the prophet’s eyes not to his own wickedness, nor even necessarily to the sequence of historical events, but to the results which shall come to him personally through these falsehoods. He expects praise and reward, and does not see his own destruction which shall surely come because of it. 10. The punishment of the prophet shall be, etc. — This penalty has been described in detail previously (Ezekiel 13:9; chaps. 5-7, etc.). 11. That the house of Israel may go no more astray — This penalty, which shall fall upon both prophet and people, is not because of God’s vengeance, but because of his mercy. God’s punishments are reformatory, and true prophecy and true religion prosper by the destruction of the false. THE OF AND A OF THE DIVINE LAW IT, Ezekiel 14:12-21.13. Then will… and will — Literally, and. Trespassing grievously — Literally, committing unfaithfulness. 14. Daniel — The criticism which always finds a blunder in Scripture whenever it is possible to force one in, suggests that Ezekiel could not have mentioned Daniel here — as there was no such man known to the Jews at this time — but that he was probably referring to Zoroaster (Zurathustra), of whom he had somewhere heard, and made a mistake in his attempt to Hebraize the name. Not knowing just when he lived, he made another mistake in locating him between Noah and Job (Cheyne, Bampton Lectures, 1889, p. 107). Is this criticism? Halevy and others would correct the text, reading Enoch instead of Daniel. This is not necessary, and is not favored by existing texts. It is not far from the banks of the Chebar to Babylon, and at the date when Ezekiel wrote, if the biblical narrative can be trusted, Daniel was a man in middle life, already famous as a statesman and an interpreter of secrets. (Compare Ezekiel 28:3.) Delitzsch thinks the prophet here intends to mention together a pious Hebrew of the ancient times (Noah), another of modern times (Daniel), and the ideal righteous man outside of the Hebrew people (Job). Job was ever regarded by the Hebrew people as marking the apex of faith (Hebrews 10:32; Hebrews 10:36; James 5:11). When he lived is not known. He also may have been a contemporary. Though… Noah, Daniel, and Job, were in it — The most righteous men that ever lived, either in past or present times, could not save this apostate land. Noah saved seven relatives by his righteousness (Genesis 7:13); Job saved his false friends from punishment (Job 42:8; compare Ezekiel 1:5); Daniel even saved the Chaldean Magi by his intercession (Daniel 2:18). “There is no shadow of evidence for the view of some commentators that an older Daniel is referred to. Had there been such a person, eminent enough to be grouped with Noah and Job, there would surely have been some mention of him in the Old Testament.” — Plumptre. “The references to the hero of the book of Daniel are by no means impossible, as, according to Daniel 1, at the time when this was written he was already celebrated.” — Orelli. 15. Noisome beasts — Remembering that serpents, according to Scripture language, were included among these “hurtful beasts” (Genesis 3:14), it is a suggestive circumstance that over twenty thousand people die in India every year of snake bite, notwithstanding the excessive population and the carefulness of British officials, and notwithstanding the fact that the government kills five hundred thousand of these reptiles every year (Victoria Institute, 26:89, 111). In Syria, where the serpent was reverenced as possessing superhuman powers, its ability to “bereave” the land would be great. 16. Neither sons nor daughters — Noah was granted this answer to prayer, and Daniel saved his fellow-exiles, and Job his three friends (compare James 5:16; Matthew 18:20); but the wickedness of the holy land is so great, because of God’s special favors, that even the united prayer of all three would not be granted in behalf of these hardened impenitents. 17-19. See Ezekiel 5:12-17; Ezekiel 21:3; Ezekiel 38:21-22; Leviticus 26:22-26. 20. By their righteousness — This is the strength of all intercessory prayer; but no prayer, however fervent, coming from any heart, however righteous, can put away this punishment so justly due to willful and persistent transgression and guilt. (See chap. 33.) 21. How much more — If a transgression which has brought upon itself one of these penalties cannot be forgiven, even upon the petition of these great saints, how much more is this impossible when the wickedness has been so outbreaking that God has sent all four of his severest judgments upon the land (Ezekiel 5:17; Ezekiel 33:27). Remembering that Ezekiel wrote in Babylon it is a curious fact that wild beasts, famine, and pestilence were united as a trinity of death in Chaldean legend. For example, in the story of Dibbara (Hebrews, Debar, “Plague”), Kutha, the Babylonian necropolis, was the seat of the worship of Laz, the goddess of famine, while Nergal, the god of war, was also the god of death. (See Babylonian and Oriental Record, Ezekiel 1:1-16, and Jastrow, Religion of the Babylonians, p. 505.) THE JUSTICE AND OF THE PROVED BY ITS EFFECTS, Ezekiel 14:22-23.22. Yet behold, therein shall be left a remnant — The “remnant” of righteous persons who remain will be worth more than the vast mixed multitude that called themselves Israelites. (See Isaiah 10:20-22.) They shall “bring forth sons and daughters” whose purity of life shall prove to all observers that the judgments were wise that had cut off the offending multitudes and left only a pure and zealous remainder. Dr. Davidson and others believe that the “remnant” referred to here is a remnant of the wicked which in after years, by their extreme wickedness, shall prove the justice of the punishments which fell upon their fathers; but the reference to the saved remnant in other places in Ezekiel (see Ezekiel 14:11, etc.), as also in Isaiah and Jeremiah, taken in connection with the actual historic results of the punishment of Israel, discountenances this interpretation. (See notes Ezekiel 6:8-10.) OF THE VINE TREE WITH OTHER TREES.It is significant that AEsop was a contemporary of Ezekiel, and that this sixth century B.C. marks the era of constant intercourse between the Hebrews and the surrounding peoples. The vine was the choicest production of Palestine and typical of its inhabitants. It was difficult for an Israelite to believe that Jerusalem, the vine of Jehovah’s own planting (Genesis 49:22; Deuteronomy 32:32; Isaiah 5:1; Jeremiah 2:21; Psalms 80:8-16), could ever be ruined as completely as Ezekiel prophesied. In reply to this the prophet, following the literary custom of his age, tells the story of the vine. The vine can be classed as superior to other trees only because of its grapes (Judges 9:13). If it does not bear fruit it is fit for nothing else. It is small and frail, and except for its fruit it has no pre-eminence over “brushwood” (Ezekiel 15:2, Kautzsch). The carpenter can make no use of it, neither can the housewife (Ezekiel 15:3). If this is true of the vine at its best, how absolutely useless does it become when ruined for fruit bearing and half destroyed by fire (Ezekiel 15:4-5). Just so the chosen people have been indeed chief among the nations, but only so because of their religion. Politically and territorially they were insignificant even at the height of their glory: how much more since they have felt the touch of the destroying flames (Ezekiel 15:6; compare John 15:1-8). 7. They shall go out from one fire, etc. — Literally, out of the fire are they come forth, but the fire shall devour them. They have only been “singed” (Ezekiel 15:4-5, A.V., “burned”) heretofore by these fires of punishment; but the fire into which they will now be plunged “shall devour them.” 8. A trespass — Literally, unfaithfulness. “The phrase means they have been shamefully treacherous.” — Cowles. ’S AND — THE ADOPTED CHILD-WIFE, Ezekiel 16:1-43.In chaps. 13-15 the prophet has shown how untrustworthy are all the Israelitish hopes that punishment will not fall upon them for their sins. He now in a most powerful allegory makes Jerusalem “to know her abominations,” and to see that her destruction is the natural and inevitable result of her unchaste deeds. Jerusalem, representing here the chosen people, is pictured as a child of disreputable origin, cast out and uncared for from the day of her birth because of the loathsomeness of her person, and only saved from death in her infancy by the divine Friend, who it seems immediately after this kind act restored her to her home (Ezekiel 16:7-8), where she grew up into maidenhood in a most neglected condition and was finally once more cast out, filthy in person, naked and bleeding (Ezekiel 16:9-10), when once again he saved her from herself and her dangerous environment, betrothed her to himself, took her into his own palace, gave her rich and precious ornaments, and she became his wife. Yet, with immeasurable ingratitude and iniquity, she gave to strangers the very life and beauty which her divine husband had created in her. Even his wedding presents were scattered among her lovers (heathen idolaters), her children were neglected and slain, and she became a prostitute, not because she needed money (Ezekiel 16:31), but only because of her innate unchastity (Ezekiel 16:30). This loathsome picture of unapproachable iniquity is seen to represent the misalliance of Jehovah with Judah, and justifies all the threatened punishment which Ezekiel has declared shall fall upon the unfaithful wife who has sunk to a lower degradation than the common harlot. 3. Land of Canaan — Though Abraham came from Babylonia his religious training was in Palestine, as also the religious origin of the nation. It is an interesting fact that the name “Land of Canaan” is found in inscriptions back as far as Moses’s day, and earlier. Thy father was an Amorite, and thy mother a Hittite — Of course this is a description of religious conditions. It is by no means certain that Abraham came of Hittite and Amorite origin, but certainly the Hittite and Amorite impurities of religion influenced primitive Israel. The fact that Jerusalem was once a Hittite city does not bear on the argument here, except possibly by making the illustration more vivid. (Compare Matthew 23:33; John 8:44.) The close relations of the early Israelites with the Amorites and Hittites is seen from the fact that all Palestine, previous to the Exodus, was called in the Babylonian inscriptions the “land of the Amorites” and in Egyptian inscriptions in the time of Shalmaneser II, the “land of the Hittites.” (Compare Genesis 15:16; Amos 2:9; Joshua 1:4.) The writer believes that he has observed Amorite and Hittite characteristics even in the modern populations of Philistia. 4. As for thy nativity — The Hebrew nation, notwithstanding its boastfulness and contempt for the heathen (goyem) is here declared to have come of heathen stock, with no original spiritual beauty or native endowment above other peoples. The ancestors of the Hebrews were idolaters, and in the Hebrew babyhood, first in Ur and then in Canaan, their parents gave them no spiritual culture or cleansing or training above their other children. To supple — R.V., “to cleanse.” Not salted at all — It was supposed in ancient times that to rub the newborn babe with salt was a healthful precaution. This is still done in Syria and Palestine. A native mother said of a European child, “Poor thing! It was not salted at all.” Dr. Fradenburgh makes it seem quite probable that this was a symbolic rite intended to consecrate the new life and bring it into visible covenant relationship with the tribe. All similar passages where salt is referred to in the Old Testament (see, for example, Numbers 18:19) are connected with covenant making, covenant confirming, consecrating, or devoting. (See Fradenburgh, in Methodist Review, November, 1898.) 5. Thou wast cast out — Not only was there the same lack in the spiritual care and training of this little half-breed as in the care of other families afterward so despised by the Hebrews, but it was even thrown out from its heathen home; this having reference probably either to the crossing over of their first forefather to the land of Canaan, or to his later expulsion into Egypt. The exposure of girl babies was not uncommon among the Canaanites and is still known among the Bedouins. — Orelli. To the loathing of thy person — Literally, so abhorred was thy person. 6. Polluted — R.V., “weltering.” When thou wast in thy blood — Rather, though thou art in thy blood. That is, it was in spite of her uncleanness and loathsomeness, and even after the parents cast her off, that Jehovah defended her. I said unto thee… Live — Here begins the proof that the love of God for his people surpasses the love of father or mother. It was Jehovah who gave life to the Hebrew nation. This was historically true. The fountain of life for Israel was in Jehovah, the merciful and gracious One, long-suffering and abundant in goodness and truth (Exodus 3:14; Exodus 6:2; Exodus 33:14; Exodus 33:19; Exodus 34:6-7; Deuteronomy 5:33). The entire religious, political, and social life of Israel, so far as it differed from surrounding nations, can be traced back to the national thought of and connection with Jehovah. (See especially Piepenbring.) 7. I have caused thee to multiply — Literally, I have made thee to be myriads, etc. (Exodus 1:7; Deuteronomy 10:22; Deuteronomy 33:17.) To excellent ornaments — Literally, to ornament of ornaments; to superlative grace and beauty. Thy breasts are fashioned,… whereas — Literally, thy breasts were fashioned,… yet. This is a vivid description in allegory of the patriarchal history and the bondage in Egypt. The nation was coming to maturity under the watch-care of the divine Friend, and yet was persisting in its idolatry (Genesis 29-31, 38). 8. Spread my skirt — The customary symbol for marriage. (See Ruth 3:19.) Thou becamest mine — The marriageable age, the time of love had arrived, and the divine Friend now becomes a Lover. With the patriarchs God made a covenant of friendship, but in the Exodus he married himself to Israel. He himself says he “chose Israel” then (Ezekiel 20:5; compare Exodus 3:7; Exodus 3:9; Deuteronomy 7:7-8; Psalms 105:12, etc.). 9, 10. Then washed I thee… I clothed thee also — This young maiden in her Egyptian bondage is “naked and bare,” groaning in her affliction, bruised, and beaten with many stripes, even unto blood (Exodus 5:14; Exodus 5:21) when Jehovah takes her to himself as bride. The expression used here may also be intended to carry the impression that the first time she had ever been washed was during the purifications preparatory to the wedding. (See Leviticus 15:19; Leviticus 15:24.) Broidered work,… badgers’ skin — Rather, variegated work [so Ezekiel 16:13; Ezekiel 16:18; Exodus 26:36]… seal skin [Exodus 25:5]… byssus (Exodus 28:39; Exodus 39:27). It is not absolutely certain whether the byssus was of linen or cotton. I covered thee with silk — Silk when first adopted in Europe was of such value that the Emperor Aurelian denied his wife a silk shawl because a pound of silk cost a pound weight of gold. The early fathers, such as Clement of Alexandria, Tertullian, Chrysostom, etc., have much to say against the extravagance of the women in their congregations who wore silk. Whether this word — which is only used again in Ezekiel 16:13 — means silk in the modern sense or not, it evidently means the costliest dress possible at that time. 12. A jewel on thy forehead — Literally, ring upon thy nose. (See Isaiah 3:21; Genesis 24:47; Hosea 2:13.) For other articles of jewelry mentioned see Genesis 24:22; Genesis 24:47; Genesis 41:42; Numbers 31:50; Proverbs 1:9; Proverbs 3:3. A beautiful crown — This has reference probably to the marriage crown. It is even yet used in Palestine. It is the wife’s dowry, and the treasures of which it is composed cannot be touched by any creditor. 13. Fine flour, and honey, and oil;… and thou didst prosper into a kingdom — There is a double meaning attached to the food mentioned, as it was used by princesses and also in the temple sacrifices. The dress and food of the bride “symbolized the ritual and cultus of Judaism.” Israel is personified as a beautiful woman arriving at royal honors in David’s time (Ezekiel 16:19; Psalms 81:16). 14. It was perfect through my comeliness — All the beauty of Israel which gave her renown among the nations came from Jehovah (Deuteronomy 4:6-8; Psalms 50:2; Isaiah 60:1). Her deliverance from Egypt, her conquest of Palestine, her power and wealth under the early kings, and her gorgeous temple with all its splendor of sacrifice, making her “the glory of all lands” (Ezekiel 20:6); all this “comeliness” or “adornment” was from Jehovah. (Compare Deuteronomy 32:10; Jeremiah 2:2; Hosea 10:10.) 15. Thou… playedst the harlot… pouredst out thy fornications — Jehovah married Israel on the first passover night. Idolatry is a breach of the marriage covenant; for “thy Maker is thine husband” (Isaiah 54:5). These figures of speech shock us; yet that they do is no sign of our superior chastity. The Jews have always been, and are yet, peerless among the nations for their faithfulness to the marriage vow. In ancient Israel prenuptial unchastity on the part of the women as well as adultery was punished with death (Deuteronomy 22:13-18). The fact that the prophet could use such figures of speech in this connection proves Jewish abhorrence of such customs and suggests also how horribly common these iniquities were among the heathen. The fact is that in all Canaan, outside of the Hebrew community, lust and licentiousness were universal. The Canaanitish religions “far from discouraging sensuality made it a part of their holiest rites. Both men and women gave themselves up to natural and unnatural lust in honor of the gods. As a natural result the moral fabric of the nation fell into utter ruin. In private life adultery and the still more degrading sin of Sodom were common.” — Andrew Harper, Book of Deuteronomy. 16. The like things shall not come, neither shall it be so — The reading is very doubtful, but perhaps “such things had never come, neither shall be.” This unfaithful wife, proud of the beauty which came only from her divine Spouse, took of the treasures which he had given her to adorn the places of her idolatrous worship. (See Ezekiel 6:3.) The “high places decked with divers colors” (R.V.) might be tents, or the reference might be to hangings or “carpets.” (See also 2 Kings 23:7; 2 Kings 17:29.) 17. Images of men — This does not refer to phallic worship (as Movers), but to images of Baalim (as Hosea 2:8; Hosea 2:13; compare 1 Kings 15:13). 18. Tookest thy broidered garments, and coveredst them — See on Ezekiel 16:10. “The Semites on festal occasions dressed up their sacred poles and did the same with their idols.” — W. Robertson Smith. 19. Meat — Literally, food, or bread (Leviticus 21:6). Even the sacred sacrificial food had been used for idolatrous purposes. Honey — This may have been a heathen offering; it was not used in the later Israelitish ritual (Leviticus 2:11). — Polychrome Bible. 20. These hast thou sacrificed — Diodorus (13:37, 39) tells us of the human sacrifices offered to the Carthaginian Baal, or Moloch. These victims were placed on the arms of this cruel god, and from there rolled off into a fiery furnace. There need be no doubt that the practice of child sacrifice is referred to here, although according to the theology of the prophets, idolatry was spiritual death, and to teach one’s children to be idol worshipers was equal to slaying them outright (2 Kings 3:27; 2 Kings 16:3; 2 Kings 17:31; Jeremiah 7:31; Jeremiah 9:5; Jeremiah 22:3; compare Ezekiel 20:25-26.) 21. Thou hast slain my children — The divine husband yearns over his innocent ones slain by the heartless mother. Archinard gives the following lurid description of these sacrifices to Moloch: “A fire of aloes, of cedar, and of laurel burned between the knees of the colossus. The unguents with which it was bathed ran like sweat down its limbs of bronze. The children, enveloped with black veils, formed an immovable circle, and toward these the god extended his long arms and lowered his palms as if to bear them into the sky. The king, the chiefs, the women, and all the multitude assembled behind the priests on the parched slopes which border the valley of Hinnom. On the distant walls of the city shine the weapons of angry soldiers. The smoke of incense mounts perpendicularly. An infinite anguish weighs on all bosoms. The people of Jerusalem are absorbed with the great tragedy. Finally, the high priest of Moloch passes his left hand under the veils of the children and cuts from each brow a lock of hair which he throws into the flame. Now men in blood red mantles sound forth the sacred hymn: —Homage to the sun, King of two zones; the unbegotten. Father and mother, father and son, God and goddess, goddess and god.The voices of the singers are lost in the burst of instrumental music sounding suddenly to stifle the cries of the victims whom the knife of the priest is about to slay. The sheminith, the kinnor, the nebel sound forth, and the tambourine is beaten with heavy and repeated strokes. The temple slaves with long hooks open various compartments into the body of Baal. Into the highest they introduce flour; into the second, two turtles; into the third, a lamb; into the fourth, a ram; into the fifth, a calf; into the sixth, an ox. The seventh remains yawning open like the mouth of an oven. The instruments are silent, the fire roars, the priests of Moloch march in state before the multitude. The arms of brass lower themselves to the sacrificial victims. Each time that a child is lifted by them the priests place their hands upon it to burden it with the crimes of the people. The air is rent with the cries of the devotees, ‘Baal, eat!’ ‘Lord, eat!’ The victim lifted to the border by the brazen arms disappears like a drop of water on a red-hot plate, and a white smoke ascends into the crimson glow. The hideous idol has already licked with its thousand tongues of fire the most beautiful children of Jerusalem. On a sign from the sovereign pontiff, the priests seize the son of the king and the body of the little prince disappears after the others in the midst of the furnace. A nauseating smoke robs the eyes of the mob of the last horrors.” — Israel et ses voisins Asiatiques, Geneve, 1890, pp. 223-228. 24. An eminent place — Rather, vaulted chamber, or dome (R.V. and Kautzsch). A high place in every street — The word used here and in the next verse is not the one usually rendered “high place.” It may mean a small shrine where lived the religious harlot, as was customary in the streets of foreign cities. With the preceding verse there is a passing from Canaanitish worship to that of foreign countries, the intimation being that Jerusalem gathered to itself all the various abominations of every land. 25. To every one that passed by — This unfaithful wife has become a common prostitute (see Ezekiel 16:15; Ezekiel 23:40). The religion which was her beauty has become abhorrent since it has been mixed with the vile practices and superstitions of every false cult. “This description is certainly not to our taste, but it must be remembered that Ezekiel’s object was to excite this very feeling of disgust.” — Smend. 26. Great of flesh — Not obesity, but fleshliness. The Egyptians were given up to the lusts of the flesh. The animalism of the Egyptian religion — which was explained mystically by its most spiritual teachers — was taken literally by foreign proselytes, who made this a most coarse and beastly cult. 27. I have stretched… have diminished thine ordinary food… hate thee — Literally, I stretched… diminished their allotted food… hated thee. “That is, her fixed or allotted support was lessened, just as an insulted husband would take something from the wife’s stipend.” — Orelli. “The reference seems to be to the distant times of Philistine supremacy in the last days of the judges.” — Davidson. The daughters of the Philistines, which are ashamed of thy lewd way — Even the Philistines are ashamed of this harlot (Amos 3:9). Even the cities of Philistia do not encourage such a mixed religious cult as this “holy city” of Jerusalem, and this is seen to explain why so much of Israelitish territory is controlled by Philistia. 28, 29. Hast played… hast… multiplied — Literally, didst play, didst multiply. Not content with having adopted the worst features of Canaanitish and Egyptian idolatry (Ezekiel 16:20; Ezekiel 16:26), she turns for novelties of wickedness to the Assyrians and Chaldeans. “Thou hast provoked me in all these ways, adding one sin upon another, because thy whoredoms were too few for thee.” — Mosheh Ben Shesheth. In the land of Canaan unto Chaldea — Literally, unto the merchants’ land, even unto Chaldea. (Compare Ezekiel 17:4.) 30. How weak is thine heart… imperious — The Polychrome Bible reads, “How consumed wert thou by passion.” Cornill, following the Coptic and Arabic versions, reads, “What have I to do with thy covenant?”(See Ezekiel 16:8.) Plumptre suggests “masterful” as a synonym for “imperious;” “one who is subject to no outward control.” 31. In that thou scornest hire — Literally, in scoffing at [her] hire. The ordinary prostitute scoffs at the first sum offered her and waits for a larger inducement, but this insatiable woman actually pays hire instead of receiving it (Ezekiel 16:33-34; see also 2 Kings 16:8). The meaning is that she prizes foreign alliances and religions far more than these foreigners prize hers. 32. Many authorities omit this verse. Though the reading is difficult, if not a gloss, the meaning is probably, “O adulterous wife, who, though she is under her husband, yet taketh strangers.” (See Ezekiel 16:8; Ezekiel 23:5.) 33. Givest… hirest — Literally, hast given, hast hired. 34. Whereas — Literally, seeing that. A reward — Literally, hire. 36. Filthiness — Literally, brass. The LXX. seems to consider this as having reference to the bribes which she had given to her lovers (Hosea 8:9). In one passage the word stands as the symbol of brazenfaced vileness (Jeremiah 6:28). The Polychrome Bible translates “harlotry.” 37. With whom thou hast taken pleasure — Or, unto whom thou hast been pleasant. I… will discover thy nakedness unto them — Her judges shall be her lovers, whom she, like Ishtar, has welcomed and discarded one by one. She has succeeded in making religious and political alliances first with one power and then with another; but presently the nations will see how untrustworthy and feeble she is and will scorn her. 38. I will judge thee — The scorn of the nations whose favor she has courted will be the least of her punishment. I will give thee blood in fury and jealousy — Rather, I will make thee to be the blood of fury and jealousy. The meaning is that hers shall be the bloody death which, according to the law, the furious husband could inflict upon the wife who has been untrue to the marriage vow and has shed the blood of her child. (See Ezekiel 16:20; Ezekiel 16:36; Ezekiel 23:25; Leviticus 20:10; Deuteronomy 22:22.) Toy translates, “I will inflict on thee the bloody requital of furious indignation.” 39. I will also give thee into their hand — Her former lovers shall be her executioners. She shall be stoned and thrust through with their swords.They shall take from her all the beautiful treasures which her husband had given to her (Ezekiel 16:10-12) and leave her once more in nakedness and penury, unable to hire new lovers (Ezekiel 16:41). 40. Stone thee — Stoning was the penalty for adultery under the Jewish law (Leviticus 20:10; Deuteronomy 22:22). 41. Burn thine houses — The use of the sword and of fire was not a part of the ordinary punishment of the adulteress. It shows special indignation and rage against the culprit. (Compare Judges 15:6.) Historically all these threatened judgments against Jerusalem did take place, and it was indeed her “lovers,” the Assyrians and Egyptians, who inflicted the punishment. In the sight of many women — Surrounding nations, who needed to take warning from Jerusalem’s fate. 42. Make my fury toward thee to rest — Literally, satisfy my fury upon thee. (See Ezekiel 16:13.) 43. Because — This punishment is not hasty nor arbitrary. It only comes after crimes so long continued that it would be positively wicked to let such lewdness go unpunished any longer. Thou… hast fretted me — “The original scarcely bears the transitive sense in this form of the verb.” — Cowles. Perhaps “thou hast raged against me.” (Compare 2 Kings 19:27-28.) Thou shalt not commit this lewdness — Havernick and Keil would read, “I will not do wickedly because of all thy abominations;” that is, “by permitting Jerusalem to remain unpunished.” By a slight change in the text we could read, “hast thou not committed lewdness above all thine abominations?” “The term ‘lewdness’ is used by Ezekiel of sexual enormity, applied figuratively to idolatry (Ezekiel 16:27). ‘Lewdness’ and ‘abominations’ would not differ except that the former was the quality characterizing the acts called abominations. In this case the clause must read, ‘and thus hast thou committed lewdness in [amidst] all thine abominations;’ and the words would be a final summary of the preceding verses.” — Davidson. 44, 45. See notes Ezekiel 5:3. The use of proverbs is one of Ezekiel’s favorite literary devices. That loatheth her husband — If the allegory is continued here, Ezekiel, like St. Paul, must be teaching that Jehovah is God of the whole earth and that idolatry originated through unfaithfulness to the true God. (See Romans 1:20-24.) It may be, however, that this is a side reference to the actual adultery and child murder which the Jews so abhorred in the Canaanites. 46. Elder sister… younger sister — The reference is not to the relative age of Sodom and Samaria as compared with Jerusalem, but to their relative importance. And her daughters — Suburban towns and colonies. 47. Yet hast thou not walked after their ways — Every Hebrew would say Amen to this statement, but would grind his teeth when he found that the contrast drawn was in favor of these despised cities and nations. (Compare Matthew 10:15; Matthew 11:24.) 49, 50. This was the iniquity of thy sister Sodom — Pride, and wealth, and abundance of idleness (R.V., “prosperous ease”), indifference to the poor and haughtiness (religious bravado) toward God — this was her iniquity, and for this the Sodomites were destroyed “when I saw it” (Genesis 18:21); or “according to what I saw.” — Plumptre. But Jehovah was never “married” to Sodom as to Jerusalem. Sodom never deserted a divine husband whose kindness had exalted her to heaven. Even Sodom was not guilty of that. 51. Thou hast multiplied thine abominations… and [thus] hast justified thy sisters — Jerusalem makes the iniquities of these less favored cities seem almost excusable. If Jerusalem can justify herself, surely these must be justified (see Jeremiah 3:11); when compared with her own black deeds the wicked acts of other nations look almost white. 52. Thou also, which hast judged — Read preferably, “And thou also, which hast [in that thou hast] given judgment for [in behalf of] thy sisters, bear thy shame; through thy sins which thou hast committed more abominable than they, they are more righteous than thou.” — Davidson. The ignorant and untaught nations which she most despises (Ezekiel 16:56) are seen to be less wicked than herself (Ezekiel 16:54; Ezekiel 16:63). This is Jerusalem’s greatest shame. 53. When I shall bring — Jerusalem need not expect to be brought out of captivity until her “sisters” are delivered also. Let Jerusalem examine Sodom’s sad record and then decide when her own punishment is likely to end. Then will I bring again the captivity of thy captives — Read, with LXX., Peshito, and Vulgate, and I will bring again thy captivity. 54. Mayest be confounded in all — Literally, mayest be shamed for all. (See Ezekiel 16:52.) Jerusalem will be ashamed since her superfluity of wickedness can comfort such people as the Sodomites and Samaritans with the idea that they are not very wicked, after all. 55. See note on Ezekiel 16:53. The Israelites always thought of Sodom and Samaria as being the superlative sinners. Only the extremest limit of God’s mercy could reach them. A Midrash on Exodus 12:12, speaks of ten things which shall be renewed in the far future and the fourth is, “even Sodom and Gomorrah shall be rebuilt.” 56. Thy sister Sodom was not mentioned — Jerusalem had always refused to acknowledge Sodom as a spiritual relative, notwithstanding the marked family likeness. It was counted a disgrace even to refer to such a disgusting neighbor. 57. Before thy wickedness was discovered — Jerusalem was very disdainful of others’ sins before her own wickedness was made manifest; but now the very “daughters of the Philistines” despise her. As at the time of thy reproach — LXX, and Vulgate, as now to be the reproach. Better, R.V., “as at the time of the reproach.” 58. Thou hast borne — Rather, thou must bear. Her sins will fall upon her as a crushing punishment. (See notes Ezekiel 14:5; Ezekiel 14:9.) 59. I will even deal with thee as thou hast done — The covenant which Israel has broken is now by Jehovah also declared annulled. (See Ezekiel 16:8 and Deuteronomy 29:12.) , THE “ ” OF JEHOVAH SURE,vv. 60-63.60. An everlasting covenant — The old covenant is broken, but Jehovah is ready to make a new and everlasting covenant (Ezekiel 36:26; Ezekiel 37:26; Isaiah 54:9-10; Isaiah 55:3; Jeremiah 31:34; Jeremiah 31:36; Jeremiah 32:40; Jeremiah 33:20-22). This covenant will include the despised nations, such as Sodom and Samaria, who in the new spirit of this new testament shall become spiritual (and political?) daughters of Israel (Ezekiel 16:61). What a lofty conception is this which, so many centuries before the breaking down of the wall of partition by the Son of David, could include the Gentile world in God’s best covenant of grace. Surely the prophet to whom Jehovah in such a distant age could reveal such new and splendid truth must have been a mighty spiritual seer! 61. But not by thy covenant — Smend and Cornill, “but not because of thy covenant;” Kliefoth and Keil, “though they be not of thy covenant.” None of these new glories of Israel will bring pride, but only shame to the nation’s heart; for the old covenant has been broken and these new honors only come because of the unquenchable mercy and love of the God whom they have dishonored. These come not because of the Mosaic covenant, but are of grace alone. (Compare Romans iii, etc.) 62. I will establish — “I” is emphatic in opposition to “not by thy covenant.” 63. That thou mayest… never open thy mouth any more — Jehovah will shame his faithless bride, but it will be so plainly an act of love and be so quickly followed by loving-kindness that she will sit silent, her old impudence all gone, confounded at her divine husband’s goodness. She will no longer blame her misfortunes upon God or heredity, as she had been accustomed to do (see especially 18), but will with shamed face blame herself alone and will repent, when I am pacified (rather, when I forgive thee). THE RIDDLE, OR PARABLE, OF THE GREAT EAGLE AND THE VINE. Riddles had always been popular with the Hebrews, but Ezekiel’s age was the age of AEsop, when teaching by riddle, fable, and allegory was most popular. This story of the eagle, like so many of AEsop’s fables, has a political bearing, illustrating in a vivid way the relation of the king Zedekiah to the great king Nebuchadnezzar. “It contains a statement of Nebuchadnezzar’s policy in his dealings with Judah, whose impartial accuracy could not be improved by the most disinterested historian” — Expositor’s Bible. It was a protest against Jerusalem looking to Egypt for help against Babylon, and furnished an additional illustration of the ingratitude and treachery of Jerusalem to earthly as well as heavenly helpers. 2. A riddle… a parable — It was a riddle because it was couched in dark language; it was a parable because of the comparison drawn between the material and the spiritual. 3. A great eagle with great wings — This well described Nebuchadnezzar, swift, strong, and rapacious, whose mighty provinces were widespread (long-winged) and full of people (feathers), composed of all manner of nations, languages and manners (diverse colors). — Wesley. The figure of the eagle as applied to conquerors was a common one and had also been used by Jeremiah of Nebuchadnezzar (Jeremiah 49:22). The highest branch of the cedar — The cedar was the royal tree of Palestine, as Lebanon was its most royal mountain. The highest branch of the cedar was the king Jehoiachin and the “top of his young twigs” (Ezekiel 17:4) symbolized the princes of the royal house (Ezekiel 17:12; Ezekiel 17:22). 4. Land of traffic — Compare Ezekiel 16:29, where Chaldea is called “the merchants’ land.” Modern discoveries in Babylon have emphasized the appropriateness of the title, for literally tons of clay tablets have been digged up containing bills and deeds and business contracts of all sorts. 5. He took also of the seed of the land, and planted it — It was Nebuchadnezzar who placed Zedekiah upon the throne (2 Chronicles 36:10; 2 Kings 24:17; Jeremiah 35:11). The “fruitful field” and “great waters” indicate the beauty and comfort of his Palestinian kingdom (Deuteronomy 8:7-9; Deuteronomy 11:10-12), while the “as a willow” represents the possibility of its rapid and luxuriant development (Isaiah 44:4). The cedar sprout was not, as so many expositors seem to think, transformed into a willow tree or grapevine, but it was set close to great waters, as is a willow tree, and took the form of a vine rather than a tree. 6. Vine of low stature — The Hebrew tree grew luxuriantly, but was, after all, more like a vine than like its ancestral cedar, for “its branches turned again to itself and its roots remained under it.” — Kautzsch. 7. Another great eagle — The king of Egypt. This vine did bend her roots toward him — Zedekiah began to look for nourishment to Egypt, although he had received his crown from Babylon (Ezekiel 17:5; Ezekiel 17:8; Ezekiel 17:13; Ezekiel 17:15). The figure is that this vinelike cedar, instead of striking its roots deep into its own native soil, where the Babylonian eagle had planted it, threw out its roots toward the Nile. By the furrows — R.V., “from the beds;” or as Cornill, “more than the beds in which it was planted.” 9. Shall it prosper — Such ingratitude and perjury (Ezekiel 17:13) will bring upon it not only the loss of its fruit, but of its life. It shall be plucked up by the roots. It shall wither, etc. — Rather, all her fresh springing leaves shall wither; neither with great power and many people shall any be able to lift it up again out of the roots thereof. — Hitzig, Keil. 10. When the east wind toucheth it — After having been pulled up it shall not take root again, but shall wither where it falls (xix, 12). “Its destruction shall come from the quarter where it derived its origin.” — Skinner. THE RIDDLE , Ezekiel 17:11-24.12. Is come — Literally, came. Hath taken — Literally, took (also Ezekiel 17:13). 13. Hath also — Literally, took also. Taken an oath — See 2 Chronicles 36:18. King’s seed,… the mighty of the lands — 2 Kings 24:11, etc.; Jeremiah 24:1-2. 14. Might be base — Humble, and without pretension. (Compare 1 Chronicles 29:14.) It was with this purpose that Nebuchadnezzar carried away the mighty of the land. — Davidson. The Babylonian king wanted to keep this little kingdom which was so near to Egypt wholly dependent upon himself, but was prepared if it kept its covenant with him to protect it from harm that it might continue to stand as one of the “powers.” 15. He rebelled against him — See the account in 2 Kings 24. The Egyptian king was Pharaoh Hophra (Jeremiah 44:30; Jeremiah 37:5.) Egypt (Hebrews, Mitzraim). The Tel-el-Amarna tablets show that 1400 B.C. Egypt was called Misri (Assyr., Musri). It is now known that the Babylonians in later times changed the form and why they did so (Zeilschrift fur Assyria, 4:268). The Bible word is derived from the most ancient form. The chief military strength of Egypt lay in its cavalry and chariot force (Exodus 14:7; 1 Kings 10:28; Isaiah 31:1). The monuments and papyri abundantly sustain this proposition. 16. In the midst of Babylon he shall die — See Ezekiel 19:9. 17. Make for him — Old English for help him. Egypt’s assistance shall be in vain. (See Jeremiah 37:5; Lamentations 4:17.) 19. Mine oath that he hath despised — Not only against Nebuchadnezzar has Zedekiah rebelled, but against Jehovah. The oath was no doubt taken in Jehovah’s name, and it certainly had the approval of God’s prophet (Jeremiah 25:9-11; Jeremiah 27:9-17). The calamity falls upon Israel, not chiefly because of its lack of political acumen, but because of its sin against God. Compare the style of this utterance with that of the Arabians, who rebelled against Assur-banipal and explained their subsequent humiliation by saying, “It was because we broke the great oath of Assur and have sinned against the goodness of Assur-banipal.” — Ezekiel Studien, p. 62. 20. I will spread my net upon him — Compare Ezekiel 12:13. I… will plead with him — “Subject him to the consequences of his treachery, bringing it thereby to his knowledge that he is suffering the penalty of it” (Ezekiel 20:35-36; Ezekiel 38:22; Jeremiah 2:35). — Davidson. His trespass, etc. — Rather, his unfaithfulness that he has committed against me. 21. Fugitives — Perhaps, chosen ones, or choice men (Targum, Peshito). 22. I will also take… and will plant — Jehovah will do better than Nebuchadnezzar and better than Pharaoh-Hophra. (See Ezekiel 17:3.) The Babylonian king failed in his attempt to make the kingdom of Israel “stand,” and the Egyptian king was a weak ally, but Jehovah will not fail.The most learned Jewish rabbis have always interpreted this of the kingdom of the coming Messiah. 23. In the mountain of the height… will I plant it — Compare Ezekiel 17:3; Ezekiel 20:40; Ezekiel 40:2; Isaiah 2:9; Isaiah 11:10; Micah 4:1-3. This new kingdom shall be conspicuous and fruitful, yea, it shall be a universal kingdom, for “all fowl of every wing” shall dwell under it (Ezekiel 31:6; Daniel 4:12). Babylon could only make of the Israelitish kingdom a “vine of low stature,” and Egypt could not do more; but Jehovah can make of it a mighty cedar crowning the mountain height. This was never realized until the Messianic kingdom was set up by the divine “Branch” on the holy hill of Zion. (Zechariah 3:8; Isaiah 53:2; Isaiah 11:1.) In the only fragment of a wall preserved from the most ancient mosque in Damascus is carved this sentence: “Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations” (Psalms 145:13; Daniel 2:44; Daniel 7:27). 24. And all the trees of the field shall know — The other kingdoms shall be taught Jehovah’s majesty by his exaltation of the feeble and his punishment of the proud (1 Samuel 2:4-8; Luke 1:51-53). THE LAW OF DIVINE AND MORAL FREEDOM.Konig calls this chapter a “short catechism” by which Ezekiel hoped to show his countrymen their sins; but it may rather be called a sermon on divine justice and human freedom. God is exalted as the perfectly just One, whose word man must implicitly obey if he would himself be just. No man can truly be called “just” who is not just toward God, and he who is just toward God will be just toward all mankind. No divine punishment falls upon a man because of his father’s sin; there is no hereditary or ancestral guilt. On the other hand, no son need think to escape punishment because of his father’s righteousness. “The soul that sinneth, it shall die.” Ezekiel taught that safety and prosperity were not insured by being “children of Abraham” according to the flesh, but by living righteously, as Abraham lived. Heredity can neither save nor condemn. There is an individual responsibility, an individual guilt or righteousness, an individual power to repent of a sinful past or to forsake the way of righteousness, and the penalty or reward shall be according to the man’s free choices. The entire chapter emphasizes the freedom of the human will and the sovereignty of the individual soul. 2. Concerning — Rather, in. The fathers have eaten [do eat] sour grapes — This was a proverb which contained a half truth, but which the people were twisting to their own destruction. There may be a physical or political inheritance of trouble, but there can be no heredity of guilt. The people said: “Our fathers brought this calamity upon us,” but Ezekiel replied, “It comes because of sin, and because of your own sin. This is the direct punishment of Jehovah, and the just God will neither punish nations nor individuals for the sins of their ancestors.” 3. Ye shall not have occasion — Or, ye shall not be permitted. Their own guilt shall now be made so plain to them (and the close connection between guilt and punishment) that they will no longer dare to blame their fathers and excuse themselves. 4. All souls are mine — Jehovah has absolute ownership of all, therefore no unfairness is possible from him and no criticism is justifiable from others. The soul that sinneth, it shall die — This is the key to this chapter (Ezekiel 18:20) and to Ezekiel’s ethical teaching. No ancestral trait can buy salvation. Birth, race, and national religion — all is vanity without individual repentance and “justice.” (See Ezekiel 18:9.) No ancestral crimes can bring guilt and divine punishment. This only comes from personal transgression. The common oriental law gave the father full control over the life and property of his son; but his soul is here declared to be free and independent. While the terms “live” and “die” no doubt referred to the physical nature yet there can be no doubt that Ezekiel interjects into them a moral and spiritual significance. (See Ezekiel 18:31 and chap. 37.) Sinneth — The prophet is not speaking of one isolated act of transgression, but of a persistent habit of life. 5. If a man be just — The just man, according to Ezekiel’s definition, is one who is faithful to God and is obedient to his written law (Ezekiel 18:6); he does that which is “lawful and right;” he is a pure man and a religious man. He is not only honest but merciful (Ezekiel 18:7), generous and true-hearted (Ezekiel 18:8-9), one who is true to God and kind to his brother. This is very similar to Micah’s “good man,” who must “do justly, love mercy, and walk humbly with his God” (Micah 6:8) — see also Job’s righteous man (31), Isaiah’s (Isaiah 58:5-7), and the Psalmist’s (15). With Ezekiel’s description of the just man it is also interesting to compare the “superior man” of Confucius and the “righteous man” of the Egyptians of Moses’s day. Chinese “justice” had to do wholly with this world, but the Egyptians, like the Hebrews, believed God was man’s neighbor, to whom he owed duties of honor and gratitude and worship. In the confession of every orthodox Egyptian occurs the expression, “I permitted no one to suffer hunger, I pressed forth no tear, I did harm to no man, I did not commit adultery, I was not unchaste, I was not a quarreler, I have told no lie,” etc. There occur also declarations of positive virtue: “I gave bread to the hungry, drink to the thirsty, clothing to the naked.” (See the author’s Ancient Egypt, p. 11, etc.) It has often been insinuated that Ezekiel considered obedience to the “law” as the whole duty of man. But while the injunctions here are almost certainly taken from the written law, for he uses the very word for law which is used in Deuteronomy 12:1 (see, for full discussion, Konig vs. Smend, Revue de l’Hist, des Rels., 1894); yet he does not identify justice with the mere formal and technical observance of those statutes and ordinances. (Compare Ezekiel 18:31.) The statement which he here very properly emphasizes — a statement which marks a new era in religious thought — is, that it is only through obedience that a man can become just. Ezekiel saw that what his auditors most needed was a humble obedience to God’s will and a reverence for the written Scriptures. It was no doubt to a people already scrupulous about obeying the letter of the law that Isaiah spoke, urging the more spiritual idea of justice (Isaiah 5:1; Isaiah 6:11; Isaiah 51:7; Isaiah 56:6-8; Isaiah 62:1-3). Ezekiel’s audience was not prepared for this highest teaching, but there is no good reason for believing that Ezekiel was not in full sympathy with Isaiah’s best thought. 6. Eaten, etc. — He has partaken of the sacrificial feast offered on the high places. The other acts of disobedience mentioned here are forbidden in Leviticus 15:24; Leviticus 17:7; Leviticus 18:19; Leviticus 19:26; Leviticus 5:10; Deuteronomy 22:22. 7. Violence — Rather, robbery. (Also Ezekiel 18:12; Ezekiel 18:16; Ezekiel 18:18.) It vividly shows the poverty of the “common people,” that they had to get back their cloak in order to have something with which to cover themselves at night. Of course they were expected to return the pledge the next morning; but no doubt often this was not done. The temptation, therefore, on the part of the creditor to break the law was very strong. The references here are to Exodus 22:21; Exodus 22:26; Leviticus 6:1-5; Leviticus 19:15; Leviticus 25:14; Deuteronomy 24:12-13; see also Amos 2:6-7; Job 30:13. 8. References, Exodus 22:25; Leviticus 25:36-37; Deuteronomy 1:16; Deuteronomy 23:19. Usury — Any interest charged to Hebrews was prohibited by the law, and therefore was usury in the modern sense of illegal interest. “A brother who would not help a brother to a loan without interest was not thought worthy of the name.” The “increase” forbidden seems to have been any profit on the sale of goods beyond the cost of production as measured by the maintenance of the worker and his family (Plumptre). The money-making spirit was not encouraged by the Mosaic legislation. 9. He is just — No man can truly obey God’s commandments without having an inner spirit of righteousness. This is expressed by the great Teacher and his apostles as emphatically as by Ezekiel (Matthew 25:35; Matthew 25:42; James 2:14-24; 1 John 2:3; 1 John 2:5; 1 John 2:10). THE UNJUST SON OF A JUST FATHER SHALL NOT ESCAPE AND PENALTY, Ezekiel 18:10-13.10. A robber — Rather, a man of violence. The like to any one — Rather, anyone. 11. That doeth not any of those duties — “These things” and “those duties” are exactly the same word. This man has done the things the just man would not do (Ezekiel 18:6-8), and has not done the things the just man would do (Ezekiel 18:8-9). After this general statement the enumeration of his crimes of commission begins. There is a division of thought in the middle of Eze 18:11 which is not indicated by the English punctuation. 13. He shall surely die, etc. — The legal sentence (Exodus 21:15; Exodus 22:18; Leviticus 20:11). His blood shall be upon him — He is responsible for his own death (Ezekiel 33:4; Leviticus 20:9; 2 Samuel 1:16; Matthew 27:24-25). THE WICKED SON JUST BECOMES THE FATHER OF A BOY WHO LIVES JUSTLY; SHALL HE BE FOR HIS FATHER’S SINS? NO; HE SHALL LIVE, BUT THE FATHER SHALL DIE, Ezekiel 18:14-18.14. And considereth — Literally, yea, seeth (see also Ezekiel 18:28); or, with a very slight change, as R.V., “and feareth.” 16. Withholden the pledge — Rather, taken in pledge. (Compare Ezekiel 18:7.) 17. Taken off his hand from the poor — Many scholars believe that the LXX. text is preferable, “withdrawn his hand from iniquity,” following Ezekiel 18:8. (See also Ezekiel 20:22.) 18. Spoiled his brother — All Hebrews were brothers. (Compare Leviticus 25.) The word is used here interchangeably with “neighbor” (Ezekiel 18:6; Ezekiel 18:11). In his iniquity — Rather, for his iniquity (also Ezekiel 18:22; Ezekiel 18:24). TO THE OF GOD’S OF ARE NOW MET, Ezekiel 18:19-30.19. Yet say ye, Why? etc. — Rather, And say ye, Why doth not the son bear a part of the iniquity of the father? (also Ezekiel 18:20.) The people were so imbued with the common notion that the father must control the son’s destiny that they again asked in great surprise how it could really be that the son did not share at all in the father’s guilt and penalty. To this the prophet merely reaffirms Jehovah’s way of dealing with the just and the unjust, as previously laid down and illustrated (Ezekiel 18:5-24). 20. Righteousness… shall be upon him — A man’s personal righteousness or wickedness is the measure of his reward or punishment. Both shall “eat the fruit of their doings” (Isaiah 3:10-11; Ezekiel 11:21). 22. Shall not be mentioned unto him — Rather, remembered of him. 23. Have I any pleasure… that the wicked should die — The prophecies of coming calamity were regarded by many as not being from Jehovah at all. The dangers which were before the nation were merely due to political complications and could be escaped by making a favorable alliance with Egypt (Ezekiel 17:7). Many of those who believed the prophecies accepted them as final and irrevocable decrees of Jehovah (Lamentations 2:8-9; Lamentations 2:17; Lamentations 3:42-44). Many of these also believed that the predestination of evil was in consequence of the unfaithfulness of former generations (Ezekiel 18:2, etc.). The prophet brings to these different classes of people three propositions which he forcibly states and illustrates: (1) These afflictions are divine punishments for sin; (2) They are punishments for the sins of the people who are bearing or shall bear them; (3) They can be escaped by repentance and reformation. 24. When the righteous turneth away — Having emphasized the new relations to Jehovah attained by the repentant sinner, he has a word of warning for any one who, having once felt the certainty of God’s approving grace, may think himself safe forever. The righteous man, if he be not watchful, may lose his righteousness and thus lose God’s favor. (Compare 1 Corinthians 9:27.) 25. The way of the Lord is not equal — This is an objection raised by some of his hearers to the novel argument which the prophet has just developed. Is it indeed true that hereafter individual guilt shall determine individual punishment? (Ezekiel 18:3; Ezekiel 18:20.) Certainly heretofore in God’s dealings with men the guiltless individual has often suffered with the guilty (Joshua vii; 1 Samuel 14, etc.). Was the unchangeable God about to change his dealings with his people, or was Ezekiel mistaken in his interpretation of the principles of retribution? This was the dilemma thrown into the teeth of the prophet. His reply was simply a strong, distinct reaffirmation of the principles already stated. He would not argue. He would not discuss theoretical questions; he would not even attempt to explain and justify God’s actions. He merely, with great emphasis, repeated the principles of God’s government as they had been revealed to him. The judge of all the earth would do right. Jehovah could not permit final injustice. In the ultimate outcome disobedience and iniquity would work ruin and death (Ezekiel 18:26; Ezekiel 18:30), while righteousness would keep the soul alive (Ezekiel 18:27). The righteous man “shall not die” (Ezekiel 18:28). We may well regret that Ezekiel did not elaborate and defend his theodicy. The generations would have been enriched by such an exposition. To harmonize the unjust inequalities of earthly condition with God’s justice has been a puzzle to all thinkers, from Job (Job 10:2-3) and Asaph (Psalms 73:11-14) to the present time. Unbelievers in every age have been quick to decide that Ezekiel was wrong, declaring that experience contradicts his assertion that outward fortune, “either of the nation or the individual, is determined by the moral condition” (so also Kuenen, Prophet and Prophecy, pp. 353, 354). But pious souls throughout universal Christendom have always believed that the prophet was right; and not only so, but more and more the student of history is being convinced that there is a power in the world that “makes for righteousness.” Moral quality is a determining factor in the life of the man and the nation greater than heredity or environment. Ezekiel did not mean to say that every disagreeable manifestation of fortune was a manifestation of God’s disapproval. He could not have overlooked the distinction between punishment and misfortune. The innocent may suffer temporary calamity — which works good to the sufferer — but such calamity is not punishment. Ezekiel knew many calamities in Israelitish history in which the guiltless had been involved with the guilty, and his favorite study was that law in which Jehovah had himself declared that the sins of the father should be visited on the children (Exodus 20:5; Exodus 34:7; Leviticus 26:39-40; Numbers 14:18); but he knew also that God was just, and therefore a just retribution or reward would at last overtake the sinner and the righteous. (Compare Methodist Hymnal, 596.) He also knew that the calamity about to fall upon Israel — which had been prophesied for many years — was a divine punishment for sin, a punishment which might not yet be fully inflicted if they would turn and walk in the ways of their fathers and show themselves obedient to the word of God and the voice of his prophet. Ezekiel was chiefly concerned to meet the objections of his immediate hearers by bringing to their consciences a sense of guilt. However truly the proverb of the sour grapes might apply to some cases, it could not apply to this. They were guilty and were being justly punished, and could only escape by humble repentance. Yet, while this was the immediate purpose of the prophet, he did succeed in laying down certain universal principles concerning the sovereignty of the individual soul, and the irrevocability with which death follows unrepented sin, and life follows consistent and persistent virtue — principles which were adopted afterward by Jesus and his disciples, and which are accepted to-day as ethical axioms of Christianity. Did this man, who, centuries in advance of his time, established these far-reaching principles, have any glimpse of a future life where the men whom God “took” (Genesis 5:24) lived on with God, and where earthly inequalities would be rectified, and did he actually see in the terms “life” and “death” some of that spiritual meaning which the Great Teacher afterward found there? Or did he suppose himself to be announcing merely the ideal principles of an ideal government which should come into operation upon the establishment of his ideal commonwealth? (40-48.) We cannot tell. In either case he “spake not of himself,” but as he was moved upon by the Holy Ghost. He may have had only a dim imperfect conception of the inner meaning of what he said. But, knowingly or unknowingly, he was the first great preacher of the blessed gospel that death, as a penalty for sin, never falls upon the righteous, that the righteous man never dies, that no man is the slave of circumstances, that even the hardened sinner may repent and receive a new heart, and that absolute justice is in some way compatible with everlasting mercy, and that both are being exercised even in this world, with all its mysteries and proud injustice and suffering innocence. Ezekiel’s certainty of conviction and tremendous grasp of faith, as he grappled with this momentous question of the centuries, amazes and thrills us. He did not creep up “the great world’s altar stairs” stretching lame hands and faintly trusting a larger hope; his was a more sublime and confident faith in God’s truth and the truth of his revelation. 27. He shall save his soul alive — Rather, keep his soul alive. In modern religious phraseology the word “soul” is commonly interchanged with “spirit,” although in the early Christian era a marked distinction was maintained between them (Hebrews 5:12; 1 Thessalonians 5:23). It is quite possible that in Ezekiel’s day the word soul was being filled with a larger meaning than it originally possessed. Yet very early in Hebrew history “soul” and “man” were used interchangeably (Genesis 2:7; compare 1 Peter 3:20). 30. So iniquity shall not be your ruin — Or, that it be not to you a stumbling-block of [unto] iniquity. Sin when it is finished bringeth forth death. It leadeth to destruction and utter ruin. “God does not need to send an angel of judgment to punish the sinner. His own iniquity shall be his ruin.” 31. Make you a new heart — See Ezekiel 11:19; Ezekiel 36:26; Jeremiah 4:4; Jeremiah 24:7. “To make” in Hebrew is constantly used in the sense of “to procure for oneself,” “to acquire.” The prophet is only emphasizing the truth that notwithstanding their excuses they may even now obtain a new heart if they will only “turn and live;” he is not minimizing the divine agency, but enforcing the truth of human responsibility and free will. The prophet has turned exhorter, and with eager voice calls his people to repent and yield themselves to God’s infinite mercy. 32. I have no pleasure in the death of him that dieth — If they die, it will be not because of God’s will, but because of their own. It is God’s will that all men come to repentance. (See 2 Peter 3:9; 1 Timothy 2:2-4.) Only their own obstinacy or indifference or love of sin, or unbelief, can keep them away from life. “The most glorious, the most blessed truth ever revealed of God to this sinning world is here — that God has compassion toward even very guilty sinners; is pained, and not pleased, when he must punish; is delighted, even to infinite joy, when the sinner turns from his wicked way and lives.” — Cowles. DIRGE OVER THE PRINCES OF JUDAH .It was Dr. Budde, in 1882 (Z.A.T.W.), who first definitely established the rhythmical form of this Hebrew elegy. It is very difficult to give a literal translation of it in attractive English. Perhaps the most successful effort of the kind, based upon the results of the latest text criticism, is that of Dr. Skinner in the Expositor’s Bible: —I. .II. .How was thy mother a lioness!Among the lions, In the midst of young lions, she couched —She reared her cubs, And she brought up one of her cubs —A young lion he became, And he learned to catch the prey — He ate men.And nations raised a cry against him —In the pit he was caught, And they brought him with hooks — To the land of Egypt (Ezekiel 19:2-4).And when she saw that he was disappointed Her hope was lost.She took another of her cubs —A young lion she made him, And he walked in the midst of lions —A young lion he became; And he learned to catch prey — He ate men.And he lurked in his lair —The forests he ravaged, Till the land was laid waste and its fullness — With the noise of his roar.The nations arrayed themselves against him —From the countries around; And spread over him their net — In their pit he was caught.And they brought him with hooks —To the King of Babylon; And he put him in a cage…That his voice might no more be heard — On the mountains of Israel (Ezekiel 19:5-9).As Dr. Skinner says, “The poetry here is simple and sincere. The mournful cadence of the elegiac measure, which is maintained throughout, is adapted to the tone of melancholy which pervades the passage and culminates in the last beautiful line.… The closing part of the ‘dirge’ dealing with Zedekiah is of a somewhat different character. The theme is similar, but the figure is abruptly changed and the elegiac rhythm is abandoned.”Nevertheless, it should be thought of as poetry as truly as that which precedes. It describes the mother of the princes (Jerusalem), who was like a vine planted by the riverside. She was fruitful, and her rods (or branches) were strong and her stature was exalted among the clouds; but, alas, she was rooted up and thrown to the earth, where her fruit perished, and the rods which were for scepters became dry and burning brands which devoured even her withered fruit — and no rod was left for a scepter! Such a pathetic wail over the departed glory of one’s nation has seldom been written.This chapter shows that Ezekiel, with all his other accomplishments, was a true poet. It shows also his deep sympathy for the misfortunes of the rulers of his people, even while he mourned their wickedness. The three princes were Jehoahaz, or Shallum, who came to the throne at the age of twenty-three, after the death of his father Josiah at Megiddo, and who was “the idol of his people,” but who only reigned three months and died in Egypt (2 Kings 23:31-35; Jeremiah 22:10-12); Jehoiachin, the grandson of Josiah, who was only eighteen when he ascended the throne for his brief but very popular reign of three months, at the end of which time he was dragged captive to Babylon (2 Kings 24); and Mattaniah, another son of Josiah, whose name Nebuchadnezzar changed to Zedekiah, and who held his throne as suzerain of the Babylonian king for eleven years, at the end of which time, because of his intriguing with the Egyptian king, he was deposed, Jerusalem being captured, and he himself dragged to the Babylonian capital (2 Kings 25; 2 Chronicles 36). A vivid illustration of the exact accuracy of this account has recently been furnished by the Babylonian monuments on which a captive king is seen led into the presence of Nebuchadnezzar by a rope attached to a hook, or ring, fastened into his nose. (See also Ezekiel 29:4; Ezekiel 38:4; 2 Kings 19:28; Isaiah 37:29.)Verbal notes upon the verses may be almost entirely omitted because of the translation and paraphrase previously given. 7. And he knew their desolate palaces, etc. — R.V., “knew their palaces” (or, “widows”). With a change of one letter the text becomes “he brake down,” etc. Cornill, by some further alteration, obtains the reading which Dr. Skinner has adopted above. Kautzsch refuses to translate because of the evident corruption of the text. 10. Like a vine in thy blood — This phrase is exceptionally corrupt and has been translated “on a pomegranate,” “a vine of Carmel,” “in thy likeness,” “in [the time of] thy rest,” etc. Davidson prefers “in her height.” Orelli and Toy think the best suggestion is that of Calmet, who translates, “as a vine of thy vineyard;” Plumptre, “in thy life, thy freshness.” On the figure of speech used see notes Ezekiel 17:6-10. 11. Rods — Perhaps, a strong rod (LXX.). For — Rather, growing up into. Scepters of them that bare rule — Rather, for royal scepters (or, “rulers’ staffs”). Among the thick branches — Rather, high among the clouds, or, as Kautzsch, high up between thick twigs. (Compare Orelli.) 14. A rod of her branches — Or, from her rod of branches. The conflagration which devoured Jerusalem and the kingdom of Judah was started among her firebrand princes. Shall be for a lamentation — Rather, is become a lamentation (Ezekiel 32:16). This lamentation appears to have been written before Zedekiah’s captivity. It was the prophecy of a calamity which might have been averted by repentance (Ezekiel 18:21; Ezekiel 18:30), but was not averted (Jeremiah 39, 52). THE ELDERS OF ISRAEL AGAIN INQUIRE IN VAIN OF JEHOVAH, Ezekiel 20:1-4. (Compare Ezekiel 14:1-5.)1. The date given shows that the inquiry from the elders came some four years before Jerusalem fell — August, 590 B.C. 4. Wilt thou judge — “The interrogation seems to have the sense of an impatient imperative, and the repetition gives stronger impression to the imperative (compare Ezekiel 22:2; Ezekiel 23:36); ‘judge’ is explained by ‘cause them to know the abominations of their fathers.’ To rehearse the history of their fathers is to hold the mirror up to themselves.” — Davidson. THE PROPHET RECITES BEFORE THE ELDERS THE HISTORY OF THEIR FATHERS, Ezekiel 20:5-29.5. In the day when I chose Israel — That is, at the Exodus — drawing the attention of the whole world to Israel “as a holy people unto the Lord” (Deuteronomy 7:6; see also Jeremiah 33:24; Isaiah 40, 66). Lifted up mine hand — The solemn attitude assumed in taking an official oath (Exodus 6:8; Numbers 14:30; note Daniel 12:7). Made myself known — That is, as Jehovah (Exodus 3:6; Exodus 6:3; Psalms 103:7). 6. The glory of all lands — This was a favorite phrase of the Hebrews to describe Palestine (Ezekiel 20:15; Psalms 48:2; Daniel 8:9; Daniel 11:41; Jeremiah 3:19). 7. Defile not yourselves with the idols of Egypt — The animal worship of Egypt, with its unexampled multitude of “graven images,” ought to have been a most offensive abomination to the eyes of the Hebrews, but, instead of this, the people who had been especially chosen by Jehovah to champion the cause of monotheism on the earth fell headlong into Egyptian idolatry (Ezekiel 23:3; Leviticus 18:3; Joshua 24:14). It is a significant fact, illustrating the meaning of the “golden calf” in the wilderness (Exodus 32) that there has recently been discovered a hieroglyphic inscription stating that at Pithom (the frontier city built by the Israelites, Exodus 1:11, and probably the last city to be seen by them as they fled from Egypt) it was the custom to dedicate annually to the god of the city a silver statue of six hundred pounds’ weight (Brugsch, Steininschrift und Bibelwort). 8. Idols — Literally, as constantly in Ezekiel, idol blocks, or doll images. The Hebrew, like every oriental, was intensely fond of plays on words, and showed his scorn of idols by a slight play upon the name. (See note Ezekiel 20:29.) 9. I wrought for my name’s sake — The destruction of the Jewish state came from the same motive as its origination — Jehovah’s regard to his own name. His “name” stands for all he had been revealed to be: “merciful and gracious, forgiving iniquity, yet; by no means clearing the guilty” (Exodus 34:5-7). Not to punish sin would pollute (literally, profane) and stain the reputation of Jehovah for justice and holiness among the nations. Besides this, the people of Israel were so identified with Jehovah in the thought of the nations that no doubt the evil acts and unholy rites of the Jerusalem worship were thought of as having Jehovah’s sanction. 11. Shall even live in them — Or, shall live through them (Leviticus 18:5). Obedience to the Sinaitic law would have saved them from punishment and death (Deuteronomy 13:16-18). Obedience prolongs both the individual and national life (Deuteronomy 4:40; Deuteronomy 5:16; Amos 5:14-15; Micah 6:8; Hosea 8:3). Do the “judgments” refer to the Levitical ordinances or to the laws of justice such as are given in Ezekiel 18:5, etc.? Probably to the latter. (See Ezekiel 20:11; Ezekiel 20:21.) The ancient Chaldee paraphrase expands the last clause: “He shall live in them with eternal life” (Cowles). 12. My sabbaths — The giving of a stated portion of the week, like the giving of a stated portion of cattle and fruit to the Lord, was an acknowledgment of their acceptance of the covenant of sanctification by which they were pledged to uttermost obedience, as the Lord’s possession, while he was pledged to them in all his fullness of protecting and sanctifying power. The Sabbath was the visible sign to the Hebrews and to the world that they were his, and that he was theirs (Ezekiel 20:20). It was the sign of a covenant in which God separated himself to the people and the people separated themselves to God. The Hebrew Sabbath was not derived from the Babylonian. Indeed, there is no proof, notwithstanding the guesses of Assyriologists, that the Babylonians observed a weekly rest day. Even the existence of the seven-day week among them is not demonstrated (Muss-Arnoldt, Journal Biblical Literature, 1892, part 1). 17. Nevertheless mine eye spared them — So identified were Israel and Jehovah in the eyes of the nations that he could not have utterly annihilated the nation, as justice seemed to demand, without bringing dishonor upon his own name (Deuteronomy 9:28-29). Therefore, and because of his own special love and pity for them (Numbers 14:20; Psalms 78:38), he did not wholly cut them off, root and branch, in the wilderness; but, while he executed judgment upon that generation (Ezekiel 20:15; Numbers 14:28), he spared the children and exhorted them to do better than their fathers (Ezekiel 20:18). It is worthy of notice that Ezekiel knew the Hebrew history well and gave the same interpretation of it that orthodoxy has always given. 21. Notwithstanding, the children rebelled against me — These sinned even as their fathers (Numbers 25:1-2; Deuteronomy 9:23-24; Deuteronomy 31:27). 22. I withdrew mine hand — The hand which had been outstretched to execute judgment (Ezekiel 20:12) was drawn back because of the misunderstanding which the heathen would have of such an action. They would see in it not a proof of God’s holiness, but of his powerlessness to protect his people. 23. I would scatter them among the heathen — Jehovah changes the punishment from annihilation to captivity. This decision was announced with solemn warnings, even while they were yet wandering in the wilderness (Leviticus 26:33; Deuteronomy 28:64). This bondage, of which the companions of Ezekiel complain as an inexplicable providence, and which almost drives them to a distrust of Jehovah’s power and goodness, is itself a proof of the fulfillment of prophecy. It has fallen upon the people solely because of their iniquity and their failure to repent. 25. Wherefore I gave them also statutes that were not good — Does this refer to certain Mosaic regulations which were “permitted because of the hardness of their hearts?” (Matthew 19:8.) Or does it express the common Scripture truth that Jehovah is so fully the supreme ruler of Israel that when the people attempt to escape from his rule the edicts of evil kings (such as the “statutes of Omri” (Micah 6:16) and Jeroboam (1 Kings 12:28-33), the utterances of false prophets (Ezekiel 14:9), and even the cruel statutes and ordinances of the heathen worship which they chose to obey, become really divine chastisements which Jehovah gives to them? (Ezekiel 5:8; Ezekiel 5:10; Ezekiel 7:4; Ezekiel 7:9; Ezekiel 7:22; Ezekiel 7:26-27; see especially, note Ezekiel 14:9.) Or does it only mean that Jehovah has given up these willful transgressors to the unclean law which has been written by persistent sin upon the tablets of their hearts? (Compare 2 Thessalonians 2:11.) In either case the ethical principles justifying Jehovah’s action are nearly the same. Laws for the disobedient and criminal cannot be the same as for the obedient and pure. Such laws are not “good,” but they are the best possible under the circumstances. “The soul that sinneth, it shall die” (Ezekiel 18:4), is just as truly a divine law as that which offers life through obedience (Ezekiel 20:11). It is God’s law that the man who willfully follows the false will finally lose the power to follow or even to know the true. Since God is the author of this law the New Testament rightly declares that it is God who blinds the eyes and hardens the heart of the impenitent. This does not mean that God desires any man to lose his spiritual eyesight. It simply means that, by refusing to obey God’s laws of mercy — obedience to which might have saved him his sight — he has necessarily become subject to God’s law of judgment under which he must inevitably, if unrepentant, suffer the penalty of blindness. (See notes Mark 4:12; Luke 8:10; John 12:40; Romans 1:21-28; Romans 11:9.) Because of willful rejection of the truth he has become unable to see and therefore unable to obey the truth. The very agencies which were intended to be to him a savor of life unto life have become a savor of death unto death (2 Corinthians 2:16; Exodus 14:4). He has brought himself under the dominion of the divine statutes which were ordained for the government of incorrigibles, and he finds them to be hard and painful. 26. I polluted them in their own gifts — From these words certain expositors (Kuenen, Wellhausen, Smend, Toy, etc.) have drawn the conclusion that one of the statutes which were “not good,” and which Jehovah gave in the early days to Israel, was that of child sacrifice. Renan plainly says that Jehovah commanded this evil thing, “in order to avenge himself and punish the nation by prescribing detestable rites” (History, iii, p. 260). This suggestion is a horrible one, and is opposed not only to God’s righteousness and to all that we know of the Mosaic legislation, but is in direct contradiction to the explicit declaration of Jehovah himself (Jeremiah 7:31; Jeremiah 19:5; see also arguments of A. von Hoonacker and Kamphausen). Bertholet, with his customary confidence that Smend and Duhm are far greater authorities than Jeremiah or Ezekiel as to the moral conditions of their times and as to Hebrew history in general, bluntly affirms that these were human sacrifices to Jehovah; adding “and the fact that Jeremiah is of a different opinion is of no importance to the decision!” But the fact is that Jehovah never asked this heathenish gift of human blood (Numbers 18:15). The so-called sacrifice of Isaac was to teach the great truth that, unlike some heathen deities, Jehovah wanted only the devotion of the heart and preferred their living rather than their dead children. It is, indeed, somewhat doubtful whether this verse refers at all to human sacrifice. Dr. Konig believes that it has sole reference to the sin of the people in failing to obey the Levitical distinctions between clean and unclean animals in sacrifice (Religious History, 1885, p. 137, etc.). But granting that human sacrifice is referred to, which seems on the whole probable, there is no proof whatever that this was an original commandment of the God who said, “Thou shalt not kill,” and who was by nature “merciful and gracious.” Rather, in harmony with our interpretation of Eze 20:25, we conceive the meaning to be that, having given up the service of Jehovah for the service of idols, the people found (in accordance with God’s eternal decree) that with such service came self-degradation and doubled hardship. The man who chose lustful idol worship instead of the pure worship of a holy God became brutal as the gods he worshiped — and the idols required at his hands more awful sacrifices than Jehovah had ever asked. It was God’s ordainment that sin should be the punishment of sin, and that he who refused obedience to the good statutes of a good God should be controlled by the statutes of his own deities, which were “not good.” He who gave up faith in Jehovah and put Molech in his stead was soon called upon to offer his son as a burnt offering. This gift was never asked of him by Jehovah; rather, because of this gift did Jehovah count him “polluted,” literally, profane. (See Leviticus 18:21; Deuteronomy 12:31; Deuteronomy 18:10; compare also Orelli, in loco.) Openeth — Or, first openeth. That I might make them desolate — Or, amazed, or horrified (Ezekiel 32:10). Jehovah’s purpose in permitting the people to go into these depths of bestiality was that they might be shocked into an appreciation of their own folly and sin and thus be led to repentance. 27. A trespass — Rather, unfaithfulness. The most awful blasphemy is seen, not in word, but, as here, in indifference and irreverence (Numbers 15:30). 28. They offered there their sacrifices — They were enticed into the evil Canaanitish worship against which they were ever being warned (Hosea 8:11; Hosea 8:13; Hosea 9:1; Amos 4:4; Amos 5:21; Jeremiah 2:20; Jeremiah 3:6). It is now seen from the Baal sacrifice tablets (600-500 B.C.) recently discovered, that in many details the form of the ritual closely resembled that of the Hebrews. (See MacDonald’s Massera-Carthago, 1897.) This made it easier for unspiritual and sensually inclined Israelites to forget the essential differences between these sacrificial cults. (See also notes Ezekiel 6:13; Ezekiel 8:14-15.) The provocation of their offering — Disobedient or heathenish offerings were an insult to the one true God. 29. Bamah — Hebrews, “high place.” That there is intended here some contemptuous turn upon the word cannot be doubted. “What (mah) is the high place (bamah) whereunto ye go (ba)?” Such puns upon names — often given as serious explanations of their origin — are not uncommon in the contemporaneous literature of Babylonia and Egypt. (See, e.g., p. 9, author’s Egypt According to the Monuments.) If we had a better knowledge of the Canaanitish dictionary we would probably see a sharp point here which is now hidden from our dull eyes. The name Bamah must, as Adam Clarke saw, be a veiled name of infamy. So the Church of Rome made fun of Calvin, who was bald, by calling him “Calvinus Calcus,” meaning either Calvin the bald or Calvin the schismatic. Ewald and Smend see in the word “go,” or “go into,” a reference to the literal as well as the spiritual prostitution indulged in by the Baal worshipers (as used also in Genesis 16:2; Genesis 19:31, etc.). THE SONS HAVE THE OF THEIR FATHERS; YET JEHOVAH STILL RULES, AND THE FUTURE, AS THE PAST, SHALL DISPLAY HIS POWER AND AND HIS NAME SHALL BE , Ezekiel 20:30-44.31. Shall I be inquired of by you — These who have so polluted themselves (Ezekiel 20:30) have no claim upon Jehovah’s wisdom. He will not reveal to them what they wish to know of the future, but he will rehearse to them their national iniquities in the past and show that the same principles of divine government which sentenced the nation to chastisement then explains their present calamity. 32. We will be as the heathen — Even while claiming Jehovah as their national God and expecting him to preserve them as a nation they had practically apostatized by also giving honor to other deities (Jeremiah 2:25; Jeremiah 44:15-19), and now perhaps they felt that if the temple were snatched away nothing was left for them but to accept the worship of their conquerors. But Ezekiel declares that they cannot be as the heathen. Their sin and punishment had been peculiar and their deliverance should be equally and startlingly peculiar. On the wood and stone idols of the heathen see Deuteronomy 4:28; Deuteronomy 28:36; Isaiah 37:19. 33. With a mighty hand… will I rule over you — Or, be king over you. The thought had come into their minds to forsake the worship of Jehovah; but this they could not do. Jehovah was king and would not let the idols usurp his place. He would show his sovereignty by regal punishment and an equally regal deliverance of his people. 35. The wilderness of the people — The Israelites are now wandering among the nations as formerly their forefathers, because of their sins, wandered in the wilderness after leaving Egypt; but they shall yet heed the pleading of Jehovah, as did their fathers, and be brought to their own land (Isaiah 40:1-11; Hosea 2:14-15; Jeremiah 31:24). 37. I will cause you to pass under the rod — Not an Israelite shall be forgotten. As the shepherd with his rod checks the flock at night at the entrance to the sheepfold, and numbers his sheep, and separates them from other flocks and from the goats (Ezekiel 34:17-20; Leviticus 27:32; Jeremiah 33:13; compare Matthew 25), so will Jehovah count his people and separate his own true followers unto himself. Adam Clarke takes from the rabbins the statement that in giving tithes the shepherd stood at the door of the fold with a rod, dipped in vermilion, with which he marked every tenth sheep as it sprang past him. I will bring you into the bond of the covenant — The Syriac version has it, “I will bring you into the correction of the covenant;” but probably the best reading is that preserved by the LXX., “I will bring you into the land by number” (Isaiah 40:26; 1 Chronicles 9:28; Ezra 8:34). 38. I will bring them forth — These rebellious Hebrews, who think to settle down in Egypt or Babylon and adopt the religion of the country and make their home there, shall find it to be no pleasant home for them. They shall be forced to leave — as the true Israelite will — but they shall not find the same glad end to their journey. They shall remain outcasts from their native land, the scorn both of the heathen and of their own people. 39. And hereafter, etc. — Rather, but hereafter you shall surely hearken unto me, and pollute my holy name no more with your gifts. Dr. Skinner prefers the Syriac, “but as for you, O house of Israel, if ye will not hearken unto me, go serve every man his idols. Yet hereafter ye shall no more profane my holy name,” etc. If they persist in mixing Jehovah with idol worship (Ezekiel 20:32), they shall be left to perish in the wilderness as their fathers did (Ezekiel 20:38); but the remnant of the nation, which shall include all the true house of Israel (Ezekiel 20:40), shall return to their own land and worship Jehovah, and him only, on the holy mountain. The one God cannot accept gifts from any who at the same time are hiding idols in their homes or hearts. My holy name — Ezekiel often used the word “holy.” Duhm thinks Bible holiness is ceremonial or aesthetic, meaning merely to be separated from something; but Alexander Duff has well shown that it means rather to be separated to something; namely, to “Jehovah’s holiness, his devoted love, his guiding, healing, and ever-forgiving grace.” 40. The first fruits of your oblations — The best; the chief offerings they can give. 41. With your sweet savor — Possibly, as a sweet savor (Keil, R.V.), but more probably, amidst your sweet savor. They will be accepted when they come offering the legitimate sacrifices, which they will bring then gladly. I will be sanctified — Or, shew myself holy in you (Leviticus 10:3). That is to say, the heathen, when they saw the Hebrews brought back from captivity, would recognize that the calamities which had fallen upon the chosen people were true punishments of sin and not due to Jehovah’s powerlessness to protect them (Ezekiel 36:20; Ezekiel 39:23). 44. Ye shall know that I am the Lord — When the Hebrews are able to look back and see that every calamity was for their good they will loathe themselves for their sins (Ezekiel 20:43) and know that their God is indeed Jehovah, “long-suffering, and abundant in kindness and truth” (Exodus 34:6; Numbers 14:18). BY VIVID SYMBOL AND WITH STRONG CRIES EZEKIEL THE OF WITH FIRE AND SWORD, Ezekiel 20:45-49; Ezekiel 21:1-27.The last five verses of chap. 20 should be regarded as belonging to the opening of chap. 21. A conflagration is prophesied in the forest of the “south field” (that is, Palestine, Ezekiel 20:45-48). This is the Lord’s chastisement. The destruction shall be great and men shall know that it is the Lord’s sword which is made bare (Ezekiel 21 :l-5). The prophet heaves bitter sighs and the hearts of all men melt before the sight of this drawn sword of the Lord (Ezekiel 21:6-17) which is held in the hand of the king of Babylon (Ezekiel 20:18-27). 46. The south — Or, the south country. The land of Israel. 47. All faces from the south to the north shall be burned therein — The heat of the flames that devour Israel is so great that all the surrounding nations are scorched by them. (See chaps. 25-32.) 48. I the Lord have kindled it — These internal wars are controlled and directed and overruled by the King of the world. 49. Doth he not speak parables — Declaim poems (Kautzsch). The interest of the people has been excited, but they profess not to be able to understand the meaning of this story of the forest fire without explanation. “Do these words have any meaning? Is the prophet not drawing largely upon his imagination?” There may be a touch of scorn in their question. Ezekiel proceeds immediately to explain his meaning by giving another vivid picture. 2. Drop thy word — See Deuteronomy 32:2; Isaiah 55:11. This word of the prophet did not drop as the dew, but fell like the blow of a sword. (Compare also Amos 7:16; Hebrews 4:12.) The holy places — Peshito, their holy place. Reference is made to the temple building in Jerusalem (Ezekiel 7:24; Lamentations 2:6). 6. Sigh… with the breaking of thy loins — This expression of speechless grief, which seems as if it will tear the body asunder, is the picture prophecy of the anguish which all shall feel when the news of the downfall of the holy city — which Ezekiel has so long been prophesying — shall be brought to the captives at Tel-abib. 7. Faint — Rather, dulled. Weak as water — Rather, melt into waters.THE ODE OF THE SWORD, Ezekiel 21:8-22.This is a wild and irregular song of war, and, as Dr. Muller says, is one of the most powerful passages which we possess from the pen of Ezekiel. It is a “cry” rather than a poem (Ezekiel 21:12). Yet it not only shows the parallelism common to Hebrew poetry, but evident traces of meter (D.H. Muller, Die Propheten, 1896).The niceties of grammar are neglected, and to those who cannot see the singer’s gestures and hear his wails (Ezekiel 21:6; Ezekiel 21:12) there may seem a lack of connection between the lines and considerable obscurity of meaning. Dr. Skinner has given a good idea “both of the structure and the rugged vigor of the original,” though there are some phrases which he does not attempt to translate: —I.A sword, a sword! It is sharpened and burnished withal.For a work of slaughter is it sharpened!To gleam like lightning burnished! And ‘twas given to be smoothed for the grip of the hand, Sharpened is it, and furbished —To put in the hand of the slayer (Ezekiel 21:14-16). II.Cry and howl, son of man!For it has come among my people; Come among all the princes of Israel!Victims of the sword are they, they and my people; Therefore smite upon thy thigh! It shall not be, saith Jehovah the Lord (Ezekiel 21:17-18). III.But, thou son of man, prophesy, and smite hand on hand; Let the sword be doubled and tripled (?)A sword of the slain is it, the great sword of the slain whirling around them —That hearts may fail, and many be the fallen in all their gates. It is made like lightning, furbished for slaughter! (Ezekiel 21:19-20.)IV.Gather thee together! Smite to the right, to the left, Whithersoever thine edge is appointed!And I also will smite hand on hand, And appease my wrath:I Jehovah have spoken it (Ezekiel 21:21-22).As Dr. Skinner remarks, this ode, in spite of its obscurity and its abrupt transitions, exhibits a definite poetic form and a real progress of thought from the beginning to the close. “The prophet’s gaze is fascinated by the glittering sword which symbolized the instrument of Jehovah’s vengeance.”In the opening stanza he describes the preparation of the sword, then (II) he announces the purpose for which it is prepared. In the next stanza (III) he sees the sword in action, and at length, having accomplished its work, it is seen at rest (IV). 10. Should we then make mirth? it contemneth the rod of my son, as every tree — Literally, shall we make mirth, saying, The scepter of my son contemneth all wood? Dr. Kautzsch and Professor Toy give up the text as hopelessly corrupt and without sensible meaning. The last clause may mean possibly either that the scepter of my son (Israel) defies every other scepter, or that his rod (punishment) exceeds all ordinary punishment. Smend emends the text so as to read, “Woe to the prince! thou hast despised the rod, hast contemned all wood.” 12. Terrors by reason of the sword — Rather, they [the princes of Israel] with my people are delivered unto the sword. Smite therefore upon thy thigh — A gesture naturally expressing either antagonism or despair. Perhaps implying here “the sense of a terrible and irreparable evil happening.” (Compare Jeremiah 31:19.) 13. Because it is a trial, and what if the sword contemn even the rod? it shall be no more — Perhaps, for the trial hath been made, and what if even the contemning scepter should be no more? (Kliefoth, Schroder, R.V.) This would refer to the destruction of the royal house of Judah. (See Ezekiel 21:10; Ezekiel 21:25-27.) The corruption of the text is seen from the fact that with a few changes Cornill can read, “for by favor what (can I accomplish)? Have they turned from their uncleanness? It shall not be.” 14. Smite thine hands together — Ezekiel 21:17; see notes Ezekiel 6:11. Let the sword be doubled the third time — Let it fall with a doubled and tripled power. Great men that are slain — Rather, “the great one that is slain;” that is, Zedekiah. Entereth into their privy chambers — Rather, compasseth them about. 15. Point — The word has been supposed to mean “threatening,” “terror,” “shouting,” “waving.” Glitter — It literally means whirl. “Almost exactly the same word in Assyrian means slaughter.” — W.A.I., 2:23, 9. Their ruins be multiplied — Rather, there be many to stumble over (Jeremiah 6:21), or, by a slight change, those overthrown may be multiplied. 16. Go thee one way or other, etc. — R.V., “Gather thee together, go to the right; set thyself in array, go to the left; whithersoever thy face is set.” Toy changes text slightly so as to read, “Turn thee, O sword, to the rear, to the right, to the front, to the left, whithersoever thine edge is appointed to turn.”The prophet is commanded to make a mimic representation, perhaps upon a brick (Ezekiel 4:1-3), or on the floor of his house, of the great highway leading out of Babylon, which at a certain point divided into two roads, the one to Rabbah, the other to Jerusalem. He then pictures the king of Babylon coming to the parting of the ways, where he consults the oracle as to which road he shall take, and is led to the right hand toward Jerusalem. Even the divination of the heathen is overruled by Jehovah and used for the chastisement of his sinning people (Ezekiel 21:18-27). 19. Appoint thee — Rather, make thee. Choose thou a place — Rather, engrave thee a signpost (literally, hand). This signpost was placed “at the head of the way to each city.” Such engravings or outline maps were not at all uncommon in Babylon and Egypt in Ezekiel’s day or a thousand years earlier. (See Ezekiel 4:1-3.) 20. Rabbath (R.V., “Rabbah”) was the capital of the Ammonites (Amos 1:14), later called Philadelphia. (See also Ezekiel 25:5.) The king can hardly decide whether to first carry his arms against this city or Jerusalem, but the magic arrow settles the question. In Jerusalem the defensed — LXX., and Jerusalem in her midst. 21. Stood — Literally, standeth. The prophet sees what shall come to pass as if it had already happened. Made his arrows bright, etc. — Rather, he shaketh with the arrows, he inquireth of the teraphim (images); he looketh in the liver. His arrows — The Babylonians practiced five principal methods of divination: by the flight of arrows, by the flight of birds, by the livers of dogs, by divining cups, by terra cotta images. This practice of belomancy, or presaging the future with arrows, though mentioned nowhere else in the Old Testament, was the most common and simple form of martial divination in Babylon. As Professor Toy says, “Reference to this custom seems very natural in the mouth of Ezekiel, who might have seen the ceremony performed as we now have it figured on the Assyrian and Babylonian monuments.” (See Society of Biblical Literature, vol. 1.) Perhaps these were arrows which were about to be used in the campaign. One text says, “The arrows are lances in the town and in the country, the terror of the earth” (W.A.I., 3:52). The method of using the arrows is not explained on the monuments. Tacitus describes the Germans as cutting into several pieces a rod from a fruit-bearing tree, marking the different pieces according to the different plans proposed and then casting them at hazard and deciding the issue by the way in which the sticks lay. So several arrows might be thrown into the air at the junction of two roads and the way taken to which the arrows inclined in falling; or inscribed arrows might be shaken in a vessel and one selected at random (Lenormant, La Divination, chap. ii). Doubtless, divination was practiced in Babylon by shooting the arrow (Laurent, La Magie et La Divination, 1894, p. 83, etc.); but the mention of the king shaking the arrows would favor here some other method. These arrows or spears are often seen represented, on the cylinders, carried in the hands to the number of eight by Asshur, Marduk, and Ishtar. Consulted with images — This practice is again mentioned (Zechariah 10:2). These images seem to have been figures of Mul-lil, or Eu-lil, the ghost-god. The habit of consulting them dates back to the most remote date of Babylonian civilization. Some of these which were brought from Khorsabad can be seen to-day in the British Museum. These images are called by the Semitic name, teraphim. (See Genesis 31:19.) He looked in the liver — This is thoroughly Babylonian. A cuneiform text at Berlin says, “Incantation: The liver of a dog, the liver of a black dog, the utuk of fortune, the utuk of Mul-lil, I see.” 22. At his right hand, etc. — Rather, in his right hand is the lot Jerusalem, to set battering-rams, etc. The oracle has decided that his siege implements shall be set against Jerusalem instead of Rabbah. The capture of the Ammonite city may come later (Ezekiel 25:4). 23. To them that have sworn oaths — Rather, to them who have received oaths (Keil). The meaning is obscure, but seems to be that although the Hebrews call this a “false divination” because of the oath of help which they have received from Egypt (Ezekiel 17:18) or possibly from God (Ezekiel 20:42), yet it will prove a true omen and Israel’s sins shall be openly exposed and openly punished. (See Ezekiel 29:16.) 24. With the hand — Does this mean that they shall be taken in the hand of Nebuchadnezzar or that they shall be seized by the hand so as to be unable to escape? Or is the reading of the Septuagint to be preferred, “Ye shall be taken in them;” that is, the nation’s sins are the net in which she has become ensnared? 25. Thou, profane wicked prince of Israel — Rather, “O deadly wounded wicked one, the prince of Israel” (R.V.). When iniquity shall have an end — Rather, “in the time of the iniquity [or, punishment] of the end” (R.V.). Then Zedekiah shall be captured and the state overthrown “in the time of the end” (Ezekiel 35:5). “The end” with Ezekiel was the “now” in which wickedness had reached its climax. It is a vital truth that every generation lives in the end of time. 26. Diadem — “Miter” (Exodus 28:4). This shall not be the same — Dr. Davidson remarks that these enigmatical words probably mean, “This is not that;” that is, the present royal house and regime is not that which shall be (the Messianic), as Ezekiel 21:27 explains; or “this shall not remain this;” that is, what it is; it shall be removed and give place to something higher to come (Ezekiel 21:27). Exalt him that is low, and abase him that is high — Rather, the low shall be exalted and the high abased. (See Ezekiel 21:27; Ezekiel 17:24.) 27. I will overturn, overturn, overturn — The threefold repetition of divine emphasis. It is not Nebuchadnezzar who overturns the throne of Judah, but Jehovah. And it shall be no more — Or, yea, this — it is gone (Davidson). The upheaval is sure! The present order of things is looked upon as having already passed away. Prince Zedekiah has lost his high place and another has taken it, but he in turn shall disappear and the kingdoms of Judah shall have no permanent ruler until he come whose right it is; and I will give it him (Genesis 49:10). 28. The sword — This description of the sword which falls upon the Ammonites strikingly resembles that which fell upon Jerusalem (Ezekiel 21:8-11). It is the same sword; it is the sword of the Lord! (Ezekiel 21:15.) The passage is very obscure. The R.V. reads: “A sword, a sword is drawn, for the slaughter it is furbished, to cause it to devour, that it may be as lightning: whiles they see vanity unto thee, whiles they divine lies unto thee, to lay thee upon the necks of the wicked that are deadly wounded, whose day is come, in the time of the iniquity [or, punishment] of the end. Cause it to return into its sheath.” 29. While they see vanity… divine a lie — This seems to refer to the “reproach” of Israel indulged in by the Ammonites (Ezekiel 21:28) and to their fallen oracles in which they boasted while they sneered and laughed at Jerusalem’s calamity (Ezekiel 25:3-6). To bring [or, lay] thee, etc. — This text is very obscure, but may mean that while “they” (the false prophets of Ammon) “see vanity” and “divine a lie” the sword flashes upon the nation like lightning and its rulers and people fall slain upon the bodies of the dead Israelites against whom they have scoffed. (See Ezekiel 21:25.) OF THE GROSS SINS OF THE OF , EVEN THE AND PRIESTS OF JEHOVAH.2. Wilt thou judge [see Ezekiel 20:4] the bloody city — What a name for the holy sanctuary, now filled with child sacrifices (Ezekiel 20:26) and murders (Ezekiel 22:6; Ezekiel 22:9; Ezekiel 9:10; Ezekiel 16:38; Ezekiel 23:37; Ezekiel 23:45). Yea, thou shalt show — Literally, then cause her to know. 3. The city that takes the sword shall perish by the sword, and that “maketh doll images unto itself” shall find in these supposed deities, not help, but defilement and ruin. 4. Therefore — This is not God’s will, but hers. She has defiled herself, and by her sins hastened the day and the year of punishment which repentance could have postponed or averted. 5. Infamous and much vexed — Literally, defiled in name and full of turmoil. The city which was to have been the joy of the whole earth has now become the scorn of the heathen. 6. To their power — Literally, each according to his arm. 7. The princes broke every commandment of the decalogue, and their example was followed by the people. (See Exodus 20:13; Deuteronomy 28:16; Deuteronomy 28:19.) 8. Thou hast — That is, Jerusalem (Ezekiel 22:4). In the heat of his speech the prophet returns to the personal form of address. These sabbath breakers and oppressors and murderers are now the real representatives of Jerusalem. 9. Men that carry tales — Slanderers and false witnesses (Exodus 23:1; Leviticus 19:16; 1 Kings 21:10; Jeremiah 9:3; Jeremiah 37:13). Eat upon the mountains — See Ezekiel 18:6; Ezekiel 18:11. Lewdness — See Ezekiel 16:43. 10, 11. This people, called to be a witness of Jehovah’s purity to all the earth, was going into the lowest depths of lust. There is no reason to doubt that this is a true picture of the corruption of this period. (See Jeremiah 5:7; Amos 2:6-8; Hosea 7:7, etc.) Yet the fact that the prophet could use the marriage covenant as he did, to figure the relation of Jerusalem to Jehovah, shows how much purer was the sentiment of the Jewish people even in their worst days than that of the nations surrounding them. (See Romans 1:28.) These commonest sins of the heathen were always against the Hebrew law (Leviticus 21:9; Leviticus 21:15; Leviticus 20:10; Leviticus 20:12; Leviticus 20:17). 12. Taken gifts — Bribes (Exodus 23:8; Isaiah 1:23; Micah 3:11). Thou hast greedily gained of thy neighbors — In ancient Babylon the money lenders received twenty-five per cent a month from their victims. Assyriologists have noticed that some of these money lenders had Hebrew names, so that these words of Ezekiel may have been a severe blow to the “elders” in his congregation — as to many in the modern Church. 13. Smitten mine hand at [or, in] — See note Ezekiel 6:11. Yet perhaps this is not a clapping of the hands, but a striking of the hand upon the evil object. 15. This was literally fulfilled. (See also Ezekiel 23:27.) The Jews’ love of idolatry and licentiousness was burnt out of them in the hot furnace of the Babylonian captivity. No nation to-day is so free from the social evil. 16. And thou shalt take thine inheritance — Rather, as margin, thou shalt be profaned. The name of the holy people, like the holy name of Jehovah, is profaned by their idolatries and consequent punishment (note Ezekiel 20:9). Jerusalem had sought by all manner of wickedness to win the applause and love of the heathen, but gains only their contempt. ISRAEL IN THE FURNACE, Ezekiel 22:18-22.In this new prophecy Israel is compared with the ore in a smelting furnace. This ore looks now perfectly worthless. Once it was good silver ore, but now it is only the “dross” of silver. That some silver is expected as the resultant of the fiery test is hinted here and clearly expressed elsewhere (Ezekiel 22:15; Ezekiel 18:27; compare 1 Peter 1:7). Again and again the purpose of this punishment is declared to be, not the nation’s destruction, but its purification. Yet as the furnace is supposed to be set up “in the midst of Jerusalem” (Ezekiel 22:19), it may be that only the Jerusalemites, who are elsewhere considered as hopelessly unrepentant, are thought of in this connection, and not the remnant purified in the Babylonian fires. (See notes Ezekiel 24:1-14; Ezekiel 9:8; Ezekiel 11:16; Ezekiel 11:21, etc.) For the use of this same figure by other prophets see Malachi 3:2-3; Isaiah 1:22; Jeremiah 6:30. 23. In another communication from Jehovah the whole land is shown to partake in Jerusalem’s guilt. 24. Not cleansed — LXX., not rained upon. The rains, which in the East are especially considered marks of the divine favor, have been withdrawn. There have been no floods to wash away the filth and blood from the soil, nor showers sufficient to moisten the ground and make it fertile. Instead of “not cleansed,” Keil reads, “not shined upon,” which would give the added thought that the land was deprived of both sunshine and rain. 25. There is a conspiracy of her prophets in the midst thereof, like — More probably, as the LXX., whose princes in the midst thereof are like. (Compare Ezekiel 22:6-7; Ezekiel 19:1; Ezekiel 21:12.) 26. The priests are as bad as the royal princes. They regarded neither the prescriptions of the ceremonial nor the moral law. (Compare Ezekiel 22:8; Ezekiel 44:23; Leviticus 10:10.) The rites and ordinances of worship which Jehovah commands cannot be ignored or changed without guilt. The entire temple service was an object lesson teaching the people the meaning of “holiness.” Whatever belonged to Jehovah was holy. “Holiness is God’s claim to the proprietorship and use of certain objects.” As Dr. James Agar Beet has shown, from the earliest time the word contained a deep spiritual meaning. A holy people is a people devoted, separated, to God, and to whom God is devoted. 27. Princes — Rather, captains (Jeremiah 26:10). The subordinate officers are in full sympathy with the iniquitous practices of the court and temple. They are after the spoils at any price. (Compare Jeremiah 6:13.) 28. Even the prophets — who were an independent order supposed to be bound by no temple prejudices or political alliances, called of God in every generation to rebuke both king and high priest when they failed in duty — even they had become flatterers, “whitewashing” (Hebrews) the sins of the nobles and crying “peace” to every voice that raised itself against the evils of the day. (See Ezekiel 13:6-10.) 29. The common people naturally follow the example of the princes and captains, priests and prophets. 30. There is universal apostasy. There is not left in the city even one man who can plead for it as Abraham for the Sodomites, or as Moses for the people in the wilderness (Psalms 106:23). If only one such man could be found Jehovah would listen. (See notes Ezekiel 13:5, and compare Jeremiah 5:1; Isaiah 58:12; Isaiah 59:16.) STORY OF THE LEWD SISTERS, AHOLAH AND .This is a most horrible picture of the lust and crime of two lost women. Ezekiel’s withering wrath against unchastity expresses itself in very plain language. As Dr. Percy Gardner says, the more reserved manners of modern times makes symbolism borrowed from the relations of the sexes seem out of place in religious exposition; but more primitive and demonstrative races did not feel the incongruity as do we. The idea of generation was closely associated with that of life after death and that of a spirit dwelling in the universe, and this lay at the very bottom of the Eleusinian and other mysteries. Frantic cries and wild dances and scenes of not too chaste a character were the routine of these services (Greek Antiquities, pp. 221, 284, etc.; see also notes Ezekiel 8:15; Ezekiel 8:17). Many of the paintings of the Egyptian gods are too revolting to be described here, while the foul domestic intrigues of some of the Assyrian and Babylonian deities offend the moral sense far more than the pen pictures of Balzac. Ishtar — the passionate favorite of all lands — grew hot in wrath against Gilgames (according to the story which everyone knew by heart in Ezekiel’s day) because he told her to her face of her unfaithfulness with Tammuz and Allala, with Tabulu and Ishullanu, with her father’s gardener and even with lions and stallions. Is it any wonder that the young and beautiful priestesses were merely sacred courtesans? No doubt this unchastity was general in most of the heathen temples. In the temples of Bel phallic emblems were as common as they are now in China. It is evident from this how open and careless was the speech of Ezekiel’s contemporaries concerning many things which are to-day kept hidden and secret, even by bad men. Indeed, it speaks well for the Hebrew captives that the prophet is able to arouse their disgust by such a picture; for even Aholibah was not much worse than the great Babylonian goddess Ishtar. It was only in Israel that the worship and imitation of such deities were so fiercely condemned. In the most ancient Jewish law the chastity of the wife was jealously guarded (Genesis 38:24; Deuteronomy 22:22, compare Leviticus 20:10; Ezekiel 18:11). In no other ancient nation could the marriage relationship have been thus used as typical of the union and communion of God with his people (Hosea 2:19; Jeremiah 3:14, etc.). 3. They committed whoredoms in Egypt — It is plain from this that Ezekiel knew that Israel had broken faith with the one God in Goshen. Baethgen has convincingly proved that Kuenen’s idea of an original Hebrew polytheism has not the slightest foundation. He shows that when the prophets were battling for monotheism they were not striving for a new thing, but for the ancient imperishable treasure which the nation did not prize and revere enough. Moses and the prophets, as little as Jesus, wished to proclaim a new God. They only revealed another phase of the character and will of the “Ancient of Days.” “As far back as Israelitish history can be followed into the past the legitimate worship of Israel was the worship of the one God, and the worship of other gods was regarded as an apostasy.” (See Baethgen, Der Gott Israels und die Gotter der Heiden, 1888.) 4. Aholah… and Aholibah — Rather, Oholah… and Oholibah. These sisters have symbolic names, meaning “her tent” and “my tent in her”; probably signifying that Samaria dwelt apart, in a sanctuary of her own devising, while Jehovah dwelt with Judah. This special privilege would magnify the guilt of Oholibah’s apostasy. It is possible, however, that the reference may only be to the worship on high places common to both divisions of the kingdom. (Compare chap. xvi, where Jerusalem is represented as a harlot having two sisters, Samaria and Sodom.) For the sake of the allegory Ezekiel pictures both of these sisters as wives of the same husband, though he well knew this was contrary to the law (Leviticus 18:18). 5. And Aholah played the harlot — The wife deserts her husband and joins herself to the handsomely uniformed Assyrians. Nahum represents Nineveh as the grand courtesan of the nations. Her palaces and glorious gardens and, above all, the military prowess which for six centuries dominated the whole earth made her brave to look upon. “In war the Assyrians astonished the people by the richness of the colors of their costumes, the flashing of their arms, and the multitude of horses and chariots, which has never been surpassed by any other people.” — Delatre. The military grandeur of these young horsemen dazzles her eyes and she accepts them and “all their idols” (Ezekiel 23:7) instead of her true Lord. This evidently refers to Jerusalem’s political as well as her religious affiliation with Assyria. (Compare Hosea 5:13; Hosea 7:11; 2 Kings 23:11; 2 Kings 17:4.) Her neighbors (also Ezekiel 23:12) — The nations that had formerly seemed far away (Ezekiel 23:40) came very near to Jerusalem after Jehu began to pay tribute to Shalmaneser (Black Obelisk). It is probable, however, that this Hebrew term may mean “warriors” (Smend) or “high dignitaries” (Toy). 6. Captains and rulers — Rather, prefects and governors, Toy. (See Nehemiah 4:14; Nehemiah 5:15). 7-10. This vile creature is not even true to her Assyrian paramour, but continues the adultery with Egypt began in her youth. It was because her Assyrian lovers discovered her intrigues with Egypt that they tore off her beautiful garments and left her stricken and destitute. Famous [literally, a name] among women — See notes Ezekiel 16:37. It is especially emphasized that it shall be those for whom she has forsaken her loving husband who shall oppress her and make her a byword. The language and comparisons were intended to shock the hearers and compel them to acknowledge that the most indecent actions of the most shameless prostitutes were not as bad as the treatment of Jehovah by Samaria and Judah. 11. Aholibah… was more corrupt — Judah, though with greater privileges, was even worse than her sister Samaria (Ezekiel 16:47; Ezekiel 16:51; Jeremiah 3:8; Jeremiah 3:11). She also doted upon the young Assyrian cavalrymen (Ezekiel 23:12) and defiled herself with them (Ezekiel 23:13), and as soon as she saw the wall pictures representing the Babylonian military officers, so passionate did she become that she could not even wait for them to come and offer their illicit affection, but hastened messengers to them calling them to her “bed of love” (Ezekiel 23:14-17). The wall decorations mentioned are very common in the ruins of Chaldean palaces and temples. The pictures are often carved in brick and then enameled in bright colors. So naturalistic is the description in these verses (14-16) that Layard took them for the motto of his Nineveh and its Remains. The Assyrians and Babylonians much resembled each other in the gorgeousness of their dress and other decorations. The robes of the king were richly embroidered, covered often with exquisite designs of genii and symbolic animals set with precious stones. Among the spoils and tribute inscribed on the monuments colored garments of blue and purple are frequently mentioned. The very word used by Ezekiel — takiltu (Ezekiel 23:6) — often occurs in these lists (Evetts). 14. And that — Rather, And yet. Ezekiel 23:13 should close with a period. This verse opens to view Judah’s affiliations with Babylon. Jerusalem early saw that Babylon was to become a great power and courted its favor even while it was yet a vassal of Assyria (Isaiah 39). 15. Girdles — It was a peculiarity of the Chaldeans, as shown by the monuments, that they used as a girdle the azar, or large shawl, which other Eastern people used as a waistcloth, confining their flowing robes with this instead of a simple belt (Jewish Quarterly Review, 4:29) — so true, to the smallest detail, is this prophet’s description. Exceeding in dyed attire — Rather, with dyed turbans pendent. The monuments often represent the headdress richly dyed red and hanging down behind. Princes (“great lords,” Ezekiel 23:23) — Rather, knights (1 Kings 9:20). Orelli well suggests that in chapter 16 the misbehavior of the false wife is emphasized, while in this chapter the fascination of the foreign world powers is in the foreground. 17. Her mind was alienated from them — This occurred after her passion was satisfied (compare 2 Samuel 13:15), and she began to feel the weight of the heavy hand of her Babylonian lovers and to long for release; but it was too late to return without bitter repentance to her true husband, for his mind had also become alienated from her (Ezekiel 23:18). 19. Yet she multiplied her whoredoms — She was not true to her new Babylonian paramour, nor did she return to her rightful husband, but ever courted other foreign alliances, especially with Egypt. (See Ezekiel 16:32; Isaiah 30, 31.) Calling to remembrance the days of her youth — See notes Ezekiel 5:3. It is only natural that during the centuries which Israel spent in Egypt she should have been impressed with the rich and splendid ritual. A new light has been thrown upon the worship of the golden calf in the wilderness by the discovery of an Egyptian text which states that a silver calf of six hundred pounds weight was yearly offered to the great god of Pithom — the city which the Israelites built (Exodus 1:11), and which was situated on the edge of the land of Goshen, where they lived. 20. Compare notes Ezekiel 16:26, and see Jeremiah 5:8. The coarsest and most fleshly abominations just suited her taste. 21. Calledst to remembrance — Rather, soughtest after, renewed. In bruising, etc. — Rather, when they of Egypt did bruise thy teats, for to press the breasts of thy youth. (See Ezekiel 23:3.) FOR ALL THIS OF LUST A FIERCE SHALL BE EXACTED. THESE TITLED IN BLUE SHALL TURN AGAINST HER WITH THEIR WEAPONS AND THE HORSES WHICH SHE HAD SO ADMIRED (Ezekiel 23:12; Ezekiel 23:23-24), AND ALL HER OTHER LOVERS, MAD WITH AND DISGUST, SHALL JOIN WITH THEM IN HER, Ezekiel 23:22-26.23. Pekod, and Shoa, and Koa — These are supposed to be abbreviated names of various tribes among the Chaldeans or which lived neighbor to them. Pekod is very like the Pu-ku-du of the monuments (see also Jeremiah 50:21), while Shoa and Koa have been identified with the Kutu and the Sutu which are often mentioned together in the cuneiform inscriptions (Schrader, Orelli). 24. Chariots, wagons, and wheels, and… people — R.V., “weapons, chariots, and wagons, and… peoples.” Delitzsch gives an Assyrian word, meaning “multitude,” which is very like the unknown Hebrew word translated “chariots” in A.V. 25. I will set my jealousy against thee — See note Ezekiel 5:13.They shall take away thy nose and thine ears — So Babylonian captives were often mutilated (for example, Zedekiah, Jeremiah 52:11). It was also the practice among some ancient peoples to mutilate the adulteress. Thy remnant… thy residue — The same word in both cases. The picture of the adulteress gives way for a moment to the picture of Jerusalem in flames and her inhabitants falling by the sword (compare 5-7). 26. Note Ezekiel 16:39. 27-29. This unfaithfulness, begun in Egypt and continued ever since, shall finally cease (note Ezekiel 22:15), but not until her old lovers “in hatred” shall take away all her wealth (labor) and leave her destitute, her nakedness publicly revealed (discovered). 30. I will do these things unto thee — The Septuagint places a period after “discovered” (Ezekiel 23:29), and reads, “Thy lewdness and thy whoredoms have done this unto thee.” (Compare Jeremiah 4:18.) In many places in this prophecy Jehovah considers as his own actions the deeds which he permits even bad men to perform. He makes even the wrath of men to praise him. Unknowingly and unwillingly the Assyrians and Egyptians become his agents in punishing and purifying his disobedient people (note Ezekiel 20:25). 31, 32. Her cup — See Jeremiah 25:15; Matthew 20:22; Matthew 26:39. Every inhabitant of Jerusalem would admit that Samaria’s cup of sin and folly and punishment was deep and large (Ezekiel 23:32). It containeth much — Or, thou shalt be had in derision to the uttermost. 33. See Isaiah 51:17-23. 34. Thou shalt break the sherds — Or, “gnaw the sherds” (R.V.). In her madness and pain the drunken woman lacerates her lips with the broken cup and plucks off (mutilates, or tears, Ezekiel 23:25) her own breasts. See Jeremiah 25:15-18.) This verse is sometimes omitted in the critical versions of the text because of its ambiguity. 36. Here begins a new description of the wickedness of the two sisters who have committed adultery by idol worship (Ezekiel 23:37); whose hands are stained with the blood of their own children (Ezekiel 23:37); who are sabbath breakers and profane (Ezekiel 23:38), yet, notwithstanding all this, hope for beauty and happiness (Ezekiel 23:41). Wilt thou judge — See Ezekiel 20:4. 37. To pass for them through the fire — On Molech worship see note Ezekiel 16:20-21. The Baal worship was only a little less horrible. (See Vigouroux, “Les Pretres de Baal,” Revue Biblique, 1896.) 39. The same day — This was an especial insult to Jehovah. The sacrilegious irreverence of these pretended worshipers of Jehovah is seen in the fact that they do not even repent of such practices, but unblushingly enter the holy place. This proved that they neither obeyed nor feared the Lord of the house (Ezekiel 8:17; 2 Kings 21:4; Jeremiah 32:34).Jerusalem has become like the prostitutes of the heathen temple, who seek visitors from afar (see Ezekiel 23:16); who bathe themselves, and paint their eyes with kohl to make them look large and bright, who bedeck themselves with jewels (Ezekiel 23:40), and use the sacred incense and oil as attractions for their bed of lust (Ezekiel 23:41). The revelations of Jerusalem life given elsewhere by Ezekiel and other prophets prove that this was not all metaphor, nor does it refer merely to political alliances. The prevalence of idolatry in Jerusalem, and even in the temple itself, proves the presence of these other shameless iniquities. No wonder the prophet calls the holy city a harlot, and speaks in words that cut to the quick against practices which strike at the roots of all social and family life (Ezekiel 23:40-44). 42. And a voice of a multitude being at ease was with her — The LXX. reads, And with a loud noise did they sing therein. And with the men… Sabeans — Hebrews with men… drunkards. From the earliest days harlotry and drunkenness have been closely associated. 43. Mosheh Ben Shesheth renders: “As I looked I thought: Can it be that a woman who is old and decrepit will commit adultery? Or is it not enough that she has grown old in whoredoms? No; therefore even these have come to commit them with her?(or, Will they not take away all her gains and herself as well?).” This shows how uncertain the Hebrew text is. The picture seems to be that of a woman worn out in sin, yet still attempting to carry on her old life. It of course refers to Jerusalem coqueting with foreign alliances and foreign idolatries. 45. Righteous men; they shall judge them — As righteous men would execute lawful punishment upon such adulteresses, stoning them with stones (Leviticus 20:10; Deuteronomy 22:22; Deuteronomy 22:24), so a company of God’s executioners shall come upon Jerusalem and Samaria and they shall be removed (literally, tossed to and fro), spoiled, stoned, destroyed with fire and sword (Ezekiel 5:2; Ezekiel 6:4-10; Ezekiel 16:40-41). The result shall be a world-wide warning against idolatry and its complete extermination in Israel (Ezekiel 23:48-49). The influence of this chapter is seen throughout all Jewish literature. Take for example, this pathetic extract from the Hebrew Divan of R. Judah Halevy: —O cup of woe! Give pause! Give breathing space!My veins and soul are full of bitterness. I think on Aholah —I drink thy cup; On Aholibah — then I drain its dregs.O Zion, “perfect beauty,” grace and love Of old thou bindest on thee — yea, the souls Of sages, too, are bound up in thy life, These gladden in thy weal, these wail thy woe, These weep thy ruin. Still from captive pit Toward thee they yearn, and toward thy sacred gates Each from his place they bow them down in prayer. PARABLE OF THE RUSTED POT, 1-14.Jeremiah had called Jerusalem a “seething pot,” and counseled submission to Babylon. But the Egyptian party had retorted that even if the city were a caldron it was a safer place than the Babylonian fires outside. Ezekiel had examined this reply (Ezekiel 11:3-11), declaring that the prophecy concerning Judah’s captivity must be fulfilled, and therefore the iron walls could protect none but the dead. Three years passed, and on the very day (Ezekiel 24:1-2; Jeremiah 39:1; 2 Kings 25:12) in which Nebuchadnezzar begins his long prophesied siege of the city Ezekiel again takes up the familiar parable of “the pot” (Ezekiel 24:3). The day of the month is emphasized because it proves Ezekiel’s prophetic knowledge of what was happening at a distance. Critics who do not believe in true prophetic foreknowledge are compelled to say, with Toy, “The date was added later by the prophet.” 4. Every good piece… the choice bones — The nobles and princes of the people. (See Ezekiel 11:3.) 5. Burn also the bones — R.V., “pile also the bones under it.” Great critics, like Smend and Cornill, read “wood” instead of “bones,” but this is opposed to all the versions. Bones were sometimes used as fuel in case of extremity. The prophet has pictured the land as being desolated by fire and covered with the bones of the slain. Did he mean to suggest that the bones of their own kinsmen slain in the defense of the city should be fuel which would make the Jerusalem pot boil? At any rate the use of bones vividly suggests a state of siege. 6. Scum — Rather, rust (as also Ezekiel 24:11-12). Therein — Rather, thereon. Usually the rust is removed from a pot before using it, but here it is to remain as the symbol of Jerusalem’s iniquity (Qimchi). Let no lot fall upon it — Qimchi explains that the pieces are so small that not a single limb can be recognized, nor lots cast upon them to assign them any special destination; or that the pot itself is corrupted and eaten with verdigris, and therefore the meat is unclean and no part of it fit to be eaten; or that the inhabitants are to be snatched out of the city indiscriminately; or no lot is to be taken (2 Samuel 8:2), for all alike must perish. Modern expositors select from these explanations according to taste. 7. Top of a rock — The blood of her idol sacrifices was not hidden, but was offered in plain view on the “naked rock;” so shall her own blood be poured out (Ezekiel 24:8). 9. Woe to the bloody city — See also Ezekiel 24:6; Ezekiel 22:3; Ezekiel 23:3. Jerusalem “the holy” now deserves the same name as Nineveh! (Nab. Ezekiel 3:1.) 10. Consume the flesh, and spice it well — R.V., “boil well the flesh, and make thick the broth.”The pot (Jerusalem) is empty (seemingly depopulated), yet the fire burns till even its filthiness and rust is consumed, 11-13. 12. Wearied herself with lies — R.V., “with toil”; margin, “wearied me with toil.” Plumptre, “it [the caldron] is worn out with labors.” The meaning evidently is that all the previous efforts to cleanse Jerusalem have failed. Even the hottest fire seems unable to cleanse its foulness, and its destruction is the logical sequence. 13. In thy filthiness is lewdness — Or, R.V., margin, “For thy filthy lewdness.” (See Ezekiel 16:27.) This includes not only the act, but the evil purpose. Caused… to rest — Rather, satisfied. (See Ezekiel 5:13; Ezekiel 16:42.) 14. Shall they judge — See Ezekiel 23:49; LXX., will I judge. (See notes Ezekiel 20:25; Ezekiel 23:30.) THE DEATH OF EZEKIEL’S WIFE, AND ITS LESSONS, 15-27. There is nothing in literature more pathetic than these few brief words of personal history in the midst of this flaming prophecy. They show us the strength, the nobility of the man, and of this unnamed one who proved her right to be the life companion of a prophet when Jehovah himself called her to be not merely a prophetess but a prophecy. She was so dear to him that Jehovah could use her to symbolize Jerusalem: “The pomp of your strength, the desire of your eyes, the longing of your soul (Ezekiel 24:21); the joy of their glory, and that whereunto they lift up their soul” (Ezekiel 24:25).He loved her, this grave and silent man, with all the intensity of his lonely heart and superb imagination and royal faith. Others were “briers” and “thorns” and “scorpions” to sting; she was the balm of Babylon to heal. She was all he had. He was an exile, without home or country. He was a prophet, blinded at times with visions of glory and again dumb with unutterable anguish because of the revelations of woe against his countrymen and native land. There was only one soul on the Chebar who understood him and sympathized with him in his great task. Men called him “hard of forehead and face,” but his wife knew him. When Jehovah said, “I take away the desire of thine eyes with a stroke,” Ezekiel knew well who that was. It was indeed a “stroke,” as the word says; yet so noble and so brave was he that his lips uttered not one word of complaint, though he in secret moaned and pined away (Ezekiel 24:25). What a revelation of the prophet’s strength and his loyalty to God! (See Introduction, “IV. Ezekiel’s Personality and Work.”)His lips and jaw Grand made as Sinai’s law. They could enunciate and refrain From vibratory after-pain, And his brow’s height was sovereign.— Mrs. Browning.It may be noticed that the death of Ezekiel’s wife marks a distinct change in the character of his prophecies. Previous to this they have been cries of woe against his countrymen, they now become prophecies against the enemies of his country and speak of Israel’s triumph and of a new life for God’s people. This change could not mark simply the influence of this death upon the prophet, it must also mark a change in the temper of his audience. From this time forward every discourse seems addressed, not to scornful and rebellious, but to sympathetic and repentant hearers. The death of the “desire of his eyes” was not in vain! 16. The desire of thine eyes — A recently discovered cuneiform text speaks of a loved one as “the darling of mine eye.” Father Scheil has published a love letter of Abraham’s day, in which the prayer twice occurs, “May Shamash and Marduk allow thee, for my sake, to live forever.” (See also author’s Ancient Egypt, p. 132.) The Hebrews, however, excelled all nations in their home love. The marriage poem of Joseph Ezobi (fourteenth century) well represents the ancient feeling, closing: —Rejoice with her, thy graceful tender dove. God bless you twain, with love as angels love. 17. Forbear to cry — R.V., “sigh, but not aloud.” There could be no funeral dirge, as is so common in all oriental countries, nor were even the universal outward expressions of sorrow in dress permitted to him, nor the funeral feast, the “bread of men.” (See Jeremiah 16:5; Jeremiah 16:7.) He could only”groan and be still” (Targum). For funeral customs see note Ezekiel 27:30-31. 18. In the morning — “The next morning.” 21. I will profane my sanctuary — The prophet’s wife symbolizes Jehovah’s sanctuary, and what the desire of his eyes was to Ezekiel that the temple was to Jehovah and to Israel. No thought of woman in ancient or modern literature is more noble than this. All of these expressions show not only what the temple was to the Israelites, but what his wife was to Ezekiel. Among no other ancient people was the home so sacred that such comparisons could have been properly made. As to the light which this chapter throws upon the character of Ezekiel see introduction to chapter and general Introduction, “Ezekiel’s Personality.” 23. Ye shall not mourn nor weep — Does this mean that the people shall be stunned and speechless over the destruction of Jerusalem as was Ezekiel over the loss of his wife, or that they are forbidden to complain at this blow which comes from God? Mourn — Rather, moan. 24. Is unto you a sign — Or, wonder. The word sign is different from the word usually so rendered. Shall ye — See note Ezekiel 12:11. 25. That whereupon they set their minds — Hebrews, the lifting up of their soul. 27. Thou shalt speak, and be no more dumb — This intimates that from this date to the time of the coming of the messenger announcing the fall of Jerusalem some three years later, Ezekiel uttered no spoken prophecies, but remained in the depths of unutterable sorrow (Ezekiel 24:16-17; Ezekiel 24:26; Ezekiel 33:21-22). BOOK 2. — 25-32.Threatenings Concerning the Enemies of God’s People.AGAINST AMMON, MOAB, EDOM, .Here begins a section of Ezekiel’s prophecy in which judgments are pronounced against the enemies of God’s people, intermixed with expressions of compassion and hope for Israel, which finally grow into a series of jubilant prophecies of the restoration and eternal peace of the holy remnant. It is significant that this change in the prophecy should immediately follow the death of the prophet’s wife. (See note introductory to chapter 24.) Seven heathen nations come within the scope of Ezekiel’s condemnation: Ammon, Moab, Edom, Philistia, Tyre, Zidon, and Egypt. Why was not Babylon included in this list? Probably because Ezekiel regarded Nebuchadnezzar as at this time God’s minister of judgment against the other world powers. 2. Prophesy against them — Or, upon, that is, concerning them. The same Hebrew particle is used when no threat is being pronounced. The Ammonites — These were the hereditary enemies of Israel, and very cruel in war. (See Ezekiel 21:28-32; 1 Samuel 11; 2 Samuel 10:1; 2 Samuel 10:11; 2 Samuel 10:14; 2 Kings 24:2; Psalms 83:7; Jeremiah 27:3; Jeremiah 40:14; Jeremiah 49:1; Lamentations 2:15-16; Zephaniah 2:5; Zephaniah 2:11; Nehemiah 4:13.) These Beni Ammon, “sons of Ammon” (Ezekiel 25:5), were quite probably the descendants of the Katabani of South Arabia, who call themselves in a very ancient inscription walad Amm, “children of Amm.” They are closely connected with the Moabites, not only in many biblical passages, but in a very old Minaean text (South Arabia) in which the female slaves of a temple are said to have been brought from Egypt, Moab, Ammon, etc. (Glaser). In biblical times they seem to have possessed a settled residence east of the Jordan, from which they declared the Israelites had driven them (Judges 11:13); but their ancestors were doubtless of a wandering disposition, probably being included with the Edomites and Moabites in the general term Menti, or “shepherds,” who appear on the Egyptian monuments as inhabitants of the Sinaitic peninsula fifteen hundred years or more before Abraham’s time. “They are strange looking men, with hooked noses, rounded at the point, wide nostrils, and full lips. The beard is long and the whiskers cover all the lower part of the cheek. The type is Jewish rather than Bedouin, and recalls the profiles of the tribute bearers of Jehu on the Assyrian black obelisk.” — Sayce, Races of the Old Testament. 4. Men of the east — Hebrews, children of the east. The wandering tribes which were always near neighbors of Ammon and Israel (Judges 6:3; Judges 6:33; Judges 7:12; Judges 8:11; Job 1:3). Palaces — R.V., “encampments.” 5. Rabbah a stable for camels — Rabbah “the great.” “Stable” may be rendered “habitation” or “pasture land.” This doubtless occurred during Nebuchadnezzar’s invasion, and although afterward rebuilt, it never reached its former glory. Remains of houses and temples still mark the site of this once populous city, but not an inhabitant remains. The ruins are now used as a pasture for sheep and camels. Lord Lindsay writes, “The valley stinks with dead camels, one of which was rolling in the stream; and although we saw none among the ruins they were absolutely covered in every direction with their dung.” (For this and many other testimonials see Pulpit Commentary.) 6. Despite — Contempt. (Compare Wyclif’s translation of Rom 9:21 : “oo vessel into onour, anothir into dispyte.”) 7. Heathen — R.V., “nations.” People — R.V., “peoples.” Thou shalt know — The aim of Jehovah in the destruction of the capital of Ammon was the same as in the destruction of Jerusalem (Ezekiel 22:22; Ezekiel 24:13). 8. Moab — Beyond the brief biblical references (as Genesis 19:30; 2 Kings 1:1; 2 Kings 3:4-5; 2 Kings 13:20) and the well-known Mesha inscription (ninth century B.C.) which the Moabite king set up as a monument of salvation in praise of his god Ashtor-Chemosh for his help in defeating the “son” (successor) of Omri, little is known of this great nation. Their literature and royal monuments may any day be discovered, as it was by the merest chance that the above-mentioned monument came to light. We already know that they greatly resembled the Hebrews, not only in language, but in their method of literary composition and in their national and religious spirit. Some one has justly said that if the name for Jehovah were substituted for Chemosh the Mesha inscription would read like an extract from the Book of Kings. Their orthography, however, and chief deity ally them to the Minaeans (South Arabians), while they are always closely associated with the Ammonites (Ezekiel 25:2). They, too, were always bitter enemies of Israel, of haughty spirit (Isaiah 15, 16; Zephaniah 2:8-10), and very inhuman (Amos 2:1). And Seir — Omitted by LXX. “Mount Seir” is elsewhere joined to Edom (Ezekiel 35:15). At this time it may have been connected politically with Moab, as at other times both Moab and Ammon seem to have turned against the hardy inhabitants of the hill country (2 Chronicles 20:23). 9. The side — Hebrews, the shoulder; that is, the frontier plateau or mesa (Hebrews, meshar), which had always been Moab’s best defense. From the cities — Davidson reads, “at the cities;” Smend and Cornill, “that the cities be no more, even his,” etc. Which are on his frontiers — Rather, in every quarter. Beth-jeshimoth, Baal-meon, and Kiriathaim — It is curious that two of these cities which were “the glory of the country” should appear in the Mesha inscription (ninth century B.C.) where the king says, “I built Baal-meon and made therein the ditches; I built Kirjathaim;” and again, “I built Beth-medeba and Beth-diblathaim and Beth-baal-meon.” (Compare Joshua 13:17; Numbers 32:37.) Beth (house), Baal (Lord), and Kir or Gir (the old homeland of the Arameans between Elam and Babylon) are constantly found in compound Moabitish names. The ruins of these three cities are on the northeast border of the Dead Sea (Numbers 32:37-38; Numbers 33:49; Joshua 12:3; Joshua 13:19-20; Jeremiah 48:22-23), in the Belka (compare Balak, Numbers xxii), a region famous in ancient and modern times as a pasture land. A Bedouin proverb says, “There is no land like the Belka.” 10. Unto the men of the east — R.V., margin, “Together with the children of Ammon, unto the children of the east.” The meaning must be that both Moabites and Ammonites would fall before these fierce nomadic hordes. They would finish the destruction which Nebuchadnezzar commenced. 12. Edom — The Edomites (Assyrian, Udumu) were a Semitic race closely related to the Hebrews, whose law required them to be loved as a “brother” and given special temple privileges (Deuteronomy 23:7-8). The name, according to Sayce, means “red skins,” which would separate them from the fairer Hebrews and Amorites. They had conquered a strip of country about Mount Seir (Deuteronomy 2:22), and were a very powerful nation until conquered by Ramman-Nirari (806-797 B.C.). They, like their brothers, the Israelites, had adopted the “language of Canaan,” and though their libraries have not yet been discovered, some scholars think traces of their literature may be seen in the lists of Edomite princes (Genesis 36), and perhaps also in Job and the Proverbs of Lemuel. Notwithstanding their close relationship, Edom and Israel were frequently at war (2 Kings 8:20; 2 Kings 14:7; 2 Kings 14:22; 2 Kings 16:6; 2 Chronicles 28:17). These sons of Esau had “hatred of old” (Ezekiel 35:5) for the sons of Jacob, and exulted with great joy when Jerusalem was destroyed by the Chaldeans, perhaps assisting in the city’s overthrow (Joe 3:19; Psalms 137:7; Amos 1:11; Obadiah 1:11). During the Maccabean war they continued hostile to the Jews. “Ultimately, like Moab and Ammon, the name of Edom disappears from history, all the three peoples being known by the general name of Arabs — children of the East — as Ezekiel had prophesied.” — Davidson. 13. Teman; and they of Dedan, etc. — Rather, from Teman unto Dedan shall they fall. Teman and Dedan were respectively the north and south frontier districts of Edom. The inhabitants of this region were celebrated for their wisdom (Jeremiah 49:7; Obadiah 1:8-9). The most eloquent speaker in Job is Eliphaz the Temanite (Job 2:11; Job 4:1). So they are called in Baruch (Ezekiel 3:22-23), “authors of fables, the searchers out of understanding.” This district was situated in the caravan route from Egypt to Babylon, and in some recently discovered inscriptions (old Aramaic) may be seen “marked traces of Egyptian civilization” (Neubaur, Studia Biblia, vol. i). Dr. Euting dates these inscriptions in the time of Ezekiel. Certainly these were civilized districts at a very early day, for Gudea, some 3,000 years B.C., brought alabaster from Tidanu (Dedan), and Gimil-Sin, 2,000 years B.C., built a wall against Tidnim. The ancient Minaeans brought their female temple slaves from Gaza, Moab, Ammon, Kedar, Dedan, etc. (Hommel, Ancient Hebrew Tradition). These Minaean inscriptions have only recently been discovered, and it is still disputed whether the kingdom followed that of Saba (Sheba), or whether it preceded it (2000-1000 B.C.), although the latter view seems preferable. 15, 16. The Philistines,… the Cherethim — Whether the Philistines were Aryans or Semites is not settled. George Adam Smith describes them as a Semitic people with non-Semitic habits, language, and institutions. An Egyptian traveler, 1000 B.C., declared that he found a colony of Philistines at the foot of Mount Carmel which traced its descent from the Zuk(k)ara, a warlike tribe of Asia Minor (Pap. Golenischeff). The original home of the Philistines, however, was not Asia Minor nor the Egyptian Delta (Sayce) nor Phoenicia (Muller), but almost certainly Crete. The features of the inhabitants of Philistia, as portrayed on the Egyptian monuments by Ramses II (1350 B.C.), have a Hittite cast and differ very greatly from those pictured by later Pharaohs, which probably indicates that this warlike people had entered the country and seized the “seacoast cities” — Gaza, Askelon, Ashdod, Ekron, Gath — which they ever afterward held, though it may possibly only point to an abnormal admixture of racial types in the nation. The Cretes were a mixed race, and the writer has noticed that the modern inhabitants of Philistia show this same peculiarity in a marked degree. Certain it is that only a little previous to the Exodus the Philistines began to figure prominently in the war records of Egypt (Egyptian, Purasati; Assyrian, Pulista or Pilista). In the latter part of the fifteenth century B.C., as is proved by the Tel-el-Amarna letters, the Philistine cities were in complete subjection to Egypt. They had rather a high degree of civilization. Clear cases of commerce with Cyprus were found at Tel-el-Hesy (Lachish). After the Exodus the Philistines (allying themselves with the Anakim) had many severe struggles with the Hebrews, with varying fortunes, as is proved by the story of David and Goliath, Shamgar, Samson, etc. Sometimes it seemed as if the Hebrews were destined to be nothing more than the abject slaves of this people. (See Judges 5:8; 1 Samuel 13:19.) After Israel had successfully revolted, Philistia, no doubt, allied herself with her enemies for revenge (Ezekiel 25:15). So great did the Philistines become that the land of Canaan and Israel is known by their name even to this day (Palestine). Philistia was always a stronghold of idolatry, and Gaza continued to boast of idol temples long after Christianity had dominated the rest of Palestine. The writer still saw indications of the survival of the old heathen worship as late as 1890. The Cherethims or Cherethites was probably another name of the Philistines, referring to their Cretan origin (Zephaniah 2:5). Arthur J. Evans has proved that the Philistines on the Egyptian monuments wear Cretan dress and carry Cretan vases. 17. They shall know that I am the Lord — The Philistines were led up from Caphtor to Palestine by the same One who led Israel thitherward from Egypt (see Amos 9:7), and they are now punished for the same reason — to bring them to a knowledge of the true God (Ezekiel 6:7). Alas! Philistia refused to learn the lesson to which Israel hearkened. AGAINST TYRE AND SIDON, CHAPS. 26-28.1. First day of the month — The number of the month has dropped out. Was it the fifth? (Jeremiah 52:6; Jeremiah 52:12.) 2. Tyrus — Tyre was the chief city of Phoenicia, which was the leading naval power — the Great Britain — of the ancient world. It was but a small country, smaller even than Palestine, but its fame filled the whole earth. Phoenician credit and currency extended “from the coasts of Britain to those of Northwest India and probably to Madagascar… This trade tapped river basins as far apart as those of the Indus, the Euphrates, probably the Zambesi, the Nile, the Rhone, the Guadalquivir” (Smith, Isaiah, i, p. 390). In the eleventh century B.C. an Egyptian official was sent to Phoenicia for cedar wood (Pap. Golenischeff), as were Solomon’s agents one hundred years later. Tradition ascribes the invention of navigation to the Tyrians. Sennacherib (700 B.C.) boasts that he had builded at Nineveh, by Phoenician carpenters, “artful, great ships, according to their home manner,” and ordered as their sailors, prisoners of war, Tyrians, Sidonians, etc. It was during Ezekiel’s lifetime (600 B.C.) that a Phoenician sea captain circumnavigated Africa (Herodotus, 4:42). For fifteen hundred years Phoenicia was the merchant of all nations. Her vast wealth made the mightiest kings of Egypt and Babylon look toward her as a possible prize, but because of her strategic position, unequaled navy, and shrewd diplomacy, she was enabled to maintain for many centuries her practical independence. In the fourteenth century B.C. Abimelki prostrates himself before the Pharaoh and calls Tyre the “handmaid of Egypt;” but the allegiance of Tyre to Egypt was entirely selfish and Egyptian power in Phoenicia was not great. Again and again in the ninth and eighth centuries B.C. the Assyrian king boasts: “I marched up to the great sea of the West. I cleansed my weapons in the great sea. I put tribute upon Damascus, Tyre, Sidon,” etc. But the frequency of these campaigns indicates how superficial were the conquests. On a tablet from Sinjerli, Baal, king of Tyre, is represented as kneeling before Esarhaddon with a ring through his lips attached to a cord in the hands of the great king; but the inscriptions do not even name Tyre as a vassal state, and certainly the picture does not represent the ordinary relations of the king of Tyre with the king of Assyria (McCurdy, ii, p. 345). Phoenicia did not depend for victory upon her soldiers, but upon her gold, and rather than have her commerce interrupted she could well afford to give tribute. She made, of course, political alliances with the states lying between her and her enemies. During the prosperous reigns of David and Solomon, Phoenicia was a warm friend to Israel; but after the division of the kingdom she lost interest in her weak neighbor and “sold” her to the Greeks or the Edomites as her own advantages dictated (Amos 1:9; Joe 3:6). Previous to Assurbanipal (668-626 B.C.) the Assyrians seem to have been content with gifts from the chief cities of Phoenicia, but his successors urged campaign after campaign in the vain attempt to completely subjugate their small but doughty adversary. Nebuchadnezzar was determined to do this, but failed to get from Tyre the treasure that he had anticipated (see Ezekiel 29:18). She is broken that was the gates of the people — Literally, gate of the peoples. Jerusalem was the gateway opening from Egypt to Babylon and Phoenicia, and she had evidently been getting some of the trade of which Tyro wished the monopoly. She is turned — Rather, it. The gate of traffic now opens more freely toward Phoenicia since her rival is disposed of. 3. As the sea causeth his waves to come up — This figure would be particularly vivid and frightful to the inhabitants of an island city. (See Ezekiel 28:2.) 4. Top of a rock — Or, naked rock. (See Ezekiel 24:7-8.) 5. A place for the spreading of nets (also Ezekiel 26:14) — The prophecy is that the merchant city of the world, the London of ancient times, shall lose its position and population and sink to the insignificance of a fishing village. When spoken, these words seemed as absurd as Macaulay’s suggestion concerning the forgotten ruins of London bridge; but they have been literally fulfilled. 6. Her daughters which are in the field — Her subject or allied cities. (See Joshua 17:11, where “towns” is literally “daughters.)” 7. I will bring upon Tyrus Nebuchadrezzar — See Daniel 2:37, and Introduction to Daniel, III, 3. 8-14. The description is startingly vivid, the outlying villages (“daughters”)suffer first, then the well-known “fort” and “mount” are erected, and under cover of “the buckler” (a barricade of wickerwork covered with skins) the “engines of war” (R.V., “battering engines”) come into position and the axes (literally, swords) begin their deadly work. A breach is made in the wall, and then comes the charge of the cavalry and chariot force, the dust fills the air, and the fleeing people fall under the hoofs of the horses and the stroke of the swords. Even the temple of Baal is invaded and his sacred pillars (unfortunately translated “garrisons”) are cast to the ground. (Compare 2 Kings 10:26.) The city is sacked, and the riches of her temples, her pleasant palaces, and bazaars become the spoil of her conqueror. The city is destroyed, never to be built again, and the music for which she was famous (Isaiah 23:16) sinks into a groan. Now it is certain that a complete destruction of the city such as Ezekiel 26:12-14 contemplate was not wrought by Nebuchadnezzar, for after this campaign Tyre was able to sustain a very protracted siege under Alexander the Great (see also Ezekiel 29:17-21); but it seems most probable that the prophet’s description of the Nebuchadnezzar campaign melts into the more awful destruction, which he has formerly said would be wrought by “many nations,” which should dash up against the proud city “as I bring up the sea, wave after wave” (Ezekiel 26:3). This fusion of various events is not unusual in prophecy. (Compare particularly Matthew 24; Mark 13.) 15, 16. At the sound of the falling walls and the cries of the wounded the seacoasts (isles, Ezekiel 26:15; Ezekiel 26:18) tremble and shake, while the merchant princes of the sea (Isaiah 23:8) put away their royal robes and sit in the dust and clothe themselves with “tremblings” and act as mourners at this national funeral. 17. Of seafaring men — Literally, from the seas. Cause [rather, caused] their terror — That is, the fear of “the seas.” All that haunt it — Rather, all her inhabitants. (Compare Ezekiel 25:4.) Her transient visitors and her miscellaneous population of various nationalities (Ezekiel 27:8-11) were held in awe by a strong hand. 18. Troubled — They mourn her downfall, either because she had not been oppressive in her commercial policy (Plumptre) or, more probably, because they feared a similar fate. 19. When I shall bring up the deep upon thee — The ruins of the best parts of ancient Tyre are now under water. 20. When — Rather, then. In places — Probably, like places. Sinking beneath the sea they drop at the same time into “the nether parts of the earth,” the underworld, where are the people of old time and all the ruined cities of the past. This picture of the dead in Sheol (the pit) is elaborated, Ezekiel 32:18, etc. (Compare Isaiah 14:9; Psalms 88:4-7.) I shall set [rather, will set] glory in the land of the living — A very difficult phrase. Various readings are suggested, but in any case a contrast appears between the glorious life here and the shadow life in Sheol. 21. Terror — Literally, destruction. I will entirely destroy thee (Ezekiel 27:36; Ezekiel 28:19). 2. A lamentation — Rather, dirge. (See also Ezekiel 19:1; Ezekiel 26:17; Ezekiel 28:12; Ezekiel 32:2.) So full of lifelike detail is this “dirge” that Dr. Plumptre can say, “Ezekiel, we must believe, had at some time or other in his life trod the sinful streets of the great city and noted the mingled crowd of many nations, in many costumes that he met there, just as we infer from Dante’s vivid descriptions of the dockyards of Venice (Inferno, Ezekiel 21:7-15) that he had visited that city.” 3. At the entry — Literally, entries. Tyre was built on an island having a double harbor. A merchant — See note Ezekiel 26:2. I am of perfect beauty — This was the verdict of all antiquity. Travelers tried in vain to describe this princess of the seas. (Compare Nonnus, Dionysiaca, 40:311, etc.) “Greatly Dionysus rejoiced when he saw the city which the ocean god had bound with the liquid girdle of the waves. In shape she was like the crescent moon. As he looked it seemed a double wonder, since Tyre lies in the sea and is bound by the waves and yet belongs to the land. She seemed like a maiden floating motionless, half submerged in the waters.” A letter written in the fourteenth century B.C. reads, “Behold the palace of the city of Tyre: there is no palace of any other governor like unto it.” (For further description of Tyre see notes Ezekiel 26:2; Ezekiel 28:2; Ezekiel 28:12. Compare Scholar Gypsy, Arnold.) 4. Thy borders — Cornill reads, by a little change, the anchorage. Thy builders have perfected thy beauty — Here begins a most beautiful picture of Tyre as a ship. Compare a very ancient description of a ship, written in Akkadian, which comes from Babylon: —Its helm is of cedar (?) wood, Its serpentlike oar has a handle of gold, Its mast is pointed with turquoise, Its side is of cedar from its forest, Its awning is the palm (?) wood of Delvan, etc.— Sayce, Hibbert Lectures.Compare also Iliad, 2:484-770, and Horace, Lib. I, Ode 14. 5. Fir trees [or, cypress] of Senir — Senir, or Shenir, was the Amorite name for Mount Hermon (Deuteronomy 3:9). Assyrian, Shaniru.Cedars from Lebanon to make masts — Literally, a mast. The Egyptians and Hebrews, as well as the Phoenicians, depended upon Lebanon for their best timber. (See note Ezekiel 26:2; compare 1 Kings 5:10; 1 Kings 7:2.)The cedar was ordinarily used for houses and fir trees for ships. Only the largest ideal ship — such as the prophet pictures Tyre to be — would need a cedar for a mast. 6. The company of the Ashurites have made thy benches of ivory, brought out of the isles of Chittim — R.V., “they have made thy benches [deck] of ivory inlaid in boxwood [larch], from the isles of Kittim.” Kittim, or Chittim, is generally connected with Kition in Cyprus and supposed to mean in a general sense “Cyprians.” (Compare Numbers 24:24.) Hommel, however, connects the word with the well-known Kheta, or Hittites, though specially applied to Cilicia or Cyprus; Jensen, with a Phoenician word, Kitti, referring to a people dwelling west of Cyprus; “perhaps the Greeks of Europe in Greece as well as in the regions west of it, perhaps all the other inhabitants of Italy included.” The isles of Chittim “certainly had a broad meaning in later times, being used much as ‘the Indies’ in the time of Elizabeth” (Daniel 11:30). Phoenicia enjoyed a great reputation for its work in ivory (1 Kings 22:39; Psalms 45:8). The “oaks of Bashan” were always celebrated (Isaiah 2:13; Zechariah 11:2). 7. Fine linen — R.V., “Of fine linen with broidered work from Egypt was thy sail, that it might be to thee for an ensign” (or, “cabin,” Davidson). An ancient sail of this kind, made of separate pieces tied together, and hauling up like a Venetian blind, can now be seen in the Liverpool museum (Wilkinson, 2:213 N.). Cecil Torr (Ancient Ships, 1894) gives pictures of ancient Phoenician ships, 700 B.C., with one mast and one yard carrying a square sail. This sail is formed of many pieces as also in an Athenian ship, 600 B.C. He shows that the sails of this era were generally of linen, though sometimes of the fiber of papyrus or of flax. They were often colored, vermilion being generally the badge of an admiral or monarch. In an Egyptian sail 600 B.C. several different colors are used. These ships had animals carved on the prows for figureheads and quite generally a huge eye “to see her way” says Torr; but more probably to guard her from the evil eye of the demons of the deep. On broidered work, see Ezekiel 16:10. Blue and purple, etc. — R.V., “blue and purple from the isles of Elishah was thine awning.” This awning (literally, covering) may have been a cabin the sides and roof of which were composed of colored linen (Davidson). In the most ancient descriptions of a ship (see note Ezekiel 27:4) there is mention of a cabin. The isles of Elishah must have some close connection with the son of Javan (Genesis 10:4). Movers identifies Elishah with Carthage because of Elissa, its founder. Dillmann locates it in South Italy. Sayce (Hastings’s Dictionary of the Bible, 1898), because of a Tel-el-Amarna letter from the king of Alasia (Egyptian, Alsa), locates it closer to the Mediterranean coast, possibly Cyprus. But this was not the usual name for Cyprus, and Thothmes III includes Alsa among his Syrian conquests. It seems better to say, as the dye was common in many parts of the Mediterranean, that this is probably a term referring to the isles of Greece or some one of its colonies. This dye, which cannot now be obtained, cost one hundred denarii (over twenty dollars) a pound in the last days of the Roman republic. 8. Zidon and Arvad — For Zidon see Ezekiel 28:21. Arvad (Genesis 10:18; 1 Chronicles 1:16) is often mentioned in the Tel-el-Amarna tablets. It was the most northern Phoenician port, very populous, and with magnificent artificially constructed harbors and a living spring which secured the inhabitants a water supply in case of invasion or siege. The “ships of the land of Arvad” are celebrated in the Assyrian texts. It is evident that at this time both Zidon and Arvad were dependents of Tyre. Mariners — R.V., “rowers.” For the need of wise pilots see note, Ezekiel 26:2. 9. Gebal (Gu-ub-li) — or, Byblos (Psalms 83:7; Joshua 13:5; 1 Kings 5:18) — A celebrated city lying a little to the south of Arvad but north of Tyre and Sidon, constantly mentioned in the campaigns of the Assyrian kings from the ninth to the seventh centuries B.C. It is also supposed to be prominent in the Tel-el-Amarna letters, cir. 1400 B.C., under the form Gubla — though this may refer to another coast city, Gabula (Petrie, History, ii, p. 314). It was celebrated throughout the whole world for its worship of the goddess Ishtar (Ashteroth). The prophet represents the wisest men and officers (ancients, that is, elders) of this distinguished city serving on the great ship Tyre in inferior positions. All the ships of the sea… were in thee — The bold figure of Tyre as a ship gives place to a more realistic description of the harbor and city, especially of the city bazaars. Occupy thy merchandise — Carry on thy trade. — Kautzsch. 10. Persia… Lud… Phut — The Persians appear for the first time in Ezekiel’s century as a national power (Toy). (See notes Daniel 5:28.) They were probably near relatives of the Medes, with whom they had a close alliance, and were at this time the enemies of Assyria. Toy, because of the parallel list (Ezekiel 30:5), changes Persia (Paras) to Cush. Lud originally came from Egypt (Genesis 10:13), and was her warm ally (Jeremiah 46:9) and suffered in her downfall (Ezekiel 30:5), though Genesis 10:22, points to a Semitic origin. A prehistoric migration into the Nile Delta might account for this divergence of statement. Jensen believes the people referred to are not the Lydians (Assyrian, Lu-ud-di) as has been commonly assumed, but some nomadic tribe of the Syrian desert living between Aram and Uz on one side and Babylonia on the other (Sunday School Times, February 11, 1899). George Adam Smith and many others believe them to have been Libyans (as LXX.). Put, or Phut, was of Hamitic origin and a close relative of the Ethiopians, Egyptians, and Canaanites (Phoenicians, Genesis 10:6). The nation appears in many places as a close ally of Egypt (Ezekiel 30:5; Jeremiah 46:9; Nahum 3:9). It also appears in the army of Gog (Ezekiel 38:5). Scholars have generally identified these people with various African nations, as the Nubians or Libyans. A text of Nebuchadnezzar states that in his thirty-seventh year in a campaign against Egypt he defeated “the soldiers of the city of Pudhu-yavan, a distant land which is within the sea,” from which Sayce draws the conclusion that “Phut of the Ionians” may have been Kyrene, or Pelusium, or some other settlement of the Greek mercenaries in Egypt. However, the names of towns migrate rapidly, and the use of the “yavan” as a descriptive term may indicate that there was an original Phut which was not “Phut of the Ionians.” Edward Glaser believes that he has found a Phut (Puta) in Southwest Arabia (Acad., 40:76), at which place, close to the base of the Gala Mountains, Mr. W. Bent has found an ancient harbor resembling closely that which is pictured on the Egyptian monuments as that of Punt, the land of incense. (See note Ezekiel 27:21.) Naville, however, is sure that Punt was on the African coast of the Red Sea (Deir el Bahari, 3:1898). It is at any rate plain that Tyre formed her army largely of mercenaries, and it is very natural that she should choose allies of Egypt in her defense against the aggressions of Assyria.Hanged the shield and helmet in thee — So the walls were adorned (See Ezekiel 27:11 and Son 4:4). 11. Arvad — See Ezekiel 27:8. The Gammadim — R.V., margin, “valorous men.” No land or city of Gammad is known. Perhaps, as has been suggested, this was a technical term for the select corps of the Tyrian army — like the “Immortals” of the Persians or the “Old Guard” of Napoleon. 12. Tarshish was thy merchant — Josephus identifies Tarshish with Tarsus in Cilicia, and this view is still held by reputable Greek scholars, one of whom recently pointed out that from Ramses III to Ibrahim Pasha the Egyptian rulers sought timber for their navies in the Taurus, which would naturally explain why these great vessels were called “ships of Tarshish” (B.S.A., 16:300). Le Page Renouf has argued that Tarshish could not be philologically connected with Tartessus, but must have been a general name for Phoenicia, “the ships of Tarshish” always meaning in Scripture simply Phoenician ships. He quotes Psalms 48:7; Isaiah 23, where Tyre is called the “daughter of Tarshish,” and other biblical passages to sustain this conjecture (B.S.A., 16:138). Conder thinks it possible that there were several localities named Tarshish, one on the Asia Minor coast and another in Arabia, but thinks that Solomon’s trade with Tarshish (1 Kings 22:48) certainly could not refer to a Spanish port, since Carthage introduced Phoenician trade to Spain, and Carthage was not founded until several centuries after Solomon. He points out that trade with some point in Asia Minor in gold, silver, copper, and bronze (which supposes the existence of tin) is mentioned in the Tel-el-Amarna tablets about 1400 B.C. (The Bible and the East, 1896, p. 163). Semitic scholars are, however, almost unanimous in identifying Tarshish with Tartessus in Spain, which point was celebrated in ancient times for the productions mentioned in this verse. A “ship of Tarshish” does not mean that the ship or its timbers came from Tarshish, but that it traded with Tarshish (compare our East Indiaman, Australian clipper, American liner), and finally, since Tarshish was the extreme western limit of Mediterranean travel, all great merchant-men, whatever seas they sailed, came to be known as “ships of Tarshish” (Ezekiel 27:25; 1 Kings 22:48; Isaiah 2:16). See Sayce, High. Crit., 138; Brown, Hebrew and English Lexicon; Gesenius, last edition; Classical Review, 1895, p. 265. Traded in thy fairs — Rather, traded for thy wares, or, brought as thy wares. Davidson says: “The representation is that all things brought to Tyre were hers; the nations offered them to her as tribute (Ezekiel 27:15). Spain was famous for the metals mentioned. (Compare for silver Jeremiah 10:9.) Probably Tarshish served as an entrepot for such products found farther north, as in the Cassiterides (Scilly Islands) and Cornwall.” For extended proof of ancient commerce see Introduction to Daniel, III, 2. 13. Javan, Tubal, and Meshech — Javan, brother of Tarshish (Genesis 10:2), is the well-known name for Ionian or Greek. The Tel-el-Amarna tablets, 1400 B.C., mention a Yivana who had been sent on a mission to Tyre by the Egyptian king. Cyprus was called the “island of the Ionians” by the Assyrians, and Sayce thinks Cyprus is meant when Javan is referred to by Ezekiel (Races, p. 46. For extent and character of the early Greek commerce see Introduction to Daniel, III, 2.) It is possible, however, that at this period the name had a wider application, being perhaps a racial term, which was beginning to be specifically used of the Greeks of the mainland. Tubal and Meshech are generally mentioned together in the Scriptures (Ezekiel 32:26; Ezekiel 38:2; Ezekiel 39:1), and appear in the Assyrian inscriptions as Tabali, Tubla, and Muska. They were famous as archers and were probably located in the interior of Asia Minor on the coast of the Black Sea. Professor Smith says: “Beyond Yavan were the coasts of Elisha, that was perhaps Sicily, and Tarshish, the great Phoenician colony in Spain. To all of these ships traded from Tyre and Sidon and Accho and Joppa. Their outward cargoes were Syrian wheat, oil, balm, with oriental wares, and they brought back cloth, purple and scarlet, silver, iron, tin, lead, and brass. Sometimes they carried west Hebrew slaves (Amos 1:9; Joel 4:6) and outlaws (Jonah 1:3), forerunners of the great Dispersion” (Historical Geography, p. 136). 14. Togarmah — Most scholars locate it in Armenia, which was noted in the ancient world for its horses and mules. The Armenians are said to call themselves “the house of the Thorgom” (Orelli). Delitzsch, however, thought it to refer to Cappadocia — which was called by Armenian writers, Gamir. It furnished soldiers for the army of Gog (Ezekiel 38:6), and was almost certainly an Indo-European race, closely related to the Gimirre, or Kimmerians, a tribe well known to the Assyrians (Genesis 10:2). 15. Dedan — This Dedan is perhaps different from the one mentioned in connection with Edom. (See note Ezekiel 25:13). Here Dedan appears not with Edom, but with the “isles,” or “coasts,” and it is, perhaps, better to read, with the Greek version, “Rhoda.” A famous colony of the Phoenicians existed at Rhodes. The people named seem to have brought to Tyre for a present (literally, for payment, or tribute) elephant tusks and ebony, which they doubtless had obtained from Ethiopia or India. 16. Syria — Hebrews, Aram. Many expositors follow the Peshito, “Edom;” but there is no good reason for leaving the Hebrew.Aram-Naharim was the ancient name for a very wide region, embracing at least western Mesopotamia and northern Syria, and is constantly mentioned in the Assyrian texts. The Aramaeans are now known to have been the controlling element in Syria and Arabia as well as Mesopotamia, though the Assyrians did not call the populations west of the Euphrates Aramaeans, but Hittites or Amorites. Certainly the products named were widely scattered. Emeralds (or, carbuncles), coral (perhaps, pearls), and agate (or, ruby), would naturally be Edomite (compare Job 28:16; Job 28:19); the purple, and broidered work might be the wrought garments for which Babylon was famous (Ezekiel 23:6; Joshua 7:21), while the fine linen might be the Syrian byssus. The Syrians probably learned how to make this fine gauze from the Greeks. The Greeks called it καρπασος (Esther 1:6), and probably from its manufacture one town in Cyprus was called Karpaseia. (Compare Hastings’s Dictionary of the Bible, vol. 1.) 17. Minnith, and Pannag — The Minnith mentioned here is probably not the Amorite town mentioned in Judges 11:33 (vs. Bertholet, etc.), but may be the thing after which the town was named. (Compare note Ezekiel 27:16.) What it was no one knows. The Syrian translates “millet;” LXX., “ointment,” while many scholars would suggest “spices,” because these are prominent in other lists of the productions of the land of Canaan. (Compare Genesis 43:11.) It is possible that it was the technical name for a species of wheat — which was the greatest necessity supplied by Judah to Tyre (1 Kings 5:9-11; Acts 12:20). As R.V. suggests (margin), following the Mishna, pannag may be a species of confection, or Cornill may be right in reading donag (wax), but nothing is certain. The prophets did not like their countrymen to imitate the habits of the Canaanites (Old Hebrews, “traders”) in leaving the quiet simple life of agriculture for the more speculative, luxurious, and often dissolute career of the “traveling men” who were engaged in trade. 18. Damascus — This city, the wonder of the ancient world, still remains great because of its three highways — running to Egypt, Arabia, and Persia. It has been from the dawn of history the capital and chief city of Syria, and celebrated because “of the multitude of all kinds of riches” (R.V.). Schrader gives several texts in which the wine of Helbon is mentioned. Nebuchadnezzar brought his wine from the “country of Helbon” (Hi-il-bu-nu), and Strabo mentions that this was the favorite wine of the Persian kings. The locality has been identified with Halbun, very near Damascus, a place still celebrated for the finest vineyards in Syria. 19. Dan… and Javan… fairs — R.V. reads, “Vedan and Javan traded with yarn for thy wares.” For Javan see note Ezekiel 27:13. Kautzsch renders “Wedan and Javan of Uzal [Genesis 10:27] furnished thy wares.” Uzal would be identified with Sana in Arabia. There are iron mines in central Arabia (Doughty), and the steel of Sana is still held in high repute; but according to this interpretation the “Javan” seems out of place. MacPherson (Hastings’s Dictionary of the Bible, 1898) identifies this with the Dedan of Eze 27:15, which he believes to be the same mentioned Ezekiel 25:13; but this makes this place too conspicuous among the countries bringing tribute to Tyre. The text is very difficult, but Halevy seems to have offered the best suggestion. He changes one letter and identifies Dan with Rodan (Revue Semitique, April, 1894. Compare note Ezekiel 27:15). This would join Rhodes and Cyprus (Ezekiel 27:13) or Rhodes and the Greeks of Asia Minor as traders with Tyre. Bright iron — R.V., margin, “wrought iron.” Rhodes was famous from ancient times for its artificers, its ships, and its arms. At this very period the isles of Greece were capturing from Phoenicia the commerce of the world. (See Introduction to Daniel, III, 2.) Halevy believes the words translated bright… cassia, and calamus are technical terms for iron in the triple form of cakes (pig iron), flexible plates, and bars (Journal Asiatique and Revue Semitique). 20. Dedan — See Ezekiel 27:15 and Ezekiel 25:13. Precious cloths for chariots — R.V., “for riding;” saddlecloths. (See R.V., Judges 5:10.) 21. Arabia — It is only recently that Arabia has been explored and its inscriptions examined. The result shows us why this country occupied such an important place in the ancient world. Two great kingdoms have been revealed in South Arabia: one, that of Saba (Sheba), reaching back to Solomon’s time, while the Minaean probably precedes it by many centuries (Glaser, Hommel). The inscriptions prove that this people had rather a high civilization, lived in walled towns, built magnificent temples, carried on agriculture, mining, and manufactures, had an elaborate code of civil law, honored women, who could even rule as queens, cultivated the fine arts, and enjoyed an extended commerce. Incense was the chief export and the basis of the nation’s wealth. Mr. Bent has discovered that it is still produced at Dhofar at the rate of nine thousand hundredweight annually and myrrh also in large quantities (Nineteenth Century, October, 1895). Gold was another leading export, the mines being located in central Arabia. (Compare Ezekiel 27:22.) Kedar — a nomadic tribe in northern Arabia (Psalms 120:5; Son 1:5) famous for its flocks, yet possessing “villages” (Isaiah 42:11.) In Assyrian inscriptions this tribe is located between Babylon and the Gulf of Akaba. (Compare Jeremiah 2:10; Isaiah 60:7; Jeremiah 49:28.) It may have been the king of these “Arabs” that Cambyses had to conciliate before crossing the desert. The term “Arab” in the Assyrian, as in the Bible writings, had a limited application and did not refer to the entire Sinaitic peninsula (Herodotus, Ezekiel 3:5). 22. Sheba — See note on “Arabia,” Ezekiel 27:21; Genesis 10:7; Genesis 10:28; 1 Kings 10:2; 1 Kings 10:10; Isaiah 60:6; Job 6:19; Jeremiah 6:20; Psalms 72:10; Psalms 72:15. In their inscriptions the Sabaeans distinguished themselves from the nomadic Arabs. Raamah — The tribe is named in Genesis 10:7. Glaser thinks it was located on the Persian Gulf (at Regma); Cornill by a slight change instead of the merchants of reads “Havilah” (Genesis 2:11), which Glaser identifies with a district in central and Northeast Arabia. Precious stones — Such as onyx, jasper, rubies, agate, and carnelians. (See also 1 Kings 10:2.) 23. Haran, etc. — Was this a swift glance at far-away districts: Haran (Genesis 11:31; Genesis 24:10; Genesis 29:4) standing for Mesopotamia; Canneh (Calneh or Calno, Genesis 10:10; Amos 6:2; Isaiah 10:9), located near Eridu (Eden); Babylonia and Asshur for Assyria? Or were these localities lying near Arabia; Eden being the modern Aden, and Asshur referring, as often in the Old Testament, to the wilderness of Shur; the other places being so far not identified? (Hommel.) Further light is needed. Mez reads, “Haran and the Edenites, Asshur and all the Medes were thy merchants” (Polychrome Bible). The merchants of Sheba — LXX., they were thy dealers. 24. All sorts of things — Rather, fabrics of beauty. R.V., “choice wares.”Blue clothes — R.V., “wrappings [bales] of blue.” (Compare Ezekiel 23:12.) The description is so vivid as to give the impression that Ezekiel had seen the merchants of Sheba unloading their camels and bringing out their treasures as they arrived at Tyre (Plumptre). Davidson translates chests by “treasures,” and shows that the term corresponding to rich apparel is used by the Assyrians of fabrics woven of different colored materials. In this case the “cords twined and durable” (bound with cords, and made of cedar) would be one of the articles of commerce. (See Ezekiel 16:10; Ezekiel 23:6; Esther 1:6; Joshua 7:21.) Toy translates “strangely bound skeins.” 25. Ships of Tarshish — See note Ezekiel 27:12. Did sing of thee — Several versions have “served thee.” R.V., “were thy caravans.” Glorious — LXX., heavy. The ship Tyre was laden to the water’s edge with treasure. 26, 27. The heavily laden ship is broken by the Euroclydon (Psalms 68:7; Acts 27:14) “in the heart of the seas” (R.V.), and her crew, her passengers, and all her wares (not “fairs”) sink into the sea. In all thy company — Omit “in” (LXX.). Occupiers of thy merchandise — R.V., margin, “exchangers.” 28. The suburbs — Or adjoining coast lands. R.V., margin, “waves.” 29-31. All those who have charge of other ships (nations) shall “hiss” in dismay (Davidson, compare 1 Kings 9:8) and lament over (not “against”) her, regretting their loss of trade, and perhaps fearing for themselves a like destruction. For the signs of mourning see Ezekiel 7:18; Joshua 7:6; Job 2:12; Jeremiah 6:26; Jeremiah 25:34. Professor Morris Jastrow, Jr., has shown that the custom of putting earth or dust upon the head is a very ancient custom among the Semites and is the survival of an act which originally formed part of the burial rites. He reproduces one of the oldest monuments of Babylon in which the corpses of the enemy are seen lying exposed to the vultures, the greatest misfortune that could befall a dead person (compare Appendix, chap. 32), while the dead soldiers of the victorious army are arranged in symmetrical rows beneath a funeral mound of earth. Those who were building the mound (the mourning comrades or relatives) had thrown off all their clothing, excepting a loin girdle of sackcloth, and carried upon their heads their baskets of earth. This custom led in after ages to the tearing or tearing off the garments of the mourners and the placing dust or earth upon their heads. The ashes so often mentioned were probably from the funeral expiatory sacrifice (Journal of the American Oriental Society, vol. 20:1899). 34. In the time when, etc. — R.V., margin, “Now thou art broken.” 35. Isles — Rather, as usual, coast. 36. People — Literally, peoples. Shall hiss — Toy translates are shocked.Terror — Literally, terrors (Ezekiel 26:21). 2. Tyrus — Tyre (rock), now at the height of its glory, having been already in existence over two thousand years. This island fortress was very proud and very beautiful, and seemed an impregnable Gibraltar. Its lack of drinking water was originally its greatest weakness, as is seen from a record of an Egyptian traveler in the fourteenth century B.C. and from a Tel-el-Amarna tablet, where Abimilki, the governor, appeals for help to the Pharaoh, saying that Zimrida the Sidonian had cut off his supplies of wood and water. But evidently this defect had been remedied before the Nebuchadnezzar campaign, which Josephus says lasted thirteen years (Antiquities of the Jews, Ezekiel 10:11). The inscriptions mentioned above prove that even then Tyre was celebrated for her vast wealth, as in Isaiah’s time she was the city “that giveth crowns” (Isaiah 23:8). For history and commerce of Tyre see Jeremias’s Tyrus, Movers’s Phoenicia, and notes Ezekiel 26:2; Ezekiel 27. I am a god — So boasted the king of Babylon (Isaiah 14:13-14; Daniel 4:30). The inscriptions prove this statement of the prophet to be a literal truth. (Compare self-deification of the Roman emperors, Acts 12:21-23.) 3. Wiser than Daniel — Is this an acknowledgment that Eth-baal, “prince” or “king” of Tyre (Ezekiel 28:2; Ezekiel 28:12), was wiser than Daniel, the wisest and best Hebrew (compare Ezekiel 14:14), or is it merely a continuation of the boasting which must now be rebuked? No doubt the latter; for although the Israelites recognized the superiority of Tyrian wisdom in some directions, it was only the Hebrew seer from whom no secret could be hid. (Compare Daniel 2:21; Daniel 2:28; Daniel 4:9; Daniel 5:11, etc.) This verse does not prove necessarily that the king of Tyre at this date recognized Daniel as the typical Hebrew sage (Konig, Einleitung, p. 385), but it does prove that Ezekiel and his hearers did do this. (See note Ezekiel 14:14.) 7. The terrible of the nations — This is a strong name for the Chaldean army, which shall destroy the beautiful works produced by Tyrian wisdom and prove that the prince is not God, but man (Ezekiel 30:11; Ezekiel 32:12; Habakkuk 1:6-10). She is intrenched “in the heart of the seas” (Ezekiel 28:8), but that which she supposes to be her greatest protection shall be her grave. 9, 10. Thou shalt be a man — Literally, thou art man (as Ezekiel 28:2). The deaths of the uncircumcised — Here, as Dr. Plumptre says, we reach the climax of Hebrew scorn. As the uncircumcised were to the Israelites (1 Samuel 17; 1 Samuel 26; 1 Samuel 31:4), so should the king of Tyre, unhonored, unwept, with no outward marks of reverence, be among the great ones of the past who dwell in Hades (Ezekiel 31:18; Ezekiel 32:24). If Herodotus is right in saying that the ancient Phoenicians practiced circumcision, it adds a double sting to these words. 12. Thou sealest up the sum — This is a very difficult phrase. It may be rendered, “Thou wast the seal ring of symmetry and the perfection of beauty;” or,” Thou wast the sealer of symmetry” (Davidson), i.e., impressed symmetry upon all things; or, “Thou settest the seal to thy completeness [perfection]” (Plumptre), i.e., the prince thinks himself to have attained the consummation of all beauty and wisdom. His signet ring represents the measure and power of the world. (Compare Orelli.) 13. The king of Tyre seems to dwell in a paradise equal to that in which Adam was placed, and to wear jewels equal to those upon the breast of the high priest (Exodus 28). Toy makes the list of precious stones as follows: “ruby, topaz, and jasper, tarshish stone, onyx, and beryl, sapphire, carbuncle, and emerald.” Tabrets… pipes — Possibly, settings, ouches, referring to the good workmanship of the jewels mentioned above. Perrot and Chipiez think the word translated “tabrets” and “pipes” to be technical terms for the wheels (drums) on which the lapidaries polished their stones and the drills with which they pierced them. Many jewels finely cut have been discovered in Phoenicia, among these a sardonyx seal ring of Abibal, the father of Hiram, king of Tyre (Phoenicia and Cyprus, 1:231, 241). If the A. V. and R.V. are correct these are the jeweled musical instruments used at the king’s coronation in the day when he was created king (Ezekiel 26:13; Isaiah 5:12; Daniel 3:5). 14. The anointed cherub — The prince stood in Eden as divinely appointed guard and protector of the treasures of the garden, and as the highest possible form of life (Ezekiel 1:10, and note Ezekiel 10:1-16; Genesis 3:24; Exodus 25:20). Some scholars read, “the far covering cherub.” The Polychrome Bible, followed by Bertholet, reads (as LXX.), “with the cherub.” The holy mountain — The Tyrian Olympus, the throne of deity filled with treasures which all nations have thought of as close to the primeval home of the race. (See Isaiah 14:13-14; compare Warren’s Paradise Found.) The Tyrian ruler seems to stand on the navel of the world and to occupy the highest seat of the gods. There was no mountain in the Hebrew paradise, but Ezekiel, “in addressing himself to the heathen, speaks in a way which they can understand” (Orelli). Mount Zion and the sacred mountains in every religion were only symbolical of the universal “Mount of El,” so the altar of Ezekiel’s ideal temple was called by the Babylonian name, Aralu, “mountain of countries” (Ezekiel 43:15-16), as a symbol in miniature of the terrestrial Arula, “Mount Zion” (Jeremias, p. 122). Stones of fire — “Precious stones” — Brown’s Hebrew and English Lexicon. These were supposed by the Babylonians and others to be in abundance on the Mount of the Gods. It must be remembered also that every jewel among the Egyptians, and presumably among the Babylonians, had a symbolic meaning. For example, the Egyptians called the sapphire and lapis lazuli Dorneken, “Preserving from danger,” and one burial inscription reads, “I kept myself far from quartz and always chose the emerald” (Brugsch, Steininschrift und Bibelwort, pp. 324, 329). Even these magical protecting jewels could not save the Tyrian prince. 16. Will cast… will destroy — Rather, have cast… have destroyed. So in Ezekiel 28:17-18 the verbs are in the past tense. These words were spoken from the standpoint of prophecy fulfilled. Some scholars amend so as to read, “and the cherub hath destroyed thee.” 17. Corrupted — Rather, put to naught (Kautzsch), or stifled (Mitchel) (Amos 1:11). That is, his wisdom has been lost or lessened because of the glory which made him vain. Ezekiel only inveighed against the intellectual conceit, the aesthetic culture, and the commercial greatness of the Tyrian prince, because of his irreligious spirit and sacrilegious assumption (vs. Bertholet). Yet ancient Judaism was opposed to the mercantile spirit. On the influence of successful commerce on the religious life see Expositor’s Bible. 18. Defiled — Rather, profaned. Sanctuaries — Perhaps, sanctity, with Cornill, Toy, etc. A fire from the midst of thee — Only by internal treachery could Alexander the Great capture the city. Tyre, by her own iniquities, had kindled the flame which would consume her. (Compare Ezekiel 19:14.) 19. A terror — Compare Ezekiel 26:21. 21. Zidon — Or, Sidon. The oldest, and for many millenniums the leading Phoenician city. A document written cir. 1400 B.C. proves, however, that even at that early date Tyre had dared to lift her hand, though as yet ineffectually, even with Egypt’s assistance, against the mother city. So high did Zidon stand above all the other cities of the coast that Sidonian is the general name for Phoenician in the early Old Testament history (Judges 18:7; Judges 18:28; Deuteronomy 3:9; 1 Kings 16:31). In David and Solomon’s day, and even earlier (from 1100 B.C.), Tyre appears as the greater city, and although Sennacherib sought in every way to strengthen Sidon as a rival to Tyre, which he wished to subjugate (701 B.C.), it was so completely destroyed by Esarhaddon (678 B.C.) that it disappears entirely even from the list of towns tributary to Assyria, giving place to the new city of Esarhaddonburg, erected on or near its site (McCurdy, 2:341). At the time this prophecy was written it had evidently recovered sufficiently to deserve a passing notice (Ezekiel 27:8; Joe 3:4; Jeremiah 25:22; Jeremiah 27:3; Zechariah 9:2). 22. Be glorified… be sanctified — Jehovah is glorified and sanctified when his divine power and holiness are acknowledged by a righteous nation or manifested in a nation’s destruction because of its sins (Ezekiel 38:16; Ezekiel 39:13). 23. Be judged — R.V., “fall.” (See on “pestilence and blood,” Ezekiel 5:12, Ezekiel 14:19.) 24. A pricking brier — Rather, fretting thorn (Ezekiel 2:6; Leviticus 13:51, compare Numbers 33:55). 25. People — Literally, peoples. Shall be sanctified — Literally, have shown myself holy. (See also Ezekiel 28:22.) My servant Jacob — Used for Israel (Ezekiel 20:5; Ezekiel 28:25; Ezekiel 37:25). 26. Shall build houses — Very like Ezekiel 36:28; Jeremiah 23:6. These chastisements of the heathen, following Israel’s chastisement and to be followed by the restoration of repentant Israel, will make Jehovah known as the true God throughout the earth. AGAINST EGYPT, CHAPS. 29-32.In the tenth year — See note Ezekiel 1:3. This is the year 589 B.C., when Jerusalem, though besieged, is trusting for help to “the broken reed,” Hophra, who as Pharaoh, impersonates Egypt (Ezekiel 29:6; Ezekiel 17:11-18; Isaiah 36; Jeremiah 44:30). 3. Great dragon — In the Chinese Book of Changes the dragon is the symbol of the sage and the king (Edkins, Ancient Symbolism, p. 9). The dragon of the rivers (or, Nile canals, Exodus 7:17-24) must be the crocodile, which, even to this day is called Pharaoh by the fellaheen. (Compare Job 41:13; Isaiah 27:1.) My river is mine own, and I have made it — The canals of Egypt are still called “rivers” by the Egyptians. A great canal between the Mediterranean and the Red Sea had been projected from ancient times and had been almost completed a generation earlier than this. (See author’s Ancient Egypt, p. 86.) This verse may refer to some such great enterprise of Hophra’s, or it may refer to the whole network of irrigating streams considered as a unit. Herodotus, writing of this same king, says (ii, 169) that he “believed there was not a god who could cast him down from his eminence,” so firmly was he established in his kingdom. 4. I will put hooks in thy jaws — So the crocodile was sometimes caught (Herodotus, 2:70). The fish which stick to his scales represent the Egyptian population and dependencies — such as Gaza and Jerusalem and other towns which had foolishly trusted to the Pharaoh for help against the Assyrians. 5. Thou shalt not be brought together — The decayed and broken carcass should not have an honored burial, but should be left to the jackals and vultures (Ezekiel 39:17). 7. Took, etc. — All verbs in present tense. By thy — Rather, with thee. Shoulder — LXX., hand (Isaiah 26:6). To be at a stand — Rather, R.V., margin, “to shake.” (Compare Ezekiel 21:6.) The thing which they grasp for help, tears the hand which clasps it, and when they try to lean upon it it breaks and makes their hips to totter (Kautzsch). 8. I will bring a sword — It is Jehovah’s sword, even though Nebuchadnezzar holds it. 10. From the tower of Syene — Rather, as margin of A.V., “from Migdol to Syene” (Sunnu). Migdol (Ezekiel 30:6; Exodus 45:2; Numbers 33:7; Jeremiah 44:1; Jeremiah 46:14) was near to the ancient Pelusium (Tel Farama), and was the great frontier city and recognized north boundary of Egypt in the time of Ezekiel and Herodotus. This fort (Magdolon) guarded the point where the great Syrian highways crossed the canal of Sesostris — the shortest route to Syria. (See F. Ll. Griffith, Qantarah, pp. 100-103.) Syene (Assouan) was the southernmost town of Upper Egypt, lying on the border of Nubia. The expression took in all Egypt, just as “from Dan to Beer-sheba” meant all Palestine. (See Maspero, Recueil de Travaux en Philippians et Arch., 1892.) 11. Neither shall it be inhabited forty years — This prophecy was never literally fulfilled. It is a poetic description of the results of a campaign which laid waste the country and interrupted the traffic. (Compare Ezekiel 4:6; Ezekiel 32:13.) The forty years is a symbolic number. (See introduction to chapter 40, and general Introduction, VIII.) No one doubts that Egypt was in trouble at this very time. The brave General Nes-Hor tells us on his funeral statue how the “Aamu [Asiatics] and all the wretched Northerners from the land of Sati [Mesopotamia] wasted and plundered” the country as far as Nubia, ravaging the temple at Elephantine, etc. The fact that Nes-Hor claims to have driven back the invaders before they plundered Nubia proves that they had at least reached Syene. (See note Ezekiel 29:10.) It is more probable that the Aamu, being satisfied with their booty, or being overcome with the heat, returned of their own accord. The Egyptians claimed victories under such circumstances (Wiedemann, Zeits. fur Aeg. Sprach, 1878; Maspero and Brugsch, Zeits., 1884; Expositor, x; Tiele, Geschichte; Kuenen, Onderzoek). 12. I will scatter the Egyptians among the nations — Every oriental conqueror took back with him strings of captives and gave them as slaves to his soldiers and allies; but certainly there was no wholesale deportation of the people, as in the case of Israel and Judah. (Compare Ezekiel 12:15.) 14. I will bring again the captivity — That is, after the necessary and complete period of chastisement symbolically represented by forty years has passed, the captives shall be brought back again to their own land. It is a curious thing that a cylinder of Cyrus, now in the British Museum, declares that he permitted his captives of “all lands” to return from Babylon to their own homes. Pathros — The Pharaohs from earliest times wore a double crown, as rulers of “two lands.” Pathros (Assyrian, Paturissu), the “land of the south” (Isaiah 11:11), was Upper Egypt. Habitation — R.V., “birth.” 15. The basest of the kingdoms — Compare Ezekiel 17:14. Egypt never recovered from the conquest of Nebuchadnezzar. She was easily conquered by the Persians, fell a prey to the Greeks, was tossed about by the Romans, and has never, even to this day, had an independent native ruler on the throne. Never again should Egypt be “the confidence of the house of Israel” (Ezekiel 29:16; compare Isaiah 30:2-3; Isaiah 36:4; Isaiah 36:6; 2 Kings 23:35; 2 Kings 17:4). 16. Bringeth their iniquity to remembrance — When Israel looked to Pharaoh instead of to Jehovah for help, it made the national wickedness more conspicuous than the national danger, and instead of helping, as he otherwise would have done, Jehovah chastised. (Compare Ezekiel 21:23-24.) 17-20. This is the latest of Ezekiel’s prophecies (572-570 B.C.), and must have been inserted here in order to be in close connection with the original prophecy concerning Nebuchadnezzar’s siege of Tyre and invasion of Egypt. The revelation from Jehovah comes on New Year’s Day, when the Babylonians were celebrating the glory of Bel. (See New Year’s Hymns, Hibbert Lectures, Sayce, p. 81.) If this is an acknowledgment, without a word of protest or explanation, that the prophecy had failed in fulfillment, as many critics claim, then indeed we might say with truth of Ezekiel, “a greater than Jonas is here.” (See Jonah 4.) The fact of both passages being published “proves that in Ezekiel’s thought there was no inconsistency between the prophecy and the result” (Gautier). But it is now proved by a little fragment of Nebuchadnezzar’s annals, the only one so far discovered, that in the thirty-seventh year of his reign, which is the date required, he did invade Egypt and carry off rich booty, and by an Egyptian monument it is also proved that very near this same time, 568 B.C., certain Asiatics did fight against Egypt and plundered the country, even to Syene and Elephantine. (See note Ezekiel 29:11 and our Introduction, “V. Alleged Historical Mistakes.”) That he did not get the “wages” he expected from the capture of Tyre may be due either to the fact that the royal treasures were shipped away before the capture of the city (Jerome), or that for some reason he did not pillage the city, if indeed the city did not capitulate in order to be spared the very destruction which had been prophesied. (See Ezekiel 29:10-11; Ezekiel 26; Ezekiel 28:17-19.) It must indeed be remembered that the prophet saw in a vision not only the immediate but the remote future, and that even in the predictions of that prophet who was greater than Moses or Ezekiel these are sometimes fused into one picture. The prophets dealt with principles, and saw the real and necessary outcome of small sins and seemingly slight defects as their contemporaries could not and as we do not. Ezekiel saw that this was the beginning of the end with both Tyre and Egypt; thereafter they were servants of Babylon. (See Matthew 24.) Even Toy acknowledges that “the prophetic picture of its future is substantially correct.” Every shoulder was peeled — Rubbed bare. Ancient authors state that Nebuchadnezzar attempted to reach the island city by filling up the strait between it and the mainland. Alexander the Great did the same thing in his siege of Tyre. Even to this day it is almost impossible to get orientals to use wheelbarrows, and if they are forced to use them they will carry them on their heads. The “peeled shoulders” and “heads made bald” must be a graphic detail alluding to the navvy work of carrying loads of stones and earth for the above enterprise (Skinner), or else to the rasping of the soldiers’ armor during the long siege. Arabic poets refer to the baldness of soldiers caused by their headpieces (Davidson). For his labor wherewith he served against it — R.V., “as his recompense for which he served.” They wrought for me — Compare Jeremiah 25:9. All unknowingly these Babylonian soldiers had been doing Jehovah’s will. 21. The horn of the house of Israel to bud — R.V., “an horn to bud forth unto the house of Israel.” The horn is the symbol of power (Psalms 132:17; Lamentations 2:3). Israel’s power, which had seemed utterly broken, is to spring up again, and when the people shall see this verification of prophecy they will be glad to have Ezekiel again open his mouth and teach. (Compare Ezekiel 24:27.) 2. Woe worth the day — That is, Woe be to the day. This is not satire; it is real lamentation. There is no nation or people without a heavenly Father’s love and watch care. Just as Jehovah brought up Israel out of the land of Egypt, so did he bring up “the Philistines from Caphtor, and the Syrians from Kir” (Amos 9:7; see also Psalms 87). 4. Multitude — See Ezekiel 29:19. Her foundations shall be broken down — The national power of Egypt was as strong as her temple walls, but both should feel the shock of invasion. 5. Ethiopia, and Libya, and Lydia — R.V., “Ethiopia [or, Cush], and Put, and Lud.” (See notes Ezekiel 27:10; compare Ezekiel 38:5.) LXX. reads “Persia” for Ethiopia, but Ethiopia about this time had especial prominence in the world’s annals. The Assyrian monarch conquered Tirhakah of Egypt (about 671 B.C.), and called him on a stele of Senjerli “king of Ethiopia” (Kuss), and represented him on the tablet as a little negro with curly hair (B. and O. Record, July, 1891). Mingled people — It is not known to what people this refers (compare Jeremiah 25:24), if indeed it does not refer to the mercenaries and allies in Hophra’s army. Chub — R.V., “Cub.” Naville compares with the Egyptian Keneb, the name for the Ethiopians and negroes; Brugsch with Qeb, Qabt (Coptos); Smend reads Lub, with LXX., that is, “Libyans” (compare Nahum 3:9; 2 Chronicles 16:8), which is the most probable, with present knowledge.Men of the land that is in league — Literally, the children of the land of the covenant, but probably not referring here to the Israelites. Toy reads “Cherethites.” (Compare Ezekiel 25:16.) One version reads “Cretans.” (Compare the khab-iri, “confederates,” mentioned in the Tel-el-Amarna tablets.) 6. From the tower of Syene — Hebrews, from Migdol to Syene. (See note Ezekiel 29:10.) 8. The day of the Lord is near — The day when accounts shall be settled and punishment or reward meted out to the nations; a day of darkness to the wicked and rebellious, a day of triumph to the righteous (Ezekiel 7:7; Amos 5:8; Jeremiah 27). One of these times of divine settlement seemed near, and was near. (Compare Isaiah 2, 3, 13; Joe 2:1; Joe 2:12.) 9. From me in ships — LXX, and Peshito, in haste; R.V., “from before me in ships.” (Compare Isaiah 18:2.) As in the day — Omit “as.” The Ethiopians fear that Nebuchadnezzar will not stop at Syene, but will press on into their country (notes Ezekiel 29:10-11). 10, 11. Compare Ezekiel 28, 29. 12. Rivers dry — The Nile canals (note Ezekiel 29:3; compare Isaiah 19:5-6). 13. Images — Hebrews, no-gods. By the omission of one syllable the LXX. reads, “great ones.” Noph — LXX., Memphis, as Hosea 9:6; “Moph” (Assyrian, Mi-im-pi). Memphis, the splendid capital of the ancient empire, is to-day no more than a dust heap connected with the most magnificent cemetery on earth. 14. Pathros — See note on Ezekiel 29:14. Zoan (Numbers 13:22; Isaiah 19:11) — Tanis (modern San). This city commanded the northern highway to Syria, and was a royal city (probably the Raamses of the Bible, Exodus 1:11; compare Psalms 78:43) filled with monuments which even yet remain covered with inscriptions in which the kings call themselves “givers of all stability”… “reducing every foreign land to nonexistence” (Egyptian Exploration Fund, Second and Fourth Memoirs). No — No Amon (Nahum 3:8) was Thebes (Jeremiah 46:25). Hundreds of the mighty pillars of Thebes can be seen to-day lying in ruins, as if smitten by the fist of the Almighty. Professor R.S. Poole justly says that “nowhere else in Egypt has the solid masonry of the temples been thus destroyed.” 15. Sin — Supposed to be Pelusium. The Egyptian name for Pelusium has not yet been found, but the meaning of Sin in Hebrew corresponds exactly to that of Pelusium in Greek. This city guarded the northern entrance into Egypt. To-day its site is marked by yellow sand and a poisonous swamp. Multitude of No — In Hebrews (almost) Amon No. (Compare Ezekiel 30:14.) 16. Distresses daily — R.V., “adversaries in the daytime.” It should become so feeble that there would be no need of a conspiracy or night surprise. 17. Aven and of Pi-beseth — The Greek, Latin, and Coptic correctly translate “on [Heliopolis] and Bubastis.” Heliopolis (“city of the sun,” Jeremiah 43:13) was one of the most renowned and holy cities of ancient Egypt. There the king “washed his face” before the sun-god centuries before Joseph married the daughter of the priest (Genesis 41:45). The spot is still called “sun fountain,” but even the rains of this celebrated city have disappeared, with the single exception of one lonely obelisk. Pi-beseth (Egyptian, Pi-beset, “house of Beset”) was undoubtedly Bubastis (now Tel Bast). There is probably a word play here between Beseth and the familiar Bo-sheth (shame) which was the Hebrew nickname for Baal (Jeremiah 11:13; 2 Samuel 11:21). The worship of Bast greatly resembled that of Baal. The city was the “key to the Delta,” protecting as it did the road used by all Syrian invaders. It was a magnificent city, one of the eight selected for mention by Pomponius Mela among twenty thousand said to have existed in the days of King Amasis — who was a contemporary of Ezekiel. The great temple which Herodotus described at length is now a mere heap of bricks. Naville has thoroughly explored the ruins. (See Egyptian Exploration Fund, Eighth Memoir.) 18. Tehaphnehes — LXX., Tapne (Daphnae). Modern name, Tel Deppennuch. This was another fortress which had guarded the great highway into Syria from Solomon’s day or earlier. In Ezekiel’s era it was occupied largely by Greek mercenaries. It was naturally to this frontier city that Jeremiah and other Hebrews fled (Jeremiah 43:5-11). Nebuchadnezzar’s invasion of Egypt may have been largely due to Egypt’s favorable reception of these refugees. Dr. Petrie has found the old Greek camp and fort, and uncovered the brickwork where Nebuchadnezzar spread his royal pavilion (Egyptian Exploration Fund, Fourth Memmoir). The largest building in the ruins is still called by the Arabs “the palace of the Jew’s daughter.” The yokes of Egypt — LXX. and Vulgate translate scepters. If yokes is the correct reading, it cannot mean that the yokes that bind Egypt are broken (compare Ezekiel 34:27), but the yokes which Egypt has heretofore placed upon others. (For the symbolic “darkness” see Ezekiel 30:3; Ezekiel 32:7; Amos 5:29; Joe 2:2; Joe 3:15.) 21. I have broken the arm of Pharaoh — The loss by Hophra of his dependencies, because of the failure of his attempt to resist the Chaldeans (Jeremiah 34:21; Jeremiah 37:5) is compared to a fractured arm. (See Ezekiel 31:17.) This loss of power will never be regained. He will not even have time to apply healing medicines and to put a splint (roller) upon it before Jehovah, in the person of Nebuchadnezzar, shall be upon him to break the other arm also (Ezekiel 30:22). 24. I will strengthen the arms of the king of Babylon — Nebuchadnezzar is unknowingly working out the will of Jehovah, and it is because of Jehovah’s help that he shall see the Pharaoh groaning and dying at his feet, while his people are carried away captive into far countries by the victor (Ezekiel 30:23; Ezekiel 30:26; notes Ezekiel 29:11-12; Ezekiel 28:22). 1. Eleventh year, in the third month — According to our reckoning this would be June, 586; about two months before the fall of Jerusalem. 3. The Assyrian — The Hebrew text and all versions read as A.V.; in which case Egypt would be compared to Assyria, a country as great as itself yet now crushed by Nebuchadnezzar. One species of cedar was, however, called Tasshur, and if this is referred to here we could translate, “Behold, there was a cedar on Lebanon.” Shroud — This refers to the thick foliage. The word is usually rendered forest. Thick boughs — Rather, as R.V., margin, “clouds;” also in Ezekiel 31:10; Ezekiel 31:14. 4. R.V., “The waters nourished him, the deep made him to grow: her rivers ran round about her plantation; and she sent out her channels,” etc. This could be said more naturally of Egypt than of any other country. (See note Ezekiel 31:3.) The Nile and its canal created Egypt and made it great. 6. Compare Daniel 4:12. This was as true of Egypt as of Assyria. The beasts and fowls (all the people of the earth) looked to it for protection. 8, 9. This was the greatest of all trees, its twigs being greater than fir trees (or, cypress; compare Ezekiel 27:5), and its great branches reaching farther than the chestnut (or, “plane,” LXX.; Genesis 30:37). For garden of God and Eden, see Ezekiel 28:13. 11. I have therefore delivered — R.V., “I will even deliver.” Heathen — R.V., “nations.” Because of unholy pride Egypt will fall before Nebuchadnezzar, as he in turn, for the same reason, must hereafter fall (Daniel iv). 12. Compare Ezekiel 31:6; Ezekiel 28:7; Ezekiel 30:11. The people who once humbly dwelt under its branches have now left the shadowless trunk and broken limbs or else walk over them without honor or fear (Ezekiel 31:13). 14. Neither their trees — Rather, R.V., “nor that their mighty ones.” All of these majestic trees that drink water — these proud kingdoms of men — are soon to fall to the earth and drop into “Sheol.” (Compare Ezekiel 32:17-32.) Their princes have claimed to be divine (Ezekiel 28:2; Ezekiel 28:9; Ezekiel 29:3) and their kingdoms have seemed divine creations, gardens of Eden, but they shall die like men and go down to the realms of dust. 15. The grave — The proper word (as also for “hell” in Ezekiel 31:16-17) is Sheol, the place of the dead. (See note Ezekiel 32:18.) A pall of darkness is spread over the canals, the river, and the sea. All nature, that had rejoiced at its birth and coronation (Ezekiel 31:4), takes part in the funeral of this dead kingdom. (Compare Ezekiel 32:10.) 16. The living nations mourn because they fear a like destruction (note Ezekiel 26:15-16), while the dead monarchies, which once comforted themselves in earthly paradises, now in the cold, shadowy, monotonous existence of Sheol “comfort themselves” that they can welcome another kingdom to their midst. (Compare Ezekiel 32:17, etc.; Isaiah 14:4, etc.). Eden… Lebanon — The trees of Lebanon were so majestic that they could be called Edenic. 17. They that were his arm — See note Ezekiel 30:21. 18. This is Pharaoh — The great prince, who was so great that he could be compared to no other, shall yet sink into the common pit with all the uncircumcised peoples (Ezekiel 28:10) whom the Egyptians scorned. This is Pharaoh! ON THE AND HEBREW . The underworld of the Babylonians was pictured as a cold, dark, cheerless place — “the land whence none return, a land of corruption, a city of darkness and dust, a house of chaos, the hostile land.” The cemeteries and the underworld were very closely connected in ancient imagery and thought. There was indeed — at least some Assyriologists think so — one spot in the future world, “a field of the blessed,” where there was water and health-giving food and cure for disease, whose inhabitants were “bright as the heavens,” holding communion with the gods; but only great heroes or special divine favorites could ever hope to enter. Mankind in general must sink down into a shadowy, ghostlike, feeble existence, where “their nourishment is dust and their food clay.” For yet others, whose bodies had been mutilated or for whom the funeral rites had been omitted, there was prepared a yet deeper depth of horror and torture by the lord of the underworld, who is called “the Destroyer” (compare Revelation 9:11), “the Devourer,” “the Terrifier,” “the Pitiless One.” One inscription reads: —He who was killed in battle, Thou seest it, I have seen it, His father and his mother hold his head, His wife stands at his side —Whose corpse, however, lies upon the field, Thou seest it, I have seen it —Whoso does not rest in the earth His soul has no one to care for it. *What is thrown upon the streets he eats.This explains the terrible threat of Ezekiel, that these Babylonians should die without being paid funeral honors. The heaviest curse upon an enemy that the cuneiform inscriptions reveal is this: —That his body may be cast aside, No grave be his lot.(See notes Ezekiel 27:29-36.) This also explains why the Assyrian and Babylonian kings mutilated the bodies and scattered the pieces “like thorns and thistles,” beyond all hope of future recovery. So Assurbanipal, when the king of Lydia broke his oath, cried out, “May his corpse be thrown before his enemies; may he have no burial;” and Sennacherib dug up the bones of the ancestors of one of his most hated enemies and scattered them far and wide. But even if one escaped this future torture, the world of the dead was a hopeless, comfortless abode of gloom, full of monsters and presided over by cruel lion-headed deities.The day is but a sigh, a stream of tears the night, Crying fills the months, and bitter woe the year.A very pathetic appeal found in one of these cuneiform funeral texts shows the anxiety of a deceased sister to be remembered by her brother in annual gifts and songs: —My only brother, let me not perish.On the day of Tammuz, play for me on the flute of lapis lazuli; Together with the lyre of pearl, play for me.Together let the professional dirge singers, male and female, play for me, That the dead may arise and inhale the incense of offerings.The Old Testament writers also conceive of Sheol, the subterranean world of the dead, as a place of silence, dust, and darkness. The very word Sheol (Su-alu) means “hollow,” and zalmat, the Assyrian word for darkness, is exactly reproduced in the Hebrew zalmoth. (Compare Psalms 49:19; Job 3:5; Job 12:22; Job 16:16; Job 24:17; Job 33:18.) The Hebrews do not picture the future world as full of dangers, as do all other ancient nations, but nevertheless it is heavy with chill and painful negations. As Dr. Salmond has so well shown, the only important difference between the Hebrews’ thought of the future and the thought of other nations is found in their conception of the potentialities of God. The future world might be full of gloom and unknown foes, but God was there, still merciful and gracious, as truly Lord of Sheol as of earth. He was omnipotent, and his wings could shelter and his arm could as easily protect there as here. It was the Hebrew’s belief in a living omnipotent God that made him take it for granted that he would live on in the future and live on under the same divine protection which never failed him here. For this reason he cared nothing for charms and amulets or magical words to guard him from the perils of the long hard journey beyond the grave. For this reason he could confidentially write as the epitaph of his departed friend this hopeful word — so full of prophecy concerning his eternal well-being — “God took him” . Jeremias, Die Babylonish-Assyrischen Vorstellung, vom Leben nach dem Tode, Leipzig, 1887; W. St. Chad. Boscawen, Sheol and other Essays; Salmond, The Christian Doctrine of Immortality, 1895; Religion of Babylonia and Assyria, Jastrow, 1898. 1. Twelfth year — This is March, 584 B.C., a little more than a year and a half after Jerusalem’s ruin had been accomplished. The fall of the holy city has caused him to hear the sound of the falling empires which were her destruction. 2. R.V., “Thou wast likened unto a young lion… yet art thou as a dragon.” Pharaoh had thought himself to be the king of beasts, able to roam for prey in far-off countries; but he was in reality only a crocodile, confined to his own Nile stream. This was peculiarly cutting, since the Pharaoh loved to call himself “ruler of all lands,” and yet often in his inscriptions likened himself to a crocodile. (See also note Ezekiel 29:3.) Camest forth with thy rivers — R.V., “breakest forth.” The Hebrew can almost mean didst spurt out [spray] with thy nostrils (Job 41:19-20). In either case the expression refers to the vain struggles of the monster, which can indeed foul his own stream, but which cannot harm those who are upon the shore. 3. They shall bring me up in my net — LXX., I will, etc. Jehovah will capture the great monster in a net as if he were a harmless bird. (Compare Ezekiel 29:4.) For people read, as usual, peoples. 4, 5. Compare Ezekiel 29:5; Ezekiel 31:12-13. The vultures and jackals feed on the carcass, the foulness of which fills the whole land. For A.V. height the Peshito reads “worms.” 6. Water with thy blood — Rashi and Qimchi explain, the Delta will be inundated, even as high as the hills, not with fertilizing waters, but with the blood of the inhabitants. There are certain hieroglyphic texts which speak of invaders deluging the land like the Nile at its overflow. 7, 8. Instead of dark read “black.” Put thee out — That is, extinguish. This imagery of calamity and sorrow is very common among all oriental nations. (See especially Joe 2:10; Joe 2:13; Joe 3:15; Amos 8:9.) 9, 10. Compare Ezekiel 26:16; Ezekiel 27:35. 11-15. It is now plainly stated that Nebuchadnezzar and the terrible Chaldeans shall work this destruction. (Compare Ezekiel 28:7; Ezekiel 29:11; Ezekiel 29:19.) The waters shall now be “clear” (R.V.), and smooth as oil, no longer fouled (R.V., “troubled”) by the struggling crocodile (Ezekiel 32:2), for all life shall be destroyed; then shall the Egyptians know who Jehovah is. (Compare Ezekiel 30:26.) 16. Davidson translates literally: It is a lamentation, and they shall chant it; the daughters of the nation shall chant it; over Egypt and over all her multitude shall they chant it. (Compare Jeremiah 9:17.) 17. The prophet closed his last prophecy by bringing into vivid relief the funeral cortege of the dead Egyptian empire, in which the princesses, who represent the surrounding nations which yet live, appear chanting the funeral dirge. In his prophecy-poem, which seems to have been uttered a fortnight later, the prophet sees the entire procession, mourning women and all, engulfed in Sheol. (Compare Isaiah xiv, and for Sheol see Appendix to chapter.) Their sins have found them out and judgment has overtaken them. 18. The pit — A synonym for Sheol (Psalms 30:3; Psalms 88:3-4, etc.). 19. Pass in — Surpass in (Kautzsch). Egypt, who has been brightest among the nations, must now fall to the level of the shadowy inhabitants of Sheol. 20. She is delivered to the sword — Rather, the sword is appointed.Draw her — R.V., “draw her away;” that is, into the pit. 21. The strong among the mighty — The strong mighty ones (Davidson). The residents of Sheol greet these incoming nations — who in life considered themselves infinitely their superiors — with belittling comments. They have not entered Sheol with dignity, after the sacred rites of a religious burial, but have been hurried thither from the battlefield where their bones may yet be left uncovered. (Compare Ezekiel 31:18.) The entire passage compels a sharp distinction between those who were buried in state with their weapons about them (Ezekiel 32:27), and those who, like the uncircumcised barbarians, lay buried where they fell, without the funeral rites which prepared them for a favorable entrance into Sheol. (See Appendix.) 22-31. The prophet, in a style which Dante has imitated, now catalogues the nations whom he sees in the underworld. This has well been called “one of the most weird passages in literature.” He sees Assyria, whose graveyards Nebuchadnezzar had filled with dead. Once these strong warriors had “caused terrors,” but now they lie with their allies “in the uttermost parts of the pit” (Ezekiel 32:23). He sees Elam also, the nation which bordered on Assyria, Media, and Persia, the long-time enemy of Babylon (Isaiah 21:2; Isaiah 22:6; Jeremiah 25:25; Jeremiah 49:34; Jeremiah 49:39), who in the most ancient texts is called the “hostile Elamite,” “the evil one,” now fallen by the stroke of Nebuchadnezzar and occupying a place of shame with the “uncircumcised” in some base part of Sheol (Ezekiel 32:24-25). He sees Meshech and Tubal (see notes Ezekiel 27:13) with all their multitudes who fell upon the field of battle, but with their bones unburied and dishonored — their heads not lying upon their swords as the “mighty ones” loved to lie (compare Ezekiel 32:21; Vergil, AEneid, 6:233; Herodotus, 1:62, and other references in the Pulpit Commentary) — now gone down into hell (literally, Sheol), “because they caused terror” while in the land of the living (Ezekiel 32:26-27). So also shall Pharaoh fall and lie dishonored with the half-civilized hordes of Meshech and Tubal, whom he despises (Ezekiel 32:28). There are the princes of Edom also (notes Ezekiel 25:12) who “for all their might” now lie helpless (Ezekiel 32:29); and also the underchiefs of the north (Damascus, Hamath, etc.), with the Sidonians, ashamed “for all the terror which they caused by their might” (R.V., margin, Ezekiel 32:30). The only comfort that can come to Pharaoh as he drops with all his army into the comfortless abode is the fact that his predecessors and rivals suffer a like calamity (Ezekiel 32:31; compare Ezekiel 31:16). Again it is emphasized that it was because “he put his terror in the land of the living [Ezekiel 32:32, LXX.] that Pharaoh is now dishonored in the land of the dead.” Such is the general meaning of this passage, the text of which is in considerable disorder, as may be seen by comparing the usual reading of Eze 32:27 with that of the Polychrome text, “And they lie not down with the fallen warriors of old who went down to Sheol with their weapons of war, with their swords under their heads, and their shields on their bones because the terror of their might was in the land of the living.” As the Expositor’s Bible justly says, it should not be overlooked that the picture is in the highest degree poetical, and cannot be taken as an exact statement of what the Hebrews believed about the state after death. ON THE AND HEBREW . The underworld of the Babylonians was pictured as a cold, dark, cheerless place — “the land whence none return, a land of corruption, a city of darkness and dust, a house of chaos, the hostile land.” The cemeteries and the underworld were very closely connected in ancient imagery and thought. There was indeed — at least some Assyriologists think so — one spot in the future world, “a field of the blessed,” where there was water and health-giving food and cure for disease, whose inhabitants were “bright as the heavens,” holding communion with the gods; but only great heroes or special divine favorites could ever hope to enter. Mankind in general must sink down into a shadowy, ghostlike, feeble existence, where “their nourishment is dust and their food clay.” For yet others, whose bodies had been mutilated or for whom the funeral rites had been omitted, there was prepared a yet deeper depth of horror and torture by the lord of the underworld, who is called “the Destroyer” (compare Revelation 9:11), “the Devourer,” “the Terrifier,” “the Pitiless One.” One inscription reads: —He who was killed in battle, Thou seest it, I have seen it, His father and his mother hold his head, His wife stands at his side —Whose corpse, however, lies upon the field, Thou seest it, I have seen it —Whoso does not rest in the earth His soul has no one to care for it. *What is thrown upon the streets he eats.This explains the terrible threat of Ezekiel, that these Babylonians should die without being paid funeral honors. The heaviest curse upon an enemy that the cuneiform inscriptions reveal is this: —That his body may be cast aside, No grave be his lot.(See notes Ezekiel 27:29-36.) This also explains why the Assyrian and Babylonian kings mutilated the bodies and scattered the pieces “like thorns and thistles,” beyond all hope of future recovery. So Assurbanipal, when the king of Lydia broke his oath, cried out, “May his corpse be thrown before his enemies; may he have no burial;” and Sennacherib dug up the bones of the ancestors of one of his most hated enemies and scattered them far and wide. But even if one escaped this future torture, the world of the dead was a hopeless, comfortless abode of gloom, full of monsters and presided over by cruel lion-headed deities.The day is but a sigh, a stream of tears the night, Crying fills the months, and bitter woe the year.A very pathetic appeal found in one of these cuneiform funeral texts shows the anxiety of a deceased sister to be remembered by her brother in annual gifts and songs: —My only brother, let me not perish.On the day of Tammuz, play for me on the flute of lapis lazuli; Together with the lyre of pearl, play for me.Together let the professional dirge singers, male and female, play for me, That the dead may arise and inhale the incense of offerings.The Old Testament writers also conceive of Sheol, the subterranean world of the dead, as a place of silence, dust, and darkness. The very word Sheol (Su-alu) means “hollow,” and zalmat, the Assyrian word for darkness, is exactly reproduced in the Hebrew zalmoth. (Compare Psalms 49:19; Job 3:5; Job 12:22; Job 16:16; Job 24:17; Job 33:18.) The Hebrews do not picture the future world as full of dangers, as do all other ancient nations, but nevertheless it is heavy with chill and painful negations. As Dr. Salmond has so well shown, the only important difference between the Hebrews’ thought of the future and the thought of other nations is found in their conception of the potentialities of God. The future world might be full of gloom and unknown foes, but God was there, still merciful and gracious, as truly Lord of Sheol as of earth. He was omnipotent, and his wings could shelter and his arm could as easily protect there as here. It was the Hebrew’s belief in a living omnipotent God that made him take it for granted that he would live on in the future and live on under the same divine protection which never failed him here. For this reason he cared nothing for charms and amulets or magical words to guard him from the perils of the long hard journey beyond the grave. For this reason he could confidentially write as the epitaph of his departed friend this hopeful word — so full of prophecy concerning his eternal well-being — “God took him” . Jeremias, Die Babylonish-Assyrischen Vorstellung, vom Leben nach dem Tode, Leipzig, 1887; W. St. Chad. Boscawen, Sheol and other Essays; Salmond, The Christian Doctrine of Immortality, 1895; Religion of Babylonia and Assyria, Jastrow, 1898. BOOK 3. 33-39.The Book of Consolations.DUTIES OF A PROPHET (Ezekiel 33:1-6); OF GOD’S MORAL (Ezekiel 33:7-20); NEWS OF THE FALL OF AND ITS EFFECT ON THE PROPHET’S (Ezekiel 33:21-33). 1-6. This command came the evening before the messenger arrived announcing the fall of Jerusalem (Ezekiel 33:21-22). For two years Ezekiel had been unable to speak to the people, and had spent his time in writing prophecies against foreign nations, but now he is commanded to speak, which must have been certain proof to him that information of the city’s fall was about to arrive. (See Ezekiel 24:26.) He seeks now to prepare the people for this awful news. He points out that it was not lack of patriotism and sympathy, but a grave and urgent sense of duty, which had led him to blow the trumpet of warning. (Compare Hosea 8:1; Habakkuk 2:1; Jeremiah 6:6; Jeremiah 4:5.) The spirit of the people (Ezekiel 33:10, compare Ezekiel 24:23) indicates that the rumor of this awful disaster had reached them even before the direct messenger to Ezekiel arrived. 7-9. Compare Ezekiel 3:17-21. The out-ward imagery vanishes in Ezekiel 33:7. It is of no Chaldean invader that the prophet had to give warning, but of each man’s own special sin, which was bringing ruin upon himself and on his country (Plumptre). 10-20. Compare notes Ezekiel 18:23-32. The people have ceased to excuse themselves, and now “pine away” in utter despair because of their sins. Whereupon the prophet reaffirms for their comfort the principles of God’s moral government, which he had previously announced in order to convict them of sin (Ezekiel 18:23-32). They have indeed sinned, but the way of life is still open. God does not punish arbitrarily. He wishes all men to repent and live, and they have power to do this. It is sin that brings death, and each man’s destiny is determined by himself. Here is a splendid announcement of God’s justice and of man’s moral agency. Davidson has said that “this emancipation of the individual soul, whether from a doom inherited from a former generation or from one entailed on it by its own evil past, was perhaps the greatest contribution made by Ezekiel to the religious life and thought of his time.” The chief thought, which is intended to bring relief to the now hopeless people, is that the past is not irrevocable. There need be no doubt that Ezekiel intended these principles to awaken a national as well as an individual hope. The life of the nation, like that of the individual, is dependent upon its attitude toward righteousness. “Life,” according to the prophet, did not mean mere existence; but contained a spiritual element. (See Ezekiel 20:11, etc.) No nation or individual could really live who was not doing justly, loving mercy, and walking humbly with God. Yet ye say (Ezekiel 33:17; Ezekiel 33:20) — Not in the same spirit as Ezekiel 18:23; Ezekiel 18:29. They then said that their heredity and their connection with the nation, not their personal transgressions, were to blame for their captivity and other calamities, but now (Ezekiel 33:10) they acknowledge: “Our transgressions and our sins are upon us” (R.V.). The prophet seeks to show that in their despair they are now making the same evil charge against Jehovah, by denying his power to lift them out of their sin and trouble, which they had previously made by denying that their trouble was the consequence of their sins. 21. In the twelfth year — The fall of the city took place in the fourth month of the eleventh year (Jeremiah 39:2; Jeremiah 52:6). It seems incredible that Ezekiel should not hear of this for eighteen months. It is probable that the manuscripts are right that read “eleventh year.” The two numbers are very similar in Hebrew. One that had escaped… came — Who was the fugitive? Plumptre suggests that Baruch may have been sent by Jeremiah to bear these sad tidings to his brother prophet (compare Jeremiah 45:5), and Skinner thinks perhaps it was a captive “who had trudged the weary road to Babylon in chains under the escort of Nebuzaradan” (Jeremiah 39:9). 22. Was upon me — R.V., “had been upon me.” (Compare Ezekiel 33:2.) 23-29. The captives were utterly paralyzed by the confirmed account of the destruction of the holy city (Ezekiel 24:23), and Ezekiel with redoubled influence, because of the fulfillment of his former prophecy, lifts up his voice once more in another word of warning and comfort. He recites the boast of the miserable lawless remnant of the population which had been left in the ruined cities of the land that they would take possession of the property of the captives (Ezekiel 33:24). He recounts their many sins, showing how they depended upon their swords, not upon law or justice, in their treatment of each other, and how they worked abominations and violated the most sacred family relations (Ezekiel 33:25-26; compare Ezekiel 18:6; Ezekiel 18:11; Ezekiel 18:15; Ezekiel 20:9; Ezekiel 22:6; Ezekiel 22:9; and Jeremiah 40-44), and he declares that a dishonored death shall come to them for their sins (Ezekiel 33:27; compare Ezekiel 27:29-31), and the land shall be left uninhabited (Ezekiel 33:28) until the exiles go back again to possess it (Ezekiel 34:13). 30-33. The startling fulfillment of Ezekiel’s last prophecy had aroused special interest in his every word. Everybody was now talking about him, but not against him (Ezekiel 33:30). They come in crowds “according to the coming of a people,” and sit with seeming reverence (compare Ezekiel 20:1-4) and speak words of love and appreciation, but “their heart goeth after their gain.” (Compare Ezekiel 33:31 and 2 Timothy 4:10.) They listen to the music of his words as he speaks of the new Israel, explains the principles of God’s government and calls them to repent and cast out all idols from their hearts, that they may once again enjoy a true spiritual and national life and not everlastingly perish; but they listen as if it were merely a sweet song (compare Psalms 137:3) without any appreciation of its profound truth and personal application to themselves (Ezekiel 33:32). Some day, when these judgments shall fall upon them, they shall know! (Ezekiel 33:33.) Adam Clarke says of the congregation who gathered to hear this now popular preacher, “They admired the fine voice and correct delivery of the prophet; this was their religion; and this is the whole of the religion of thousands to the present day; for never were itching ears so multiplied as now.” (Compare Expositor’s Bible, pp. 293-303, and Whittier’s poem, “Ezekiel.”) REPROOF OF THE SELFISH WHO FOR GAIN HAVE SMOOTH THINGS AND BROUGHT RUIN UPON THE PEOPLE (Ezekiel 34:1-19); JEHOVAH IS THE “GOOD ,” AND WILL NOT FORGET HIS FLOCK, BUT WILL MAKE WITH ISRAEL A “ OF PEACE” (Ezekiel 34:20-31). 1-10. The shepherds of the people, instead of feeding the flock, were feeding upon the flock, eating the fat (LXX., milk), and living in ease and luxury, while “my sheep” (Ezekiel 34:5, LXX.) were scattered and becoming a prey to wild beasts (surrounding nations). The shepherds of Israel — like the contemporary heathen kings who loved to call themselves “shepherds” in their inscriptions — have not cared for the sick or lame, but “with rigor have ye ruled over them” (Ezekiel 34:4, R.V.). The term shepherd is used often elsewhere in the Old Testament, generally with reference to civil rulers (1 Kings 22:17; Isaiah 13:20; Isaiah 56:11; Psalms 78:71; Jeremiah 23:1-6). Particularly compare Jeremiah 23:1-4, and Teaching of the Apostles, ix, p. 4. 11-16. Jehovah himself is the Good Shepherd (compare Psalms 23; Matthew 9:36; John 10:1-16) who will feed his flock and make them lie down in good pastures, and will care tenderly for the sick and those whose bones have been broken, and “will keep the fat and the strong” (Ezekiel 34:16, LXX.), and bring them all back to the home land in peace — excepting such as have fattened upon their brothers’ calamity; these he will feed “in judgment.” 17-22. The divine Shepherd will not permit the strong, proud rams and the fat he goats (the priests, the prophets, and the rulers) to drive away or take advantage of their weaker companions. They, too, are members of the flock, but they must be disciplined or restrained so that they shall not feed upon the pasture to the disadvantage of the weak. Deep waters (Ezekiel 34:18) — R.V., “clear waters.” 23-31. The Messianic hope of the coming of my servant David — the ideal prince (compare Ezekiel 37:22; Ezekiel 37:24; Psalms 78:70-71; Isaiah 56:3-8; 1 Kings 9:9; 1 Kings 11:4) — who shall shepherd the people and make them to dwell in safety in the wilderness (the uninhabited pasture country) and sleep even in the woods — the native home of wild beasts (Ezekiel 34:25; compare Leviticus 26:6) — closes each prophetic “vision” of the future. The second David of Ezekiel towers high above all the pictures of princes for whom former prophets had longed. This is Ezekiel’s “portrait of the Messiah” (compare Jeremiah 30:9, and Delitzsch, Old Testament History of Redemption): Jehovah will save his people (Ezekiel 34:22); be their God (Ezekiel 34:24; compare Ezekiel 37:27); make with them a new covenant of everlasting peace (compare Isaiah 11; Jeremiah 31:31; Hosea 2:20); and pour blessed showers upon the new Israel who resides upon his holy hill (compare Ezekiel 20:40; Ezekiel 47:12). He will break their yoke (Ezekiel 34:27), deliver them from all enemies, at home and abroad (Ezekiel 34:28), “establish” for them a prosperous “plantation” (not plant) which shall be renowned for its fertility throughout all lands (Ezekiel 34:29; compare Ezekiel 39:13; Isaiah 55:13; Joe 2:21-27; Psalms 67:6; Psalms 71:16), and will be to them a good shepherd evermore (Ezekiel 34:31). LXX. omits are men in Ezekiel 34:31.For apt remarks concerning duties of pastor to people compare Adam Clarke, in loco. FATE OF EDOM, AND OF ISRAEL OVER THE HEATHEN BECAUSE OF THE NAME OF JEHOVAH.The most conspicuous mountain chain is here taken to represent the entire land of Edom, just as it is so used, seemingly (1400 B.C.), in the “land of Shiri” of the Tel-el-Amarna tablets. For Edom see notes Ezekiel 25:12-14. As the lower classes of the Israelites who had been left in the holy land should not retain it for themselves (Ezekiel 33:24, etc.), so these nearby and hereditary enemies (Ezekiel 35:5) who had just assisted Nebuchadnezzar (Obadiah 1:10-15) to “give over the children of Israel to the power of the sword in the time of their calamity, in the time of the iniquity of the end” (Ezekiel 35:5, R.V.), would not be able, for all their boasting (Ezekiel 35:10; Ezekiel 35:12), to capture the country even in the absence of the best portion of the population. Judah had sinned, and her iniquity had reached its climax at the destruction of Jerusalem, which was the end of one national era; but there was to come a new era of national prosperity for the people of Jehovah (chap. 36, etc.), while those who now rejoiced in her ruin, and thought themselves more powerful than the God of Mount Zion (Ezekiel 35:12), should be destroyed and their land left desolate. They should be given to the sword “prepared unto” (or, “appointed to”) blood. (Compare Ezekiel 16:38.)Sith (Ezekiel 35:6) — That is, since. They did not hate blood, but delighted in violence, “therefore blood shall pursue” them. Thus Mount Seir shall be made “an astonishment and a desolation” (Ezekiel 35:7), without even a passing traveler” (compare Ezekiel 33:28; Zechariah 7:14). [Compare Adam Clarke’s apt illustration of the ancient queen who, having killed a bloody tyrant, cast his head into a basin of blood, saying, “Thy thirst was blood, now drink thy fill.”] This desolation shall be perpetual, and the “cities shall not be inhabited” (Ezekiel 35:9, R.V.), because of her attempt to possess the good heritage of Israel and Judah, and to devour it “as a feast” (Ezekiel 35:12, Kautzsch), thinking that the God of the land as well as the people had been defeated or carried off into captivity (Ezekiel 35:10). Therefore Jehovah would lay upon the Edomites the very afflictions which they thought to impose upon Israel.And thus saith Jehovah: “I will make myself known among them [LXX., ‘in thee’], when [or, ‘according as’] I shall judge thee” (Ezekiel 35:11, R.V.). Compare Ezekiel 33:29, and the end of each threatening prophecy. The time was soon coming when the new Israel and the redeemed earth should rejoice (Ezekiel 35:14, compare Ezekiel 34:11-30, Isaiah lv, etc.), but “Mount Seir and all Edom” (R.V.) should be desolate (Ezekiel 35:15; compare Isaiah 24; Isaiah 63:1-6). Only thus could they be made to know the omnipotence of the one God and his tender love toward those who trusted him. This is not, as the Polychrome Bible thinks, a picture of Jehovah as a “non-moral” or revengeful autocrat, but it is the picture of a just Judge who inflicts legal penalties upon guilty nations for worthy ends. The literal fulfillment of this prophecy has often startled the modern traveler. “Idumea, once so rich in flocks, so strong in its fortresses and rock-hewn cities, so extensive in its commercial relations, so renowned for the architectural splendor of its palaces, is now a deserted and desolate wilderness.… No merchant would now dare to enter its borders; its highways are untrodden, its cities are all in ruins.” — J.L. Porter, quoted in the Pulpit Commentary. GOD’S PROMISE TO THE DEAD NATION AND PUT WITHIN IT A NEW SPIRIT AND GIVE BACK TO IT ITS LAND, CHAPS. 36-37. 1. Mountains of Israel — A common name for the land of Israel (Ezekiel 17:22; Ezekiel 33:28; Ezekiel 34:14, etc.). How different this prophecy from that contained in chap. 6! It is not only the prophet’s spirit which has changed, but that of the people. (Compare notes Ezekiel 24:15-27; Ezekiel 33:10-20.) 2. Aha, even the ancient high places — “Aha! and, The” (R.V.). Compare Ezekiel 25:3; Ezekiel 26:2; Ezekiel 35:10. The “high places” and “lasting hills” (Deuteronomy 32:13; Deuteronomy 33:15) stood for the most sacred and best protected parts of the land. 3. Because — The Hebrew repeats this word to make it doubly emphatic. Jehovah’s judgments are never arbitrary. (Compare “therefore,” Ezekiel 36:4-6.) Heathen — Rather, nations. And are an infamy of the people — R.V., “and the evil report of the people.” 5. Jealousy — See notes Ezekiel 5:12; Ezekiel 23:25; compare Ezekiel 38:19. Idumea — Edom. (Compare Ezekiel 35:15.) Into their possession — Rather, with R.V., “Unto themselves for a possession.” (Compare Ezekiel 35:10; Ezekiel 35:15.) With despiteful minds — Or, with contempt of soul. To cast it out for a prey — A very difficult phrase. Toy reads, “that they might possess it as a prey.” From a Hebrew standpoint the Holy Land would become a prey and a castaway if ever the Edomites took possession of it, but perhaps it would be better to make a slight change and read, “in order to plunder its produce” (Hitzig). 6, 7. He who is a jealous God (Ezekiel 36:5) affirms with uplifted hand (Ezekiel 20:5-6) that his people shall bear no longer this shame and reproach which has been heaped upon them (Ezekiel 36:2-3; Ezekiel 36:15; Ezekiel 34:29); but this very shame shall soon fall upon their enemies, who shall be overtaken by a just retribution. (Compare Ezekiel 16:52.) 8-14. Let the mountains of Israel rejoice and bear good crops, for the return of the rightful inhabitants is “at hand” (Ezekiel 36:8, compare Ezekiel 11:17), and Jehovah will again return to the land from which he had departed (Ezekiel 10:18-20; Ezekiel 11:13-20, etc.), and the fields shall be fruitful and the villages multiplied (Ezekiel 36:33; Ezekiel 34:13-14), and the Lord’s people shall be greater than even at the beginning (Deuteronomy 30:5), as they walk again over their old inheritance, Which shall no more deserve its former reputation of being a devourer of men (Ezekiel 36:13), and bringing destruction upon its “children” (Ezekiel 36:12, A.V., men) because of the frequent famines (Ezekiel 36:30, compare Numbers 13:32) and other judgments upon the “nation” (Ezekiel 36:13-15, Hebrews) for its wickedness (Ezekiel 36:12; Ezekiel 36:17; Ezekiel 34:28). 15. Neither shalt thou cause thy nations to fall — R.V., “neither shalt thou cause thy nation to stumble;” but by slight change of text read, “neither shalt thou bereave thy nation any more,” or, “thou shalt no more bereave thy nation of children.” 16-24. Before the captivity, Israel, because of its bloody deeds and idolatry (Ezekiel 36:18), was as unclean as a woman “in her separation” (Ezekiel 36:17, R.V.), and for this reason was separated from her beautiful land (Ezekiel 36:19; compare Leviticus 15:19; Leviticus 18:30, etc.). But instead of repenting and purifying herself, Israel excused or denied her sin (Ezekiel 2:3-5; Ezekiel 18:2), and while professing allegiance to Jehovah gave honor to idols (Ezekiel 14:7; Ezekiel 20:8; Ezekiel 20:39), and thus so belittled and polluted the Holy Name before the nations that these actually supposed that the captivity was due, not to Jehovah’s justice, but to his weakness. For this reason they could speak of the Israelites (“of them,” Ezekiel 36:20, R.V.), saying, “These are the Lord’s people, and yet had to go forth out of his land” (Ezekiel 36:20, Kautzsch). It is not because of the worthiness of fallen Israel (Ezekiel 36:21-22; Ezekiel 36:32; compare Titus 3:5-6) that Jehovah now snatches them again out of their captivity and returns them to their own land, but in order that this reproach may be removed from his own name, when all men shall see that the real cause, both of the captivity and restoration, lies in God’s holiness and justice (Ezekiel 36:23-24). Thus will his name be sanctified, or “set apart” from those of the “idol blocks” with which he is now compared, and his real nature will be revealed. (See valuable remarks in Expositor’s Bible, p. 356.)It has been said that this passage (Ezekiel 36:25-27), with that which immediately precedes, deserves study more than any other part of Ezekiel, since it exhibits his “philosophy of history,” and describes with great beauty the principles of Jehovah’s redemption of his people. But this is not merely the philosophy of Ezekiel, it is a revelation of the divine thought. It is the gospel of the Old Testament. In its teaching of moral and spiritual cleansing (Ezekiel 36:25; Ezekiel 36:29) and of the God-given “new heart” and “new spirit” (Ezekiel 36:26-27) which loathes the old life of uncleanness (Ezekiel 36:31) and produces a new life of obedience, purity, and happiness (Ezekiel 36:27; Ezekiel 36:29; Ezekiel 36:33), it indeed “reads like a fragment of a Pauline epistle.” It strikes the same spiritual note which is afterward heard at Bethlehem and Calvary, at Pentecost and Patmos. 25. Clean water — Not merely which was itself clean, but that which makes clean and “purgeth from sin” (Numbers 8:7; Numbers 8:21; Numbers 19:11; Numbers 19:13; Numbers 19:19; Numbers 19:21; compare Hebrews 10:22). In some instances this “water of purifying” was mixed with blood, as in the case of leprosy, the most striking physical symbol of loathsome sin (Leviticus 14:5-8; Leviticus 14:50; Leviticus 14:52; compare Guthrie, Gospel in Ezekiel, p. 256). This legal cleansing (the removal of impurity) is as closely associated here with the renewing and transformation of the moral nature as justification and pardon with regeneration and sanctification in the New Testament. (Compare Psalms 51:9-12; Titus 3:5; Titus 3:7.) 26. New heart — The “heart” represents the real inner nature of man as against mere external manifestation of desire and purpose. Though externally worshiping Jehovah the old heart of this people had been hard and unfeeling (Ezekiel 2:4; Ezekiel 3:7). 27. My Spirit — The “new spirit” which controls the “new heart” (Ezekiel 36:26; Ezekiel 11:17-20) is itself controlled by the divine Spirit which dwells within. Blessed was the generation to which this new Gospel was preached! The most spiritual utterances of the Christian era are but expansions and applications of this profound truth. (Compare John 3:5; Romans 8:1-9.) 28-36. The new Israel, which possesses the new heart and the new spirit, shall be permitted to re-establish covenant relations with Jehovah and shall once more return to their old land, which shall yield fruitful harvests forever (Ezekiel 36:29, etc.; compare Ezekiel 28:25; Ezekiel 37:25), and be like the very garden of Eden (Ezekiel 36:35; compare Ezekiel 31:9). These promises were, however, conditional upon a spiritual transformation (Ezekiel 36:33) as were the original promises (Exodus 19:5; Leviticus 26:3-12), and some terms which are here used to express covenant relationship with Israel were later transferred to the Christian Church (2 Corinthians 6:16-18) through which, according to the New Testament hope, this prophecy will find its larger future fulfillment (Romans 11:25-27; Revelation 21:3). 37. I will yet [or, “moreover,” R.V.] for this be inquired of — While the people kept their old disobedient heart Jehovah had refused to respond to their petitions or inquiries (Ezekiel 14:3; Ezekiel 20:3), but now he is willing to answer their prayers, and the population of the Holy Land, which has been decimated, shall increase like the flock “for sacrifice” (Ezekiel 36:38, R.V.), and the people shall fill the waste cities as the flocks at the time of the great feasts covered the hills. (Compare 34.) This illustration was drawn from Ezekiel’s memory of his boyhood, when he had seen what seemed to him countless numbers of sacrificial lambs driven into Jerusalem. At the time he spoke the holy city and the temple were both in ruins, but he sees in the future a vast and holy “flock of men” occupying the land now held by a vile and profane remnant (Ezekiel 33:24). 1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (Ezekiel 37:11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17; Ezekiel 24:22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (Ezekiel 37:9-10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (Ezekiel 37:5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (Ezekiel 37:7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (Ezekiel 37:8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare Ezekiel 37:6; Ezekiel 37:9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (Ezekiel 37:11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (Ezekiel 37:12-13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (Ezekiel 37:14; Ezekiel 36:26-27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; Hosea 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.) 15-22. By this symbolic action, the last which is recorded of him, Ezekiel visibly pictures the reunion of Judah and Israel, the southern and northern kingdoms, into one nation. Judah with all the northerners who had settled in the south (2 Chronicles 11:12-16, etc.), together with the northern tribes who looked to Jerusalem as the spiritual capital (Benjamin, Levi, and a part of Simeon), was represented by one stick (compare Numbers 17:2), and Joseph (embracing the tribes of Ephraim and Manasseh, Ephraim being the more powerful) and the other less influential tribes of north Israel, were represented by another which he joined “with it” (R.V., Ezekiel 37:19), “even with the stick of Judah,” and these two sticks were united as one in the hand (Ezekiel 37:17) signifying the future recovery of both these branches of the house of Israel from their respective captivities and their reuniting into one kingdom in their old home land (Ezekiel 37:18-22). All the prophets sorrowed over the disruption of the unity of the people of God, and looked forward to the time when all schisms should be ended and Jehovah’s people should be one. (Compare 1 Corinthians 12:25; 1 Corinthians 12:27; John 17:21.) That this prophecy had only a very partial fulfillment in the return from Babylon is undoubted. All Israel never returned to Palestine. This prophecy can never be fulfilled excepting by the ingathering of God’s spiritual Israel into their permanent inheritance — the Christian Church and the heavenly Canaan. (Compare Ezekiel 34:22; Ezekiel 34:24.) It may not be that Ezekiel interpreted his vision as referring to the gospel dispensation, and a “better country” (Hebrews 11:16), but we know now that what he saw was only the “shadow” of the heavenly. (Hebrews 8:5.) Many seers have spoken better than they knew, and their sublime prophecies have been, not literally fulfilled, but very truly fulfilled, exceeding abundantly above all they were able to ask or think.(See introduction chapter Ezekiel 40) Fairbairn says, “Thus, as the true David of the promise is Christ, so the covenant people are no longer the Jews distinctively but the faithful in Christ, and the territory of blessing no longer Canaan but the region of which Christ is King and Lord.” 23-28. The new Israel will not be defiled by idolatry, but God will cleanse them and save them from the temptations connected with their ancient dwelling places, and “from all their backslidings” (Ezekiel 37:23, R.V., margin), and a new David, who shall live forever (Ezekiel 37:25), shall be their shepherd-king (Ezekiel 37:24; compare Ezekiel 34:23-24), and they shall dwell in the land which was promised to Jacob and to Abraham before him, though he never made a sandal track in it (Acts 7:5); and it shall be to them and to their children an inheritance forever, according to the new “covenant of peace” (compare Ezekiel 34:25; Ezekiel 16:60), and Jehovah will place them (or “give it them”) and set his sanctuary in the midst of them (Leviticus 26:11), and his “dwelling place” shall be with them (Ezekiel 37:27; Ezekiel 48:35), and the “nations” shall know that he is the Lord that doth sanctify Israel when his holy sanctuary is permitted to abide in the midst of the nation; which must therefore have been sanctified or separated unto himself as a holy possession. (Compare note Ezekiel 37:15-22; 2 Corinthians 6:16; Revelation 21:22.) 2. Gog, the land of Magog — R.V., “Gog, of the land of Magog.” Dr. Adam Clarke says: “This is allowed to be the most difficult prophecy in the Old Testament. It is difficult to us because we know not the king nor the people intended by it.” He mentions numerous queer explanations, such as that Gog was a hidden name for the Americans, and Meshech and Tubal for the Turks or Christians, but approves the view that Gog stood for Antiochus Epiphanes, king of Syria, which country is called Magog by Pliny (Natural History). Every commentator since Clarke has risen from the study of this passage with a sense of defeat. Every attempted suggestion has been a guess. As Cornill says, “No other chapter in Ezekiel is so shrouded in mystery.” Since the discovery in the Assyrian inscriptions of an unknown land — Mat-Gahi — and of the cuneiform name of the well-known Gyges, king of Lydia, written Ga-gi-Gugu, the most usual explanation has been that Gyges was the original king of Gog, and that Magog (“land of Gog”) means Lydia. The great invasion of the Scythians, who carried the scalps of their foes at their bridle reins for napkins and drank fresh blood out of cups made from the skulls of their enemies, must have been one of the most vivid reminiscences of the prophet’s youth, and these barbarian hordes were closely associated with Gyges; for it was the savage Kimmerians, known to the Assyrians as Gi-mirre (Bib., Gomer, Ezekiel 38:6) — whose king Esar-haddon calls a “Manda [Scythian] warrior” — who swooped down upon Lydia and carried off with them the head of Gyges himself.Yet the historic Gyges, who had been headless for over half a century, seems very unlike this “prince” of the northern barbarians, who had Persia, Cush, and Put as his subordinates (Ezekiel 38:5, R.V.), and who in the far-away future (Ezekiel 38:14-16) — as had been long predicted (Ezekiel 38:17) — should invade Israel with such a multitude of warriors that after their destruction by supernatural agencies (Ezekiel 38:20-22) their weapons could furnish the sole fuel for all the cities of Israel for a period of seven years (Ezekiel 39:10). Even if it were conclusively proved that Gog (Og) had been a well-known name among the northern barbarians from very ancient times (Haupt, American Oriental Society, April, 1899), its use in this connection would still require explanation. Many of the most acute commentators of modern times have taken this term as “a poetical representation of the heathen powers of the world who shall meet death in opposing the new theocracy” (Wellhausen, New Review, 1893), or as, perhaps, a secret reference to the Babylonian empire, the only great power whose destruction Ezekiel had not previously prophesied (25-32), which power is alluded to under this invented name of Gog not probably for fear of the Chaldean police, but in order not to stir up false hopes and lead the people to revolt (Cornill) — though against this latter suggestion Kuenen has urged the decisive objection, “that this is a picture of a time when Israel shall have returned to her own land; which of itself presupposes the overthrow of the Chaldean monarchy” (Onderzoek).Objections could also be made to Wellhausen’s view (which is not greatly different from John Wesley’s), yet with our present knowledge it seems, with some modifications, the most probable. Possibly these names of northern tribes are intended to symbolize the outlying nations of heathendom, which are not included in the prophecies of destruction against the seven great monarchies previously mentioned: Ammon, Moab, Edom, Philistia, Tyre, Sidon, and Egypt. Gog (Hebrews, hidden, covered) is a personification rather than a real person. He appears as the typical incarnation of universal world power, which can marshal the Scythians from the extreme north, the Persians from the east, and the Ethiopians from the south, in that “‘terrible’ day of the end” of which the prophets so often speak, when Israel shall have one last struggle with her enemies and come forth victorious. Evil will not have been fully conquered even after the people return to their own land. A decisive moment will some day come when a supreme attempt will be made, more fearful than any in the past, to overthrow God’s kingdom, but the right will finally prevail. Before, when such a catastrophe had occurred under Nebuchadnezzar, Israel had succumbed; but the nation will be true to its omnipotent God the next time, and therefore will successfully oppose any coalition. No enemy can prevail against the new Israel because it will be faithful to Jehovah.This mysterious prophecy was never fulfilled literally. It can never be fulfilled other than spiritually. (Compare the New Testament “antichrist,” and see Gautier, pp. 318, 323, etc.) 4. Put hooks into thy jaws — So the Pharaonic “dragon” was pulled out of the Nile (Ezekiel 29:4). On the Assyrian monuments the king of Tyre (Baal) and the king of Egypt (Tirhakah) are represented as led by the great king Esar-haddon by cords attached to rings or hooks through their lips or jaws. (Compare Isaiah 37:29.) The figure represents control by a superior power. With all sorts of armor — Rather, “in full armor” (R.V.), or, “gorgeously” (Ezekiel 23:12). 5. See notes Ezekiel 27:10; Ezekiel 30:5. Toy thinks, perhaps, Paras should not be translated Persia; but refers to the insignificant province of Parsua mentioned in the inscriptions. 6. For Gomer see note Ezekiel 38:2; for Togarmah, Ezekiel 27:14; for people read “peoples,” as also Ezekiel 38:8-9; Ezekiel 38:15; Ezekiel 38:22. 7. A guard — Kautzsch, sign, or ensign. Rather, R.V., margin, “a commander.” 12. In the midst of the land — The R.V., margin, gives “in the navel of the earth.” Palestine was really the center of the ancient civilized world. Winckler sees a reference here to the Mount of the Gods. (See note Ezekiel 28:14.) Cheyne (Expository Times, 1899), by a slight change of text, translates “on the high places of the land.” (Compare Deuteronomy 32:13.) 13. For Sheba, Dedan, and Tarshish see notes Ezekiel 27:20; Ezekiel 27:22; Ezekiel 27:25. The prominent and prosperous condition of the new Israel (Ezekiel 38:12) and the terrific attack of Gog upon it draw the attention of these states and the young lions thereof. If the text is correct, compare Ezekiel 29:3; Ezekiel 29:6. Cornill reads, “traffickers thereof.” Slave dealers and other traders always hang upon the heels of an oriental army. (Compare Isaiah 23:8.) 14-16. Knowing that Israel “dwelleth securely” (Ezekiel 38:14, R.V.), Gog comes against her (Ezekiel 38:15), but knows not that he is really being brought thither by Jehovah himself, who rules and overrules all (Ezekiel 25:4; Ezekiel 25:7; Ezekiel 26:3; Ezekiel 30:25), in order that through his destruction the God of Israel may be sanctified, or “set apart” from all other deities in the eyes of the heathen, because of his holiness and power (Ezekiel 38:16; Ezekiel 28:22; Ezekiel 28:25; Ezekiel 36:23). 17. Of whom I have spoken — No extant ancient prophecy names Gog. Doubtless the predictions referred to are all such as represent the hostility of the world powers concentrating itself in one last tremendous attack (for example, Zephaniah 3:8; Zechariah 12:7; Zechariah 14; Joe 3:2; Joe 3:4-17; Isaiah 54:15; Isaiah 54:17; compare Revelation 20:7-10). 18-23. “In that day, when Gog shall come against the land” (Ezekiel 38:18, R.V.), Jehovah’s fury shall come into his “nostrils” (Psalms 18:8). He shall breathe hard, and in his hot and “jealous” anger (see Ezekiel 21:31; note Ezekiel 5:13) he declares that the whole of Israel shall be shaken as with an earthquake (Ezekiel 38:19), and all nature, sea and land, shall be terrified (Ezekiel 38:20; compare Zephaniah 1:14; Jeremiah 4:23-26) when he appears in judgment against the enemy (Ezekiel 38:21), turning each man’s sword against his brother and pleading with the foes of his people no longer with words, but with bolts from heaven (Ezekiel 38:22; Genesis 19:24; Genesis 13:13; Psalms 11:6) until the nations shall acknowledge him for what he is: the holy, the merciful, the mighty Jehovah (Ezekiel 38:16). This is a most graphic and fearful description, full of the symbolism which is so characteristic of Ezekiel. 1-5. The prophecy continues against Gog, who is still represented as the leader of the heathen hordes who occupy “the uttermost parts of the north” (Ezekiel 39:2, R.V.), and who in the far distant future will rise up against the new Israel (see notes Ezekiel 28:2-3). He comes with a vast army (Ezekiel 39:9; Ezekiel 38:15), and supposes himself to be able to fulfill his will against Israel without any reference whatever to an overruling Providence; but Jehovah says, “I will turn thee about, and will lead thee on” (Ezekiel 39:2, R.V.; see notes Ezekiel 38:4; Ezekiel 38:14-16). God never interferes with a man’s free choice of good or evil, but he is able in his wisdom to so “turn” and “lead” the evil-wisher that even the wrath of man is made to serve a divine purpose. He smites the invaders with death (Ezekiel 38:21-22), and the weapons drop from the hands of the fierce warriors (Ezekiel 39:3), and they fall upon the mountains and the open fields which they expected to be such an easy prey (xxxviii, 11, 12), and their dead bodies become the spoil of the vultures and jackals (Ezekiel 39:4-5). As John Wesley says: “Gog came to take possession, and so he shall, but not as he purposed and hoped. He shall possess the house of darkness in the land which he invaded.” 6-7. God’s wrath follows the invaders even to their own land, and the rain of fire (Ezekiel 38:22) falls upon those who have remained at home, dwelling “securely” in their distant isles (or, coast lands), in order that they, too, may recognize Jehovah’s holiness and never “profane” his name by supposing that the people who trust in him can be defeated (Ezekiel 39:23; see note Ezekiel 36:20). 8-10. Though in reality far in the distance (Ezekiel 38:8), Jehovah already sees the day of Gog’s overthrow, when the weapons of his army and hand staves (or, riding sticks, Numbers 22:27) shall so cover the earth that the villages shall need no other fuel, but “shall make fires of them seven years” (Ezekiel 39:9, R.V., and Ezekiel 39:10). The seven years mentioned — like all the other numbers of Ezekiel — is symbolical. Seven is the holy number of purification, completion, and perfection. (See Introduction, “Symbolism of Ezekiel.”) 11. The R.V. reads, “And it shall come to pass in that day, that I will give unto Gog a place for burial in Israel, the valley of them that pass through on the cast of the sea: and it shall stop them that pass through.” Instead of “east of” the sea, Keil reads, “in front of.” Toy reads, “I will give Gog a place of renown, a grave in Israel.” Instead of “it shall stop them that pass through,” the copies from which the Greek and Syriac translations were taken read, “they shall stop [build up, wall in] the mouth of the valley.” The passage is extremely difficult, but the obvious meaning is that the number of the slain, or the impurity and uncleanness of the place (Driver), shall cause the traffic through this valley to cease. “Hamon-gog” merely means “the multitude of Gog,” and in no way assists in discovering the location of this valley. If, with Cornill, instead of “the valley of them that pass through,” we read, as we probably should, “the valley of Abarim” (compare Numbers 27:12; Numbers 33:47), we are led to the frontier mountain of Israel, over against Moab, with the great horrible sulphurous valley of the Dead Sea at its foot, through which ran the ancient road most traveled by invaders from the East. (See G.A. Smith, Historical Geography, pp. 13, 261-278.) 12-15. It shall take seven months to gather up all the bones which defile the holy soil (compare Ezekiel 19:11-12; Ezekiel 32:19; Ezekiel 36:33) and bury them, and they shall get for themselves great “renown,” not only because of this victory of Jehovah, but because of their holy zeal in cleansing the land.Men shall be chosen who shall do nothing else than “to bury them that pass through the land,” that is, probably the invaders (A.V., passengers, Ezekiel 39:14). Modern commentators generally suppose that the special search party (Ezekiel 39:14) was divided into two parts, one to find the bones and the other to bury them; but this is very unnatural and is not suggested by the amended text of Eze 39:14. The search party was authorized also “to bury” the unburied (Ezekiel 39:14), and certainly when “a man’s bone” was found it would have taken longer to set up (Hebrews, build) a sign by it (Ezekiel 39:15)than to bury the bone! It is easy to see, however, that the ordinary Israelite, who would hesitate to touch one of the bones, but who was now zealous for the land’s purification (Ezekiel 39:13), would be very likely to set up such a sign. “They that pass through the land” (R.V.) may therefore refer to “passengers” (A.V.), who did not belong to the official burial party. Toy repudiates R.V. and translates the passengers (Ezekiel 39:15) as searchers, declaring there were two parties, and that the expression “those who pass through” cannot be understood of the invaders. For Hamon-gog see Ezekiel 39:11. 16. Hamonah (“multitude”) shall be the name of “a city” presumably built near the burial ground. 17-20. “Among the Semites the law of the sacrificial feast was open-handed hospitality; no sacrifice was complete without guests, and portions were freely distributed to rich and poor within the circle of a man’s acquaintance.” — W.R. Smith, Religion of the Semites, p. 236. The heathen hosts who had come against Israel had been accustomed to such feasts, at which, surrounded by their invited guests, they mocked at Jehovah and praised their idols; but now they themselves are the victims sacrificed (Ezekiel 39:18), and the invited guests (their only friends now) are the unclean and ravenous birds and beasts of prey (Ezekiel 39:17; compare also Zephaniah 1:7-8; Isaiah 34:6; Revelation 19:17-21; and Milligan, Expositor, 6:17, 129). Perhaps the “chariots” upon which the vultures feed (Ezekiel 39:20) is a term used for “riding beasts,” as in Isaiah 31:7; Isaiah 31:9 (Davidson). 21-24. This awful judgment shall indubitably prove, both to the heathen in the farthest limits of the south (Ezekiel 39:6; Ezekiel 39:21) and to the Israelites (Ezekiel 39:22), that the former defeats of God’s chosen people were due wholly to their own sin and uncleanness (Ezekiel 39:23-24; compare Ezekiel 39:12; Ezekiel 39:15). They shall know Jehovah as the one who is all powerful, who protects the righteous and punishes the wicked. 26. After that they have borne their shame — Rather, with R.V., “And they shall bear their shame,” in the rare sense of being ashamed because of their unworthiness of God’s great mercies (Ezekiel 16:54; Ezekiel 16:61), or, with a very slight change of text, “they shall forget their shame” (Hitzig; compare Isaiah 54:4), which gives a sense peculiarly appropriate here. 27-29. When the new Israel shall be brought back from their captivity among the “peoples” (Ezekiel 39:25; Ezekiel 39:27), filled with the new spirit of shame for their past sins and with a joy in God’s presence which makes them forget their dismal past (Ezekiel 39:26), and “shall dwell securely” in their own land, where none “shall make them afraid” (Ezekiel 39:26, R.V.), and thus Jehovah shall have been sanctified in them (Ezekiel 39:27; Ezekiel 20:41; Ezekiel 36:20; Ezekiel 36:23-24) — then shall they know as never before “that I am the Lord their God, in that I caused them to go into captivity… and have gathered them… and will leave none of them,… neither will I hide my face [compare Ezekiel 39:23; Isaiah 54:8]… for I have poured out my spirit.” (Compare Ezekiel 36:25-31; Ezekiel 37:14; Isaiah 59:21; Joe 2:28.) “No historical Church, Jewish or Gentile, has ever yet realized the picture here sketched by Ezekiel.… Will it ever be realized on earth? or must we only look for it in the heavenly city, whose Builder and Maker is God?” — Plumptre. If the conflict (chapter 38) is to be on this earth, as it surely will be, then the victory and the peace which follows must also be looked for here. The promise is to be fulfilled truly, though not literally. (See introduction chapter Ezekiel 40) It has already received a partial fulfillment (compare Joe 2:28; Acts 2:17); yet the foes of the new Israel, the true children of Abraham (Luke 3:8; John 8:39; Galatians 3:7; Galatians 3:9; Galatians 3:29), are still active, and Gog — the Old Testament “Antichrist” — if indeed he has yet put on his armor, has certainly not yet been left dead upon the field. It must always be borne in mind that it is not a literal conflict described in this chapter between men armed with bows and arrows who shall be killed by bolts of lightning, but a spiritual battle between God’s people and the powers of evil. Like Bunyan’s Pilgrim’s Progress, it depicts figuratively that which is everlastingly true, and what may perhaps be often repeated in different individuals and in different ages. BOOK 4. CHAPTER 40-48.The Prophetic Vision of the New Sanctuary and its Orders in Messianic Time.These nine chapters have always been considered one of the riddles of biblical interpretation. Because of the difficulty in understanding them, and the sharp contrast between these directions of worship and those of the Mosaic law, the Jews were not permitted to read them in public.The earlier chapters, even to Ezekiel’s most severe critics, seem to breathe the fervent life of a high religious ideal and to be enriched with a noble Messianic expectation, while almost every verse glows with simile or metaphor; but these chapters seem to many totally different, referring wholly to the external formularies of worship, being “full of most unimportant and trivial things” which are described in cold, unimaginative, arithmetical phraseology. (See, for example, Max Kamrath, Jahrbucher, 17:585, etc.) But even some of Ezekiel’s critics, such, for example, as Bertholet, see that these closing chapters of the book cannot be a mere unimportant appendix, but must be the crown and climax of the entire work. What then can be their meaning?1. Are they merely literal architectural directions for building a new temple in Jerusalem, as Kuenen, Wellhausen, and many others assure us? Even then each detail must have conveyed to his hearers some spiritual lesson, as did the details of construction not only in Solomon’s temple, but in all the Babylonian temples with which the captives were familiar. (See Introduction, “VIII. Symbolism.”) But again, if taken literally, these directions would have been “physically impossible and ludicrously unjust” (Farrar). Only the grossest ignorance concerning the topography could have led the prophet to suppose that he was dividing the Holy Land equally among the tribes by simply drawing equally distant lines from east to west across the country, without any reference to quality of land, or the fact that southern Palestine was several times wider than northern Palestine. It was an impossible topography; for, according to the dimensions of the temple “oblation,” this would have reached far beyond the Jordan, though the Jordan is made the border line (Ezekiel 47:18); an impossible temple, which must be upon the summit of the mountain (Ezekiel 40:2), and yet which not only contains an area inconsistent with this, but is to be removed from Mount Moriah and even some distance from Jerusalem itself (Ezekiel 45:1; Ezekiel 45:6; Ezekiel 48:8; Ezekiel 48:21); an impossible river, which grows without tributaries and runs up hill, flowing into the Salt Sea, which has no outlet and yet becomes sweetened; impossible trees upon the river bank, whose leaves are for the healing of the nations (Ezekiel 47:12). Further than this, there is no hint that Zerubbabel or Ezra or Nehemiah, or even the Pharisees in the days of Herod — though called the legitimate children of Ezekiel — took any notice whatever of Ezekiel’s directions when they were building their temples, for these edifices greatly differ from Ezekiel’s in many particulars which might easily have been made to conform to the prophet’s plan. This shows pretty clearly that they did not take these prophetic directions literally. (See especially, Farrar, Expositor, vol. 9.) It is noticeable also that the builders never complain because they are not able to follow the “program” or “model” which Ezekiel is supposed to have given them. It was not because of lack of funds, as Bertholet suggests, that they failed to do this; for in many directions — such as the division of the land, etc. — funds were not necessary. We must conclude, therefore, with Terry, that “Ezekiel’s temple is no more explicable as a model of real architecture than are his cherubim and wheels possible in mechanics” (Biblical Apocalyptics).2. But can we not say with Delitzsch and Gautier that these prophecies respecting a future temple in Jerusalem would have been fulfilled literally if the Jews had fulfilled literally the stated conditions? (Ezekiel 43:10-11.) This at best must remain only a possibility. As we have seen, it would have required miracle after miracle to make the land of Canaan ready for such a literal temple. God could have done it, but such has never been the divine method. Neither Ezra nor Nehemiah, nor any other of Ezekiel’s successors, seems ever to have supposed that it was the nation’s sin which caused the later temple to resemble Solomon’s more than Ezekiel’s. It is not probable.3. The supposition that the temple is yet to be literally erected in Jerusalem, that the altar is to be set up in it and beast sacrifices are there to take the place of the One Sacrifice which was offered once for all to take away the sins of many — as many Jewish interpreters who still expect the coming of the Messiah have taught — is wholly contrary to the spirit of the new covenant and the direct teaching of the Holy Scriptures. (See, for example, Galatians 3, 4; Hebrews 8-10.)The prophet himself never mentions building materials or building specifications (as Exodus 25:9; Exodus 25:40). He always speaks as if the temple were completed, a building not made with hands, and even declares in so many words its spiritual symbolic meaning (Ezekiel 43:10-11).4. The position of Havernick and Kliefoth, that these chapters describe allegorically the Christian Church, is less objectionable than the above, but is not sustained by sufficient evidence and is contrary to prophetic analogy. If this theory were true, every Jew previous to the coming of Christ must have misunderstood the book and almost all Christian teachers do now misunderstand it. This is not to be believed.The prophet was not so poor a teacher as that would imply — as is proved by his earlier chapters. We may not understand his meaning fully at all times, but there need be no doubt that he spoke so that his contemporaries could understand him.5. The best view seems to be that this was a real bona fide vision, which perhaps the prophet did not fully comprehend any more than he did that of the heavenly chariot (see chap. 10, notes and Appendix); but which contained nevertheless plain spiritual lessons for his companions in captivity. (See Ezekiel 43:10-11.) Even Cornill admits that these chapters are “full of the deepest symbolism, and to give them a literal meaning would not be doing justice to the prophet.” It will not do, however, to call this vision, which is the crown of the book, an ignorant, mistaken prophecy of a hoped-for building which was never erected (compare Renan, History of Israel, 3:333-340), nor, on the other hand, was it a mere “dream” in which the numbers were written down “by chance” and everything is without meaning — a mere “trifling with the impossible.” Not so do the prophets write.This was a vision of spiritual realities pictorially represented by a temple and its surroundings, which expressed under well-known symbols certain fundamental and eternal ideas with regard to the true worship of God. The returning exiles no doubt expressed these ideas in their new temple in the way best suited to their circumstances — never seeking for literal conformity — while, as Renan says, the picture of the celestial Jerusalem which has consoled the world for eighteen hundred years is only a slightly modified copy of the Jerusalem of Ezekiel. Both Nehemiah and St. John seem to have considered this description of the temple as ideal and symbolic, like that of the chariot of Jehovah and the cherubim (chaps. 1 and 10). If we understood the language of symbolism as well as did the hearers of Ezekiel we would better understand the local coloring of this priestly parable (Ezekiel 43:10-12; Ezekiel 44:5, and Introduction, “VIII. Symbolism”). Undoubtedly the primary intent of this vision was to give comfort to the captives by pointing out to them their certain and glorious restoration to the Holy Land, but, as in many other prophecies, the seer’s eye looked beyond the immediate picture to the final consummation of Jehovah’s kingdom. (See closing note Ezekiel 39:27-29, and compare our Lord’s description of the destruction of Jerusalem, Matthew 24.) The Holy Spirit, the inspirer of prophetic visions here as elsewhere, caused Ezekiel to speak better than he knew (1 Peter 1:11). But many teachings were plain, both to him and to all of his companions. Already he had pictured the destruction of the old Israel (1-24) and the overthrow of the enemies of Jehovah’s kingdom (25-23), and had foretold the day when a new Israel should be born — having a new heart of perfect loyalty to Jehovah — who should be established in their old land, the sanctuary of the Lord being in the midst (36; Ezekiel 37:26-27), and they therefore made safe from all future combinations of hostile powers (37-39). The present section pictures this new Israel, forgiven of sin and re-established in Canaan, worshiping God after a somewhat new order in a blessed condition of holiness and felicity. The land is once more “holy.” In the midst of a holy square — a symbol of perfection and righteousness well understood — is the holy temple in which “Holiness to the Lord” is stamped on every dimension and every ceremonial. The chariot of Jehovah, which had left the city because of its sins (Ezekiel 11:22), once more enters it from the east (the direction of Babylon), and henceforth this divine gateway may be locked, for Jehovah will nevermore leave his people, while out from beneath the holy chariot goes forth a stream of life for the entire land, which grows stronger and more powerful as it proceeds, and which not even the salt waters of the Dead Sea can resist. (Compare Joe 3:18; Zechariah 13:1.) The secret of this regenerate land and happy people is seen in the new name given to this new Jerusalem: Jehovah-shammah: “The Lord is there” (Ezekiel 48:35). To the companions of Ezekiel, to whom this kind of language had been familiar from childhood, every detail must have been filled with interest and in every difference between this and the ancient ritual they must have sought some spiritual and significant lesson. (Compare Appendix to chap. 10.) We cannot now always discover those lessons, and in the following pages we will only seek to point out those which seem most prominent. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 2. The prophet seems in his vision (compare Ezekiel 1:1; Ezekiel 8:3; Ezekiel 11:24) to be brought to the old home land and placed upon the lofty mountain “whereon was a city like mass of buildings,” the new temple. On the south — As the prophet was supposed to come from the north, the Greek renders, “opposite me.” For a general impression of the temple see frontispiece and the picture introducing chapter 8. These representations do not claim to be necessarily correct in every feature, but they are the best possible with our present knowledge of ancient architecture. 3. A man — This was a representative of Jehovah (Daniel 10:5-6) whose face shone with heavenly glory. (Compare Ezekiel 1:26-27; Revelation 1:13.) He carried in his hand the instruments for measuring the temple and surroundings — the reed for short and the line for long distances. (Compare Ezekiel 47:3.) He probably stood in the north gate (Ezekiel 40:2). He came afterward to the east gate, which was the main entrance (Ezekiel 40:6). 5. The length of the measuring reed has been variously estimated, according to the supposed length of Ezekiel’s cubit. The Hebrew cubit has usually been reckoned at about eighteen inches, while it is now known that the ordinary ancient Babylonian cubit contained about twenty. This, however, is not material. The symbolism expressed by these measurements does not depend upon the exact length in inches of the cubit or reed. The reed was six cubits long, “of a cubit and a handbreadth each” (R.V.); but as the ordinary cubit was six handbreadths (according to the Mishna, Chilim, Ezekiel 17:9; and Josephus, Antiquities, Ezekiel 3:6; Ezekiel 3:5) this sacred cubit must therefore have been seven handbreadths long and the symbolic measuring reed of six sacred cubits would be equal in length to seven ordinary cubits. Gudea, king of Babylon about 2500 B.C., has upon his lap a scale in which the reed is reckoned as equal to six great cubits, each cubit being equal to sixty finger lengths. Nebuchadnezzar is called in a cuneiform inscription, “the possessor of the reed of augury” (W.A.I., Ezekiel 4:14), and both Jews and Babylonians alike were able to understand this symbolism of number. The peculiar sacredness of the number seven may be noticed everywhere, in both literatures. The number seven in Hebrew (sheveh) is from a root meaning to be full, satisfied. In the tabernacle, ten, the number of perfect symmetry, seems to be the governing number; in the temple of Solomon and in the Christian Church the heavenly number twelve is the symbolic unit (compare twelve tribes, twelve disciples, and see Revelation xxi), while the sacred cubit, seven handbreadths long, and the sacred reed, seven ordinary cubits in length, control the measure of Ezekiel’s temple. (See further in Introduction, “Symbolism,” and closing note chap. 40.) The wall (A.V., “building”) in-closing the area, when measured by this symbolic reed, was seen to be of the most sacred dimensions: seven cubits broad and seven cubits high. (Compare Revelation 21:16.) 6-8. Coming now to the main gateway of the temple, which faced the rising sun, and ascending its seven steps (Ezekiel 40:22; Ezekiel 40:26) the threshold is seen to measure seven cubits, as also each side of the three little chambers (“lodges,” R.V.; “guardrooms,” Toy), and “the threshold of the gate by the porch,” as well as the porch itself. 9. Keil thinks the difference in the measure of the porch may be explained by supposing that Ezekiel 40:8 states the breadth from east to west and Ezekiel 40:9 from north to south. The posts (R.V., margin, “jambs”) measured two cubits each way (Ezekiel 40:10) unless, as some suppose, the “posts” in Ezekiel 40:10 are not the jambs of Eze 40:9, but are the “wall fronts” between the guardrooms (Davidson), or, “pilasters” (Toy). It is impossible to be certain of the meaning of all these architectural details, but the adjoining plan will assist in understanding the general outline of the structure. 11. The meaning of the verse is doubtful. The length of the covered gateway was fifty, not thirteen, cubits. (See Ezekiel 40:15.) This may refer to a covered portion of the gateway; but as we do not have the advantage of consulting the prophet’s drawings of the building as probably his companions did — for Ezekiel was a draughtsman (Ezekiel 4:1) — we cannot be certain. The fact that we have only the ground plan, without elevations, makes the restoration more difficult for us. 12. R.V. reads, “and a border before the lodges, one cubit on this side, and a border, one cubit on that side.” (Compare Ezekiel 27:4; Ezekiel 43:13; Ezekiel 43:17.) Plumptre supposes this border formed a pathway for the guards at the gate, who could thus observe what was going on in the gate without being interrupted by the traffic. 14. R.V. reads, “He made also posts, threescore cubits; and the court reached unto the post, the gate being round about.” Davidson and Toy, following LXX., read “porch, or vestibule” (ailam) for posts (ailim), and “twenty” for threescore. 15. Plumptre points out that the whole length of the gate, from the outer entrance to the inner exit, was thus composed: 1. An outer threshold (Ezekiel 40:6), 6 cubits; 2. Three guard chambers (Ezekiel 40:7), 18 cubits; 3. Two spaces between chambers (Ezekiel 40:11), 10 cubits; 4. An inner threshold (Ezekiel 40:7), 6 cubits; 5. A porch before the gate (Ezekiel 40:9), 8 cubits; 6. One post or pillar (Ezekiel 40:10), 2 cubits; total, 50 cubits. It will be remembered that these were sacred cubits, each being equal to seven hand-breadths (Ezekiel 40:5). 16. Narrow windows — R.V., “closed windows.” Arches — R.V., margin, “colonnade.” Toy translates, “The guardrooms and their pilasters had latticed windows within the gateway round about, and so the vestibule had windows round about within; and beside its jambs stood palm trees.” The palm tree was one of the most common symbolic forms to be seen on the Assyrian sculptures, signifying fruitfulness and fullness of life. Often in ancient architecture pillars are shaped to represent palm trees, or are crowned with palm-tree ornamentation. (Compare 1 Kings 6:29-35.) THE OUTER COURT AND ITS GATEWAY, Ezekiel 40:17-27.17. The chambers, or “cells,” around the “outer court” were for the priests who had charge of the house and the altar (Ezekiel 40:45-46). “They were apparently of several stories (Ezekiel 42:6), but did not occupy the corners of the wall in which kitchens were situated (Ezekiel 46:21-24).” — Davidson. 18. Rather, And the pavement was by the side of the gateways, corresponding to the length of the gateways [that is, the lower pavement]. This was called the lower pavement because it was below the level of the inner court (Ezekiel 40:34). Seven steps led from the outside up to each gateway (Ezekiel 40:22; Ezekiel 40:26), and on this same level, of course, was the pavement of the outer court; from this court eight steps led to the gateway and pavement of the inner court (Ezekiel 40:31). From the inner court an ascent of ten steps led to the isolated raised platform on which stood the central sanctuary (Ezekiel 40:49). From the lower, that is, the outer gate to the gate fronting the inner court was one hundred sacred cubits “from gate to gate” (Ezekiel 40:23). 20. The northern and southern gates are here seen to correspond exactly in dimensions, surroundings, and distance from the gate of the inner court, with the eastern or main entrance, which has been previously described. OF THE INNER COURT WITH ITS GATES, FOR , AND CELLS FOR PRIESTS, Ezekiel 40:28-49.28-37. “The construction and measurements correspond with those of the gates in the outer court, with only two points of difference; namely, that it possessed a flight of eight steps instead of seven, and that the arches or wall projections were toward the outer court. The difference in the number of steps was doubtless of symbolic significance, and pointed not only to the higher sanctity in general which attached to the inner court, but to the truth that, as one approached the dwelling place of Jehovah, an increasing measure and degree of holiness were demanded. The seven steps of the outer door, added to the eight steps of this, amount to fifteen, with which correspond the number of the pilgrim psalms (Psalms 120-134), which are supposed to have been sung one upon each step by the choir of Levites as they ascended first into the outer and then into the inner court.” — Plumptre. 38-43. The description of these chambers of sacrifice must always remain obscure. Was there a chamber and tables of offering at each of the three gates of the inner court, or only at the north gate, which seems to be described in the text, or only at the east or principal gateway, where certainly burnt offerings and peace offerings were prepared for the prince? (lxvi, 2.) The LXX. is probably correct in reading “gate” instead of gates (Ezekiel 40:38), and the R.V. in reading “chamber” instead of chambers. The eastern gate would seem the most natural place for such sacrifices, yet because Ezekiel 40:40 seems to refer, without a possibility of mistake, to the northern gate (compare also Leviticus 1:11; Leviticus 6:18; Leviticus 7:2), and because in one place Ezekiel distinctly refers to the north gate as the “altar gate” (viii, 5), we conclude that but one place of offering is here described and that it is situated at the northern gate. There were eight slaughtering tables — four within the entry or porch of the gate, and four without — and also, it seems, four additional tables of stone on which were laid the heavy instruments with which the burnt offerings, etc., were slain. Perhaps for this reason they were called tables “for the burnt offering” (Ezekiel 40:42). They can hardly be the same tables referred to in Ezekiel 40:39. One suspects the phrase “for the burnt offering” to be an interpolation. The “hooks” referred to were either fastened up “within” the entry to receive the slaughtered beasts (Targum) or the word must be translated “ledges” (R.V., margin), and be thought of as a projecting border around the tables. Toy renders, “and borders one handbreadth in width were fixed within on the tables round about for the flesh of the offering.” 44-46. In Ezekiel 40:44 the LXX. seems to have followed a better text in rendering, “And he led me into the inner court, and behold, two chambers in the inner court, one at the side of the gate that looketh toward the north, having its prospect toward the south, and out of the side of the gate toward the south, but looking toward the north.” According to this change all of these verses refer to the chambers of the priests. (For a discussion of “sons of Zadok” see our Introduction, “Book of Ezekiel and the Levitical Law,” and notes Ezekiel 44:15.) 48. With this verse the description of the house or temple begins. Toy, following the Greek text, renders, “Then he brought me to the porch of the temple and measured the jambs of the porch on each side five cubits thick; the width of the entrance was fourteen cubits, and the jambs of the entrance were three cubits wide on each side.” 49. Eleven — LXX., twelve. The steps — LXX., ten steps. Pillars — These pillars correspond to Boaz and Jachin of Solomon’s temple. Compare 1 Kings 7:15-21; note illustration opposite, and frontispiece. 89504e470d0a1a0a0000000d494844520000019c000002a90802000000077c0ded000000017352474200aece1ce900000009 70485973000012740000127401de661f780000ffb549444154785eecfd75fc7ecf56d7ffffacafdddddddd85ca51b10b5114 1105155430401a541011141454041b05ec440c0c10b1bbfdd9dddd5ddffbe73c8e4fc77d5daf787f3e87835ff8ec3faedbbe 66cfac59b366ade7ac59337bf667f89ffff37ffeff5ebd5e95c0ab127855029f5624f0193fad34e4d576bc2a815725f0aa04 5e92c0aba0f6aa1ebc2a815725f0694a029fe1bffff7fffe69aa41af36e65509bc2a814faf12f88c9ff1252fed554fedd36b ffbfdaee5725f0695402af82daa7d18e7db559af4ae0d3ab045e05b54faf3dff6abb5f95c0a75109bc1a53fb34dab1af36eb d39904da9bf5193ec36738db2d717bb6dc787ad9c2f53ffec7fff86fffedbffd97fff25f8aad7fa6cff499e41199f22bc5d3 fffa5fff6bf76741e92e99abcb7dc5e571ef17414fffe37ffc8fd5a80a19a4a0f6593feb673dff46213e6576fd3fffcfff23 5b7f3ff367fecc324704572848f94fffe93ffd87fff01ffc7da3377aa3f1109d626aaf82daa733ddff74dcdcec64b697e9fe e7fffc9fffedbffdb71e313686c79c329eec2aeb75cf96fcb2b74a315a16ebafcb2334d99e14e99ffb737fee7ff7effe5d58 8078a8210f6aac511581083a9fedb37db67ff36ffe8d47fffedfff7b3c4871c98f26a39547ce75d7ed7ed2b0437115a1a352 7fbff017fec248a1a06a8ffef93fffe7d97f6c239e0434b0a6a902abb852f6b37c96cfa248046540a1664a0fc27ae40a95d4 128cba0fd4ba09839452d615cc55cadfcff1393e8782a811f8e7fc9c9ff3737daecf555da4f1793fefe755850cea7561ec5f fecb7f493868c68ccbcddff93b7fe75fffeb7fada59ff4499ff455beca573935fa5550fb746cdfafa0e9a966369f1e6721a9 3bad3ad7d3a567e169b94761c7bffa57ff4a8a82d43a4041534ec41b7b8312f708feedbffdb7030e3959af22743a68c8a8d8 6d26f737ffe6dffcfc9ffff3330f4f25bafee93ffda77322627536591166f30fffe13f44992d65e1d9763cc70c43c2a1aab3 4019548d5bf885197f25565691cffed93ffbdffb7b7f4f2945e662c8a3218c597e6571885458539180a666d67c162e4515c1 1cf692ad3cf267de5fe80b7d211964cbc8d97f402383aa31209bdf216f5d564fe51ce501e1473a26cf1e0cf5622c999461e0 d87d0403cd0896d22f990488ae5029d89ab65c0a26908a2787546b038c36fe8dbff137dee55dde45e2aff935bfe68b7c912f f22aa8bd7c6b26568adb95ae371ad7c727dd8c4de7a585f2afabdc64abd2e7456742acba91391509023caa5f67c06568ec92 dfa3bffb77ff6e2367e9112903eca00454d6237aaf09ee1167ea52523537725ee617a9f2e0293d4bb13802ffe25ffc0bdcf6 544aadcb441bcc2bce9636ccc217f6ec51a0a6469929f7e7f93c9fc7bd47a4213fe2c3af6458a3fc7a8af9006b7e8144c62f e5f37dbecf97f1647859be2b18caa50a2293aadfb88dd5311c870317c4b33a295a8d9a9cf96bc17465cbe3af4b57c2bb5020 8849cef5a99b6435299d9a33639678a2c3ddfb127755b644d25657b55fae13325ec8185e76c18718489d066a53fe9a20fdf4 2bb3b2c4ae75dff93b7fe76ff48dbed1cff8193fe39458a55e3290735c7da146def28a2d55ce3c628eb2a66dd259421e7863 5ab3e5584f17bb0f0532981cda942c871c051733c8dab5b0018a79203bdf3b9d5330b593ae54181440445ff1c661f788cb46 236355cef923a8f5485d2ef97128257dad21d17cddf0f7da411e03f55c4f1549b903881946fd979931da80c66f724b8c4975 d8d1f08b3e5cf0fbbfbbf3985c4ccb53c768324ba6eea6090ebf263fdf88271b7c440a4df4650b4108365b0d2064207c7019 a607bb895aba82f2b877a3383f481524ffcffed93ffb825ff00b06af2884f8f58e2adca85dbd815d628c61f7038ef2ab2e99 248d108a342af2b8ed4d86157fc9008e30534fabee7c7a4af2646f358ee1583a4d6374a67275169e3524d49e869cfcdf6575 158dc3a59ce60d7ffff13ffec7a666b5e52c75f2f686bfcf1c66022710d7f6c151885122ada01beb2c8af77dbfeff7a5b1bf f017fec24b13ee839a2a3975ffe81ffda366b6e6e434f59ffc937f922bcb8c5d135396c6d43392a60f329cb8963791dd36c6 d6b0996bd4b2347d9c2b916e353779ad07f03a8cd3c89c91e18547b38a602ea54130e84170e846f5d7f773a725f2e11bc95d 3110fae456d407a7d294d35316ab2242af392968bc29d5383fb9476739ab62193cca44cf8a2a7be9fbec3c5cb8e5ed0daca9 774124834c688f18e758ad8110b0d95cbdace0e9b55d0c9e366a7ba24eda83988b004f0e071f6e8a919539850c2e6f41ad49 9c6c53868ad4c0dde46bcccb9b994c1443a213496becd067a5d6ef0f756866753e3d5b7ab2fa7f0fa84d028fb46e70519ec4 7bb65433dff66ddf56fa477ee4473e17d4defccddffc933ff993bff817ffe28ab1700335dfdecd46571534e07f812ff0058a f65dbaa49a428790a53997c4fe5636f52d73ea15d04c412b72eae8cc7b6a713e6d54acc8f062962ffda20417a37a487b3e9d a4cf385fa8bd7741ad31f62169a7d9a7a9afc614faecc79941f3804da9ca7341ba5b53393919ab6a292e3e77e096d5f1e0c6 a055d8eb64aca17489615363cc46d6b3c8892c83ec539f4fb1ab6813946776c704f2ccfcaf24db93aa720bb84f5687ff3971 324f980bad269324fc4eeff44e86c08ffaa88fba90ad1fef4c3fa12037ed7ddee77d428180e6822f8d519721f149be5fcdf0 7fad04684cb3febbe3d38bb27d1ad85dd49b859ff6dfd4234fb6f479b5ee0b1a00b51ecd4bc2764837a03cc7f6fcfafcacb9 7243ba0028476f8078b29475852f03bee840ba06e059780c04caa339d1e13fdf5c59f371f7a79b7991f02d424533b2b776f7 10a23d24fc557771e85eb4a35fbff9ef62e5392cadeb819a28d043d3cfebe65b52104e52c0c48a33c547e394153addcca841 f855447bfdf6e8a710b53917a37fa60c3e1ac0b2db4b915b0a4fb2ba016f41fdb3f6a1cf59e9394ae77f351f0c74fc164388 4ef037e62318b5e15d8988146ecb602abe16956711dec89ea37520b280efd90a64150455e51fe24461d0b6ba8a6fd49c1c05 37b99fe32a3e8bd8447331a66ab9d89d0cf07170fc64bf9c1575ffa96bc8ebb893998bbe35122c430c139141e5a1f6de79a3 403161ddd6622fc5528b97016717ee6f855bffbd0cfb7966477ebacd76e9ace43c85c84e8289ba3bab5b07cda84e7b3ebbe9 f12e6b2cbc08ff62c6ab74cc48c947cb739c310fb34ef0820e0141b5acbd7958d525c3ee6588e6f26f8df224eb694a3b97b0 22677b6f67ca970cb83a612b108966ace6289c1505b293d809c443db538039a11753edef5da3abdeb3f96f60d3b845ea0bab 213bbf0a0a3da2692f066a0d299a7d41993987eb86c47111683cddeafa2d7f17e13e89950f75d2a768af7caa54fa7a6fd17a 2443ca12ce6b93be1359b2ffbaf8a470f6d4dd5e7b04e98650e9c990e512d592ed02afa79aa59f5b746e2a975a061c357331 93a22843a5f1907b386c7a4403ab710699eab687239b6c963491865cf32e4f48cd8e4e7986bf3530c7d07dd3edc4b255f889 6b6a59a517cee7713f6953af774d7b92e0a95467e6b15a8f10420b8fa7484f634cf277af3b9e5a1dd6e076e25a929abc52f4 52aa6c6a773bbc9fa6121fb7799ef48463ec49a9bdf20ca739bdc12a7d84ed4730e2998d9d3d3f442a8b3d81637f0701e579 e5cc8ce77a3cfb1f879b5a2e256727359bd62172ba39439639291b83950210a7be9df6131e9dbab706de2a6d0679ca2173e0 354433238ce6b4a806a6f31263fb84b9ccd8d5a6a596b6cba3942205efa21c7b596892dccda5776698cf5412a1f7db9ca3d9 cd84f3ca35e1b4e55bbb26842ffb65bfec895c29c918b80590ffad57b7cd1053b3e2c95f6bcfd185fbf3ef46d7d3668c2ae7 beadbb024d479f29eb65bbb8842f5afcf9f9efc2eb93bd3814787e45a9e993f96fbbfc2e337713f5e65fffeb7f3d3378bca2 db5d0515c938b3a20b3a9c66f610f193ab20297b3e81ac2a4a3cbd8c2acd09dad332a40c23122753d713533c6a16dc207d69 54352aeb51f3be2a3d2163387bba63f15ca9889f93cdd88eabe05547943f41c58c9b8c653c34abca406ae9e0ef022bc1eb6d 4cedcc76ca67ca164be7c81d4b3636ad13a7cc531bf97be7a93c17ca4feaf02543bd59e25d13b8a55ffee1c6236870451625 db3699de5cea4e5e0d477797c91491defaf743571df6a48ddd16bf8b83af5fa47b04b926e5d325be30f9cc46ad179f836877 1b7822c22dcf2759ddb157492a75abcdb522bb5a8bce3e5abbdc5cfafd741356f6a14e89814b3fcea417206f7961b015642c c83b25cc32cb965a866b5280ef69db12039d553d27f1e47f9ed169db27909d4618a9f956ed10182207496a6c6f3366dae01d 7bdbb7ec666f35dacf2c7f6f38c91385f50836e4aca07a87744a95ad5a4ec5482c67034f9924815319269cb255d118f0b49d e1a7ce3f622f2f047317433861e72e9dc70ded8ebbd44ed468252357d2a9b28bfb26b161a76eb80b762fd4c217cafc1c5c78 fd12bc8bad93d533eb8aed8b0ade2dfb507567e6b473d4ce478ccdfaf5a90419fca9afddebc1cbd6dfb2cd50dd9f5b0babe5 0cbacf0d39adf1d2c6695495a651a735ae2129d29617cb36b60b3c9d461558b852c58bf12bd85ec8ec7fb5e75e955ff311e1 fbc870c2df85d58ad47c6c642ce157207bd25fbd81633d1566856881b52deb25ae99333a5cc5f38ceb7c67ae11eb44817a21 fe2f1d11fdec744a32a43b3b7a023cb39da857faa9722fdb126ff5f6ae269f5a7d51d4f3d14badbefc5f1f44378927b29ad4 cd5439b09b98663c8f40f86960b7b5bf68caeb1743d7cc47d8780eca3cde8a647b8ae856211e52914bfabaffe4ea94f0453f 0ad9a4eb794327c1877aadf45b459fbf30c578b2e1670634bdfb3d7c4f5361caded0c05e90b15173865a4f85477e8b6a4521 589433cfa8949abc4b913664c4f9704ab6de3f4bb1abce1512d56b117453a9eaeabe17784bc94cdae026f36edce7d6858cf6 aecbd07915d26be97cc6f989bd1897cb39cc1af08d7ead1ee626db4774e921639ca092cfa55b5fb90947e12e632f1b1cc7e4 1d50b398ba45e52d7e25cadbc64cd74f988ffa2b6ff98b02dcffb7f29f707317281feaf24bfa23e3c7ad4032b37a67c35dd6 9b859c45ce21ea6e6f5e606e487d51d9c156c4578be2de243b131564d8a63934b020d486d2ad6f062bcdfb6a4200176ab8cf fe0740616295866ea18314bfe14b146438f7af076403f48ac0dcea2af8b5fdb71217b4913ec369be394c3cef3baba33d6b79 7c815a034fb1e95226fcf88c78d8b78ab642ba6d34092ab6d7adb74a95d0ce2ad68f29c633cdf92e380c55ef2af35da57a0e 6ee8e247b0ef0ea8c9ddfcbf26a55867cb1bc4660953d344f34236f67f2d0c7d0a8d21a76e3d3e229d4f2ffed445c87795e0 d20bfb7baaef3c9a814e5ec62d6367a9917a72447d52861d2570e17f108399357cde653e88225bfa6c000e9b3ab9a40c414f ba3a7fed9c79b4dfa258d5906ecc0c25c38e492010490871352fd2dfce17c89f526f0cc4cf0ac65badabbad0a7fbd79e27f2 d22920215a4f072e510b7f25ced508c812d7cc70a53664deedd9bb069bc99f636d8a314c7866ef3f825077f1ee99e8b1830f ee02c8fde967818cc497428cb9494aca797f527fb2c18f63d98b167fa6205e39803e1f869e6ce03906767f2e2d350e8fc8e9 10cd733999b9a84eca77e1f656bd46aa2ef6bb9790ceb2b7ad4ee0a7569ce379159d4f57f52cbcfc19f025b1c632d18e2aaa 2d33e3799752f2ddd6d250a6b68cbdcd2b8312bf045be82d0e3bf4a544a582a1336a569141cf3ca36025220159d89a233cc0 6af85fd5f3c216f28fd5133e024ae967bf27c3784b7a28847af15086d3db188c3e649bb72a71d1db32cccf1d9f27cec65555 9faa72f6cbd8bb8baa2fcf304f0bba50b8036a8d3ff8b8082555ae85e9cd451def1ae1cbe3f8854a9df6f342052f991d46e2 50cd12eff6f7a97997b28f88f82e4b177d25c99977f9e7895cf0e51c7e2f6a74c9395dac39f5d745abfcddb42537e7d2f0d4 771655ed93c32d0327fd2abd7819970c17e19c21f64c6833ace50c65229b0d4f511b83a5d496195b9895c3956073afe4dc1c b6e95eb5d4c01d5195ddd696eacacfca23ab2bfdcd0d4c1b33a210a12285f0e27033e5f32dab98a9227900567f4f3fab0eea ea1ca74cb22e4e6225d690f326caa7e5ae5db799c7cc495345183887db64987af49b4ad4844b5dcb73ea40159d9d3b0dbce8 eaa92a8f58e24bdd776b72d653ec539b98627115d47febfb9383da73aac22df1e7a48ce67332bf1ef378dd75bb1f34e494f5 93b59c207566bedb31e9dfa52353f72c67dd3fbd9c465e86f44b5d4399cdd7ce8e9bed2df1449cb939a379cb7c9cdfc2dcd9 968bac6a69a48280539d7a144d37db6ce97e8e64796498c5c2ac880c444627430aec24860e6556bb91835fa6678738d2cfb5 7e453c45bffd5f81880cc1e27aadcecae31b869e73db726e3a3f5615cc0d9c9b19d496b936c67cde5ff72946d28b42f7b5fa 743ed6fc047e6a5aa83de8b9a85f15d50ba3df4d45dc34e9abdefdae7fa7a227e53a373e6329fa4bf7f4dc61bbbe5e86bba6 f7c83b522ff1765bc6eab2c3d14a9fc235b2f537bd9c199fdea9227b05e7a2bb77997b4e9ebb055f5ee239c8dc522844bdf4 34e9e55574f6eb73289c7d3ccbc92c67db17ed89ec098e295caa297d43e5c9404abf85a0ea75a5ee8a9f4e50f46751fdadcb baaa62aad24d467b312a7fe7b39c52add2ec7948144bb22581206f6ad641403d75edd4ec726684324022644deae7f5e40b17 8fcf900cc0721659935e584abaa7a263030ba572a96a3506e44ccf9340cb058a301ca43a8e54ede4bc45cf6856efc68ff6b7 27b7f84c20feae6b92bfabc059783a652833b6f756438699c4f2ad646801a4bace2e9b45546fd492407a92d85d1e25c0403f 22179dacf870700a5373a687ab25ce4ffdec3e05b84d5f4a67463e74dd7f4d6ae7caa6379828d6307925b59383f8381bf924 67cfe1fe11d65fc6a329d093656f9bf364915792615d78f6f1ad0067f697ba52bb1253fa65b82887a72db4050a4d85a6a983 d1aa8ee6497c555c8ceacc83e089a711d91078de0fa7b2dbd967a03c1deb6fb1aa3390e43eb2d97f636ded9a15d53a57d8d7 a381c2802c252f83df32ac52c5b18a543825ddaf4d02675b6a666f1ae5fa8502094ac16d0f9ccc5bdead51512ea7dfcd91cf 8ea851850b6a6ca023ddefe94cd4464fc3f45872d3f8312faf6c153f352a914eaad199f96b88b17fc3cc4513463382f54bf7 35b614bff5fe74750afc1cdc30a93a19bedcdf5ffd6cfd2511d73c575a15c0b9d1aa8b8046fa2efa3ec2c4e5d19af7fc224f e69cfd3c99f336c373a4fc32c8aec8d9de19ffad1052e2947e883322d3addddcf642065f8601470a4db73ad4b3a75da7cb90 9da7cacb3326a724338653201b1a2f6c9f90342765fc2355dc5df12c2a96ea8e5ca78c3f3b2f3dc89033184241f12d7ccd5b 89f32d1a665a0156f7e97679f2e362a37b37bd31369b944df12ffda5bf74981e706c59031bed2858043306eacd1a25431e6b a24b92dd0c1a96589ee82bb28a362c798acfce8e3e95e4f4f252a4889fe3e51cba73801c1b6826ded3ad19d9878ce5b55ee0 ebd0a62e3e356d7f2f0d3cb5e8bc27e7871ebd24cfdb671bf14e1dbae56003f22d85e73b4477393beb7a2180bb95c88a5fcc f51189bc811f9d0dbcdbd8358a58b65de0a213d9862bc39bb20e206627b3965320c1c7a9732727cd62a2705a57f7d9795830 57eb84b6b2adbab3732f4ab52aa447366e4fecaba50d51b719269699568ccde4269f743b895d2063503e740b1cb3f02680ad db869ebd08e5c6d341c359637cd6d83956ee3b683e5127e4fa77367f01a078eeece8d3a79ebf76aa6e007d424c81c81a3bc9 afa76a5d19a25333dde0aad3f61bd2faad4579ac2d1fbb72489b9ffa5b9071f9a77b67b7763fce1fc2c4b369ee93fc43d767 ea84dbf3fabdbff7f70aab7d87eff01da6a927b29ea3c745412faafc5095a7e06ad25de5aef8e34f2f55dc95c8655818c119 ff8bd6f288345fdea335ff22cf5bfb3f35f27c9a3acefee785c50f259bbe9eda3cc9248a59664552fd73be16789578a9e204 9190ee99da996d5c343b7e4e908d1906d31c22390c884fe38fdad8cbb6b381753d23ec386f8fb2c6ac7486ddbda727744aec 5b7c733cf3c842f3160dfcedcd27f45b9170dfc77d94924dba4fed211b0fa6ab7d1c33d9cef769c627d14742f2c264ee7cb1 b6fee4f4210b5334c4a3668889ae0f8634f56ec9b5605ffc343044bf39b54f0b7a39d2ea7fb242b6375203a6a2f2b2c9e0f3 746e7cc3a4e27fffefff7d37881748ed3b878ae007f8361957dc4d6fcbdfaa5f2afa0802dcb5a9ffff6b2f9f5fb9458097a8 d59de7f5011ff0013e45f3b37ed6cfba004a129f0a4e6beb787f2f48ff9085df82dacb6bd843f453df2cfc364fba75497f21 e8bca5a978644fe1cc501feab013559f94d5acf4a1a69df38ef37e942f201e7b2736b56cbd684e5058503cd7c0fda2ef86ee 62de7e079af2d0699aad8805f47c8ad9c317fb625f8cf6330c8f7ceee84b7c892f613f7db6fa45bfe81795d3b7ac6ca9f99a 5ff36bf675bb5ea5ac6aaf6d7ba18a61302a36f31dbfe377f4953ffc389cd9a7ff22f847fec81fc99191f875bfeed7fd07ff e01f7cd5affa55a56ba6100ce3a7d529adbf1d4583d41ffda37ff44ffec93f69d5fb1b7ec36fd857cabefc97fff278ce4f21 010689bd90e8f7fdbedf0765bed377fa4e3837f06b3b3a6e82bf3ecd157ea1e0b70ff7e29053d637bafef25ffecb7fedaffd b5aff5b5be96fc12831e8fba42556d0f10dd6bd45ff92b7fe57b7ecfef8938f9e039b7319fb1389dfc5a27a5492e6642ae22 7a3980a94ddded177dd5b9696bfe877ff8877f9daff375bed937fb669bc666e98d6d61dff05145e8c7c3943cfa21fe5022cd c724c97fa92ff5a56665b308944fb7f1118bbe3cf271281f28f8d88ffdd8947057fa761fd47cdef5c33eecc362625614725d 00e81ccda2d86f267466be35aa35fe6e639e03340fe53921e04507819849036ace49a191b9b65cfa6f88d6a3b4a1316393a6 d4c85f8ac81eb21cbdcef69c9cee6fa199d27dc49701a8cb23df9763d83e582bbdcfe83a500846408abe59852bc69c363705 f8ab7ff5afca16b21454a2ca7d0010cd3ff7e7fe1c66d8301061fcb2d17248010b3ef1133fb12f577eb5aff6d530ff15bfe2 5754852241c6effffdbf1fb7ccf22b7c85afd09774919559d506cfbff817ff22b2ccf51b7c836fd0d7b371c22cf9026ffcc6 6f8cf81ffec37f187c18ea9d96f5e5bedc97d39c7d695063f1c07a6543bc295eccffa13ff487642607084839a10ce921fe65 becc97091f1561d87d00381084533e1e24ff5ffa4b7f4906d569f2effeddbf1b63dffc9b7ff38c9f00f1263310440d2917b9 f9ac643001c2f083ceace037ffe6df8cc96ff7edbe9df67a4afef00e852ff925bf640ee3f45c0662c4738a917b558890c428 402933cb94390ad2830cfcbffffbbfff4ffb693f0d32ba076a6a4ca9f234e75fa7a8c3d3fea6ae4b9f8ae6586dd4f9393fe7 e7e8cab77eebb73ecd7626804861c4e163509526abc8d553e9b19d693709f5c8c8a1f767ef33db49d5233239f71edcc58425 066abfe937fda6cb3cf44150fb993ff36752af811a3155f789e227dec9b066d7bce1429d14465444e6c690403af4e991f4c2 ba5120911c7be989263179e46fde3b7da2612c53cadffa5b7fcbf74d1bb5687c2324f79842d36f297ffa4fff69dac9f21b76 28ab0c7fea4ffd29375fe92b7d2566463fa4a09c6da08f3293fbb37ff6cfbed11bbd1143521071fc286eaca6ca0db058d21f aa6e0e824fd5b1258aae45283039f9a3ecabdada48d7532c347d939575bde33bbe23e4aa93b45ad3308f3dc50d746ffaa66f da0e7b9499b75fedf517ccc9fcf37ffecf3798030b72c021c6401e0adaab2cce55eac21b1b96e1eb7ffdafef579e50036c65 d232284b4402b1b969c4423eb0430604a5047ff864d28cd6082c27fe7952e4dc0e89b02c61aa97242512887a3755444a8f40 1322e20d1120caf97dc0114bf8c189743c1057ac6633f894c80e7182877d58afad06e8f0f87eeb6ffdad3fec87fd30080808 fc85c20609ecf9fb67fecc9fe18e21aeb15aa754ee1e8204f8eb7ffdafd771840944544ac25872af94440cfcca5ff92b7fc8 0ff921fa058576b4a9149dd4bb3129cd6f92fb3a4bfb5f86a04889e7fca6fb202f05c88854fd07fec01f00c4e450504c931b 60aa4286a02df9b4bd2e21373b0e4a32c399a7bfd954397ff92fffe554e5db7edb6f9b7b586619e6ee0d4d14c146e87322e0 da52c1d86b0e4e6d40ca077ff0074736039fafd0f02f9d42b604b151e1115c036aeffeeeeffedb7edb6ffbea5ffdab9fd922 7527a6f6c7fed81fa3afdfe5bb7c979028c7243c5ef9f8ebb7a79385148d098fcad015350e7c2740d1e33ffec7ff388da14f 8509fefc9ffff33a2c08204d3a4d7c94e90ffec13fd85c83e5700414f4d72cc6e09f1d5205bafbaeeffaae6c869ee5baab5a 75acddd3e60534896d20cebae085ba94428a0d18c691ed6380464217c6fc4219e3b64fd74079b0029264267a39fdf6e54037 ed8ad2a8a606cd02d0a7288ae8632e0f5c0046cc9ee528288352e11438c31593f39487820811118b525ae462f97a91cec983 a0067a4ad1418ff66addd7feda5f3b7cd170ce08e17c936ff24d72a648de2f512888495cb14c3c2808ca351c351dc1596be2 5362d6a2f92009a633727fdd8066a4b04df26ad110bd4056f8270a3738c7bfd6f905735c8ceff6ddbe1b094004139cb602f4 31598c99f7615e669747cae6bf208bcfdffedb7f7b5f680c2535505df849d964867d444a317025914cb0147b1aeb53434404 d0fdd570a49a726a2f4dfb0b7fe12fb8a71578a60c34816c51cbea088488e40cdcd1fc3dbfe7f710325218a3905a44800d7e 813b59c99687153605285941f7fdcd52828f390a8dd981ce6935f2a01c9427d54cd2dfbc2494b5a2b70bba249ed1c69cf722 6573ee4a99cd1af8e967ebb3397759f7e9c7c4ffaa98f967da357cb0159e6608d08aa35d8cbe52c9e4ac4b7a8b12ab628871 4a6348a2eb7fd92ffb65dffdbb7ff7347c5799ef831ae5f8aedff5bb26dfb319237a82f4b81c4f83ea441fa38af042a9029b 695ae411b3a7c7bac4539d174034a991d38d8bd23039dac9e65917d3a56a8898ddc06943ae8254cda4c9f04e2f15a4af52e8 9c5ed15b0c959de83929322b4b16cc094d9451c30c6b91c7a52c1ea434fdc13c20c6ff0ff8013f205702cdf406931b1227fa 890b11d9f2232496f354d98a50b58ff9988f31336266dc287d8fbe3efbca5ff92b37c1c91944c4bcefdb7c9b6f83ff26359d c44963fa0b76dd8702dadb90ae527c6a35e25c367f21b55f9064f028888332379e403afd2653d75388e701298b931c3da233 b4d48ac05dd08718fb12bbdadd206e700e98789a5fe36b7c0de8807e80e83eae54ad993a051821151426a88c2a20088b433d 6064c4d5e9ca4a0c1cdde7389083ccedcb351499277ed36ffa4d89cbb84525506e8243eb544a449ffcc99f4c61ea6e057fd5 affa55a6a58dd0204c1e15a5a59a833dfae6af16f1d40034bd82929de988e160da95c5462710190c9d0655efcf51a8d4a921 797c275eccefcb378c42837a15350dca9f50b078e8b45406220d7dca107eb92196b43a6a27b696ad140a76715f3090e715cd 0b2af5084d91c46ff92dbfe56c24f488ec4a0d982e367201354f5d34c74ce59ddff99db3820ba8dd0fa5a755093a48f21bb9 13b9ceb1e8e42949ad8fdd93b5f982fc40841a251a689242b440439a85369bca6d0067c9cde3d27ba612e22c8fbfb08f9552 32ea8b60d3102914d1006b1c4e5db0d4e8d1d955d129a8b1c69e32720f34dfe11dde41b8a16966aa3341dfed95e6a711cc71 73a59de9e23412418d15c171a314179217401a9913dd85a76c528bf86be2d3b8d5969c44443493bd356c7037c07a20e8a9ba 808b3cee6915c8e3f36e7a2bcf2ff925bfa45610a35524781afe4a2146422ba0860896a4d04b34395f7a014114700e38c807 0f46c120a99efa2dbfe5b7e86bd47ef00ffec1284b21f054487a875642073495552454ca2fa89bb49d10509047d37249a890 896413346c6b2cf0d5f52d239acc36f9c5b035fd1ff5a37e142f2ccf9a8872e8089086181d81bb220cc3a5399c50e34a3004 e0085993958d6715c1536d24e15ffc8b7ff17bbee77b82bf62a0ad8ad4d775446d2c10212510f7d4600014627efa369baa2f 8aaeb8ca8682529d1fd910db1404636856ef30a8aab3dc00289a4d0c5d72760de67281c7f0897781517d316dcf55ac8f7a9a fd9e88b6fc697b03d8164fd6b4c077dc0e2e269fd30cf7346ee327fb3db3edfefe1b05a757bc2057657013bb01538959ec1e 49af54f22a3f17949dd4c124ae0a8691683a55cae5be795ce896080691a52735d75cfa5af85eeff55e6ff9966fe99e1ad55a eacebf40963fa82c57850a26e5534cf17f4999801437e003c721512ca52e67a9f5c73a5e4a3b5a0bb40576976ef09481e58a c32f61a09ff2537e8a752ee9cccfdc4da2226a6469f98cd9aa1b46eec65f2d62965c9e268c857b3850f59747fc6eae87c97b b58b37f1ce084abd2ece2f5b855f893a29e1c778f8537fea4f758f14c9f34d82a4bc2700f78dbff137063d5c39d6ce6563f9 70f957fc8a5fd1044d45e0838339c930d14ff8844fb082f9211ff22142576ff7766f071a24d6fcf4b5a1bb210d27108d7ba8 ed3c29cd34e00770f2906ae62d1dae5982f81dbfe3777cd0077d1066deeaadde0a2ea3cc65db6059e60cd27498a0786a5af1 3b7fe7effc5dbfeb77fdf01ffec35b4e91bf2023b218cb268d0adc372af47eeff77e965672573d02a3c40e9a93e4e907b827 fc8c02b5621469759ae0be52438d1cd8614188dcc4a5e05dfaa378669562844dcd43c317d932cf06b6c97f3a5cd7a7f9ab4e f141954743ea7a44b686ff5dd960507eb9c8c774fe0484b394fbb03806ceb213605d3cc92c4f196266f873a9fd0ea8a52ecb 3785ab0e571036ea4927d178d4601242f5a8f1847c319a141a2e0c7d793aa1d5b0a62ad29bf896a189468d4cf523d5aab6b2 8d9c9e5285f52b85101f892596b9d0c32985faf5567ccb037418c0fe62b57685e3750ccdee3e34bff47dda1c224fc3964743 9a09824e37e2537c58c241d312cfcffdb93f375503256caf596d12e0413048e8000761d6dbbccddb289e3332c0551d230476 665bcc92bf66215c400a5a7524093ac402b09aa3a98873c48f130bff0dbfe137fcc01ff8037ffc8ffff1bcad9ff7f37e1e9a fcb24cddbd99be4a819435a53e7a2dcf8ffed13f9a27fedeeffddec8d652d472d33260fe20223ff6c7fe58e850781ecfed26 71f19e00470e0b68067f66b5744017e0e4fb7dbfefa7d234cdaf443ca70f846f99e8db7ffb6f2fb4fabeeffbbe409cbe4143 e31965c38379eb277dd227050d501e275630c19f7d0cdffb7b7f6fcc18bad29f54cbf891064ac192b0267ff62ddee22df402 e935581235f790bb0a7365db60d6d8ac8ac2586988bfa9c15612a4e746795a7fc54057e96e08c7d3b6a19d837aa5ca19be34 d475654d297c644fc52be043c2397459ae22e5dfe882d5388ca5d8083da379fa68a7da4f4b25ba5a735fbb2ee6d6df7246e4 d68226966ed46b44c7ff25bdbff7418decd0d5a48611f7812ece1a014ee9c7c404a16b67d80d2365e65094defe2364cd3b4e 0738cab125831e1a6ad467753c45692541074c63142cca3bc1454a4126ddeca6bfa764ef4ae492a8c68d907b1468e65db66e ddf7b71242b5ac63a67c69e7ed0005bfdade1190f11da81a2030fe5b75e5ce846204c8e6e772a3c679f975bfeed79192a5cf 1ff3637e0c0674b3f9941a0be46548982431e860eecf1a650658c42273708f3ec40f7afcc50090fac88ffc485869daab4604 4dc0a926a4e08e41437e59202ec34fffe93f1d628a9dfdec9ffdb3f9805c9ec2f99e121d5fa925b946afa25af5bb6cf844bf c8946ce6a4da485f8b7f591b49eb62128837ad4bb6a044cabad532422a5417b4c70262727563001d6cfbe55df2c5d06f62db 23c20f32b0e7061a2a1eb516916b42b31e7c2a0bdd006b8ada308fb1fcdc90824883899ad085429aac4838b8ab76d5e41942 2f99d60bad27467f2e52a4e606c2623c34f69c0a399bcd5a558dbd2d38e6e5b551a631067d45d2ea1c087f43ab70f942ff34 1cec35fc601eb556026f2d2b1c384db2bf75770a7c01b8652ec35d13be036a3563ba32eb5d4da355b6947595553029c4b48b 148206e954410fc182f5505a95b2363c8617cd2c0288feca26a568b7741050ba0ceeab3af6268b0c665a724ae16ce65de994 08b03a9268220ee9aa8eb852b29e46333d3b7b4862f812cd33a7684efacaefe038a4c4d8664bcc0f18d57fd973a313e21880 32665b6ffee66f6ea15306226d3d4436d0034d4c9a98b4e20011e89873156dccf61a543248becc00823a22be6ef5f4eb7dbd afa73877cf2e10a0d39063d68938c1c256f5d62e049b5b35f2e1b0bd2c3d2d504801263a5002c24c5aa1067f10b6f2e34800 0a4be7876a420c2b424470b0bfea85ada987f4f676685d7d210369a3898844a64bb0dfea5b7d2bd9489b7cf060ab8416d54d 7e5b578931eb00d8889414ab1c8d258db2ea5590cb46e57ec12ff80584d0f26b6a56e83a6590415bfcc6704a5eec453f4e55 4ee51c52c409b218d34ccde98b4845d61a1864c0643d58feee0d87fe2aa56cd238a1211b693cab8129642ada8cd57d3d9869 a39970ca565474571446aabf2e3d02d393ff267f99c643455676b6b394f32647f8eecc57b63ba0966f896852eb7e3727e953 58e73850d97961b2f5b4410c40608856159298346b86c4d02ddb981cab377f386acca33587f2b0b7756d29a77edce27accaf b32f1d7f11eec68da5e7c053d031496e294a2929c18214e97443f43460b61ac3ac850b80ed700d85c53efc659f4c1d0abcd4 6daf9dd183a10ca6c6ca0f9b384db64af0d77a298fff22ba81f26ffc8dbf311fa4ba18d5dc0438053b68738c5978852f715b 7b79257fe24ffc0928893d9d685aa72eed6d57879575933e881927b909eb5653e9b9ba6a84982286e534176ec9528de04c03 5b5fe382c17796238266278d56cbac3ae6b1c8947b3dde5a93eada952a0828a71414301c04f4e9b910163c89f1f7dac3b7fe d6df5ac341b32226a41a9bc2346ca0dc015cd2211ac65a9369e3b1ba50b6846aca4f56e6f5696f28304dd68a96b33cc24fda db8a13842a673b1f87891868904e809ad94a747a9ec757bba66352d2fc8ad04cc274af9935a1f4f3c67db1c269afae71afa7 1a7ab37729e980cc29f6a915b72836eb48916a176a0561c7c30a3e4ea1f1e66e9ed6e51f2a7e7fa1202d4c3f5672ed5759c6 593b27b2352911d7c109a2b15df3da8240413b8772f09f8f5ab765c90ab6372d014929d492c1482facbb61ea54858ac47971 e8bbeddf8871e63f3ba67bd98adcd5d9b537faf9fc5d1a88b75eb21b91353069f477bd8594fbb43c88f7cb12d84979c88453 50a50c15f4e4e6f82b33b3642ac90a52b0469edd6b5ef31a817fa12ee8a6acb0547bebc5a498655f6fd21cc6b94fe701be96 326a1a9360b7167630ac2dc84222ce9a909f7d2d9014fac82686c57d534a665179bf2dd47ab4936160ee9bbcc99bcce52973 fa430d74b469603150b2b5b70ec48063edd270b12a135bb8131eb5b49df1e316ceaa544571ae0aa5146f68d152a200b8ccc9 0459751ffff11f9f75d1c0de9df2d7231ceab2366aa5249e929b26c767e2fd3edfe7fb608c060efa31a66a05c9841cead6fa 7dd6e1be9803f688cbdf6cbb1724c3a9b6d1d5a7394711d15ead00dc0b048f7ee83395767386f01151b0bec8a3493f6b4e2d aa8a28bbc94e5d52f23ae327ff6626d698dddfc452b6ee4f284802451eb1d10eed2a3dd92ee5a16ba2b8cd003d2eab16679e fba0160aaefa0bebfeae9d13c7096da755afe5844527eabf46836276ae7c696357ae44f8d5eac6665b7428e0505c8f02020d 93927d327561e05b909201166cfa73b6dca347a476c9b9b5f6d2d77f49b64eadd5cd62faeb371976d3fda901f1b074b624c2 6df0b76bb4e57faa1988bbffd5bffa577f8feff13dac208facbd20266ea13675e438e4de4231bb5ef91aa65abdf4cbdacda7 000aa49307688aaf8d3217ec07fda01fc4ff9a6a5a7575ae416f62b32ee8c00eb1a4756ab1bf571573826a5a9d65c6a7d4dc 0a182ac4aea361477d8d1415d723e48348825257534820d51610054dab7fe48ffc91f25bb4b5b2e9b7a89f8bb668489b4ef4 6f22854a1a8b1acc45197e49370c6842eba7cddff9ade4d0a6194d532981b4e0806d8c1927205a33a6decd94ce3ed171a5a5 2decf432195c5e64aa869f7aa896cb1c90acf23793f6acac5eae8112d5c5bf36c010a0bf9e06fd7e31a0de790c27118944cd 221a6217bf8e66c3aadf4d06ab2e738bfee02fa5f2344d7655fbbcb60b3c6d6a9524f7d47d23c19a56734ec438cded39f7da a599bd307f7bdd01b5268099627a30899498560dce4fec9bce8defe4283fb5a0b245a0fc2d4c40abe4640c092e9aed87ccd3 d6a991922e7fe346ddd97a50de9f053873ae01c7d9ceb6958ef3f3d129fa474449d19bbd27909443ca89dd8dc62342e86cfb e4a7260cc5fa9b12b38d0aaa483fe92d53394043150053f603b559b56d5fda52c3e5e77f594968736c940dd142451ed1e9f6 c44a077c9c2c22e556348d2249368f4917dce483703750c6735324a0c0b3b31ba3cdb4b1da3c087698c9c680df909134ac03 5a43340114bfab39008e59aa1aa698a836ec4b9721578b1b22d194b60109579444a4af5ac801fc69b813163481aba8781478 8ba461ad03c45080a2b7d2c9ca4d6faa2be8351a8b9e8da32d1728ce65fbe88ffe683be9bc72a00a2d65ba05fb351c5e6b51 db00dde070b127fb57327ba5b42b5757db492f65c810d2840d6cf54b82da10d85c4fceb3e05a87887b4d332b6f39bb94e847 2ae7772945d912bb82e4962f53c87fd73037f6966e01dd42f052309646c9e0379b9d1f53bd33ff416a8018cd3c95eee9151d 18f1e0ecaea95ef29c9c5feeb5b1b77aeee6b91f534b1649397f6a7d5663c653ca34dc391f61b1217452201df85570444ecd 2e8adf8ed9d949fd1778c5b4478da512db88a0acf8518161d90cce96f34f58a954fc4424dc7c4452317cc9a00a2f64d81792 ffb821ae7ad743eb5188d39b8c9db5321ea67f6e1069825f03db2f9290358457c2e48ae02c70e02f678a61939e0050b13cf2 d46a5d8bb18619d62850953ee5fbc8d61be94c11e2c8c3087b8f35994b842072b6b5a22e531c12f111001338f08bab24a352 13bdfc2020e84534af43dbf566eb89fc7ccc2cd653b8ec388dc20e4d63a3a05e1ad9bb0498b1a90d80369127b7168235caa6 336395dd2190ddec6f732514803e7dc829d6e40211a96bef39909bf9b8b5ceeff5bdbe57cde4a055856d19ba0605c505ec7a 9fa49ed271dc347b3b52a4de99db9093a24a3136f3a979ac656bc23b7d285271d1a23a971cca9f6e37b4fb4de659ca8a3764 865f513b51ac9454283d9cb1c89fda9024695c8ce2d4c931c90ca9c12c054bc504ce560cbc24eab8651e789d38a5ecc97680 78b1858b884efa7721efcc8ffe06890b1d7fef80daa49ce85b4b963529af31dd0fb0cf748f940de9066d4de6a966bb1f82ad f93b197945da429d0674352eb931441b211bf17a4dd28d91ff5ddee55d2e6f81dd36f5c2e1dd0cb7792819fae66e18c3c676 54a44c885c66a69a96f3728e5a896eba2ec3b61449dff444d3daf7c4eb241026d424050fd601bd4125334be3cbb4d4abf99c 05e8833e97c4ae576f0eb3bab64df0e0ccb930e9298fe327fc849f002668b9bfacba0e8229eab22c184b19c35089e98a5bf1 50a403ac6ff12dbe0566906d27040aea2299a2f2e0e3eddffeedf3715c6279a010f6c5a7091db49dd71f18590780296ff666 6f56000b4402c7e6149444c0ab50a07d676d241eeeffa25ff48bbefff7fffec91971756d2692d8898e3ed08a42b7bdfd8e1f 63039e4daebd6f00281b53d364e0c567d4d8eaea825fac7d435d1a1b74d64ca3cbaffdb5bf764638bdadafd35bf7952a5b78 3123afa2294c58e06f1edf420463a98eebef00e516b992e75d9dbf4d14cda4e4f19ccd8eabfec6ff60ae48775789179afd8d 8e0cbdb0b822972a74ca39e959b6c76f92e7dd3c77408d4914f2a8a686a07ea3d2c8d0147a3a715630072d41945fabf2f3e5 44cd30d274d2d560a8ba361ce8c81cc313311bdf48a76988b2bdea9c965062139ce07802bab479c8f888b06ec5c418589d48 b0e2793767f16a9f2a6826dedac45013d2e97474dd7ca945a3a2c379e1e9d8bf6aef2ba0a9752e5e466760a04038b2a19619 7b4a0e6ccf5485c3652192824a57c4265b822d60248ff894d7063acc4329e94cddbc03b8c094744e044aca0428d1c5f27b61 d60dfdf3e66340a9513a1441fb78bd960423f2f53cb2a14450af57e2d26cad7381278c9de00e1de09a4699db426ddb7dd783 225fbc2a41c6165bf1ec11d0876872c2ac41867d155e5d4a20155705ca9d9cd16b0c24d3842051b7832c092b02efbc3f2f9c 472c205b0afca58d0a82ec767ea1293d43a8162a67c66de23670f1a8e054fa3c55690a99c9f4b4697ea248d50764feaa3a07 70f923d55f19223ea488c2a957eeb5b7e1bf8291edf4b78b06125401ca98e9e9acbb8687ec89cb60b3cc275a9d48bd980056 8d6795bd985e551460199f538f99d5a5d4c9e4ed23297740cde0437db3e1b36d2b5fad1b522ebcc668969c80ba699b42296c 83b8e94a5a45bd7270dc0458a7a4d2065e0c9135bdbf158df4e2dca895611a73b7d9b5eba1479774d119eb8371be417b792e ca341b969e1397240b604d32954a8fdb9aa809bdc30f9b2054be80e262402043346d2b5908422b47afd0957c073919b9f535 bf28334b677cf2a1449dc84d0a4084cb4663c69c61f3d1e00edfcd04360a38619f7c3dfbcef6d67a92ace3f069391211ef18 e84d97067a8ab18c163352ec6f808c8063891a0eb3cce23b2ea5f84312887f21336f23580601c436dc8a3024f08d07eeb1e4 cd7f27a66802f934fee1c14b17c8bec77bbc8752f42a05a82096d8302827ccbc4215b5b7ae7e9487cf2b8ed62b1084ec3503 d253e4dddeeddd9c8ca2225354e6207fefab350cab9d730acd3b4045b62c7f20858d21666ab9113a61a6c96ea0db30b11076 7e109ea356063cb72294e2a5e4d3c95bb53c6b1c3ca9b46d74a9d6ae717e5acd6488736d0976673585502e9672929d078026 57fa34b7d81e506cf07ea63d3e99edceae54872b89107fc4477cc46de32337cc9eb0cec6cc4349655dc9d7ac4a2c46039a6d 45c42fc8e008e4aff568f54e88ed2f4f16779b844e6707a673f214e67828ff437299529e197a99d95609d418e4e25c77332b 4802596ca1f18d0dd2b3b705cbb00d29cca484b4b51d10f0b3ac7ef20d3da2c4bc12b6ca61a1e216ecd8b0bf6255960b6d95 685eac60dbfd6aac10159b8462ce30a0c49c3ed29399e1414cd6683e8582855104ad330002b50b2d8b5142c01ff7e37e1c82 7c16fe60fb7851d6102e922508e13f462e5d1390f5fe00ab56bb19b1c800dd45561bcdeff86884062ff883fc20557b21df1e 31d250502ba02a6ef160fe6b726d25d7f8cfb953bb69a0689a992f7c479c6f6e25419379131c2e7e2539206eada0c559af4f 354f2f62eb91801a0176e49c1899766929c60c039aa69450606f6898b60b638b57ea051474ae261385829ac98d9ded294b87 552483c1c096176fb07224d5a8456d0d730dbcb25b82ca682f9efb7c137c761fb2a42173c45283868d1027e72b3f68aa98ba 9e0c4c81a35648e164efbccff1d7b9e5cc4b6d9a7c8ed9a7c24fdf4e4ba92e4dc8ba2bab8348db1b2f6bf28555a5e4bfebac 3c64bf06a71ffa437f28bffe8c1554e34be8713ac9f1f74b7fe92f35ae02b5f80e9546fd44dcd067d073198bc67ad9d8277b a0eb348021195d196aa837b38f7863428fb047b841898e4ca5d2928b34d144f0d6bb7c087ace5e1f8cde053b36c63cc48c54 7a172bef2a53723b09f677ba9b7c34d0ce552f18f94b389c353350180449dd0bf1f05cb45d508c66e81720f2c66ffcc6d001 8e5097acb497c66d52eddc47560a19c5a418b3954ad980c8c77ddcc7810323078fc37aa2b34f3aaed205f82c4d38c6cf9202 ddca7103109dfc6105806c4d06394a8a0094a2d7540adc98fac10bf341ad30b574e06511749da86928c85f3cab5d1469bc2a 80947a7fc48ff811b0a3579ad402705564254433c1289f9187653c33d012852a549d608d618e30e07ea280fec6c236307a73 931ca4176995a2e12ab23e0019812fde9a7e9a71638693d8a8190cf5429881a14d5ba910ca205bf15254612102e75e1da593 1039334975a7c319769d1e469c28d3b0b746cddcaab1d1519e9cfdf6aeb7cd622af710b8dc1a48a52e46bae21d1e559e40ad b7ad4f337908622e564380785ebc92dce89bc8c3eb10e7b5521aaac4c06d2b4ef3b9ad17a839fac184e0b9a006ce0c9e4c28 5aea23cacd41c64137b5a7a78b71ac6bd3e0e0df3aba990ec333fcf6b24be6b1ad6704515cd965b02dcf4875d3387657b8cc bbcd9917149bd41e42ae8708c609fe8bb8039a35f9c2c005f72b482d5a0f99946e4b7904e20d62e650899a626905c7c1af18 f926718dd232a72ed2699ec61208cc35b3e377b061d9c8cd1c4a0c8e0bec2f9cf288eba1acb77f5a9c852f9869b4f76bcf17 bca31f9d40b9f7cf3959cc182ee826deb447aef6944049188113c51976862addd0054c21a6bffa1732426adc92a1bf1eb520 0bec2462b88083145ccdecc9cde48ea796e7ee52afb196afc7332558d4f850bd50a50a1490c276ebce8556eb6ef7dc523362 deae47f277f4768e4f0e02916aa650233a9a83be6c32a0a6381f36e1f71ebb7b57ee921b7e31f085bc9a167eadbb1b1b36ca a615339fb2b5416c4eca457573eece5277a1ea451307bb2733cc677b718a5f17f2be0b6aa176d681487e4633ad4060931579 f4dd877ee8878a1be48b5c5cbfc0e1028b4ffe056a6cc4ca9811f4cc1c57f70f89641202c00de3d9fc004b99817d801597b1 bb0ea87b7a5459f7f49b131144e6393383105dc37af12889ec65ba389eba47bfce5e5f7a4a39a86011f7f3d134e9bcb9a8ce 45272e025517d490487c05c5ce9e1e59e99e4e38f179c9391daa14a56f9436d56aa264f2657d0022582b60635e299742b78c 04ae008e07016b4caf7ae35a4f4119f32fee92799652628bd6e3805427df16f66ab398baa81d30ead404c2572fb2800fb536 fa0a660525a657ee992ba9f6ba4fc1753acab6ad21368a64e739b048719d788ee0064c141b05d39e1aae0d66fc3e60941e83 218e27d976049b4a71c5fbcbc1ec50491cc2977a96c46019fae680d66151409f0388079c688826a05c3898d2731b918d7929 60dd04bc3734147403a448b2d73f21a69743152704b56b5dee861b6b056876fca49c2a02b8e4d39b1e9d51da4715f4e686b7 7adfd592d1ecf61cff9a7f4cdf646b1d303f37157289fa4999015e46d0b4f75469f78ab4227751e633e51cfea5eba06dfb42 a1e9fc59576533f950b84afd967331a2197ed1406dc78c806663f085d5da78263620d5fc0bfffbab9b588788d0798cc58adc 592858c94459e38b65d64f6538f9b8ad3e380b133360ad32ad1079a92f73717be9276149a1a344738b4a9bb324bec6c0f189 4e2b091b24f72801e98636136e009f2adc16b9c85197d86c05321429b87b76a77a47a1de3da557ce35e79201e576664c92ac d7ac53e0d9b6387ac078c46eb20a46d5468ace4af3573c4b3a5033c0fab51982b5a3968bd77ee6ba99652ae82f282461d5a9 da3dca9d3814cfe81875f83526b38ac314a13196ac8f78823a6e7e8d3814565bd6207cb1ad4e48cf7a792efeca003d83bcde 310067a0c4d4af014c0a6c224fd3827aa7938d05aa64a02128f78501a881080082b3e6d7ad0815fa69871d26818be54bf46b 3240b76c62e2dcce619359d8da576c729fa5a3d0a761282458f48b67f582788f5af36d52a63bfae6039e8d6d061eb3f5d63a 14275e6c743fa4981a84ec33d4b0a94e6f32ae48c69f885ac989ab34d694792e5b4c563c5b38d5af4ad141a4f59053994ff8 3b4133522d204439066662978a860032e0a7be70df2151d3e766122d16b5ee94705c63ec348d93d527adb265a2f6ebdc5e77 40ad11a996ac9f6a493cb932e694b89435b5d072296b46de593baad8522701e8d4f4b5711e297f45551281ea8641ee43d8f8 6918596358089e2f21807570e340eccdd457f691d1e01456234c57161803d351f79ab301f916ecf2984e45f1b7c32d5ad2f6 087b1c0af31de38fa7e683bc0fa4c08dab57acdd48a74c2c9c6b93a13627157212e5419028d81eace97dc92cc73d5d678132 60c662426f92aa57fe76f3b26d0ba6627632345410356c1237b0ff3e57144bcc5bd9d0503670031de011c9f08f746e075774 2625229ac94bc2bc2668970c2d9c1157afb8a5fa2e534ed05c782bec938158608a650adfcd0073e6ceed6a4cdaeea90d66c0 a5bf5b2bc4644e597d0167417fafd649317dd622ade03c8adc893a6323c576d3c84a2c2ece2f81078238f114a2f161a71e5a 14ff1b6ed393f5b59bd44f17b453afcc83244f53a4dc43651b3f52b6bd0d9ecae52176cdf119cdaa96bebdcab7cc9472f29f 26fb3dd333e4b2ad39296a29320c9467083536441b9f4dc222253dd0b8750397e1ac655c85061524286267386bc5797307d4 f0b711afce98eb7b968ccb245b2755651c2fe7b877d3a97e14ab78999c6de94aed2245adf39ca55c0e814b46d22f43507571 03cf3d8127035156cb4ef5e8e933112dd7bafc2e83b9bf27ee5fc492564d08f15ce8a4fb35369a13326990091061245c36Deuteronomy 4740268f1a517001af66a302e4023a8c1382702ec4d1849c94caaad5e529889cb5908f741448d562a215cfe6867ba9d65fb5 4043f20722004ed57d0206a9bea49bb641160e5d6de1faf1e3e0976c269eee51d0bfd610fc4aac48ea616dd7ec129470eb80 b279371bc6bc0e4d4f386bbc9e6d6731c2f1405ddae540370e9726c02642681b50dd816102c943c130fc32ab154733736ca4 914dd79bedcaa316eaeda9267492b055023c1821c8aaadcb64e2af9ccca67540940bfe9203a1f9568ecc13f58cb686f81d60 d5bf695a0c672c4301993521c652ec3427b3f2cb6436ba0ffd4f1fadc1d255ed2955a715f8db86a18b39cc60dd249f46b5e8 b8c879f3a1fa5dcee8d7041db70c6b97a74de9d09c97e36f4edcad64e26a1671dad169a1e1c3e92106a67bd9e352f04e4c4d df0b1c58d3d9dc4d9993c55c300640659b874fa04964bd58c112adeefb3561591c2146b376fcb9f2b656bc859e7573d27465 b483b6d4915df117d6eb6b67b5abcbd07dbe6a730a625d75f6fd1215473fbf20dbab17239b649639042c62385d5c3629b52e 3aa9a37913c471d33a009830d7d3468bc57c9cea4a2cbddbe8e2f8d05a08228ea608e30752d0cd341926365063583f9a8885 5636df9a18aad14aa2bf2cb9e5c882bbd167f984090a85607928bc42612c2b3ca0d3769c36c1620c7881153e9d5658c4f406 9522a6c37e2da758a6842918e88b79f2e79ea80be7005103e5512fd44616741657c500f664d63a15e92f4bab9671798e7a16 35f4f1ccc88bafb7b49a034502cd4c0d037c19be959c1209247d530b8901af6a2996f7b66ffbb6bd1a0c13351665b5f3c2c0 aefc74353b543552e4dce7bb5a51d52ff3aac8331f3080f0341b5e77e79524e77a706a90fe9441f1147b1932dde6a41b26cb 7f5a593618a9b42b1ba9d2ca36c39d11a5c053f8fccd527218f560c07a9affd43e8b88a553a507140177c5ddb7fa34341880 96e1c4aca5d49684b9fb520c48a23442c9b47d4d589e3b9e1a25805649b680ce8cf3940855289e7a76920c41f51a336ba74f 00dbb841162e8321d5ec25324d6590cd6e36473b257e0e35739a1a27939d5ace3e18031b0450db4186a714cefb5369a62249 6a408c3d6c9798c6d4259b6f4a61a2857252e2658e998db15587888e09d9899462d99a6fa9485c8cd9332d16cb4f8108f228 221b0fa8f5410e94e27c5bf6c97a7ff24ffec9856361222bed25a7b098ac7065a0929f253b4d9bd7c3563b4708f32c592d30 a20f83da0e26b2861f649d64fb937ed24fb2625020c3a51fcd91131d4e808bb545db5f65036a08da86c2f29155c48c58d4cc 8dfef5db0b0ca00dcf7c3ac58b67a5fa05c5256238bdaa73bbda6321c56f1f64e197512480c207441c18a1a3c9c993339b90 f59afcc288986f4c6ae5b4bea8454d5411a96a2c4155c22779bd80dbe67d1ec986e7ac7a6b97c3888b165d946d9312f967d8 ee2157e255570e751954c7f19cfeaf964070aa1563fe06d989aeaa37e8166a28f1e43686cf858514bbf4489d8d8aabf5ce90 2b608a931475756de6f7909496b922338d496f0d8c796d6cdbcd45bcaf6bf26deae602091da38b539492868de3ee87c1277f 13a23c88d09bb614697633412198e8b0c60ea239c537de1adf368255c55e73f1970ad286a0e7d207e33371dc95c2f4e3a1a7 1b60e9b1ee1f9331ac4619dc9c0340a4ce99b23ce778eb6f0cd7e5f379b90c20030669919e634bf646d58bf0a2b3cc0a247d e0077ea028329abc12bbdbda6754ac819cfb16675ace80993d6082564697f8d71dc40e20d0040dbdb5ee291fcd52205b5223 c960069f2defd4cb782387fcafd4436fb6b917e5f6033759066734af654acd141ec236ef0ffae0aa010ccce5416b086ce515 266494b7afad7afdfa4a830ca8b96a2651801e4d60b4bddc9e03e592216f024c58dcd09c002b89d1b7fa1d1b0901577dc4d3 0a06a7cfa35e2629bcd8a098b91a87946d11200f6833c76c3bc9cc330a2ed3c02175da12abad4175df389426f71bdbd51e91 46b8aeb5a2a7e1f20526f26dcb50a953d5cfbfdd27793767d503ca69f599b2d9681011e76e5050fba5d2139dd7d8d3584a3c 193b8d379a9db17e7bddf1d49a26546bee34899732e49a685e726dffd76ba1ebcb5533d6a73ad417a93c2c644d61e88d6951 435363d4c9a56cd9f66a6f82d9dbd179252c9666db6c955a9c959e23c3438876572eb78963e0ec1e897833f3dd11d5523adb a7ea62a98d3ff5d93982d56739262ee0a5544134f9a11ba4e35f109a5a04c23efcc33fdcc4908fd65448f8a9b5b0ecc74dd0 d32cdeb6db42f5ee99771b6b5b8854af99a9881280800888c32986ea911d82805254bee8a79cb11d912cca0b00025b413908 535de747ebbe3203087450d634ebee348aa32488a6ba026a986ca86f51a8de7705c4d5e2863bd94b9738f7881e9bb7b67862 3e881f4c6a23d101742f36694513f9ec4a3a05568b061226af73908148c02ac5532c415bb88c0eb68b27aa8e53d9a60d379a dcf6578d9da661d55448bb926a8272f3da90d44b53965cb37cba206098358d4a2b528cc683a981944ed9cdf4901a8e645325 861af26456553785f7486213e4b4776031596daa91a59ffa1f08d40be58ff3aa0b0a5aab8da5416a292499537cd24c5debe8 8badc5db1a7bb2ba9c3b21fdd64e5fea82dbd4364025687537cfaf3d1347c28dd11a79d239a536d6cd350aecb5164e172b45 113d2ac6dfb8bae2c19ffee8e0aaa5c755b59b8bb5c037a9dd8a6372b92b826726ae9997206870d0b91749a3eda6b5b49480 b869cbc94c6244418ba805f5e50ec0ac56df188fb53936e6069c5153f32986277a05e0cce0d8525f65afc96d35ca66801da3 05042d147678746ff5fa0b28196acb3599810d71205266fe8b0096bfb6447442ba8b9a4e8dd4b2837955042b71254455bbf8 779d0ba4216ad41689e66e1810dda35a3c20dfafc35e0710b851e94c5abbc05fc808d47897d943c372f132a5008df32055ea e2ec43a2b683986e8b63581f901f4ed55318eb58b79de3228546e9260d24019dd2c931448d137367af3a70d0b02ab1b7c760 0d50ebd5ae97cce67fd933e1b70253174cdb337b7febe2aca9a7fd0d3b2ae5372f386d49cf9b0f76cd8509da2e1adbe852bf 57ef427bcb8960f4916a2039f550a97d50f552454ef4bcb0e1726cacd2b0a2ea4ecaa9776a36cecbd0ef1243c90970722ec3 e640ab42d7d0a88b285e57ea3695d3a1d99828f8e5661219c564772bdf84554f9c029568942b42d7f6c83ecb48631a523608 b4905c715534ecb897de46a1aa6ece32a150bbe232a750c6c3859fbb82782411e58ec92fcfe9904bc479c721a8055834978c e74d8753056d6193d1613f6eb0dd08995eca600f146b84202a65455e2d24285e86303fbcc865105c17ba321298279a515a1c 8c88153df33b37e46c6b15e26cb5cfa9202e766e0a864928800ecce2188209580008a003f8b0234f11afd0db1e61f735df2a 5c46aaf988e23203560081db14c3aa6b5f78d1a19ddfdd2e04a0293ec89151a3f92cce252604f0adebe5f7b4cf0eb9ec1986 7d42789ad3dc763b5aa5b479583a4c5757cb949aec80dc6612b12a0fa86a07c6a44d7476ed6e0740fae665cf3ec7870e7592 9fcc011c0a1a28054dbde986fce537247b14c8a68469751f453dedd3fd397d918dead6a20a3653493febfd5357a5a4631982 4aebdf1957a524069435277e52a48b61268db4d7cd65677b145a9cd9c07c9a43bd2c4f8e6179c8e1ace504e5ea8a43999135 740dd32f823a2b8ae05db3bd6d944e697fd2ed75c753a3d671908cb4a42045f5b9765f4db37619ea894b35954296fdc820ce 523c8592f59643effdd4983c6d9ddad4a0d77a3ca2797b892afa830399cfbda63dbd3b6edc15c1a5ff6ef9473c3f454ea2c8 b635643b48284d13137e532a7bf250bb92d5f4b86050aac0f191c13df3e02241312800467bfd88e171107822dc16f33e62f4 ca417a4956764ed8bb0f928097dd127c168ce1d6c228df84d351574a841dfcbe762af4ea05bd14c5d722f138f34d95ca2c11 46f78a526b080cd21a42e76dc9001971e2be8d5d52b0edb036c0a12cecc098a6f5a979a40acfbb88b1c9afa7bc3994c1779f 3ac7a1758977788777c0b368d7a20d6442a4b26d1189aae0b6d7e631a9eb49a6be9687d3e49b8106067f43251988174673ee 946d584d93a1243793dca434c9958d883cc5763e6fd22376fb78ed0a2013fd9257ee1140b4d94d419d92bad6bfa715c8864e 53bfe668994cfad02cb59b299ebf1abe094175f574bf8a6f5658a5356a6a5f4a267c2e91c5643c044fb7d76a0998d25e0dc4 86dfaa0843cfaabbafbdade3a39f869bca5cccead6ca1eb7cdd9ceb21574ba5bea0ea8150ac10a9e9278b342ed590b2fb43c 8dcbd30b3dc5ea9e72b7a8ea0d443483861c9c75302214a551b7aa1b45d76741c9eaaaa9096e6fae9dbc3dd273cb36e6538b f5d3f8a7ca4cabf4826501fd467e1c32989653ca80e6e9395eeaaa965a37dd453340816b666dc9a14d06825fee619cb3ccd0 273a30974bd81e7da4b875bdfa8a205745297ba9b82a9db8e932bbb446e9b8a1f670a80e29d1cc7645ece3494617230dc6bc 8e0acb90b27a00269224ae14012b2072ab72d2210bbfcf8cb25d87b8822feef183429fe953af447f0104cf0ea6142dc2bc22 8e3cf299516bbe9801a3b337fc200e40a1895f00d7f922e940a24ebc1d836e25444b2943937acd04464eaf4cc790ed0cab3a bd354dd26891047bfc3e6c77bc65c45b23d622abc678e8d379984499cf68422d2e9c67bd1e4f439258eca9dd85ffa2f8c1a5 4775c4cc21519c7e9cb2807e7b9b02943a34851cfdd9881b9c6cc65a2dd3c0a9f7a9eaa87151b5f1e210293bc725148b949c 5c6c03a15a882b273491a6b788ebd982309ad3b1c9a7406e0ded7150bb7d8a6cbef9ed7507d4489079e4436a4357bd321d9a 68303a13bd5b81a78983a218f158a3bfa40089d840af1654b091a7652f9e48b31be93962621c7576fab43eeb94ab9ceae9f7 d985678f2efdccf9b87c3dddb251c5a1aaea8a354ca5ca96bf194e358368ff703933d4f8f11785e6a7fca9da0ef7fb9eb983 bd34d6dc8ade003819649339b5734f9826a47651c8e9860dc31412a3cd6a749c0674606c32ab0ed9e88bbb433aa2e32c032c 58d9ea67184df342ba0eda86e3effffeefcf86cd2ed728e12af95972fb0dfb5e5f7d04a13a3bd0e2a6892470e91d5213e1f0 c52393506e9d53671de6d1e7e8138bbf80d2279671eb2fae406dd68e73c531c307e43d29628eacbd1ec13ed89a538f7f7948 c379219db38a8e473c2935e2b64154a2c3e01a06f043c87aa14f49f17f3bf0c3120419b6fd8834641004e4454240f3fdd982 2322ece033d76e6653efd79cd8aebba7de24d044b5013bb9b929cab909e6a924d31cad1bdc6471c9f344f6a9f43aabe277f5 bfda4f803b7744a5aea4ba5890141cd62335d040ee02d3413c6af5426e4a863009e40fadbad30ce72a2df1993734612fab5e 8adcf7d4e23b309a5f9d859c9ced694467b7671d635a5f7adb86d230546dd6488324b9b84976f9aba3a9e03a58a946483c14 8df2944ebbd979b0869ac0aecf0b3d229a5bec7b5c8e0caca33b3501fdc69fdafb102062a025c88e579a9b5003539aa98e75 db2c502d6dc1a7e80048408ad7f6c66ffcc61d6b43819cb3963b6002c8b5b1c9de612ade2560db6d6a6787ce3b245801a3d4 942119545b9da47ce25ca815604244cc8e168269f3d0bc1815a95d1ef506793a084bacd1fcd4daab1742e5c406ec70de2c78 9dc921eee2898380be8ad6879de05d93503ce0aae14a7b6b4b67a57951297dcb429c199923505fa77b0a4290dc1cb2b2bc6b 3194bb244f1e5f4e90ccc9d349999ad6979e334bae1c7191a457a3387dd3842c5f45dc4043825d9d52f4c54e9a6eee92612b d501bc509813e76fbbe732637f4fac91b256744f251a260bd2ad8158dda035c6dcb41925b2c1ca090aa1db052f2e0e57f933 b49821f98cae479c6ed3ff2283d5524372275dd35b7e599fb207f1c270db5655e6829b157135a9a736f90188d7c533cfb22d def74c382b1bd56a19eaf6baf3468175107264518148fd9dd492429017ad8bf86e8dbc22b2f1ed69a4019031901a80d0187a 938ed637eba120b5bfd59e2135b2f94b1b48b0e24446d6ccc08a98bf74bdf79c1f92d185c9385c8bfc3defeb155ac53257b0 9bbb88864f7dc9d4f7b6ed5cb3357355d44c6f14f01d3aee469c489889ba2458ad70b9e7e1dadaeadcc79c0229cdcb1ae7e5 4ca4dee864edeff77eefb757cd70eeb03630d7f7d8d3aa64dbcb2ba4ea8c0a6e9d1eef34c7ecdfef9c623774c8816b42785e c0d4461724eab3c46d9acbaaebcdbc549335fb818d648095fd1b8d20f5e6efbd01caa7939333b84faf63d88b04cccc9cb7ad 677a274fb3e121b881dd1c286c4b84445b21d11c928474a28a58b5dfb8b74715d74cf7164084d2b0e19383543d793254f377 9bd4a11544eb7c37fc7fd0077d10c7134bfa1433c0cb8c819430a045165b64335750a36e6acd5a4758ba2101dd81a6230908 4a292d750689c94a2bb3227dfad46ba47a010318d34dc20b567ef4a982ad601890081974827e27e2a160002bb8ac0ad58511 fa2b271d6fca2a224f13b41c282d050132d8e8572c588786299e565dafaf6885e6d01f05dd785a802c7f82a0305c3ccbbde6 377e147b09c8f263aa578a880701f2a06756194e7afb8823f908c6351b303b31f49ed9aae2ce21918e5436fefb5d7808c719 645a153763f139f8aa488776e9301ddcd42303d00d2448a01194b38d828d12d94f035a6a2d8ff1537e627561124d441ce248 99ce43e316893f312b443e99bfa49ca0565f7630597b351beece85d7f26cb451bcf7b1f246c3a653621b1236947913c8b44e c7f36e4cfca935544a7195459fd14234c1785684134a892538d27c47152446eff90e1ec94683412a86a91db3a18b66a3a401 efb8517873dfce2676ab1419beeffbbe2f6a2a62ea6e409b97b4a42bc2f395ceda418f66ea441e9ca0180b34f3e54b0220a0 0c8ef9200501d9bcfc364650652e9852b49007a43afb5ab554154cdd2cd2f4cde41ab7b4a233e01464f366afe6aafaddd61f 830ac90014f13832f1d4245d11b0c2a3c49e664a046490911c4c12ad99d004a58a5d9851b201e926b9102d770f1b0485b110 412b64d034de5c879748343ff056995e68b557edf268661e8abf048e733c730089d44c966c4ded597ea35abbde9bff62a3a3 dcdce77e7abafd80bda499874bbcf8570b49628fb81a038888e3d9da4820d20d9a611059e90bbfc4de78500672c845c8a61a 171b53fdddb82b432696f565264d806a7e576828b1f849d7ecf772c31ca83775ca109673767749f4f749a433fc3824d20841 494efc799d5784b30b2ac90a5c1d96002c7a9421b5a8df807c29f29cbf622bfa8fbfa36f36572a1e71b6e1c4945bb2b79054 7e8ac57ef8297c1c8adebb26d6047b35ac37fece2e399b40156e27e7f57d115066630596f58653f8a72e4d0464eb0c6b2e43 901770571736da3b868ec4c20d394101b4d816a33289638a8cc46991741735b121d0d690c8f87d834e94da54cb845143189b 5107a8311564d9218b15113354f05f3009e2c592fc35b69386170fe4c4c94ffc893f9171f63aa4318617a014b0e0a35943d0 1683b9419e9f4e921215611e8674447c9d809fc5b9e02c14fb779c299934c2e393da08d271e5903599d54c1355ad8002ba5b 032d2c72136c13d1dd4a690ba466e444d1a0454a6d0a698edfdb60501564d8a687730d2725a04362f6b5a80e484134f6cff1 9193c17b8a19660f65504633c799fae156ef746ac0540eaee95c880c4f91520490c1c1a28440046f1bcffc250d9cd77df290 8f1b14bc841b4ccce61bfee539e1e054e9bca43133db6e92988dc83fd071df788f72136dd9c2c79a33ad2601295b5e78c83c 4f3479c484972d2c1b38ce544f6bbab55facc2e836960726135495de45bac721c51ab7ad3f144020e516d4ee4c3fe9abdc7d 828c4043bde2f7a78f7381b687c068e9d6f8b142edd25dc599745b25fc550badea4b2272f6694bf5eaf5c6a83ed3edc67047 cbdb1a86d5825062ea5c124a09c8e45791c1c153f6c6962825fabd5ecad85006d9b99f0a420da6a52cd5ec142a198cfccc03 27c67314c477e06f6108d5e5a5cbc3f5501722ecdcf8ac3828e980040d31df614e6c83e5b06a4514a7972c9031c8a62d9d81 a1163aea8bc2c011042bae76f061d261f18e42703d3a1b96a6b60b14f3a01c3669915f67fcf3c220ddac08421194be475022 71d12d100c0109a4cfa71a035c66884881d7f6e8434026ba23b6bd12f0966ff996cc5eed2d23a04399a4a712cdf4a5531298 251b170cba1966502b38a0f9eeb1a7943116626a541f12c61899681d8981d402c0cd6773520c2a16073874668e3c3b6865e5 94b6401f647bd11de4e1b0b5635dd0749ee4f5a63e4207b64249ba510fe66234ea34e6191e54ea86cc611f21141040732e06 f79912a200461554bb0cc89efb8df2745c8d5eaff31d8e286ae3657902a3a15216ae147d40b349406845448d67154cf25511 ea6d06e0699077f17782a413fb4e901abedcda7545720c076a279ddddffa1c1e05fabd395bce4b159794cbd3c9e4042fea6a a146fce1b255ed7555dc7a6a066a03bea95c485f079c9ece6dad772b3e99700f17d8063ad08186d14e1accb0f513fd1048a2 bb149476325a9d4ab9a94baf13d2ec4eb9a26109b785a44ec8a28ed03067a785b67053a5da6cd4edc51a7f8b9dd30feb86e0 954344714b0c67d16c1d40158a68fbb9b1bbaa8b19bb299e9a4a6df0d98df46213b921d327b5f01d70eba67d03be75c233c2 86080e8364ab404159ade8c41b0de7fed869a1547e1f0ea5806c4d6b1fbc5afa7a2679d2214cca4c866ee4dfba5bfe0850f0 281584e972c282a6fc12d129a4e2327760c6aa6eef2b29919e52e01b088203284cec1285324d2d834229da685541a3b8544d 93e5efb0c63691608c4ad0753d6e78205bf4f597cc204947e353bd28e3a1cf29347173839af180a070a2aca79d56d45e6e30 4d62e6d1e6f56e624fba66366de40bc35cf7c636eea414734fc20c04b9939844533aa4f64b8078283ea00a97334e3af8371d c07cef6c042898acde829833a2e6740d6cc5d43d75b589aafc695478978ee55b347f749f26bb4724e58cfe144f4eb5df1e2f 780b61e9f9059e4a596251b94d3e02b5db52c3c45b6a32d3d5cee3bc0b1d17a038ff06f1b71984a105d0c52ba9dcf93469df f1d43811dc1cf391626a493034ed5a93ceb63dc9ae59129d366cfac4ac580c4cf1974760562c24bce3a7e913fba19752601c b3a76d6cbb23a4fded14fff4db7d769b79335d46e2696b7ced3c70afeff54a13407ae3afaa1924fafade5f14da2eb029760b 11fe36e2055bee9b42d6b5596f5890882ee358ee6d02ec4a804aa9abf0b0e90c478f974775a03c26b930b41c3ad43a44fc6a 8ba718d6d2d6926889d00fc9942862d5dcaa801ae2eefbc41198e3f7a1c02cf1c050d92d54ea739ffef24d50404706925796 913363d293ae38f4918d6ab21664612edc418a6cb966311c655eadb24d2a4140f35f4d838cd00d35edcde18529d081cb197c e80e6d2f0ae92966f8b0726abe4e97e811582c5080436d34a4914c5e920c1cffde5508b9084414b9e54ba56010fa5a046dfd c5308c33276d468fa6fd1926cb6e300f28b5b197615d3c5389c5c838bf1004b77e1b44993db9b5bdb68b941acc36d53a5d98 14c06fc3e1e0a0c12f0a2af5340fce7dd0a9233c2287a69ca1eddcb474afb8fe06e319fc2d3aa4ae01e88c37c09da2166389 87c1d9e22727f685c5317fa28cbf88d096769227ea47b8bae0570358a54eb4613816820a925eaa7bc9dc6e51b0e55eacaccd b779aaec1188bd7d54c7f8aa8b7873f892ed9d88f942045f496686746ed66d107b7cc43833dc45f074f14264dd7c16774f23 a1035402eee05e29290c9e5fcde531fd271976086e720f65908d1df2c2480f5a750a18758135ea353c38b59dc58289963509 3c8c00257c75d35874dca36c36a76cdfa0f297b7524cca70820d9e1410ec24eefc3e3a042b71cbab62c0f4de5335d213886c 7b84e0406802b97858bc24f58233f13b60b177a750ebbd22030f6650063a405045ee15cf36404faf91689aaaf3ecb44824d1 641f11f90d39104d06f091af04f2d833f6302f5a873d8d521139ab3494cf1f646078e3a699205bee904d1348a3590bf176e8 5b8826451c404bd56bf58cc00dc3e8e44463923470a83969b8148c496977b494d664f2bc70381009d142a56618e95537559d 19ba57573b315b1350449e9cb854aefc04d504eba26fe509c84e6dbf28ed0037cc55a4917bd996c1234298729eb07831a53a 3a093cc766cfe275410c9f88a9e1047209a88df81d50538088b524d14cd62b137827a3bbe67d9775131f518f4dad9fd3bc4f b93cebb375f6d9bac71b75dbea5b4cbcedd753cf26d2c606f8d2531e079fc8acad2ada87d1196149dbfc9455c8c6596be8ee c86f65f971f2b04628d9ec43f10af23b4c97589aa71c0da558266316746bd485ef42fbac9a3df8cb20395990913542439141 abae7cc93e388225f479316190efd4c162475436c794c2fd812fc9505441759ad08e0d6a23ace1b85029565da10f80308145 93c52a5b888d7c34104a4a343147508c5554c45c83539f17a32ea86181b5f98419251efa5683315ce44e9321116cf2dbb26c fe0bc484a450186f26dd70dcbbae80d8a6bf45c1f0b08ff88483c48b3896c43d55d74a54586c1c2ad6d16e06372a6a06c088 dad620a56d95e160fc0fc2b2b5ae6697e9439300bd906f2b7fbeff19e06e1522446b0c6b32d1f070aaf7a0e1821467002ae8 895a9ecdf819a994d3d548532b8609b7ee0e226d1f591b6f6f6eede50432f7c4b8e628deee823ef1717bdd0135b975cf30b8 ce4bca27ddbb967f66b854963e3d1f041f11c1dd478f4bed5244c75f563c5f14c84e82833937eb0c37a7ba94a7817765690f f15adc682a6dba647dc6f803025aacb04dc1d560aeac7e611b94a9084e0b641a028ff877c29405866840b33c7964464d941d 2a5991e06af53d176eb2a76d8f2c4a08b98a27c22cdbee05a47cf400583851b2cf14587e1d4d45c8d0c453b082cba30a2e92 d512d34f2dea84c88883ec9c94a233bd2dc7c382a4769f98669a09ee6322cd1c5d9d334e326eb87b001af689c9f67d2c02c1 3098368346bca8425f44b595c187d3611fa0914771556b116acd67f14086e04cc08efb690ae325aaf7799ff731f7cc9811e7 3c76a4a2b23a02b64279213ca8da7a51460531cde279b8c5197bffacfe2d6411128559f267996948d94e9b5ae6b29d9017a9 269ba7f2044f72e6ce04a069da59cbf0287ff344b7589d5ae66c96bf2ede24f7167756ef9a13b0ba4e684bfec9f6723d130d 50a8a52baea05a3af5e759a0d6445ad698eeb7a63ec4c47300857217e17e84ce5d165f49e2edb83106ee4af995d4958eae8d 195e46323656e924e651df22a25bedd514afb194c99701436673d0249b615a220845e2f394c5a4ac24421f10e60503f35366 c6e960725006276d4e56908f0622d1570a117b477cb4a9c581bab8c55f37f980c0c2b71a6da4f0a614d7af97d56141533919 fc4a61d2eeededc0552b8ffc239cf85b68c65337f891df0db66113f431ffb57189a699fae1a197f6310cec383eaac3498794 b434c41b6dd77ec3407ae866ef9ff6619a543ff9c0fdce2b77910fc0c543a7ecca69245069be679081c9a0019cf12577405e d1cf33786a1e230e0070b1aa0b0ac88626093368c814f3aa169c5257d854132ae52658e96fae968e68b6ee6964a733038ed3 94e4a960e71eb75e913e0f3a0b130ff2f634fafece4d8bf280b5bf53e33cb8302130adc985056263a62443c3db897d59ca5a 74e6afded51e57689eb6e9a9e1eac5a69f75644ca49a35fbacbbf6c4d6d21f418af66dbc42d478a4f885b772aeb72e05ef66 7e3e6fe7807976150aebd1aa4e7de7a54f5639c21eb1258bb04d94181eeb85446dbe076dbc27ce178b4a9f7a156c3660a4b2 06e4fd703885026012e6e74a808f76848ae2c3b2ca5a63e56ef47981b4a4f59694b2222965e975ba141d07145a31281267c7 3fc7908f064ab86ffc3893beceb771b5a53170c180d89681dad5021fff288925019e1a4c878648998d827258696e08d035aa a819c960267732ff2b2143eace6bc4bc9cdb9153efb4fba763cadd83e9f6d312b2c92c488a998259988162692faec87f9b27 8a5bf1585375e08b491605314d5d71dbbba553098cc5aa4ac332f7bdf8214f638694c270d9571ad2cddcb4de2491b9905664 a1838e762f316ef3bcd2ab2c5f33b1d7d3e9b98e9bf59d1a3bf89018b71519dccc88365a9712c335aa9e1de44561558fb193 e68ce24cacde8b237299dccc48e95b1fe4bdbdeef884a75b3189df96cc265d17b61e828649fff9d8f17f7fce13d353ebb32f fb5b4afeda5a34c85b4a5ad5b60c1a53e6543c0d66dba2f2eecb99ffc223a3ca6667408189a661ec96c1f3748215f778e0d4 98c986562ed0296c14daa6eedda0df020ecc92d2f0ab6a8776d85e6b435c1bc49a1d0bdba30f55e5076df4de056a796a9c1d 1140ab047c4f1358af2bf942b3407b0094b782199ce344e44ed34027d78ffd6b4bdf0c1661ecf4b464d8cc7131a30e96081c f971440416d35ed9dcf3c8b0ea2ac8a8b19d3469439f2d1d3c621484ea922760aa2f3abd122e6c366732ab15786891b7d7da e5d14cab5eb94581c82db4219e588a6d23d21a3486933998eb3ca8e9d260c54d7b00dda0400ef941a1529e4e40a68143617f 3be565e0a5b8564f336bef05b942991233ed9ab3d177d87ab1ca697823e52d20244c35cedf4c4a1b424e82a3b6c40bc62ddd 28fb029e9a269d9ec55dccba80eec9d64318d7f4e10d86530fc9e20491bbccd015c3f2e37c9ec8b5eeafe1fb6dcc59ca8968 129bf27475e28544211e2fe574e0621a9035a628d0a48054a8a70837a737877a7f90def06b2c985a3ce5a498368a31413ade 4a87bb7a2d0108a6d36ca9af02bb646057706a0c7b4b8919174f0104a6c08ef73069b55cc892fd15e0079a66c79dfce14b31 961abc88f2835e7b995abefbbbbf3b874ea2d99006f691667e65ef3f71dfcc9abdedc89dc409b22e802e2008e6182495d570 f17e517c5c75d425a8ea8b07a1ad4661a0a3f4b0aa5e7894f66a0e17b29140ed5aaa39962fec83f157b60e07471f6eb25b3b 4e542705339689798efcaf54c82574488cf54b0784408da6aef88417cd97cbbc896446142e6c5ad70614d93af25786761435 4a2df223c3562d0217393bf5b779654e74e3939ccd8e956ab4e08a162538b56eb32837dbad352d4de157eff43f772c60ad8d 27244999bf362cbeb59da6d2a557e4a4ff104ac64f1112f717974d037b05edf6ba1fbddb3ace43b67d0ba84f82c5c5aa3fa5 d12d5078a896f4efee531d60ebc0434fd731677bd3b973209a7cd6eabcadd4629e51da6933175da4dc408ab533120ba05914 8b6d47bbea3ae6bbc857ca217f6f6564f05499f7017104da94eae00d96c0927bdd1271fe97baf86e5086178088bfbadb2283 71cf8d14e826f2051ce3a13746c3d65c42de19369cd5e32ff36803979704bcbeeebd0e2e52bbc060071450172c86c8bd2282 a6945e48b6c7db5bae2035983677062b00024603bece11eba436ccb00a14b44b430a2a99a572b87acb0d9fd0aa6fb28435b2 61a0c37b95eae86779624c9e3c26bcb9519d0eaa3b54642514c36d90ae078502b8901893225b9ff84b078a27a6518a874d5b 34943fe73a13f5db7886430433d456394b6f13b86bb8332008c84a97b3a5ea44ea6ff7e9582e61ac3e6268e53921266e4fc4 89b1315f7565b880dd693231b36c7dbce6c2c923367897e7d3d392a11355efe6bc0f6a496dd7935ecf49fa6ccf996eae744e cb1f91f51be051c87217b998a8e8f843adb8e56d396f8b147a981ea4eb8439c73b1e408914e9908293d8cbe43920e14e7c02 b5d6f276516b38c526a5f09b783accbbadb928c0885ed2804af64f803f9431000469189c9a52da0c21dc06a19a70290eb93a 57038cea359c987bca6686c802e9283ec12237aaf50413ccedbfed687f559064ef4e3d224c08c80104220e5973ce8af9295f 154e1572cad740a78f0de3bc2d782ea0d33b9b8b58cbe9800dd355adce09ea60dbd631213e24d534fc584225166d04827bd5 342bed932b5e4aeb65b5108a04cc3334aa3d3138e1239441a584d67e949a593c316a43b1dc9981c8fa744b784396f6ee2f56 93a2064fee4fbfa9a1517a21ad552733fe17744bfd4e9722aeee624a32efa99be6b02a6a7b9d2b4ee2ffdc6631782dcf6926 f29f7a7b82ddddfbe780c938bc0f7f16b32f0ff41c5fbd773f93482d7cd2f7a93117905e8adea2f759e91b00b69eace2a1e6 60afed8b0f5d6967bfebe9cb7d11849e0e3b12c5ea4db0fee6dd282234ce6332ecb3c33c233054144c0aa7c39e52d6de3e86 a871eba4b352b285268898584907040cc62494bfc3eff37e888d11f258f434fd51aa0f77aa9ddb626268660a8044b24c0011 2701132e06cf7a2d0298a3811b9bc2ec6ef30be0d8b6299b109b5f684b67383b8e8d054fbd488b6d134cdc82003522cb9764 f04500a941b3274cf2e6b84b88788f851c802f601292f32a4cafd3f68a18e0c8ffca1a4db10d06de03c5a1568405bd7405bf d81b24825062c9f661b0706ccb606f9accb9ab1ae50d7fe0cee594013f1a8e2cd1f555ecbebad06c9148db93546809ffed4f 42ad7d6aed989f56cc5e9a45064943a50ae22751770c4c94cbd93b0917ed0addbaa64bd9e69048c351d0d1505b13a6c32b75 c1b253938b8766a46b4bbea76bd42a12884f99ddeb0e0ad3014da78d87fb7af0b22a8a376364ef410e25d6c6d3be32a293a6 b1ca106bcf60a1c9b3992f49f516d438f07b4d2a5a791c77c1680cdd7d3ae9ab89e2eafb37c0e6db4bfbef62d3faf849ec5b 06e26e637a29054aceba2ee03581d4fde7a578f65c1c0434f43526aacce162cf6c5bb488779dad7ac42762696cb259cf341e f6c1b84ea3eedbec666a20c6948d1b02ef98b474f475227862b4e6a7e662a92336e4e1b3c88672c708f7c68f554ea783f0c2 688f0d6efa4e864251f0d121b1ce7a42c46c110a3bbd52f85c59abab909466f3bc04a7208e992caedafaaf2c2d346e33608a 2ea56877536cd45a8d954d13cc2e011c68b31ca15e64d900ff2857d10e5b2ff03625cc7f0c953009b2b5c85f51304c321b86 6aa1c31b511a5ec05eed6a64154611b0a275ead57ceb158ab4400cceda60e56f4b01e19afc4dfdea595da352cb1128288579 d71caec5d751686677d193a00d9dcd37538cc14db5a4692706c540e899a73f011217b16c6c3eb5fda28ac153080bd130d9ca 69e918cbf643b479a311b960422ddd0073e2941609e6ce819d10a27c0a24b51c68ce882ef002d4046d0ca27741edcef4b396 a838614d9a2f0f1dc68d7eb2787f61eef998f2fc9ccface232643d4e9f9ad2ef0293d19f1bdb2ce022a593877afa423f9d88 87f6d0821298c5506d79757010502b544493e08ba546e6e72f6b0179002b557049e126f8853e0255bc1ba6eb292fa96fd901 0261780c83330e97d5836ad7227bcaa086b96a1125ee5b3bb9a0981819bf4c4588e39f1bf8766ff77660d13b551de72f66a7 3a4fdff77ddfd7be33933b8e4fc12f2127b8034041db877dd887911bd4501df0623924063eb4d7db081d1ba7d2b6ddf6b629 e68b4929d28bfd2ae2634252200bec78ac36c4056426a14eb8c512fe730a9a9f1a3ecdcd537ae384cd31045867a914d043db ce7a511d5163ccbb13ce95dcaba6a8e1879fdb7e147f5bc74cf281af17c2887d5e9b74394393702a0b5a4409035398996e53 c5ad334e31aa65d3bdb3605d9fb75bfae69b109cc73df598e2c57fd834cfaea771820281cc613c27b0abee966c8f627e61c7 99891bfc17ec4fdb338d6eda003f201bf1f0ba9166fcbbafa515b9b5a9e5bc036a857e96a399ceed750b0aa5ecba14390390 7709be81139f897d13a2fcc5835388ff2dc1ff7343d06d2b2ed2cff0d2a106a55ee561e446338130812113a2100d351e8a8d 114e79cc565b449612c29687f1d83361f90f123178be5bef6fda826fd2a737792ed6016cad6ac0548a4b68c9d2b74ecc53f2 fef0a0522fe7422ba82a3128372a7ae4c65c8f03e59d8176a2f18f7a2b53062e157f0a599b511dfb014400a28a208eb92d80 435f93611966341f70707bcdbbb376051141b6ddf9a7ea2b95cca925bcf3b680365a7225349ca805a2e58ef1cb861dc59888 054d008d1fa290c8da3bed0a6ffed60558e2da70e58020286cc35a812a80257fc7a8615b4a417da5cc3cec5991414c906268 050e21635e4c46348f468dcd70334be98934ddf037b249c95f99f3e5336fc583861466a6971b755aa822baa60f56dcaa6236 1888f43451c4c30ef6887e752d5b4df08bed183b1f056abbe2797cb600552dfd56e9299064359e51289057ef77b30c8f83da 9de927c5e5518bc234c789b32c616c75738b0b67cae5a9feceabbf95f5a756ca2dff7739a9f9b4644ef8d4e2d48f475a7111 5d9a5dbf321596c9fb201cbe03278b6eb15e4fa90267c7c6082f3915fac5b0def199122f6f7634f662944d228aca3378a5f8 50d6ecd4a58a6643b3377e96ed14e6a4365e70092182826045905ea2f8979d5970101cb436aa6cefd2734cf88ca65a0c4c06 913510a08828588bb0c55f380bc054a51c3701b86967ba0438c02efcd28acba298a73464ded045a4e400dc0987cf2576067c 55c1b71217e3631285aadb91db92abe658c7c0aae5608b6532705db18401ad902d06009317dae521524e16e7b4939f412149 aa9140b044a4027f5052632dbcf040f517e7917c744defff67a82979a6ab45e4df5cbb09dd4c20673f804891b2de14c36f23 5fc67cda7362915224ae7a43c36ad459edf23971e7d4d551eba65e9bdb71c2c7095e512081795eab577a581f626c206f3412 7ce84d989e9ee871d63b6ed1c1ccf6e8f9bb25acf2503623a2a0c773636afa9b220a3734dd4da01729dc35e0f25cf22f27b2 7de6e711e37fd14717b0b82d7e76cf8b125ffebabc3edb95fead17c39487aa9800b3eac559946227fc17e8c0c66c3a031cae f4802722e2ce9f82683c05d0c08d3245123372f42bade54f897973c1f0d650c951823bcc0fe258eaa116ea92c76be11ca80e a4759887289e77249d1f69c2cb43e4d339d8561e2ac215b24f4210dd74af77b06b94d6c12f460e47c4d47465af9da81a0557 5b7cdba0df6ea9e256b4e876dfb58a24c2beb43cf36bd36f6bc1ab347135f2f7d574400c6580144cc16ad62b43f33e3c3b74 88b205d31010eef8ed7c7d1216fb2349914464f16cf3adf51973eabe6ed3c0a020f60887d7dc77fc8c346ae4b2618043273c 870e24c5032284a0387c8cf39cacb84a741ee5fa850b997d996762f926291205c8b0c3c4ace6d60683b068f6bb1b1dd17d92 3c4df8564b136ff878da6fe95282e30a36a71e3383e071789a89a744c14136109e0632acc8ac42e4a4518d17d32e7d3ce84d 438bb0c95d50bbf38d02530986e42de516aad574ba576bcc4534e366192e80c2de58e376f7bc6c8879c3176c2c2584893ba1 f797be3ebe5a3a86a7221311ca8c90d36413896c023d4c54a2e9279b6154fc919c2ca64ee3758d0c1c8af4c3a4498c8961d3 455e1570043af6b88b7031e3c64633443e91b270135cb26ab348ded936a961060fca4a61b74d0f19333f6588860e5367b7bd 9d0e26b0d156781e4dd0299647ddd93c0dceaa2731ccb4e74bce5e037413e49d03353152d6a94d524a0333980c8fa34a9bcd bee5d746a86486ce5f338f06a670879ae1564e55a8aee59d82fd44a120140b2f5c6a148f2352ee1b3ac4c5e772e1b02f3d93 898d23046898e9d0b759be4671b13b5b4da5d3874cb457a364d659892200d2966da0cd8c6b2051f42b7390e7cad329f09704 862feedba3373808fe94c29811e2ee0cf4d66c07466ee2f662e3c39753ff4f3a1700ba54912f2c067a5ad059e9a551ebeb33 4f821a63744c84d762511f93dbf53a84bdc588cddee54846517f1cec37448ce04534ed78baadeef59e92f63c4e16276cf2f1 3cc93a43da846282aebd1af5d0510111cf67e9be228dc3a5b4fd2207d68d499909a3b50276cb93e282a5cd2e56cafbb01e2a 7ca314f7bb6d04d0d01e7d10e343531c37dae3a6353ee64a9fd4a53893b354e46c4e61200b059d909e964034a64e395cbc39 a6ab768b802752cb192ea066ae8773ad10a1732810f78d04fac6875698f431ad4dc1b49dcfc8b74aa18b22b9e915c82e0573 e56229f5ed9ae894da648d7cac5790038635101be2659df3a13979044424c4d69663d9a2ec22b7bea52d33bfaff09991c368 e1de4aaef5040c1bceb5c572b3456162ef58918e144504590c2b2845868e4e2b142891dcf2190bab85dd1e85e6b56e33b522 fd12032fda921f24a57853a0af887b55e4c7a5577e1778aded39ceb2f5dee8732cabd0deec25c692fca9b7b7aecc8a54f546 a0d20b59ec9a233643c8b29286b2739b466af40b4057cb08a64e0d03b7d7fd85828ca1dcb7c87d4be56ce143a2ec78c2e708 fa15e6791c7c23ce6da4c1ab288dbf74433a7adb9db2adbfa9602f09b2a2cb624dd42e718d12a7d3a6361d468820f3ebd031 2e8f194d5acef0b0c119e110e942ae9c22a908f8c86560cf9c2f2373af1005c16e58a35f4fb3527404bfda6d602447b088af bac4d424423768a8764ba2178dc9f34250757272eb604aa74e6a0e20b649cd7de6dd7b3f5985fcb85245eb5c91cd13c96225 669fd9ffd905678f20b5a7aab0f557a3b4a5c50d4d3655578b096673c0226896651b48fcb538abd51c494590e29db5544732 44a4fb203bb8cfef0e6bfa4e0299c3bbd6646329b82c58a9a5a4daebf12a2a1a58443ff86e6ae226b4d2cc7687841d114c0e 4ab5ab23952b6ed523d9d45568b2a7a7ab91d0c244371d37324936aa9d823dd51edbc5614399e5bc35a2c1d0c5224e55e9d1 adf2089e9c6c9c1827f3a0e6646c0c9cd3c46568f078084fee805a63325a9776c6ee5de93c0ee415c9efbb5bfc0d9fb8e32e aafad285ebbf2719d3a810a43dd31739044c4b3c9fca9ca19ad331301521226e6d038160764f591a8f0905a668c2c52fa3e2 54b059bc79969cd019d610ac3e367b12058f67a0e39129a747018ac0d98e9c96d2779240d83e19d72c52d821662e6e75fa60 71965f094345d3d9769a6aa24a6b2746b8a05d88d7dde888d6e7cf62a0c00d05db563b1410c7bf10d529a2cb88722a8f7d94 bc2744728ba092b74a6116816866530d630cf0751ffa1072729612a93e3ba015a287bdf644680534910d9e5cf6211197b6cb 600432cdd747514e267e1b99b084ff649261874af5e680a69bb4250f3da72c5d0a0d2be85ea5ca82332dea008288d7ae130e 1a2a7a7a8a7123e8ad324fedabab82a3d0fd4ac5589c9f550c765380c6fb33d485f3ada244ade231e9f72e6c9513f1bbc618 82cfb7b834ed311fb536ac64fd34b6ce063f69fc29f72df63da7e06a7c7ee6277372737282eee6acdb1e71e0d7bbbda28408 03bb9c3ab9eebff0bf1ead5f91022b949b11726a9a4f9987ca06719ad7e4ccf3a7b80c190997041a1656cf9630c0cf32fd9c a210b815a202c63ad124abcff7b9679328706d546a96da1e31d4c0a297498adfc5765be7dd14af114df3091f9405cb953529 2301c204be8ab7dd5fe6cbd776a5e44fc9d3d5174ed55b488810e09d75c664d84273eb54fe66e This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 1. The length of the house — 60 2. The temple wall — 6 3. The chambers — 4 4. The chamber wall — 5 5. The corridor — 5 6. The space toward the west — 20 — Total 100 The “house” was thus one hundred cubits square. The porch of the house was reckoned as belonging to the inner court (Ezekiel 40:48). 89504e470d0a1a0a0000000d49484452000001e00000022e080300000050002bfe00000300504c5445000000fffffffefefe f9f9f9cacacac1c1c1fcfcfcfbfbfbeaeaeadddddddbdbdbfafafae4e4e48f8f8f5a5a5a565656969696e9e9e9c5c5c54040 40020202707070e5e5e5fdfdfdb3b3b3313131141414a9a9a9ebebeb7878780f0f0f494949d0d0d0f8f8f8f6f6f6f7f7f7f3 f3f3eeeeeef5f5f5f4f4f4efefeff1f1f1f2f2f2e8e8e8e2e2e2ececece6e6e6dedededfdfdfe0e0e0f0f0f0d5d5d5cecece cccccccbcbcbc2c2c2c0c0c0a7a7a79f9f9fb9b9b9b8b8b8b1b1b1acacacc3c3c3c9c9c99b9b9bbbbbbbc8c8c8d1d1d1c6c6 c6d2d2d2c7c7c7b0b0b0414141646464b5b5b5a8a8a88a8a8aaeaeaeededede1e1e1e3e3e3d6d6d6dadadacdcdcdbebebebd bdbdbcbcbcb7b7b7bababab4b4b4afafafadadadabababa4a4a48e8e8e7d7d7d8989898d8d8d939393838383828282848484 7c7c7c7b7b7b8080807777777a7a7a818181959595a2a2a29c9c9c8888887979798b8b8b7e7e7e8585857f7f7f7171716969 697474747272727676766868686060606d6d6d6e6e6e6565657575756c6c6c5959595c5c5c5f5f5f5d5d5d6b6b6b73737351 51514a4a4a4747473d3d3d3c3c3c2222221d1d1d3434343333332c2c2c2727273f3f3f4545451c1c1c191919262626363636 3e3e3e4343434d4d4d4e4e4e2b2b2b8686862020200101012525250d0d0dd3d3d3dcdcdce7e7e7d9d9d9bfbfbfb6b6b6a1a1 a19898989999998c8c8c6666666262625757575858585454545252524646464444444242423a3a3a3838383939393b3b3b35 35353737373232323030302d2d2d2a2a2a2929292424240808080909091010101313131717171515150c0c0c0b0b0b070707 0505052121210606061111110e0e0e0a0a0a0303030404041616161e1e1ed8d8d8919191b2b2b29e9e9ea0a0a0a5a5a5d4d4 d4cfcfcfc4c4c49d9d9d9292926f6f6f6a6a6a6363635b5b5b6767675e5e5e4848485050502e2e2e2f2f2f2828282323231b 1b1b1818189494941f1f1f6161615555554f4f4f4c4c4c1a1a1a4b4b4b1212125353539a9a9aa3a3a3d7d7d7878787909090 979797a6a6a6aaaaaa6b935efa00000001624b47440088051d48000000097048597300000ec400000ec401952b0e1b000020 0049444154789cecbd075853cbd6373ecf047680208a44364d2009242114a9820a56aa8d6eef057bef05aca048ef4591d0ed 8a52a49750130204b082053d4a1785885dbf9de37dcfb9173cdccdf3bcf7fbfeff7bf27b14c2843d4ce6376bd65a336bd600 f80f1024241128c67f1dc0ffeb0688f19f8598e0ff728809fe2f8798e0ff728809fe2f8798e0ff4210a5a465a4483f5f8b09 fe2f84ec28b9d163e47fbe1613fc5f88b10a803c4ef1e76b31c1ff7d409594818a2ae1e70f6282ffff06f48f177fb5f2a836 5e1d6868a294df7f534cf07f0e442a95404288140a854aa55268d8172d6d3a9586f142a0d219742a9d4a225129242a8d4263 ca33183a3a4c1d96b6ae9ebebe812e4b4d5a5f7e82e1043d3d23793579637d293d13d3b16613cd2dcc274d9e6239c56aeab4 e95326cf509d693e6bacb5b4898ded588b6976f616fa3fffae8d0320cf9e3377de7c2614134c2422142a9d46a561fd8dfd33 d62250302e442fd50c74a51c0d8d9c9c0da55d5cddcced2466d999b94d1cebbec0dddd629afb020c0b172e9cb2c872f1cc39 4b162f9074575aba68e1cc050be72c5a66bf70f112fbe57357ac5cb56af59ab5a3d6adf7d8b071e3fa4d1b376edc3c6ecb86 addbb6efd8b971d7e65d1bb76cdc3d6fcfde351bf6addfb4ffc0f8f1070f1e3a7878dc91a39e5ec78e1c3f71d2f380dc29b9 d347bd0ff81c38e3e573f4acafc3b9737efe7e018141c14121a161e141119151d131b10ae74f9e75b8a0e01f131be777515b f49190edf1801d17969018b7526b30c1043a0dfd653ffc5f054a22200842110d71229142a5d128740695c1606869ebeab3b4 180c96b60ef6135dcb51ca4037c92c29595a57db3825d57456da1473498b0596969669e60b2c665aceb15f84bd9ea3b46891 e592399696972ca7582e9aba0c7bf51356aa97c75cb93a6ff7b555c7cf8c3fbee5ccc133670e1e3c7166fd86cdabc69f3973 e6d0f5a3378e1db979ebe4a99be9176edff173c8c8ccbc73275c212bfb6e564e4c56f64fe4060545e7e52b4767fbdf2d280c cacbcbce560e2e2acc8b562e2c8e2a5129e5949557545655259696965655635fb83c6e6975644d60592997cfe5724b6b6b39 75e5a5f555d53c0197cbe7f3b07f0276430359c06f000d0200009bcd163408780d0d6cf0efc10e5d2cea3ee6c652001a7382 ab41d33df45f08965db6e7c4c1fb735219ffe86735c9cbaa0fece72f9b3b75a9eaf62b57775c1db3e2e19a6d8faece983c69 aaeae3b9aa93e6cf579dffc0d2c63cad598da1c3d071d64dd1d5324e69b173b196745f9436eb898ddd624bcb074a96163397 585a482e5c9826392d6de1f42457db2419432769b7669b0773662e9eb3789195eadcb9aa53a75eddf674c68c31f79fcd5bb5 cbe3e2c5cd3e9e3ecf37addbfcfcd0a1cd275a3d5b0f1c38f0e2e5d1eb075a0ffcf6e258eb81d6d623375e9d3cf53af3dc85 b6532f8ebd3c1f1b76372827eb6e5e505070764e5e567490727b3006e502d117e5e0e0fc20ec9db8b8fce07fa0a3b3ab3b22 50a5b232b1945b5f5acd2dc53abc94c751afe224d6639dcfc5ba19eb57369b8ca76fffdfa3810740cf0e116f135eb141e346 f345f964f086f24f04d3c61e88abe5567717681c996147c424dde47a5e49677b615c5c6751486749536f4d6f6042404f4457 6f7c40685c67546767685c48675c7b7e567674ecc9b7afdebe3a3bfadde8a3deef1c72c233f37295a3fdb1a11e9c9fdfde91 9f178cfdcf130df6ece820ffccd799991ae7fbfa6362b3dab1de2f08c6867b676767515153444d7c7ca050d8585657aea252 f5fb102fafe2d4d75761e39dcf170def069ee8fbcfaffc860681689403b680c713fc5fe945b680fdf3c5cf3ff70ff2c93c2e 9f2c2ae457ab63df05117131c1b9090da03ab8ed7c020f3414bfbefddbc6776580dca371f675091b342446148445713131bb d3f63e2b11b06bcf9d3ddbf73a8403f8ed7d2ffb07002873187debb7185e43a043562d009119b7cffb45fb7714751674637f 901f50d05e555dc7e15455767767bfefbbd0d676e775fac5755120f2a9482e25fdd9f19b65a04eb800f8c9ff493063aa82fa cfc69339f179f608a4edacc7ffc91bb0e985471608445dcd06ec7fd34da2ae219347d0b138f1abbf4bfec93d268aa26f828a 9e443659bd292a286f00242604e7c5c40805a0a1323a56998fbddb18548c7d687280c687be222ee046f59dbac00782ce5b72 b7146a81a046cee3700200097d87d6059181a0f0d4d6f5e1181977566dbb72531d749fdcfb71c6111ebb73cf1c0bb369dbef 90859e0b5bd6140b1276cdb4767172d9cfa9fdf0c9d65655811c75f8d3a5270fced773cf6d6f31493acce5686cd33431b19e 9c5d1bbd6566f3e72f91dcd73bccee7d9e94597772b99b5538e01c7073499a386be234c9b427974fbef3dc3dff49daa3cb9f 664c5e317f89924d5273b38989a6f56763ddeb3f2598fab58ce7358104cd94d9a036f90f82e9f6390d580704bc9a1d877d52 708804e99efffb0c0c074cf5809f548868e124724443bda7aba3122baef4531062a5a525c5756c8c24ffd141d8682f487ff9 ae890daa35e44e85f1003f2a7dd797b0069070ebfa38b94a36883a128b0df6b897eb1fee6f02557987af6dbe8ba9a681d36f 43c8f5e9aa63171e6e0cdd696ee6a6f934841bb67a8e99ed264143c2ecf9362b6b40c4312b93d405e7aacf7d9bf639e9b840 456ea64cf2b4575535872e25bbee6d8a7cbbe8b3ebb64076e1c659d2ba0b63125fefb055d3fbe457e5ff2855fbf3e142ce69 773514b296f515dd9aa4a7b945b9c8738a3c0299cb7de3fbbfa732277af827a42f4fa190246e44e6ec36a542fd6b9d0edf4c 5850cb7c7d58d6ea59f2d4e98742eeeed6a4c3d42dc1d9ab6528b0b91fd45cfe538b32645c658d09101559e61491a5f2e75b d4c320524470f22b76fd4acc095e1e00408cd4ff108c8ecdc2a60c1071df48ef4a1336995ba2907144d4d1a5eae565757542 87d68b7b77bd187dbbefb68642487c937ab548eb0bf898c40e15c49fb249e6f2b05f69e0d46302c4e6094465652525f1896c 76c8057f15326037bdf28ec2a69fb77bbf787602a072fde38c183ea8f4faf28a07ea1d3c965b1de5369eb09294581e4cae38 aad4bc2014547f7868661f069ace589a4cf155cffc3a5dda7673193f6c73aa61cb115ec89769d27aaab9c21b96139c533dd5 cb5ecdbad7df50bc61ac91a3894f65d0283779e399d1584bf8bd4d896c4160df8657217df31d21d4fe9419b7d5948918ab86 c679ccd23378162c7cb7548fc25cde177b51538bf63436f0e5124382deeaf084db0f521ce79c0cccf86e44b27b19d0b9cb4d 8a683a4e3978cd670622f1a22bd8c34c0b599251ee30c3098124cd439d319327e87e0f6f4a7f604084e8b4935d11f75da9ba 5b0b4bdea94a53a1eba6e8e88d764c74c2d3f71d7b5c30533765535cd0710b6d54f64b74e81173264cd916dd7860a236a4ba bf1c00214b7199a6b40da06706f6ddd417d46e2341b8550580cb84ff2198f6902322e5ad348457ba3101c63c28462b00f5e7 974a623343da2cd71426534d51cfc9c8694272d2440949cbcbdf56efdd31e9e9d34f3b376fdef5e50ba629c845fb3cabd9dd b7c65fd9db014a1d56ce9fad0e2e3c5cd6cf21276c58313e1280e2b5d6d66ba2d8a3cd8db0be07d996ce361d0d1d0f1599c9 2b3b1b0a474933a64635a63f48f9a1c0ebd8eaa26dfce06ee4462312e2de5fde6fa547b089adf65de1a46d712b3273b93c61 e2c99c35493ae8c4dbc2e0ab3252048bb69a7e4b26e2b8ade0ee433d0271497fd4f329ce32bec2e3d3f58906f7fd435b6d8c d1096b7302850dff18826c6e6d84cf672a44a7bf0ab931531f35da901572d85a9bbae8426fd653270a6d495bd15b0b6d9d39 b7026f7f722611a79faf2c59398122bfb3b8c667165def4a6ed3413335c8d8d1de735bd2181a7f8ae93e6aa18dd81e2ecefd 788f015183b51d511b341906eb6a82de6032089d7785705e3f66a16eb7e35f2e73a2a1aef314e28ea4e923f257ee0a4f4fc3 7c5782c587ec55d3e4898e93fabbbc172912a1e4b988d6392910713dde55250071f371114c99f753822df240f57d22748dc5 c6f3e73fdc24e63cd187577f46819f5ff341be8b68d2f60240b84d340d20c8bffa4e288a10a90c1d63bac85fd47174d4d6d1 f94006dcd6b40f75b72d53b415af05065d49652d8809f474a5ef2de7b64968cb6ee4d69e5ccc32fe945d7dd38d485d13d974 cd887ee96ed9b9990caae4ab9eb8752d3a269e5d0ef6ceb2ab23ca0e6832a1ecc6dee84f6aa8eb86b8c08bae14f831aa6492 2c556b4c40d1265b9accbe82d019c6a8f35ae54e0fcce2d7fd52d3fed589004d66c7bf7ac280a9e34ace5e92224904455c76 4458aae14de797ca13b5be2b74bf5bb0011b8602f552be688ae9ba8c42a3d5c159939d495aaad91547dc1d51834dbdedd75c 18506d5451ee15278ae5adf8e06d4e34489a9a80bdad034d5e9477ec48a14cd3a83ca72485c229fd3d819b9c898489377ac2 becb920cc6e4c51f6ba143e8b832bf66769a36497376a8e7444c387594ded7e65e31a42a6eea6a7f984281da33b285be4be5 4974a5f0c69cb5ce98bc5b5e0fc84c6322da3fcef7e47d7422c19435454d4fe54950fb7eb0f2c11d99207f0e2e8249aabcc8 87186dcf1281e0ad8bab0ff661bb64ff20983a433443c72941eddf1201d8c0c2ac68fa38007a3fe1aa1bc2317c40164634ce d62311243f3479db30a65fafe9fc2ea57baa96b74f9ee47aa236f49b2ec9ed68a4708b0c31ed5d65c6342dadc33df9cb1449 ce1be3b161cc42d332230fa71216de554fb8a68d125b5e0ec4bad3b4e6672666add0470dc7f574da50888b4ff6848f65916c 2e24464fd281361965af26b220542a103e6f6640ba556cc4a164a2d6fd8e8475d224f8b4a97d310d9db05f25c0439a0093cf 345db052b4ee2f05ecadb60b2e2dbbda09eac643d39b957d695468f85698a3a446a4cd8b53b963c64011d39781ad9a74d295 b8ee8bae1861d27b223eb86b9388d37c2bdb16d04d8f0444ad9321c094d515015f5a5850766b42d11e5b1a4d295c65b4853e 26074f322b47a73912f59f75043f7444a0ce0f5f61f6b5642abc1a5f9eee4685c6cb7d7bee2cd7a35066a60b3bd64863f5cb 8f6fecd9af4922b8bf5729dc83fd0662953170dd940ea98fb2e337361b1b1e011d0f7051407cc0aff806a1493aa619ab8ba2 aa30ebe423fd0f8291f9e518c1210f0cf609b1f70fac695b01e9fb018857c549f0726c7cb0cbb6a440f9dd0921db74cd0ef4 961d35a54cb9c389ba4ca7ce088dd8ef46633eca2dcdf9e168b0a53771bd22921496a891442249b4d52b6fd7470ce615d7ae 94476706a86f93c57a616542e30b13a2f3c688c683f708b039a3fa82199138aaac718f2292b2a6bd69f33d02f55341fe23cc 7a913958dbaeca4031b989089ec444d53645e4cd6141ede703d70d8944899cca77ee54a8bd3d2be2b82bc9cc9fcb06e4b928 9148358f030de7d6442ba8a610e1d2a084ad98d8385fa80b7aac8b40e387ed9dd70c50caa8f83e494cfe9cc7ab04aed62142 a95121bdfb8c684bb3ab6fdb30e0847d11d5cf5da9286d4e768d971d1dd59c2d8c9b813d0c19bb2b7b56ea208ce50eb5e7cc 2990aad4af52b47a0215b2f695652dd5411d572ad445cdc32c5c930311817b6468101a7c0b2d3b61c3400dd64715ed76a523 d068576fe31a5d14dac794f95bd051983a1ab4dbe3a200595caa720d12977583866abec87fabb9a28dfeb99265168611cc0b 8daa17d9b03cae601c649cc02478054e8247f100bbfb1101cadc2acdb22459dee5c52c65129f0905375c895afb4b6b765050 bde303ea3e323a53de27863e6691ae76f36733a1ced5d0f2639f897061183f610613be11b2bfd02032fd0237f09b166ce9e3 47ec96875293e3849bd450c7eb9c90070478ef1db7f829f6de5195183bcc907810c73fab478474a5d8b2772d445452a3b135 158173fc386b199070b9b7e68d0e023fbfaa2efcc4828b0ac81c6c6a0ef1f0d8fc5a64980bb80a1644a88bc9a71bd6d17679 fc5b46444898353ad1772c091a1dec3d908c42e298409eaf0be6503c70e086fc204cd815d1753f0545bfc7f3157650205df5 7a79c9270aaa7b3f2e74b38968e5c03d9333ce089b5b8f97f6ec7242a1e2aa8844b91602242ae5961e3546887699dcee3dd8 f492bc2f8a1f3e131b3e32672ab96d0b2908f3b27fd57b33ecf39096e6f2ce2e6040a7eb5575df5828d4d91edd80778a4635 eb2ab641c20e5ef7a6a46547da3b37a4febee5ff3f0433f7feb3394c6e97815a3730ab7a074e8277f240e966c850721838e0 44347708dcea4c34bc5e56f480801a65d45d9f80b2e6670bba9e69cf09afe2f53513c6c6722bc7a05077bf40b88e816acf28 aa4f3725a6ec52a9dc4a87bae3b9b5bf6922ba579439276d89a42961d5611604e2d3ced277c950cb2a5aa5d51565be492859 270b9159a7131b77a328d5e6152f62933c2abb2ebee6aa0eaae7591eb782824abd2d55488650ea8a72dda924d4694360f68a f5e5bf7b613ffdb0843506109976a7fcb02c44a537d5f13d5088e8ee8eec3988152fce51bfc684e8bdf43a7f25acfe27ef78 4de34d999ff24b479b2244c9dbb577952828c13d8c579bbe00b39062b96da6581710179d4b2c59418414bb2c151f23acc39b bdab63ad74206a989e98709984a61ca82f5a6b882965abb0c85b4b310b9efab09b1bad8442ea8f385ec218ccd842dc8ef534 ad51434953a34aaf4f84a896e59dc0171f0421f88c2cd2765eed3e08f5263fa0627f5c4beb1f1ed41f0b1d26479bca395c2e a71e136f7eb80ca6839f6346d6189c04afe601ce16f98bd50963749c56c6157d324ebd58521fae89d09645355e45a1de19f5 bab376b27b7a1a02762bea8f52e1f46922749b585e741aa44e7f5516fa559e6a959318634ea25914569f9b8332adfc79f1ab 6451c52d918dd71c21f55075e26e48743ec0e97a46214e1f5ddb2781121d3755541d734174acda7891e39c50d6cc3ba5e7cc 09d465d1ea87e4898c07b955a71521d5d49b9b33954959109bf0451e7d8611cce68bbc37c00f378388f6c7107f2b3aa44dea aa7ee70611a9af45b5e9135182ebc5cea6afda2855b524c49d08190f5e97361d4e4215370cc4ad5583525b84052be8109179 c58bdc6f8ea2526fba94af626c110ccf084b76aa41a26b6b63de12ac47582b3a02e64961fdbe382774b53c242c28287f6e80 fde8724245639aa8f3154f977f9020887e5125701df68b44d93785d5e9d34924b30f6559f311d478ea7b955312b42b5c9c3a 987e04d41d1cba93f0e7522525c5eedbe6f16f1e79291779e9c19f4656e0239c0463122c48482f8db6a24f3bcf0d99c4ba12 555fb8538a68b0be3e6426449d76f14abea4681ead2b3ffb44ed937f55f718bab6f9c6eef23e378accfadeca9776f4e6e7dd dd9b15216b0bb7621e9d6aedd928f44e23d14c6f54e4cea723fa9e0377dc11a9076d890a4b20cd5221c0c30032e69cefc950 a2104d34388de9162843f3796fd14e3d1d09cfa6dca974baf985d2ca553492d3ce9a842da944a3bd45be924492b53fe62994 bfe8ab076c90e84963d8bdedfe2d19928c7609e3d7d22073d1b9b2ec31da04d92b2175314ba9888b5777b60491287f80d3bb 2f19524c7cca6eb76083e060775b1226744ffc6a47633e08ddfa7acf29cce5201a3cf58bdaa48722ac07bddd9b456c29eeae f1b7224082f68f82585304d599511d3717132cc749c135ab30f1864419b9c8bdc6a205ff55a51d5344354cd5287378ec88b2 1ec7459e918234b7fed24255046adde7e29ca2691bd92209fe6b82d1ff615fcdf177e9fedd8ac6ab8337f130b1a89693911d 555c9db3d4f85b40e2d1244467815f99862c24ba1ce5e7cfd55fe657adf03dc5f4665945bf05bde52cbfaee88dbed1e4184e c71b47d947771bdf2da412650fd6779b43e6e4ae52e51d0c8ae1e4ec81572d0863d6e89e93ba3a4fce25261c7726e97dcccf 5a46233a5f8c8a5ca706b5d20a2b4e3ca0509bbf1446bc98a86de115af72cac43879b75078763e9a62e55bebb000612e185d b0d719652e8aadc364f798b3576944028fddf16d7d7bd72a2748b50c179e9c4e440c3d07e2c6e8a0fa566785996f26901c9f b4f51ebb8718a729a89c980e294edbef761f4945994fde76f91862345f89e89e8ca966d779059d5ba52041cdfd9d50ce9408 b56d0ed7deb1c3fa5ad6dd47a56f1644d4ecdfc5bf358454eb236599d8ec4c4cde1498bf5da4ad8d2dce073ed3c1a669dbd1 b5b75cb1c94472747931c63cf5f3a1800c4902d49e5cd37d6c8268445ce4452fc64501710eb7ca93f8d704230cc6bfbe2332 b29af0ba49d7f800d4fb264b1f1e08f579a2f7268a73c289a2f8a5a7fb600ad4b1c8a8ceb177dd1c59ee6dad33dfaf5c61aa 16c542b92a61838bdacc0bd5817236c616272b0a46e942d2acfebac23950fe595965fa13c451e97d63c17d29baf3b6b8883d 4cd92f1501bbdc5046da59e19dc590e4f6b2e9d6623a94badf1489cd31fa9f8a06fcb7eb4f3cd354973543577a6b478d8f05 c29a2857193dca35e5c9e6f6d76908c1755582c259cc037438df742acd221eb01bcadf5b6941e6a4828437c69065e3dfbbd9 099b6a36f5defd9a021da7b48666d83328ceab2a7a5762f689559f30768536cd654371de557dc89478591e6b0e11e96f9995 e725b1b974f18da6de0dce90d17c5898e0a506497adfcf964779b94292f59180dcd52924f9cbedbdd8a4883a2e38d9f57226 0289dab33676b63f35865ab20f8b7af71843aaddc18ee0f11214aaeb238588e3ce50cb697f598c3d266624a31df9a0400917 05a84d95fae6a1c5ffb45d3868fed669c308de8e936049ccbb8eb636f1a952786030f5838acacd1629fb5b4d1a3f0888f3b3 a8f863636d8f94e7ad96d67f533270e01eaab5a8bde7e87492e6e108e1fbc74ecdbb0b84de1634c830f71f386b8dca6e492c 5ea74830d957d474d4424771fbedc8cea7da9aa3ab73ed216a30392768bc2da49bb7c5efd283d4e6e78dc53b20aab7b729cf a31933f02a72cfd86a4bf6159db7a2d1649e1515ac77355e7c2caeeba6056a6cd9d675ac59a24bb49efd4c2af95305e044ef 9c80c9cbc5e26c252acde46b71be15260326bb0267bb4092e1faae9a03cda8b6527ac0f99998a7fa2d3ee8a21e22b5ac3faa d51ad192fe12d2f5d619d2edda06b256ca43aacbb5f6c88cc7c6b4091fb3ba8e5963a6e3e2579521d717b248ba536e251cff 4c345ed05a13bb0c81249955a1b19768902825b9aaa0f7a4058d9efc6d74cf7bcc82d2b62fec3cdc8ca26acbef08f3beca23 d26334e267cb628418a77957a8b3f1fac1f67cf5cdc3e9e0c130be330282d57a4083c21c394eec4c030f617dd12a69bd7ddd f1c727a08c69c738b90fa5246f55bf7f4295fe52d27dd8092a7e2c8cd849272e8ca9f31ba3c8b0bca0a2bc560a52a42707f5 fe6688389f1074cc87d4b45be5619f1c75cc7d2a84371718586635a64b43e4f3e1ae0f6608a23bd7217ea71454538d09386a 87798a5eb572a6506b6a76c86e19aade98e082e53a3065eeb99217d3a1f69ba88ed639faa409f73bba2eea4283426c8eae6b ddf2a11bf06325212ab5ec424ddf429aaeaabf30dd15fbc0eeb70377e9429d0547135ecfd7a2485feb0d7d86c9a3ebba408d 5990356b5748d64326eabca3bf266c121d1aec688fdf207ac8fe7dfceb6d8644c51f7d017e9fa8983e3a145178228d8aea2f 18d79eb5c3919afc3538640b66d3185abdecb9618d69bee9bbda6b3e4c72848e93fad523364a41a6d9c502bfa944c86ad9d3 e1b7c996c49a7eb629f70a059b5327accdc919f792977f091fc14bf8d5bf91464030ab0f73939ee22458ab13b34c23d57d2d 155707769fb4624a7b09839feaa0864fe3ea63dd273ccda97e3d536dd1e99ef695063a2d872ae2aed1b41676087d4c216b39 d6b94ad8646b7fab22e49a3ef3c90172c772c89a9f537dde9dee7a255ba56baf81d1b5849a5d299062ea9d783309d25ab614 b5af49c16cdd92e0fb4c48303b55eb6d84283ef28bfbc6a0dbf9c4bdbf4487a987e3b3e6d250f98fc51f1653a1e382d921e7 27318d4dc704fcc31564ab672c25eadbed0b69dfe3aa36714b44f15645088dee2b2baf9742a59efa2b6f34c134c4cbf8e865 34447ad9cb9e744de2842b7e9172e604a6cd89d0a055264479bb4355d16b310fd7706d50c8c6cf2855f350bcf256cc173658 74bef7ac250d1b0feba2e3ae4bd215e78ecef7594c45659f9c6e2cd8ab060913565ce84cff8429aee69d85d9a3bfd168a63b 33da4fb943c2e731e7739fbb619ef953bf8e4df73049949ae3a330de947ea5b4c30a1705a84455a2d7d038bcbf269881f9c1 15a370124c1c8db996f1cf6d4c560574ecd423baee8f0f5f42a73d3956167fdd6cc13161f16f53dcd67544666cd74d7a165b a161a567f6a6bd772b1351dc91dbfe0593cd093b13846d4ac6cdf3daeb149642a9878591a7c6ea28dd8a2ff4fc242d7960a0 701b151a7e6a8b38f6197554fad0f56119536fbe5ce849730a7182aa42d77327fa93fd51390f1de52785c71d6f2692345f46 1d4a82c4e64dc5375221c36d6746e66a577ad24a5f850331f1d5221f29eef9588af5c59c849b5629665fb2027ca7d2207d56 6bd3f92554aadbd6bba76632e8d6ab830b0e4e27a83d381d98bdd74876e9b1a89c5d2ed4e6510a59e3eda82cbb8d05a1a7cc b1613db3353ee3870e54b3bf1071d69d0675ecce04047f4c81b4e66f99c5c7e648e94a1e8ecb9bc1845a0bbde2e2cf2e4110 45fbb7c51f1e63a65dea98b6acc32d5a5a2d57633b0e2dd646f517cb759e5c8a59d5ce7be3ee4ca563d6d7f42dedfd4a249a dd4b014e1d4cb4e4d61d1a09c1f4c30034eec649305c85f17b5f36ed6564d877632d8bb7bdb7cd29f2aa39d5795764ae0457 dc9adbfca8bf5b61b59bf4a4b3d804a669bd21b3be66ad31c56e7c71d876ccc499d61a10bdd74571fe87d2c2fd2d4497f525 a1eb6574e6e6d5692c33369eea3790b194226d393b3267943331755e56c1bacf584716156c4a468c7ebc88d2786a607235b6 e9e5229da4f5ca416fa4a0d6a2f31d5fb5a0e2dc9b812726505cc69ccff7b2a1c94fbd9ded399335f1ab3220d7dc5a2e25fd fd5d77f46a43a9c7b145bed752895aa657148ab6b89092b7df5658974a745ed1977bc35e87396b4f9cdf417382c5f3b89c55 b3f4273cfed07174269d94f4ec6ef7e815fa50abf94ab08adc029435cb43b9a655934830199555973e0532ac1fa587f63d4d 519bb9f16ec881695496ed9b8260b9198a506bdac1d0082f6b48d4fbfe32ff94bd0e941e732ef4a4120971bab4355379b521 44f52d0e457bd91221fa799b42d12e13c460d2856aa0bc041703a4a9bcaad661ace8a1041f02a0fb0a5e82f702fe517a6485 1b00002000494441549645a6fa6d4b42ca0e8580533634db55510d85f393760dc4af93313d58d3e523c992591f7a77b3bd6c 9a1c4710b483e4fcf85c64fa4212c5f5aa42f7cd295aae9b4203dbe66b394d3e39907f55def063b470f61396cb4a65e16c09 d2f4d9c51547d3106ada8b6e057b63f915e72afa7f3011b71381d1fb5c98734697f48d91315e7233e4c5141d44fa635ef643 3a4cf2ea55f65074b4bfd59bf9c840cb6d6b71d0231d88babe29ac6b7b68a4ad74a3abf2e462a6e2dab8480f190acb6dcdfb 7287494ca31fa7a3fca7ea48593e4f08baaa484d9de79078f2094dffbbdfc0bb25baa92b6627f0d2cd5ddd54470f901516b7 ccbab4fa839097b5cc366d65863a3b6c858dc5c39b65ecc0a9360bbef64582b849a64bf644d7d7dd5c642d79ad4da56aaba9 d974f3510adcfa776ec966539f2708c296366ba65d1f208fb6b43357bd5ec82d3f613ecd62f92a7fe5bd98b6d05f7eb270f4 5c2d62d2f182e85c41f0225c0ca0d3abeadf12464870205e1d0c3d00ffdd0c8dc4536684d475c5edeb5ce80b6fd595f395c7 bfabaedda93feb5659f0552303ab17c28aabc6d23bfcf8a50e7365ed7f2be19e9b45939de41d5f757396e2a21b03a55e9a4e 3367f79013be194d39d0c5495f30fde3c91ef29d2729e6ef79e0ac8981c437055eada7cdf2cd7164e1a824ebb97df5fc4392 f65b820571576d2c2fe6f1731e4fb4d83ebb97776c8ae48f0f02eed18597f6e5937bcea43df8e25b0efac7fc78f0c8bb91dd 3563d1a43df964aeb2c7c2b9cf4bd82517974ddefa1ef3906f5cdefd22945d9f39efeba1680edb61ddb58b2fcbd99cd92b57 8eef2257786fd820d72500e4a0d3721aa17cc00e7d7f3eb6a31e8086920f7dd92a98528fc872b82b140050abe090578bfddc f8deb7b00ab3e8942ff46595b141e2eb93afc3fdca311b3eefc0a9d79d1cccba09bf7d219b03c8f97732fd0344fb3fcae17e 77bbba3f7c5783a8c9aa8ebe874e90647eb2d06bca570ece850e68a2ceeb670c29fd6b8229a3c840f80d3fc1ecda88721f4d bafbe9807055479a526c79ffdb01010f80ca2fa3faeb39e1df461d502e0515b32fbe8a1780aaf7076f8408002773eb9edf8a 0440bd6f9f4f7029a896dbf5369a0d04099e47b2388093fd2a3ca20180f6d9ad7e98977dd7f3b73bdd00700a3343313d5a97 937e3e8a07f84161717c20102a3804d762bdec70c73f1eebfe623fff12ac9aa898fc3aace7e2fc0bd5b11e1c082c298cc028 288fc9efc2babea1a2302fa114006e44683747b478a9d22dda6761731313456b36a5d59c52b22872a8b48a2bda9868f87d81 f33f0e050b046a2dbfa9bccb16429a9586ffd314f47b7dd1327c1434d7093258232098b8bc0108dfe025781dd60d9dfb26d0 17bd56d15844432d33035b27eeab15359a17810d714179ef80a8e3c8a5d5a2183801e7f70e63f34bb9bf977245813d80cce7 fdfe311bf8ff8893fbf9a9c93f4318ff13517affbb60ff4b0bd96c725d9d002b2ce57045c1cddcd2d2fff94c6c0197535a2a fa58bc7a0eb72eb0ba94fb7389fc942b94be967b1653f088ddbabbef31bb4d77233f7e32be58f5e63a9eafd60808a66c238f 4007ef0682dca9f2c697b38447a7d1e933df771f969990c1fb4f7627b9e15ffb930cc83c3e19f04a136b134bf91c0e87cc15 f5a1a09453dd54c329adae4a2cad8aa8e92ee770ea2ac8e4fafaaab22a2e4f50d553dbad5c515651d3d99590d81d5a909991 a9e1fbfebd46c6ebf7b10eefdff507157767613f656a9c7d71e4d53bef97dedebe1aefdbdebdefbb30da7b767ffff90bfde7 1ca254ba737df3a34234bcfa5fbe3fe71ffde2d587ac188797adad2b9fbdb87de4f0eeaf175b37efd9b57af7bc632faf5fcf 88bdfdc26bf3de51d7568ef7ee3bb5efd9eebddf26dddf7dd163fd496c7e0afb31e95488a704019a5e74e8182f011199ad25 6c953543bddb5f135c7d6c443af82000c2b57809fe04b89e249d1dc54d1b3e23acef0a4dcf5d5d0e8a76e70017eb4a0e3690 057c0e171ba79cba3275a1b0aebcfaf7207f0e87db505a565b555b12925012daad125f14dd55a8d1f63bfada2ef47f904bef 7b7de7f585b6b6db72ef4485e9af5e78df3a17deffdef7e6718f55876e9dbad5967edafbd5f5777267ce9c7ebe77f746cf75 cf665c7ef86cdeb76fdb56ad5cbb69dc6f7bd66e9bb16ceade6b339e3ebdff7199d5d4cbdbbe3dfd347efcd5193b1e8d5979 71fd18d5cb53dd273d9afb608ad29ca75317b94f9f2861dad2d2623ad1ad45627a8b8ba6e4e2a963b19f244c930cf5925d64 5c65645a4c5b6c5d5a6cad3fcb186a6a5a5b6bba4d575ab13cad256dd14c53454dd716331b73c36493b176d3539df51854e9 663d293a4dcb594d5b9f416718b93a194d946836345063d1e85435195b572685c122a134ba968ef1835c00d4f343a32f4a23 da57333a5b97ca4386fde8ce5e3267150d27c189274664453fc714d61ebc2759a608f8de2d1ea109db0ca0fe8ce0c8e3a90f 6ec70760aab3f2cde4c92b9eeedcb8efe2b31ddbc6dc5ff9f1f1a4eff6f6df7f60bdbbf6cae5a73baeac1e335775c5dc2992 33172fb05abec8c2668ab966f33f9064ebe2ead2acd9a2298afd75fd2c2a7249364c4e6d31b5b5b5bea7cbd44f4995496d76 91964936faec9a6290acc864a9c96ad30924129d45a3d1f419544703277d2a8d8010b5590412814e41214aa2d1080479790a 8140a26a196b5311120289a4dffd47c22f3fecbfcf1e8612ff37328c996761e2a09e6ea586a61d8dbab55c0f459df644fb5e dd5ac5dd42c55541731dbf8d3ea4741882c701507f03dfe081702c8fdd931791bf82496c191790b0e9de8aacc2d5937ad9a0 cb984221d19852fa4c2d1a83aec5a292b0de4448440a9dc5a0132834ba319d4824fd1c7808f1ff0307a3fe9f41220380c65d 4914f96f5931dbee112171665fb087b5966a55296e824766648924987b6be890f8354cea01bbfea6bb16eb474659e10ee92b 1d41931ccd31fbbfd21867057f7bb86900f6ad6674e2cbc243b3305bc9766387c6227de8fc9c875f8205e12322189360ee49 bc04ebaa83da354624b5afc5956d0f6c3774b57fd7a21f15f9338e382bf8dbc3ec35e0ae93bd1cd3f94c0f9bf19f15f578a6 9250a7c32a6cbc04278d9060da6ecc1d7c899760a34472963194da5759f3c5c875dc40f47c2d9d9d9198e55fc9fcf7cffe9d 27e63f71ef24bbc1df37306b9236f6daabe2dd1429489c95d1a38e9be066f591114c5cc205893e43edee5fc3ac947f8a683d 5bbdeb236bc27e9582a534a9713dd5981f934bf9b78f22e224a822481f65037ec5f58998d563a95ced214584d465f9d18faf 95e125d8a87d640493e637808155789b37834d2e3912525a335947f27d7dfe52c2bdd92a6f95c21a40cdd03f29c62f61dd07 80cace1404d22ff6962cc7b4b0c173e1872714cb04bc04eb5f68b83392a54aea264c833ec7e763ffbe9245e6717396485d8d 4a3c6b4354cae56d4d418e960275b10ec6897bb700f9a80c842edeb59ec924884a0435ae3346e062dc041bc6b173ef0d291d 663ff804e6076fc2db3c0f203ac924efbcb9be699d01656970f7d614745a275b4c306e386ee1f1b7b2982be37987d430bb64 89d06f2c669ce8efaec34bb06d3548181afc318c15bd1f801ebc1bfe2282cb2f232ee9027f77547e9f50439242781481915e 2d83b786bf3b485f399cad4a1706fce762d333ed1af73c4633c526930df0122c1dc0ceb71e523afc14dd731f6ff33c80c05f 67514eb5af19eabcb9e26612d4ba1f5897c8068962827182beb3b4a14b58263a144131f0aaf3a24194f9b04858c2c54bf0bd 1e76d048a668dad7914dd10d611ebdf1878d88f77c224fbba0cc751141938f2782721c6e921822e86fe6015ede241d88a43c 8a16ee124dcfdf2263dd1744e32538b98b3c221d4cfa2400957bf1366fbdc8c80a9a44a0ccba55ee634492391898358dbab3 0e948975304ed0ae95b28317a31031ed6b54b642202dd5a3ebb933b47e8f9760c70fa06be831a66124782f79043af83800bc bb635135ab7395adaeb4b1375534c6b2a645378809c60dca4a0e6fbc3ea498dd89da7f0f854edf1502b7322063593b6e37a9 ff57478d8631b27c466064217280ddeb4e72d914d0bb5156db3ea3d2d7c651298b0780ba3ece1afef6a0ace170ee13f5ed33 f27f5021fc2c278c9e474414b7c708f012ac1bfbab9328c36cf8af2583ca9d385b87dcc68c2caaa45c79f07d5da795c56547 4d15af86040e90419d2ece1afef6c0082e5d6fbd53d97f3e1dc2e6d7b96b4d21c9fa78402d192fc13201bf3a4b368c0e9eca 07b51b71ae136304933bbefb7132ec992d879a129e9bc87f698adeedcd01898af82a10032358909dd9b15f82020936e74b6c b039d4f266af5c6b245e8253037f9572631837690f1b2318e73a31351bb039357567d36816b7bb3e7c92925ddd1bb488f646 1d544be3ab400c8c604ccd7dc1663cddb9fe5d5720d47e9c97bb36c52c032fc14eedbf3a6af427c1c8a0700ffa16000636e0 9460561466450bbd4cb52e9d8ff4ba87246f888a56d5523cc6019ca1aeb718bf047577298858a708a976bb3ac2bfd1a0dabc b80c2b02348be51fc7b79eef54382cc124c7411e2be5231b0cacc249b0b6101b0d5b53583fb2d45f99906cbd12e42c596afb bac9a001dfe15631a0f1263e68b3858e2bc2c3564d2442038f6e6f0bac639f091b8ee0b36314f3862558c7ccf55fdf212d1b c16e92762468e8d3653e0cae7d359d60e71d77ac85e8b44eb41f0cbee2ace16f0fe3ad7cb297c1e7f59de10fb4202a7124e2 371908a5de14828656295c15485d18d68ad63231fad77788f67c50fe8b9c00bf0426c19c75c6d78a2bc72511a7df8a1a7f8f f4797f604e5403000770d6f0b787f6063eb96dad7777ec620a94be7aa7fbb81124b4ec520e6ce06e1eba09f8cb0abc41c4c7 21a57f108c5206eded131ff041e36abcad1302febb3581911b0c918972813ec9d0ec46c5c9295b1201b829decec7870937c8 a03c30fe6d1a15357f1978eea1142458bccbbcb8b591e7856fb1c8f12650f118a252ff2098623c8860c26401fe850ec748c0 1e888f1fa5489a2e17397a226afab2e98629691f46f01631c1f820e38d69b480bda92483ab0a09072508a8cbee7327a7309f 44934febe1aac0f1ddaf3687fe209869324895535701a07e08e786bf6e0f0082e26dda8edb7d035f4da7b478071c74212dce 170001ce93536218be6083c06bf27082574dcca714514ac39855cd28694ab06036beb504e63120dc36a4f40f8209cc41333d d5038086b6a1875d7e89941ec0ee59e1a8b7b524f2bab5d6a2b6aecdc9885d2c1ff39d2cf1552086a2271964ce82c9476ade 9ad3a1ceb38efec5ba906ee99bc8f3c16764199ff8954a1d66b36127009c53547cadfb3c00040a524bda7ac3971beaccf50f b968a8ff5da154747405f7f9c4bf3b1cb73480fe16d397e5ab5289d0e464d4fecf08647e8be3b0f1ba49c63e20f2d990d261 56b23600fc7eb05d1d2097f8940ca44fa4486fe9cc58aeefb835346ccb7b8c62dc617b7f77e8607e70dc8db092e31350689b 197939059b17b716bedd94d070441e570518c115d786940e23c15b01a83ef6efa35e7f87791500bc446ebf0bd1e568e4c9e9 54c55581a3ed1c2fd6011ebe14316240ea6a2ee027664d9247d00741bd2be890b234b6649c411a6e230b23b871de90d2e173 74345cc0a983450403cebb66da933e15395bbaa5867aba29515f74a3c5027c1588411a5306041f6ca8d0c5335ec1820e695f e3fb2e3942b770f6497cebf918c12a430334864fe1d0d087936003cc8aaede9f42b0f14bbc69a2f6b5b3fc5812a2ef598619 596209c60bab22506c4f84c9be257b8c8890ead373407407b07990e0852caee731827f1162f527c154e37fdd6d401695e297 60cc0f16c4b04836315cdf6693eb2a516fe451ebd1a2dc906c7c3980c4c0ec180770ce0c6afa963e3286d0e85cd945d1b121 0985069e0fbea0897fa783535c07ad74d8621af4364e82adcb40e966ad47c51c5f37cddbfc3bd38850af9fdbd9d500c8f852 c48801e1ac0cf0de6d697bef576d08177772568b92964ef7e737905f39e17a1e23f81746f19f04134983aede90a8c27fbad0 a416f0fb77091af71b98c70c1c3680e8bd9b75379367d482aa09f82a1003da6482ee2ca1c374049276a8e72461255af61dbf 5986b3e570ebe0da5d43d60d87b97d149360dc3a58a75b9435a3eb116b5249c50629d1419bdad97af02146303e0b500c0897 86027669ae3944586f1adf8b728c276fee3c2095d447f636faf70fc39f040f8dc0f96b82910523d0c1a2fd6072c277d2ccb8 f22d4c08f55bcbc7a740648d3ae02d171f0ec507d2950150e6e342d499f656a54d0d42b515ca09bb6968cb79701e5fd084f1 01507a8a3ab8749898ac077c4c07e3dba912ed07b37b97519ec470d23f4392d1a6ae5b9f2165a2030f5427e1ab400cda1a0e 88194b32dcd32b3ca507093207a23c2d2029795e0d089f8eab02e631c0ff3084afbf2618b51ec0bfd08111ccf79652baa372 4b02125a5e08c3cd51faa2dc06208eaac40dc2b701e0b0c0a2afe6963d03d22ca3131e63a44b9e2ce7833b12b82a303ef2ab 941bc3e860d72690d88a7337099ba279b11be303b6e8412df70f016f6d488c1fedbd15649088cf02140312673482e213d951 d744d3f38fce9c1f9865b334ec8e6721089b86ab02e60d50b67918236bb0ae44dd0640d5019c27fc310906809fb74d5b94ef b87d8c3654fbd49e7ff57822e068e2ab400ccada3a40e664cd6541386153c789144c247704cbb9a69e04fe92b82a306ec508 1e9228ebafdd24a23d0f541dc149b01a46302f670144f4be149f5365a14ef3e2e3ac684b5400cf1c5f0562d0ae950281c262 0a445ade16dec754a3eee48e53cdd0f63c6e827d003f7d181d4c1c94a58a788903b83771fac1ce15801d680569d38fc79d92 408849fb3bf32eebc04998161f7ade4d8c5f421417ddf39402590b7d831f5220cd6c7cee1969489d5f30020916f40f89b0fd a7b8e841d3373ab1f6570ffc1a7a8d984b45a35ed210be7483a4e9af0abc2c18a87b7a294874c65781182282ef9a43a36741 fe736970c29bf3d9bbd52073fe1d1e5e8275c6fdcaadfd9360a6fcbf324c9cc3010dfddaf85ae7d408f86f9326c7869c7183 548bd1c51e980a71bdc30780d382af0231446e92df02b37125772ed1a0ed8b78b99904d469751e17e02598b56a5882516ddd 41042fc474c2399c5e8e6e0f1074b615852d9787544bdf2ed13523cec745d9840538931d8b41fc140822bc7d43bc2612a04d 7a84c704881a6e0e7d7943889be0f1a0e1fc30128c0e36a39beb003be733bed6898c2cc0bbbb0481d4291af1875c314b7073 4ffe5d6cf8e13e61fcb7c79c76c0ae7778e38c5255ef148e125dfcbebf68a3ccac70dc3ad86b78236b3088734a01085988af 71c9959897146b45818c39e1c5fb9211d293eb8d1a4b970ad96025be0ac420ed6804e4d78b1890f6b4237c390ba2299b4b36 2842db0b23b0a239a7a9834bff9a60c2a306008a700645a69603728139011a3ff62bbaa608b5e66b34c93da1c804b001deb3 117f7b10c6d4828a8f54a835a330c61d736799e3e3cf2842d6e4a891b849a347b092858c4d04ec6c9c8703752b00f7040a1d 9f85043f9287da33a243b6361368ebca00d88aaf0231d0b935a06331245d89eb5f4c8050717ccd1623485f9a8fdb8ad6da30 bc0e1e82e42820b89382af75cc6e50bf17f97c30a0e3b116d47e139775591e65aca9210330340c4c8c5f02fdde0b8a16d177 149ec7664268d7d6bdca00b256045573711b59bb86779386fcc1961acc4dc2990549bb1bf0bd1fbd8e786dc58286ab02a255 5930655d8de8a209bca79bfef6402d9541e5c5792137c7629aee7250d43e5d92e9fe82dbf3fcffb7fce021b056010d7d3817 3ab485803dd05471c884065d7d5472e66b4127afeef0d59891250e7cc70bbb4cd010d1f4c28d009f8c8ef23657232d080bbb 2f637b0be4e1b37419174748f048223a441bfe40e59a3c666e1d53cfb3a243935703afed0c3ad9600dbe0ac480b36201a8d8 758f08e707753c7646286ff267dbeac059fe20cb1dd7f38c2f2324b8b96c64040fbcd1c16c83c3550eee5438abbf3edc8ed8 dc0b00eedb0ffff698990b78c79d11b848f9dc582a24eeebdd88c98be1110ec8b1c0f5bc8ed7b0045327180c7a4b2f1f34bc c7ab8385809c6f8c3d332e31fa120926df2c3b6042841e75000c3def26c62f812e0b05751f49f07be19d2422fc7c5a650b26 2f29e3ab015e828d5b872558cbe2c9a0b75ce30139135fbcd7ef042b6b512cc312332449d0fa43f9066714bdda8d19595ee2 982c9cb07100c249a8c4ddbb12084c8aaa7a4687048bf0c6aeb211f8c1c3114c68b61df456522d10f8aae16b1c66450b7228 734ad48f1aa2b0a5af7a8b2e4456f78872743cc7578118221d3cf068415ef074049a75c6cf2462666e67c00c1bdf9110dcaf 33b874183749b31a1b1138ad68d1c986f63d8d032752202ae15b7548161257f704bf2803e00bbe0ac48076b1801fd77df233 44a63505a6424894c8cf4a83cd7db809f61c19c150a60690c370e6319356115d1fd83d8f0a29ee19bd3ba5207575448e35a9 900d3cf05520868860c03d6204898f855dd350485dd41e6e0409697eb8fde033a0c177483a8f6108d64f07ecbb38a35ef51a 317e856f206a3c3f2fea0a1d95dd1af0de14d18913138c1f981fcc3d2a03b56616c5682244b5ab95a7a550a9a745e4ffd414 0d15fdf11b59c6dd00549d4111c33d4d1d571824931791ef5c2071b1900dd6e3ab400c9104172c86ba1ea172d22861ecd9fa ebc688f441610f6744040fb968eeaf4376a089caaf44fed7701402769734e2babf31d61da54e3b5b71f41ea48d0de301b005 5f0562880856b0343911e59502d5ac8ae2fb7590cf5e45bb55634740303976c849d37f92e041fe0c6a5b07041a38d33dcbf7 007621cbd5939ba50459f60e422f6968bc34bf0153cc1bf0552086c88aaef4bd5bb2570a351c2f7cb7c480e4f6aae02174fa 0de4a4e17a1e2358f07a48be96e176934a40c37b9c31592915809c60e533e0bf1cd1f91e1db7d3193a7e0b8d2ae203b0195f 0562c0e9e10094c63dd3474c4f161d6242fa940b39cb1012e626ddc59725c1f80426c143cefa0d43b07428202be0b4a253cb 019bd35b7a6e31d49a1bd4f1480751bc1fd0bee2522000fbf15520064cbb0bd859f60c828d6fd7531a347e549cb100d2661d 2b03d9f8361b8c0f604671f3e0d26162b24cca01e818bcbcf517706e14dd91d4f604ca4fcea979a6035d36f676cca7a744b1 c13a7c1588817cef05fcbd3a34f78cf8bd2ce8f8b5b76d3aa4a4f5f3d8201b9f04ebbe0664872146f13fe78b1ec4704b1500 edf8a67f688cc92a2f5c13aa7d4d0899274b34698db8bb82059763b4e3beb7e5ef0e646e00a8ffe6f43833fb8b014c5e57f2 3615321ef48568c4e39da2f5f2311d3c64e5f19f2578d0097fcd48c00e32c3d73afd5e002a55a1d49ac2acedc668cb8daed1 33e9d0f435a683c57e305e98fb01ee499fe80b4b1944d31785ab53a0fec7b07353252f802c7c52a67613087c876c0e0da383 9dfd013b7f16bec6393502c15d47c7355d7e4be9d0e57a859c1b094e1c5d0fc404e3c7580540ae8fdf6c4dd09efceefd2712 d45b17e26d8e369fc5bd5d787c840b1d8ea3013b0fe7c1841421e0bf947f531cb68c02ef9d08d49024c2e9e90311989f84fb eeb4bf3d9ec400d0b3c119cacf2b3c300b85a9078a0eba40e8160efcf01de0a3af26375c18415c3494ea0382707c299a202b 140894bd0ad2b189d9d52b42633195ee7ebbfbfa55211b5cc4578118a2242c82a3a950714fa867320a4d5f36ed3480d0680b ee930d5a1bd882d8618cac21702ac01f55a9930040c380460b0a93c7759d9d4955bb1a563c3ed5b60688437670c32e1694be 21347b75ed7745e1823b1df71d2165d6f54836b88b2f64c7b815b08b1f0c2e1d86608358cc0fc6990589d90d80a07d3184ae 3e9d2f2468baab438beecb12d7d701b104e30626c1a59ba68ecedf3401a1ffc8f6576241fafc3b615ec1206f26aee78d7d00 bb68c9e0d2e174b0371064e09ca2b57b00bb72328dd87234cac705613debf27bec086d95c940ec07e3c6f470204828f6db2e 85367b165f984e84c65f73352e991c61e325b8f5577c0de3073ba6e3df0fa6070176a71ac9aebfc8c310252ccfeffcc48006 d7abc456f40860dd877557d67c2d68febaa7350922b647427c3429c9a7d938ad68d61630ac9145a20dda4ed2ff004001befc 1fa2abedd8712cf7b0a8af6a90f13d37f4be3efc7cb472802c26183f26be062068191d2af9e5af7086a8654cfe6e6728bb21 12775cf4bae1c366872c55ea6323aa1ddfe081ac62002abd94131e31a1f1d342bf1fdab0f96cc857fb5ef1863f7ed86502de 7829b8f86e883d1dc2a9097e924c38e1840a1b140dbd15f85760ac060de78749e13004daa7f0477488b2ec0812bbb731a0d6 e4d0cc2954f8f976d75c63462159bce18f1b222b7a0cc92cb66009c6ef94eece6622615a7ffb6965d0f518d7f3d4b5ec912d 7488acb23c9c5990b4bb45215998e2d5fe16e03f85005d47977c34867a096c714a7fdcc008e6a59f29685a4e85520785a10b 50525a70d45593eb20ea07aee7a963d80d7d2359e830f604a07388d9fd6b30e301a8db498152172b829448d0f442dd4a6d08 372502f1f960dcf83de88e13b18d09497255b9d644b439b8449596b29f9d3017d7f3acf1bf0ad0f893600263504e2ce31300 744dc2d738ed46402e5284ba07b9d9ee089c16ab7e18b3d75736b2c5bb49f881e960c01d6dce809a2fab6f1ba0a44bca2556 44681e0d841f87a437fb15441bfe43bd9e3f0966e80e126f453ffc04d37301ef24aad85a7dbb19a29772bb9f3121faa9a941 4cf0082092e00bd6105d1a507b580b12bef00bdc20c9b2830d4abee37a5ee7f9f0db8543a0e80f40a83dced61d03e462cb17 9cb38690363f37e4b216243eae097edac4161f00c70d4c82f95f5884659db1764448dbc60b7381a8444c6d39105ec525c15a 7b7e1562359c0ef602a003a71f0cbd3123abb476b42b643c2ac9b54720c52a24d0d2b1484c307e60125cfd917135aa4f1a22 ba1beb338d20e2e2edbffd3abb722dae94b03ae300d97f4862c17f5ac91a94ab12ea1c06a008ef950b2f308223f7e942d6e4 c2f00528a44f52ee984bff5cc306c771562086e8e8cab1d5ed676520759682ca6fb29062f632fa81ce175e243e09d639c426 fbb90e2efd936096d4a06a74ce0050a28ab375fb312b7a0b0aa93f8acfd9618f4ecebf65434116748b03dff143a483d95577 26a2cc47514d5f21d4b7ca899902b576732b9fe19260c272ee704616eaa449fbd7b7982f4640f006400e52845a56d9c1cb51 e810a8e5c60000200049444154f8ade39d0b249886f3c44b95f82122b8faa426aa3fafbbd31ea198ee297ea709e98bcf912b dfe0221879522db8332433e11f0423169f062d73310f607e30de6b8f8e81867788e1c7dcfca744a836aa43c30e3216297080 d80fc60f8c6076ac0464cc8bb8f08448795090b0510f32e7669141fd5e5c79f711bbc4860b7fbd92850e4e460a197b311d3c 055fe390b3801cbce058afef721a547b96e73d8b60b022273ab61a805df82a10e3f795ac7df2460fa3326c11aa5549ee7622 6af02d3a2b845cba9ef6ef9f869068515dfa6ac85018c68ad65a0f4014be756e087d00a8ef68fccd16227abb83df3643e74d fefbed6442d9e0152e03418c9f6ed22eab035de7cc49f4efa1c1ee9020b125667ccb3c2e4e8209aa3cfe8711b949adf8173a 206671b32b0ecb42e4dee18217a6506f55d03a29482d24836c2ace1afef6989501d8259df1a7cd488ccb5d5997a0beeaf9a0 8ffac88e7a8e072e8211f76a7690dbe0d2e1087e8e1959f8d6b921c47eb7ca2b05d2245adb0fde43ac0f665e5484d0bc890d 460fb926428c5f63e239cc64e9de2583302f77f95b40a3ad9dd15389506727b76e37ae8b15880baa41fe901b78862198b50b d3c1782f0fdd05d85d2e907ea9bf64bc134cba91bd4d1fd2944417448b7374e00526c1a07a9c1e94591f153207713b227c67 8fc2942b596495fbb8ac68c645c1b047578640644587e0bdfe770f20171058731dda3da4e13d1fbf316a90b5fddcdd2a71b6 59fc10b9493992e8e7d69afe49f485fd4dbb9a213a61431719346ec345b0e800b8c648523828c6e0df2e849b003b6ad6ea9c 0b56fa54bbeb59cff4216b4cd626cb2c8178b3013744bb49e953e69f8ab9d842789a1587f521e2f2dcffa51fb9fc2b2e8259 8740c3f9916cf8a7648e8060cca5aa7248f096408c55ef845dd18594a7778feb513304e2850edc30f707a0d7a1d06112135e 8a4ab06740fa32390d55170fbe0abe952c9d43234c65c8dac0c69d101cae111d1f3d65020d760767aa3221fd71f0091954ab 437c7c143f1646637d58f1763143ebf1ddc8c9083a6155b0c3258ab107af663bae6472acc3232498ba8d0c0a711e1f85a300 28bddd0c933d958fa631a0e3fdacd99a4428dfc916a770c00df76c006a37a6921c2fc6157f6341d377015ed328c8d80c7614 bef562da231ed9df6470e970123c9e0d0ac6e26cdd4ec08e9780ce47e2f6249360eae6dc2d9f49507173190007715620868d 0300af27a2248fa6db975870cedd8eb5ce287d49781588bf8c4b82490f4ad9d1a6834bffcd42076e2b7a2f601712523675ee 4b81c653e472be3aa370eca94ab23885037e88d6a25f5afd381cfb5c93e4fcb1e098850ecdfcf0fbf47c72c977bc0493873b d930e4764ae611001296e36c9d0760972c920b5927058d7645655f6642fd8777a3d7c79381b73819294e88dca4c8d0dedc1f 06c8f473dd876511e6d6b8f34ba4af95e29460645a353976c845737f6e3650062f97e89c618384a9385be70100bf377e8d36 54dc3510a3a40593bcbb8f4d64660b4026ceeb2dc5f87d3f989d3d9505af86747ed2878cddc2f32d14f461fdc0287c97fc5a 479263920717fe493069f0ae00fd3e19745ae16cdd3acc02acf26441298f80eb2d1468db56793019310e6183682ace1afef6 10657c6fb82541635e6c7a3d8d0a2957236eb82230e538bf741daeb568d4ad1c140c499af307c1241997c1213be30028c117 92fbbb04736fe942d61b95746904b65c08b8af8b925625629e34ce7cb562b8e70170ce0e49f169bc35810829c77bc619a3d0 36bd9acdc149f0c43a503b7eb0b0ff29c15a3a83093e03463245b34b2640fd2fe5991321c9d2aff3130b323d6bd900f4e1bc 435c8c99c100fce6647bbefeb60c0a756f269ea0419a52ae309457370fd786bf8860b6efe0c8f761fd603608c53b45630417 52e50f25a63763521c70770a094abd502f54678313382b1043a483e5266771b7aa41d422bfd49306b566a8c7587cabaedf8b 5b822b86047f0c47f05532fe982c8ce04ec3af89470da0fe6a61bb3d8af13bb0d1e07d03b889b302314404977178ebf42165 867af5330819563567a54957eab9f836fc3182c90a234965c8d8cb06359771b60ed3c19cbb91bfa540ed51c2be8928d43fd1 785c0af16d0017c4111d3821221870e56420e3b0cab9160853768678ea42d2378e3abefd608ce06137fc19ccc13af82000f1 4f71b66e1b66e2abec37461557f7fa9a89d6b19b8ee9417a9800bc16eb609c10119c78da16d1d91bd1ca84a8f3a9de950448 4c7a25a85a8d530727827c89c1a57f104c6c993648d6443159b84376de0050ed4547653d7adabfa3a8f6dacea3d290f4a882 0d3c715620868d03607f3081acf5f1071c21cdf474c90eccb7317d5bc556bf864f82cd6a7f91b8ee4f374973d6a0e01a910e 0e5881b3755f003bfe1e31796f4ff0430a62b8a9246c2c0a253ac900f8e0ac408c697ea0619fb6d49892d3ba507f6e671e66 fe302cbcdbbcab12e7e15b2c92ce169c931f5cf8e7144d1cb2d0b156007aaee15c691419598a12a71b632f1189a95e42854b 34287f4a94ca300c978120c6cf140eabac379464b4206aff87bdef8c8a22ebdadd6b3756238d3a684b8922da812683620e63 c284e30cc19c73ce39e7840a125410142d50308b8a64040454520bdd62061d334145cc62bad57ef7ce8cd5d073fac7fb7ede b5eaf9316b3c769d55f6d3e79cbdf7d9fbd9d302a35a226dd7d175c3b55fcb09b32ad1de55a5ddc84c57cace0a601d67421b 692e3015b79abdab7718ad0c96f8eced21105e9bf22c2c938172ad2e023caa87c12e10c73ff1596920309c58b1d411a9c889 7efdaa70d43352820f16ea2c5dd15aaa6e75012e4f264c8abcce1a808516ebdc5131bcd9ee53cd85b687cfecf6eae0a58444 ad9ed43caa479b279a069f0f06a07c7ede54198a0cfac51eb343f9f82c4282592b5a758edb9ff01f67b082bbd1bb6d60ade8 5b846ff7857db98cca4368fb47cc8e93add1e917d784e555d4f27478cdbb4984d048fa375e6d84ce4793979ba3d5c8a7db86 239adc4c5011131caeabeb8a50caf567acefeb517cf61920fd9501dadc8e2d99df025b350c88ea2c478f18356c229c808766 053f698dee9fcf2f364451f780bdac451c312e2c87d16305efd2d216d52d65a8d76543612f8c9890987ccb59d2764dc09a22 217acccb07a84b38010f4de2fbcba2ae7f969eac4d9b77cc8b1a8894d134efa8b7a4a52bdf2359fae4453b0693126ca7c0df 81f197192f0a4b182d9775f22adb124961d1eacb0cc07a920978b0e8760e20614583a4712da916532ba2aea1a8cd8ae8e3d7 8e5ba42f22b2633404eb1261d182dd2e4282a9be2de95f00767f5c5ad860b84230a859d0d816481faedced7d400c7bf93398 105dd9059591bdf3a333da9d7c77b20a45879f868c90d11d9ea72fd052bfaa0e9a5065ac27775457efc2f7a4041759e22831 2883763f1d2a12d5f72a6cea81c2dfa243a7b57f94c3872a89e1c22e2875b3a15668d8b482754744bfed8aee2440ba4b61fa 2429c9f3f4c07c718c8ecb06ae9f445705916ed1ec93fdc500050f8b04f4c0335737dc417a78830b2f0c717a3a9ce58bcf08 31e02103a9a3a458fc2875ae3b0afb7bafef45a1b4785336697df0e002f1b99a73b2b408168d54eb61648d03c80d3988d276 1bb2e23b89dcfa37d875d30d5bbaaa612bbf4513a2b717037b7bda1c0d893f66889633cfaf66b75b69236f0b202458715dc5 946889c3d7bc45537d7cf57093c6005c6d820e1312f3f6f5971f9a9af6b49315f6dc98cf403c1faa24c4f70bffe24965af8e d862c4fd8af9ec6e6b337adbabd3a4810e41931ca654abbd838e33d85c1f3fb8bd92296fe1f6fb81e40f91b6554b1a077796 61fd6659ac15fd963f8309a1293e4b73ddd1afad008bce5834b54674be7e7e4dd5a8344282a96ee1cc1e2df1d8bf4395026e 244b3e4d8f2dba7d2eb3a3cbf4e7fec3e578ed64a6df4805f6d95576324f0cab0927e0a159c1b9ea4d3d85382078f7381344 dbeba19b8d705829a91fdc46a79b2432e75e44d8ced083e0db0c282b2eef1929c3967fe607dc94b36ebb6f5fc7954abe3689 181a82c5af5d84d87397cf48960cd9c70bebec68ab598df50874ecd46aa2f217c11e438d387f25fda22227b80bb0367e421f 199a2fbce233c11207c594de9022eb262d209c8047ebb700be9d45d83929a09194b5993efb2c7144b71761a42a3b9aa43b6d 85febf08ae9acd2558d241497e068f04c839eb29c496cbafbe196729e992746194024d62557cf119318a5e03acbf8647ccf6 0c9220feb6b3e4b333ca8f5d11935ad19a941dff9aade8a2b95cfd0e618f02728287a9189f6bb4a28b6f76e26c4b87858509 7fc8d1a36e062f84460ecf4a807a9eb7cabc5a51888d2c5e0f94a0fc669aeb793d2e1baa29d8ff8b60a38fdcf60ceca14dbe 45d70e6752e48a8f8d0b27ba53b21357bd8a68347e9d0ebc5e34390e3e0508f03af05ea327dae1d267d6e6b5dc9f3657daf7 02f9853fa46989e6fc6d645971434ec2c105e4497703b29800f72f99b1ad59e3ecde817a9ab63fd157d7a7897909076214b1 6730a8ea1e621d9e8e57aeb38c1844977f44eaf625d2155cf49c49a839162db1e1869ca8aef9e43a5987d54ce3538d4b0623 6d37cee74f63948cf2f7f943363383279818b6539590dbac88a5a2c9b315021415976b3a114aee2949577064aaaeb459adc6 67ac59770502b49a1dd6801b0c6b45a7dd4449d192035b3c68f32f255ec502e1e40c7e8b2686e05306c4f642743efe6c851c 25c5666543d865dc751be9198c2d6399447d2afc854732c88dacaeecaf2f76084a8ec4fbce71c096ab76aff2401c98ac82f9 8413f0b05a9403af0e62c4e21d4f3c5070a3bcec28eb2b0ddac6905ad158db1712b5fa3debe87ca651d92136b29cb2988a6e 28ebb1ad4123a422a6fb3cbe86b4d35ebec5bb1e1850570cfb0c0e2d095a5d9b56fcf63c61087bdc1df52ecb5393123ca044 5701b836c11aa53b1fb2a65b881ef94c8a40d2a9c1db5e28b9b33474b5110a7aaeafc8627829436268a40ce3163e2d9c6b89 f2d1e5cd9cd8153223f554b7eec469b3b51399c49a6b936821d78a763b0d90479a55691fce84ddb9b1eb692f14d43f5dbe6a 004a6a6d2b99b935171e104ec0c3209a01b532f3913de2d7ab29ac1f12b9346c6c041e4ed4638b2eadb9c25fe8cc2dc5b77c 0c504ed6b20731221fb29e9855f646aaa8deeea58750302c7ae728e99474d8c85ff813c27e851ae0dda9d6221c60f6a61352 6d56c4cf7146e1907852825b95eb8a64096db9995df2050cb91fdc321c20c3ab390aafadd348d10b8b63627b0884a795e0c7 27be1342b2301ddedd3742ecbde6f25811b6f60af94dd399e3fe33628d8e4c28d7b299fe2658c23d8305a394e44656ab02c8 79dd0645cd379f1f6b8f549fb389fdadb05780184a8812c678b004cf2d809d2ea828ae2c7f698c032a13ba226d32abf45978 0e59d29d705846350bf22f826ddcb94b4d31410f825b64c1b31e481d5c993cce0365b5dec7cdb146fba81c8073bc8c122104 e32de0e941f35b0d927f77a2234fa536d2e44527d55d6096bb5c4ba8bf3a58ed17eb22d87200f70c36dc077081748b6e91c5 9499cbea2f49b869890e1df6edfb6a49b9acca0480158413f0305d9d03aeb727059c1b6d45b7a95b369aa20fad2b5b76a7cd b69c055a12a3d5c199f57a746cd152376e6e8db9971e041be4306576edb69eebaf40bb7b090fdb4bb1d3dea0904231df7585 18adce307029eec2994132c9ecada9a329caf3becf5a7734d84578066b14fab52537fe11aae4fe957c9a1e810e831cb8b468 dbf9110a749890b466a0080f377b72dc65753abf8289d1f28118c0625d7381e06659481721b67899b6a8054a9a04e841f08e 63dcd1bf8d2c2bae1084e21e431eaa74cc07f5b3065f656837266985278ded5e6f1c24a5a764f079d1c438b48981f487bd29 d1ddd07aed286cbd326d821d2a7edb95933e93c813d134f47e36813bfa17c1267db839d3b663f5102365dda41c2f172bead0 a284e555b4a2cb93d3bd44b239fe2a784838018f83ec91e8375c22bb99bcb235857d1a1cf8628de6137c3320b7a121c9f336 ab59377a2c7723fe8b60b73b5c8d34cd9227dea2ef1430cf06a3a8d7fbd8131ee8f02264733709ce0e55f11a1de4e8fd1460 6f4fc5acd075778468ef9d3fcb06cde7c6af9e57ceac6c41f2bcf36676875f56a394a150c2dd4bad7ed78360278d152decb6 b5a4a3035abd383fcf883d8593620e8879a53b62186c03d8feebf8b2e881145a9ecafcec8c56b712279bf6da257ea4a5025d 1d3459b099cb6b5cc1da907fd24346c9ce82293369179232da16151f4b3679d2d448efadf5efa7f34977c468554f05166581 f5ea4bd0fd61feef2cbf1ff6cc30c1d65bd5abb5b473aa83e45b0e143ce2da633a0836f1d2a3b2c1211332572607cdb642db 8ea5950642e184d007034513f98c0e72c83e5f06c8dadc5b84079f94cdb246dbc965ab0dd172569eb22991900dd52b0b1a2f aa798b9672b98f700572315296607141e12d051a4f4b7b705064f87bc9e2480ae7a5f31dc08961b3a0000ab61ca2f0f0f6b7 ddace8b667fd3e98a3ddccabeaf4995292e7698370c8fbc81dfd8b60e783dc8ddefa244bf008c2b7b3cc04757223290e5819 34cd9832d97c60ae318d83fd54708677930861c92e87f85ab4e045d9ae2a0aef3e0be9aaf93a9f5f55ab9771eddf6aa1499b f5d1bafdfb3b16edc9d5efd0f855c45b344b70602711d6de78618c0d464c753d6a898a99bb792b5a1f7c2d8766ad8d975c3e eb49e1dccc078614ba3f0eb8fe2d19d60f20799cee96ad2b165d8d4e56941e56b46526e32fc3c8b361734468bf64cf6f4214 34bdd8b0412e7f0693a34339a44c7a727586230a36678c16b00c4cf16f24ec764e4ce626d14597aac982d56164692efcf558 c14c79cfbe25a53dd8ff9d1a748b65f994cf47296b64f1563429249fb20198e7736c51b43aeb1776c07865595fa40fc7915e f8b788afa60d920e828d43f4e8006e9d09aa4bd9bbda21edb43cf49e94eeed75a9a34223e1308d70021e92b92cc197ee5aa1 74ede5852214746b903c0c25c5afd43963896e93d03d5857e98a363c1b03840e237c3b430b10bf99ee80c2831b2b4ed85007 5f077e90a362a392cf8b26c7c83450ae7544d9978a5912a43aed08ee8dd22665efd2d58bcd899e777cad5f5eb4f97b068248 9b72f4cc80cb4711057d4efbff6245f78e0a3b6683962f0219fe0c2606d571079c6f8f56b7c3163ba3a0b97fac112a7a846c bcb9937c8bd6a9b2a305e91c3579246b0430a1ece6326c574c67a1a8ead4f6fe723499be430d7cf75162c81666c093d6d29b 69afec5171c47f574fb4ecb86d857debada47ef0c077e2606e0db02e82653755d56408d4806162a6546e3d2a61eb2094b83c f4bf2d123a352c5d9ca682498413f0904d4e07d74e7f2445f5a6e4b79f2518a1cdc79219e6d8665bce14a2335813e838df87 3baaabfbe8220602fa12be5df30c5562ab59fea75ba3a0feabe793cc05dd36c5cdb69ac7872ac9211997051595be2f0fa1e5 9cc2669ee878cb6fa6154a4694a8376b89045707ba7920f8b5e18eea3a839f02a490761f6d19ce5cdde7739a3d360e57fa2c 35920d893ad349867c2c5a0f48e6e70384bfbc469b8e79163d007b2f2d596c83c28167d4cc43ad8db75ab42a07336e15ff3f 021d1437d2e1b611a0444b77a90618e400d378636f94dfd81a3fc158326cef8a3b42b47dc85bd1e4d0ace0dca7cde983cb77 eced89555ebba7db21ddf2cf0c50ad3025795ed3bb50871fac7d1f6cb31898a49e846f375405d9f78dd1aaefb6d747a4b647 f6aeac6227e858c1c07ec20978504d02e0d24769d506ff934554d5860bf32d111de697f85ece25739368832c08d2ba3bf847 a892bb82159f554c5c6fc2b7eba584033dd176d4d6ca62daf2684c651f21badd2b53f1120e7ae0702cf8dcbdb1a9c18b08da b36e4077010aaaeeb94effb89df03e98eef946d765833614f7d450da95f0e5bae6326632c77b0deab545eb9bbefbda89d061 4cdcae77bc1f4c0ec99c42b008f64f603dcc830f2b468b50d866bdeb5c8fd65b55f7898c2cac0ad02f16edbc4c8f48964b0e 13366aa9ef6603b4bc99b4b7bd003d3ec58def16a2e6573031e40b9400ccce3fe4d8e2e1bbb9340a7abcdc7ad31c8bbd0957 b046c2413b495257efc2132af2fbe03b0590511257a7053a1cdff3b4bd0423979e9fe84057e6c2ef8413f0904eca01714223 291e7a94b5d8108543cf6d682b42b7df2f8bfb69c5a7aa85c7b66ada01ff9df82ee29ec1a21be9103492f0ed5aa783da77a4 0dba7d49f6ea2ac0c875a18b8cd16d8f187e219c808726d071e9b81c6b3fba52b705d28d82bd8a58d647a531cc462d81c26a 61784ad7650325e0122cebc89ec1a46ed2501573e9ab08edc6a5bc6d27c043ab83c79b227def22c018c2097868084e2ac643 fd2efd798712cef6d344a544b5b659a4c3262d89d16a61fe08d27ee30eeab8f0b7fa0490a255505c038e82d8df0123a6966c 60cfdf36a79acd7643fc1aca5bd17a4043705c71d5a9b0658768f9ef41db870ad1f1cbb97d0bfd98c7642b5837c14201d70f 968d5642aa96725a0de8c088f708dd26f9fe6e24c0562f777db345ec929c94c55bd1e4d0107cf1c15ebf631e9468ea9bd703 45c2819bfceeb76bfb1aea12a5eca0f90a08d33a52ff22d8cac386f35754d72cd06e575a03868899d4faf7f7cc61176eab7e 71b7e488c5dbd7d48f56c30cc209786808165b248f6679e8fe66eb35a49a9f8bff662f1994045e7788266057b08ef2518929 b70086ea9a0dda17c835e00f0632427d16b20bb767dd0b931d106f6c9d66443d54c239a2e6c63cfe8760f0f9c8ae8d0e414b ae217d2dba64984c30e45c01bc6f4534016b64e94aba137153a61575544c3cd96f07f13800146c60d76fd5e3b2b97688c3bc 571da27bf830b0916fca4108d92425282739a0e46ed9520f44e7b7e5bf09848376be09273d830d5fea22581bd62f01528712 bedd6c8d5ef421767fae2c3de68c82af7e2b5b51a6096ae0fd6062088f1e801d7de9d61b0a9719b37f9af4bc8940d029e1f1 ed060ca9157d523f82bf5717928a91be00e6c2005a31f449da0719ba4f4d5c1b49393fd63488fec98c2cc1d021763f6b47e3 aec1503e74e0ce8bbf68ee16265cae2310742e39e3d4662b6cd59237ab162cc1da49923a08b659ae4756e52fc0a4c8ad3a3e 4fbb2d42a78d3e1de5287954d23d44fd93115c7cb620eb42da0ca2ebb7ff36e82e659071d62c778ca67946c7f0e922d9b703 678d344d49776ac99b550b0dc135df2669c3f25475b1685a28d4ba396631099812d9f08b89f529da7469627f015aae2e1926 99f1735df84bc7376640d3e8f80c5145f57f1bfdc300187553d68291f4cb9c4e4b9b842eb741cbf917a199569e060bfb3e86 1c1eccd7e8b7453baf0648e39ec156f74e57aebd2bd5faf027600227f987d5e930e7c8aa771b7bbad78a4aee4ad979ff4c39 59b4d17ad60fc949cf05a82015f0fbafa27e0380ec0526422bf7b1d91f9d6dfaefa8c35a5e5f7788a1b2eac70fd2024ba7ce 4fd2b9974c862bf523585300ce95c6737c0f8c18f27a687df8ae46ad3c687102885500ca708bdcac0e0adb0719005f48ff79 ff69d0adb72981393f69fcca7c65196936f07f1506d120eed74234d2eb92587d39e5f48597140a3ac724edd032b22c8ff965 b25f6ddc901f8723cee849f03886dba6c5aa5265915a7ad947dbf4facc80aaf4f0401f9667b14acc6e8405a77edd1298030c 69fde97f1c2db7b14bf722bb161473d6cf27cb24ff2f63703ce48f16f62c65bf43cd49921bd326a26fbd0f2e6f9953ee3f7c 4ef1f172fa15d6807dcd6973a6d9a26b0e746843433067057709572db237ecb0443bcfa3381d9e0dc5aa601037360b7de353 98c1404ee307dbd5402a57fb1fc78b37ec97b6f77bd8e527ad68ade50d85bf0a860741ced5cbe28a6739b9a5517bea60ebad e2933fe8e350ddca33a3ea6cbca8eec7a907357f548dfcb30e82355a95653f2c40aa5f4ebe4655af9a76848e16e23881a853 1e64ddaffa7debadbe31acd3bec07a7f06432ad3f39f86f57b2540f8fc9f39ecd2de1bca3e0e5bf0064ac606a7f5f816ac69 d86b48b50b563dfa8160db19e25877349dec3b99a34dc85ad13a0816d872ffed8a3adcc4775b5f71c6e1eabfa2aa6cb597c4 e53503192f477b9f1b52bb5f36f856e18902863463e03f0c49932000f5ca1628913ab77072fc29e3a79d7cc1c22cc83f1ce2 97f88f44d927c80db943192d7d07db7e68b5e1112ff66e2140e79eee9ce735818e9ab7685b0f29e7af6c67309c07143b5590 70a4daf4826bd96ad71eaf721960ae3c17fb363cfd9cc93ae16cb341095ada7aff3b68ce5a58905524bcd6e1eef8c775970d fa1977e9c3b1c05c7dbcf80d28df7c95580d7c0f8dc7d14ecbae2ac1b5fe3f3fd63b1b1a3f1a6124d57a5e77244beac0dd78 a5c755dc253f29039803abb9bf1c0d86a89870bfb227efe0ff41fcaa4a36fb12236ea4c7bff03f077ac26ef69d2a9c7a9d09 4f5703e4ec238beefe7751bc13721f19dd3e001072a3ff84272ac8bbe13e39ee7d10c4f4fac7a768cfabecb71b5877762457 c757f70a9647685d368c1183cf8fa21ead93c5ec3a585b4d9860386b45878eaee5c71a7f8d2b32d94fa9e71a8d3caf821cd2 fbc6ff2c4463353fbd332da2c5fff3f37b76efe73b8ce9617ba0603675fc1940631f8b1c96c5e4414be3afbbece3106cbe3a 5f63673fdf349473c1cb12ac5db0ffb7468731f707213baad4522ffd162706e6d2046dedc4460c349e859ede107e6eff97bd 4a3123f67e145a96cf287f0e82e99b1a076e490f8dc0b186e3dcf73f5f2c4b38fb00141cb55d7be5ff6d82aab2cd25fb4dae 9dfe9160a46b9ffcbe51e67a37fad194f83782b945a81a05719fd13f8ed1c3d6fb885566da893cbd944c9a391a9441c04759 ebf7a50f93d8cd7cd7cd60b58ab4b8e93f0c8378f62bd9363e1c2e6e8b62776b2644abffccff3aa8ee6f20fdcf71a5ec1102 3ed12165c064c7df74d03425fd9160a48c9a26876b18aeecf943b09225b8700e77d6bf7b17da4a397fa539837f146111b0bb b8d3ec8d97c35769394a8795625fa9e5fe02387fa3cf86d8632d46953019232475956aad86b6ff3bb07ec8ee79790b025227 0ff4dcc42e8e7d76ffdb6fa405f97e8d4a425840015c3cb0ac9bcbc703a08eb641e9d70b5c829132b9b1a53403e0f2821f3c 6196e0cb936a9432943a7215df6d17705476ecea682240f4807eea275a05ab731871a2ddad728094712fe38e3b60c43e555e 6f1b6f959a342df33f8ddb610ca4cffadad7196d97b33ffea89faf9584cd5425306f664c7d03fed707d2a858012a574bbacd 5bf50f04d34dff3dff0000200049444154dd5ab2ffa522469e65dd82981f0e40b75570692ef722e82f8223ba72dd1fe73f01 d2fe91676b38e5cde576ecf3c2c3e5aedc1f039e604ffda5a50562089a3777941bdaccf617070f98731554a4a511ff693834 bdc81ec21ab3c466196b025692e99afc3721ba1d06eacd4e1f2b20b9058594e005a8620c0f360ccc86907f9475f7723df5fd 7411b4df9a0b213f548b6a081e5723c1b62dac397fa5e97c9672f8ef3fdfcc13c331cd0e10b13e588be03aecb6f77cd7b452 68fcb2ffb0c38da6942ac16f4a890a18d28c81ff386aafc987e78b5a09513e134059f727ecf653cb1b32e608fe28876843ec 7c54321ec4698b1e2e9ee6cb54fedd3476400c646df96e5bc9c76541e50fc95aec16fde67a8d048b645cdfdff0d58f5a95e3 2f03bcd67c2f1151dbb5086e9f03aaa43e9eef41fdc62fd137a5b10a20fc6a59a1f8e7b96cc0d6492ab8ec3a6fd4e827a036 fbf613463aba0643c14d41171f881f32db6f5fdf6080f4d4b5d70e9efec76583e814bb6676ef6fddb285cbdde85c66c90ff2 9386a774852a450aee3fd964db8f6770edb965aaf0b1f60ac363cfb66b3919f6e1d0f82ed52afeaf40c7957cf185fe0f953f 4ba89285e8d753292ab8121496cd8475e0e608ff0c68f304d2c7f788ca8270331f71e3d474008b25f6e8f412bcfe6ace2e79 a5f1f32e259d8bf1cdcb80f37ffce027e9be4dd2ae0f76780f10f6cf1dd6a1d101e66283ca5d15e2042d1bd43c93098850dc cc566717b0667e56f9c62f4985376d97a733a4393fff0548dd0dbec708721347ff7c27308b5e31ac6fbb27ff7bd2c9f70bc3 ac8d46887d76fe23278beeb978e3836496638d331ff4e1c79f29bb45ef38ce9d54c76d92c319ae94a1a4fb45102b5590d954 abdb95cd1526eccec79284399d5f9466eced30d073a2df3d076c9a0e3fcd19fc1d11379abe3c7776c8cf67426bd06e3b3039 a9539a96a921d3acc19ef4f4f74e343addcf8633ff68dc6ee761dc766c545041b8dfaa5f3956134bf0d54f359ec1da1a1d96 2bb5c448e5df365c01f181dfb9c2b4ece19f0de9e7034e15296c66f92df094992fdffed10d6dcfa9737f1637e9ff42e016d1 d2e3276dc676ad926192faba193ec93d3b6840ed4fe9cdd89d39626ca6185efd28a4415b9a1e1c76c4d3901b9962b7e88abb dc497511bc495b6d5662de75ecf2c15a2616e20d76cf08ef6742398c4f99ea467bac3a3f9bfdd0fc77a0222d6ee2818e27d5 e9f7ac70e2f3c54e42ecb1fb414b0a5bae885b1e0d315aea5728ace64edef001147ee00eea92517a5b9dda2c6525af2e4e6f 9a0faa3863948d0edb6c8c9e75f38eb3fc0eb9c0f089ef7ac0e834a39ed9724cd84476831c78b59f33bb1f2f0d9a10b9462b 925503d82d5ac70ad686e54380bcd9842f676a01ef6ea27070f2cb08bc763a650e7b3c0c482ecb00384138010f4dd29d72de cbc627dcd8ff0f39a740c9b0f8d21102a3c77a10ace3b2411b6efa10fc9b9849b394742ad96a848ef71386b0dbbd6194599b f54a984538010fec760e0a26af9b6fc2da3a0d132d110f9524b5a1d1b3520f82f5b2a20d77e9d156e706a30ab61a1eb66b00 9a2e0feac80eb4883a7043322943455adcc44393555970933500a95a7bc25ab1f6d5a9d0362cd7dd77eb41f0e5c9355ad1da f0f0d543d2bf4dba387462e11e17349e5abed00669f393094325382f3d8b488d9e87068362a1608e00a9616171ad903e7456 53cd2dfa3588d183e0dd5a69e83a08ae0ad483e0622530057b7ad01e0bcaa7b92175e7d46b031a5b24a90a3cfffd591eff83 fe1740d5d0147ba7c4b7a2b1b75fc910d658eeb537d0e287cb061dd0dc0777e70eea20f860b81e04f707c87a704d18b93c6d a1390a9a57c60e16a25ddd1c50d6fff767797c0775ab1098e822d3f5de7d58ff28717b11cb6fdba8b31d9ec0dee6fffe347e cf8b0e1ccf1dfc3b166dc58945d377aee841701360524c042efd82ef5aa1a2fd9906470494f1eae72a109376f5e041cd7903 b933eefce9375884b5a3f71821ca8aeb86741ab0818936f8f7a759386c86cb93b8370a3a72b23c62f520f80ba38a95b68df1 fb0351d12824669890eef9a074e30e065e104ec04323e190be7669b36f0a6c793aa82dd2367d63f616a3c952b52bd936e8b6 0a9ecfe70efe436d966b7f69aa0b89099e04e2f37d56a4dd15a2fcc693ad8785829e5125b36dbdd40ca9921a0fc9a70260b2 4bfb4ad1e941da37f6fbbf9b12d51b052e6755844696f324e6d93deee0df2a3b86dce0d7f7ce67a404df03263f26a08e0ce5 7f34f36ac75afa5edb6fd9d2afd4e21e8413f0d04838b066b033b67ea05928d2a361678c587ea33248ad68f93df101ad52b0 bf7b17da73cb39be37c6222578a80a984bcb9dd16a44f469030a8b9ec6fd2ac59ea1e2ec48c20978e090245037344683bdb1 b3a428fc96768e7583ab5e96e5318456b4f3224647a85262c30d313bbcd223d031301dc2b738a27c64f4db62a47b6f3c7f54 8eee8f33c0e2e7cb3ffe69d13e010a8e0a5d5e05df90a0ed1fa16f0721557bf2fb392bd48446966553d8ad250dfab7152de5 da5f8e3b412b2fba461cce65525aa0ddb106d19d85e879f2c2a2083cd8f01deb3b9189b4f1c0ef04678c19e415374286ee0b e35eb64161ab2da76bb94d5537231361b19eaaeb3649fb0cae1d00d5e4f8d4806f8c2a5a683fada47288083da65f581249f7 dc98707f3793aed52582474de8b107d471f10d46cbd1ee7ef9446314f479f47e289a4f576f2593a3b35caeeb3649db4dbaf6 4c2f3f58b5cb7062eabad6349acc0f7bd506234fc57eb48b51e792aa99f2d09cc1c06cef628bc2dfb3275aa1d0e5e936f6db bb53c9542bc2a20de769bad266b5dda4568d815c2ffa18887de6a52c71627f29dd83b6ff26b55e7ebebbad3058c51b59c4a0 478402b3678482dd0e834edb21d5dbebe1610acdc73d877364055e360b21bf217799ea0855de79a787a4ff6480dc6795d710 6dfb27fb8e920b8f9a4d33c46e3e4ca625e1043cbe37a79ce4865894f0be278d1e6bcedc614fcedb6540ea26d9ec87f48ddc 7c6f1d041fba00507683f0e5c6b304ef646d01b73989beb76df1c8ce150368fb33e990e94638010f1c150019c72568ff38Acts 168592535ebdd9e5d2e4ccd3325282ddb640e672ae25a583e096297a9cc15d18e6d2081acdc75c48ec6f63d9ffed8a2291c3 e670e0092607fdb55ce326dd795c315f8ece53f7d467eddc2dafee1d8ed2e3baf0b996c0be0e825bf8ebe10717e7aa5c6dd1 f9585eec48b9c782a4799e226a7cd0e91d8c054f303186ed01e5bad14fcdc63ba2d59ad81e428cacfb649483d34a086e47f4 bcc3125d7eb040abb2c1bc9e1e2dde07ab739f8a64a382b67555984c0a1deb4ed1775316469ec9e5573039583f98695c71a6 93358d8b4afa883062c3ce6205d5c90f82c9ba57d94c165774e40efe2354c9b5bf9cef43353d006ac00446b94938d037a587 c8be69d03c63a4e7842e69416f5006fc9435043f276a790380970bcbc3d1375d6874db9c72438877eae5403c99af69f542ac 2327cbd99d1b8bb65e0190425abfbd1054091fbccb6f49cc675e5ce984d4ddd4539e944d822afea7142cfa39d16e3b7b26fe 2a42e1dc8a681b3c743aad8b0cddf6173090dc89e879cba5f05c2b4bf92f823dba71eb39acc6a8c89b72cc0550661ef82a95 7fa8a86c4dd3b35337dca1e4abc3c1ff272cd3fc59c112ac5e6ec77a246f128a6807d7374325e8fcc27b713326966c9939ac d275063bb5e76ea6d2597a74009f08a00afd4de47662f7eb3b148e2c3d7d9076ea67c1c065de0f26064b70c14d81c3bc8ab9 11349ecaaf2344f907df9b7653735dc96e93aca7c3e58935667468773eb3beaf879b341998dded68e7eb995b9b23ba9c8b36 40cb3319190cf05634395882b3bf526b1bdf64975aa3f48942b4ba597a8c128c4f6f4096d1c1ba49398ff5087438af03f215 bc10981499cd872bdb8c90eee965d609658b2f2e734965782b9a1c2cc1e95326f98cb7417a50667744c5b7a049886df68a13 c82af86ce78bb5a529fe2e3ed3fabcf51aa826785d03c6806abbe5f5ec0403a4067aa58e120a5ee4f533c5666a9e6072688c 2c55c66437a4eb97ffc9f2f5316ca980f6ac0b504a6609c96e2b95ebb996d4df1a1d76dc2097e15b80acd584a59633411c3a bf30b63e522e7bcb3a4aa5b7cf6fad4245a29827981c1a823336db231e4c7d2b47eb31cf4f0aa8164bb373c05fabe564b5b0 1e2bbe32afa65025dd6d3677716b2afc2f9116074ed3480b9819a0a8f9a6a0ee32db8e7e9baea170d0337e8bd6031a3152af 56eccaaa343b849663aeacb713dd59d6604b88989060d68a6e3cb1a6eb42cae52b77716b0ac09f4d207cb9f9004ce02c14b6 a91756c7da7a42e9c648d6d6daa38202d21ef13c70a81f88d779a0dde6d4c142d1dc8bd31d255d1f6e1b221da7bcf08de8a0 b41dcf14ac917206ff5ac1864e5a395967f5a82eac0390bec94678f071e118e788cf89fdae217528fab20a8034e78787e6c2 9f79dbbbe5f43d37a5a2c16fb65082c131fd0ea2ed24a5c504a283527e4f9791a50deb077ae4647d02c6a73e55b524708bb9 c782d447ecfa3db8c96ff101e6a7517cffff007d6240bdb8db9a949132c5d0e47e0a61f1b633f648796e54158e26127d62ad e8dc7a7a10ac497ccffb58f3dfff80fda00e9178de0f98d7d2ee53c0e33b28bcf3d2b7bff4b51a78828961100daaad5109b3 9c254d52eb9a5303f7bd6dcbee83cbaf425a5fa2e7592b5a07c1b626dc5f89ed143d56f01c461cdab75fd90947a789a14f5d 50e452cfeca6ad73bc8af9291bd8fc9ce81acc5aaa79dd6de811fe67dcb15554701fa45b4edf9d0d01645a543a09a6ed8bb8 fbbca67721b19135580d3901799fe5eecb2fec1b2cb419fab4c15d6bf3ee5719d0cae3e45113dab104078e33170c8a791f89 b66b426f20da4fdb7e6a972a8d4c4d4eda3157edc50d0dffc30fe61a599aca864be3085fae5b0e30573f393bbfb850d95568 753b266684c2797e186b64fd243d1bfe7f40af18106f3012dcd8b9d493c6d13b3ed0683737eab6fb246529d9a5ad64548efa 6c8d046b958fa2753fa8e6faa906b02bb8e081b9f59c84572eb4e4d7e03343ac6c8e57e4f1f5c1faa0972be49e701eeafdea 106b51976e96a2bce3fbc394626e0ee10a160d2dc8adc795b8fafbb241c0f5b5a42fd4707921e1cb1d11333b0c2caf9f771d 46cb7f7bfbaa964838daffdc9c1271fe4fd9e8f3e7844134a35a732ce6753b11b68f7d5d1be5a33776a1d0febe3a942cf591 1a94957bbac650a53684430ac823595d7321f0d6b4d4e82332c30fae518765921bb1ae9d242b95593f9f74fe4f0bfb532a08 2c0c1926c3ce0de20dd0eadeaee31274f89c07fe64ad6b8483b29575f52058f621172e8e25ec4ed23a0394413e75bb8aec27 963c6d27507cf5aeec2cc575392afe0c2646e469152843862b847d636387d0d2a3e727b9a1e5970080c41e44cf53b5b27236 d4785da85d5de8dc1020ff4fc2949b560500e18f5ad1e6f30f440f92283e267ab593a0f4951ad6923dcf03b1aa522c7ed249 819de3b70fa5849f7dc746a0dbacb8e0527112596713aa5d786ecdb7498ebdabcbc9bab8805038db290bd4c187503edbb7ee 20a9a883df93c112349af29c81e964cff36077c1b78cf2771b2c8a7e7a588043c3e645a0ec0fbf256d16e4c41ffef787f13b c1ea335c21ecbf73b28ab8046bb22adfd4217cb9414ab8f20bca1af99ebe26c05ae7de0e9362c4a6cb0cfc440da27f7ab07e 70ee7cdbfa7bb7d617e280926896dfe1f1673c85f732b693e545eb265862c5b5a21527b43a9fd58c2f0c53d85cd827d86f10 629b33db86ca30626de1a36762984838010f4dda2c737a6a6c34bb7e1db73e2b4651b1ebc6224a3a2e87f40c6e97af572c5a 3a4b4c9e933552cc0418b6d8e7df448645a7134649d1f051c5fc963bd5309770021edf43951657127b48b0f7d3e0a122d110 6f2f7b0abb9d632e8c22ba2ea4ebbfd3413025e44e221a9a414e70643653d179f181f10aecb9fefc075bb45db0635204bdeb 276a10fdf3c3788d1a207698042393de1a09a86ea1678b106b9f4c07c248160e08d6ee07a543105cf06b0e79e94a6dd6c8ba f4e64f1b747a64764b8192fdcf6618d3bd7c18d02a39e751132463d3a16214eb7c549675a3d173cf06130a8d4e65a9c09bec 0cc601dbd5efb9cd9174f9c1b3d57080d48d75b460b797b586683d3eedb30ca92f3e2b076064835c00d250180fb49a97039b 8c50b025ef88002df79cb767bfd6a5613356e4ee2c267a9eea6aa17eefcc19d4751ffc2754538e5803ac33217c92006d6795 cf93a3e443f9d98338c0550900930927e0817d420056d8e394b01132943dbcd216d16d72c57cab7b19d548fa5707aa5d566e 941e79d1364da11ad5961a6099c98499b2c7765ea531dad4a9d8e9822db766efddcdc04cc20978e0b54a31ac71bae5735381 d7bc2d3a219acf7cf34968b78554e98e6a97c934e0aafbea8a451f2e203f83dd347d93a8e292ad5528bbf766673b6ac0599f 8fd24739308d70021ea898910eaf3ff9af71c416e7c3bbb2fbf3fdbc2fb4e4761e6901386d50280e31e20cea30b2a8fa59e4 56b46526bce9daaa5e522f14ddf0f5ed8c4efbcafacaf0cf1c3ed0410e0f4ddf3ae56b4f74d87ae51ba2e1d4f20f281a5e22 2625982abea2aeac31d0a1ed2649fae7ea4570faaed765dd51d0fe49d04d85e3fdddec46237bace4092687cd5225146c6b4d db6cb9ba4084e673cb3ea2d0e0d5810362e22d3a5cc785bf36449df5f08359824169768b16d46a76e0b3dc6666c5667b9437 79c3f0049343d13407b63647ab133b1ed9a1c3a4f29148573d08fe63660e31c1f93a08d68e9550c5fa6dd1ea3ded51d4e769 c0ef26d28fc9cd06a2d551d6c682658413f0f87e9bd4d4c4f668619421daec0f9c8074cb79291d0463d28909ce526de52658 fc957427d0caad160e2e80f2af842fc712fcee030a7b3e4c3d6665d528a4593ba1f3c780b2770c3c229c8007b6f706f5448f 8e61a10369e9ac8ce9346d3fd57fbccc7079ae1e2bf8a93967f02f82adb81e328a1a65905736b06e529e11baafbbf0d956f6 5bc8eb5a229b3965897fd453c262c20978688acfc41b7e0f30fba6b0f97a35c91d2366864d7413b66fc09012dc5517c1b60e d5dd26e943f085dae627762f7693b46fe63a88b2be555a6fb0e4530644735b28f2a8092e21009959255d1426b30a636ba1bc 4ee16667fada0a624170d6c85235b3e70cfea37f30f7f38a096ac8230d555a5ac095899f42cf1c940e7eefdd44e6f6c1ec7d 11454f4d07df9fb395ebcf88da0f55202e1d6d2b1df7bc412f140e0b7855453baddd91ad07c1e25ddc1 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 5-11. Various details in this description of the side chambers (compare 1 Kings 6:5-10; 1 Kings 7:51) are uncertain, but Toy’s rendering makes plain the general meaning: “He measured the wall of the temple six cubits thick. And the interior width of the side structure was four cubits round about the temple. The side cells were in three stories, thirty on each story. There were rebatements all around in the wall of the temple for the joists of the cells to rest on, so that they should not be inserted in the wall of the temple. Thus the interior width of the cells increased as they went up, according to the enlargement of the rebatement upward round about the temple. There was an ascent from the lower story to the middle and from the middle to the upper. And around the temple was a raised platform, the foundation of the side cells, a long rod high — that is, six cubits and six handbreadths. The outer wall of the side structure was five cubits thick and the part of the platform left uncovered was five cubits wide. Between the cells and the chambers was a space of twenty cubits round about. The doors of the side structure opened on the uncovered part of the platform.” We append Dean Plumptre’s plan and measurements: —I. The breadth of the court — Cubits. THE “ PLACE” , Ezekiel 41:12-15.12. At the end — R.V., “at the side.” 15. Over against — R.V., “before the separate place which was at the back thereof,” etc. 1. The breadth of the area from west to east: (1) The separate place (including walls), 100 cubits; (2) the “house” (with free space behind), 100 cubits; (3) the inner court, 100 cubits; (4) the outer court (the two gates with space between them), 200 cubits; total, 500 cubits. 2. The length of the area from north to south: (1) The outer court (the two northern gates with spaces between them), 200 cubits; (2) the “house” (with free space on both sides), 100 cubits; (3) the outer court (the two southern gates with distance between them), 200 cubits; total, 500 cubits. (See Plumptre.) THE EXACT OF THE TEMPLE ARE GIVEN AND ITS , WHICH WERE LIKE THOSE IN SOLOMON’S TEMPLE (1 Kings 6:29), Ezekiel 41:16-26.16. The doorposts — R.V., “threshold” and “galleries.” Probably both inner and outer temples and porch were thus wainscoted with wood. It is difficult to tell what is meant by the “closed windows.” It may mean that they were protected by a latticework, or that they also were wainscoted as well as the space from the ground up to them (Ezekiel 41:16). Toy renders, “The nave and the inner room and the porch were paneled, and all three had latticed windows round about.” 18-20. The symbolic meaning of the carving upon the wainscoting was doubtless the same as the similar carving in Solomon’s temple. The palm represented life and fruitfulness in Babylon as in Palestine (compare Psalms 92:12), and the double-faced cherub was the guardian of life, having lion-like strength united with human intelligence. The living cherubim previously described had a larger significance than these old and ornamental forms. (Compare “cherubim,” Ezekiel 10:20.) 20, 21. Read, “And as for the wall of the temple, the doorposts were squared; and in front of the sanctuary was the appearance as the appearance of an altar of wood, three cubits high,” etc. (Compare Exodus 30:1, and 1 Kings 7:48.) 23-26. The temple and inner sanctuary had folding doors (1 Kings 6:31) carved with cherubs and palms (see Ezekiel 41:18; Ezekiel 41:20), and “there was a wooden ab (an unknown construction) in front of the porch without, and there were closed windows and palm trees on both side walls of the porch” (Ezekiel 41:25-26, Toy). The closing words of the verse are very obscure. Professor John P. Peters thinks them to be a marginal note indicating the general contents of the passage. 1-3. Toy renders: “Then he took me out to the outer court on the north and thence led me to the chamber building which faced the temple court on the south and the hall building on the north. Its length was a hundred cubits on the north side, and its width fifty cubits. There was a tier of galleries in the third story.” The above rendering is not literal, and omits difficult words and phrases, but doubtless gives the general sense. The LXX. reads “inner” for outer court. The prophet’s position was probably at †, chart facing page 209. The “building toward the north” would then be C, with its adjoining pavement B. (For a brilliant suggestion of Professor Peters concerning the mutilated text, see Journal Biblical Literature, 12:47.) 4-12. Toy renders: “In front of the chamber was a passageway ten cubits wide and one hundred cubits long. (See O, chart facing page 209.) Their doors were on the north. The upper chambers were smaller than the others, the galleries diminishing their size in comparison with the lower and middle. They were built in three stories and had no pillars like the pillars of the outer halls; hence the upper stories were smaller than the lower and middle. The outer wall bounding the chambers on the side of the outer court in front of the chambers was fifty cubits long — that is, the length of the chamber building on the outer court was fifty cubits — while in front of the temple it was one hundred cubits. Below these chambers was the entrance way on the east, when they were approached from the outer court at the beginning of the outer wall.” 13, 14. In these holy chambers the priests were to eat the most holy things, the holiest which have not been burnt in sacrifice (Leviticus 2:3; Leviticus 2:10; Leviticus 6:16-18; Leviticus 6:29-30; Leviticus 7:9-11; Leviticus 10:12). There also they must leave their holy vestments (Leviticus 16:23) when they entered the inner court. All this signified the sacredness of the priestly service and the increasing holiness of the temple as they drew nearer to the central abode of Jehovah. 15-20. If the present Hebrew text is to be followed, we have here a measurement of an outer wall, encompassing the temple quadrangle, three thousand sacred cubits (three thousand five hundred common cubits) long on every side. However, as this wall is not mentioned elsewhere, many scholars follow the LXX. text, reading “cubit,” instead of “reed.” Such a wall five hundred cubits on each side is spoken of Eze 45:2, and is entirely in accordance with the other measurements as given in detail. Yet if the Hebrew manuscripts originally read “cubit,” how could the word “reed” have been substituted for it? It is easy to see how the LXX. might in this, as in other cases, have changed the unusual statement to that which was more easily understood. No literal temple nine million square cubits in area could have been accommodated on any one of the mountains of Palestine. The reed is elsewhere very seldom used as a measure. (Yet see Ezekiel 45:1; Ezekiel 48:16.) In either case this wall was to mark the boundary between the sacred and the common (compare Ezekiel 43:12; Ezekiel 45:4), and whether the measurement was in cubits or reeds, the symbolism was the same. The perfect cube emblemed the perfect temple — the ideal church in the midst of the ideal nation. RETURN OF JEHOVAH TO HIS NEW TEMPLE, AND ITS TO HIS SERVICE.1-5. The Lord’s glory returns to the temple by the same gate through which the prophet had seen it depart (Ezekiel 43:1-2; Ezekiel 10:19; Ezekiel 11:23), and the sound of the chariot’s movement was like a noise of many waters: and the earth shined with his glory (Ezekiel 3:23; compare Ezekiel 1:4-13; Ezekiel 1:24; Ezekiel 10:4-5). It was the same vision which Ezekiel had seen at the Chebar (Ezekiel 1:1), and also in Jerusalem when he was summoned thither to announce its overthrow (Ezekiel 43:3; Ezekiel 8:4; Ezekiel 10). Overawed by the glory he falls upon his face, but is lifted up by the spirit as previously (see notes Ezekiel 2:2; Ezekiel 3:12), and is carried from the eastern gate into the inner court (Ezekiel 43:1; Ezekiel 43:5). 6-9. The prophet is here addressed by one speaking from within, while “the man” or “a man” — probably the man with the measuring reed (Ezekiel 40:3) — stood by his side. This voice from the divine glory was that of Jehovah, who addressed the prophet by his well-known title (see note Ezekiel 2:1) and declared, This is the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel forever, etc. (Compare Isaiah 60:13; Psalms 99:5; Psalms 132:7.) This abiding presence of Jehovah is due to the holiness of his people, who will “no more defile my sacred name with their idolatry and with the corpses of their kings,” etc. Expositors here differ as to whether “kings” refers to the idols which had such dominion over them, or to the bodies of the Hebrew kings or princes which were buried not far from the temple (1 Kings 2:10; 1 Kings 11:43). But as Ezekiel in no other place indicated that the bones of the kings ought to be removed from their long resting place at the restoration, and as he is constantly using figures of speech fitted to arouse attention and comparison, the former seems to be the better view. The images which they had brought into their places of worship had already been broken down (Ezekiel 6:4-6; Ezekiel 6:13; Ezekiel 8:10; Ezekiel 8:18) and the princes and rulers of Israel had been slain and their carcasses left where they had fallen (Ezekiel 8:16; Ezekiel 9:6-7). Their idolatry and every vestige of such idolatry would now be removed. 10-12. These verses prove that there was a deep symbolic meaning, which would be understood by those for whom Ezekiel wrote, in all these minute particulars. This picture of a perfectly holy worship was intended to bring the exiles to repentance. (Compare the method used in the book of Hebrews.) Principal Douglas (Expository Times, May-July, 1898; compare also Godet, Studies in the Old Testament) points out that much of the deviation from the Levitical law by Ezekiel is due to the principle enunciated in Ezekiel 43:12, that the whole limit should be most holy. For this reason the veil or door which in the tabernacle and in Solomon’s temple had separated the holy from the most holy place was removed, making the entire sanctuary most holy (compare Hebrews 9:7-11; Hebrews 10:19-23), and removing every barrier between God and his believing worshipers. So the altar, the chief thing in all the worship, becomes conspicuous for its height (Ezekiel 43:13-17), and the laver and the brazen sea are omitted, for these are no longer needed when the holy purifying stream springs from the temple; so the censer and the incense become unimportant in the presence of the living cherubim, and the golden candlesticks and all the ancient golden ornaments cease to be necessary since the presence of Jehovah fills the house with splendor. The greater holiness of the temple and the presence of the divine glory explain, therefore, the main differences in ritual between Ezekiel and Leviticus; even the king becoming merely a “prince” before this supreme majesty. 13-17. Here follows the measure of the sacred temple altar of burnt offering (Ezekiel 40:47). Every measure is explicitly declared to be with the sacred cubit. (See note Ezekiel 40:5.) The height of the altar proper was ten sacred cubits, while the platform on which it was built (“the hearth of God,” or “mount of God,” Ezekiel 43:16, A.V., “altar;” compare Sayce’s Higher Criticism, pp. 28:141, 350, 376) was a square of twelve sacred cubits. The steps to the altar faced the rising sun and four horns projected from the “hearth of God.” The horns in all the Levitical law had a peculiar sacredness — perhaps because of their elevation, being nearer to heaven than any other part of the altar (Leviticus 4:18), or because of their symbolization of power and sovereignty (compare Daniel 8:3-9). To grasp the horns of the altar was an appeal to the divine judgment to take the place of human law; therefore the altar became a place of asylum for those fleeing from enemies (1 Kings 1:50). 18-27. The consecration of the altar is here described. It is much like that in Solomon’s temple (1 Kings 8:63-66; 2 Chronicles 7:4-10) excepting that here there is no need of cleansing the house and the different vessels; for Jehovah has already entered the temple, and it is already holy. For the same reason the priests of the family of Zadok (see Ezekiel 44:15) need no consecration before taking part in the most sacred ordinances of the dedication ceremony. These holy priests now offer for a sin offering the same sacrifice which formerly Aaron and his sons offered (Leviticus 8:14). Only the altar on which was laid the sins of the people had need of cleansing by the application of sacrificial blood to the uplifted horns, ledge, and border (see note Ezekiel 43:13-17); “thus shall they cleanse it and make atonement for it.” (Compare Leviticus 4:7; Leviticus 4:34.) The body of the bullock was burned in a place outside the sanctuary. (Compare Leviticus 4:10; Leviticus 4:12; Hebrews 13:11; Hebrews 13:13.) Perhaps the “separate place” (Ezekiel 41:12), which was outside the sanctuary proper, is meant. (See H, chart facing page 209.) The second day’s ritual (Ezekiel 43:22), with those which followed, demanded “a he-goat without blemish” (compare Leviticus 4:23-24), thus deviating from the Mosaic order (Exodus 29:36), after which followed the burnt offering (Ezekiel 43:23-24; compare Leviticus 1:3-5; Leviticus 8:18), which, as in the old law, was sprinkled with salt, the well-known symbol of entire consecration (Leviticus 2:13; see notes Ezekiel 16:4; Religion of the Semites, 4:435). “Seven days shall they make atonement for the altar, and purify, and consecrate it,” after which it shall be ready for the regular sacrifices (Ezekiel 43:27). “The prominence given to ‘burnt’ and ‘peace’ offerings, as distinguished from ‘sin offerings,’ may, as Schrader suggests, have pointed to the fact that the sacrificers who should use this altar would be a people in a state of grace, to whom Jehovah was prepared to say, ‘I will accept you; not your offerings alone, but your persons as well.’” — Pulpit Commentary. THE OF THE .1-3. The prophet is now conducted “to the outer gate of the sanctuary” (R.V.), facing the east, which he had formerly seen open (Ezekiel 43:1), but which was now shut because the glory of the Lord had entered into the house by this gate, which must henceforth be counted too sacred to be entered by any other. It is not impossible that the locked door signified also the abiding presence of him who should go out no more forever, but the former thought is emphasized by Ezekiel. The prince (see Ezekiel 45:7, etc.), though not allowed to pass through this gateway, could enter the outer court through any of the other entrances and eat the sacrificial meal (Leviticus 2:3; Leviticus 23:6; Leviticus 24:9) in the porch or vestibule before this peculiarly sacred threshold. It is for the prince; the prince — Either read with R.V., “As for the prince, he shall sit therein as prince,” or consider “The Prince” to be a heading which gives the content of the passage and which has accidentally slipped into the text (Peters, Journal of Biblical Literature, 12:48). 4-5. Again the prophet is permitted to see the glory of Jehovah filling the inner temple (Ezekiel 43:5), and again he is informed that every detail of the temple ritual is of symbolic importance. (Compare Ezekiel 43:10-12, and introduction to chap. 40.) 6. The rebellious — Perhaps it was the remembrance of the vision of sin which he had once before seen as he stood in this north gate (chap. viii) which led to this sharp personal reference. The old unrepentant Israel in the old Jerusalem was often called rebellious (Ezekiel 2:5; Ezekiel 3:9; Ezekiel 12:2, etc.), but the new Israel of the new Jerusalem now being described was perfectly obedient and holy. The slipping in of this term here shows that every item of this description was intended to be a lesson to the captives who surrounded Ezekiel. 7, 8. Strangers, uncircumcised in heath and uncircumcised in flesh — These “aliens” (R.V.) were not excluded from entering the temple and offering sacrifices to Jehovah in their own behalf (Leviticus 17:8; Leviticus 17:10; Leviticus 17:12; Numbers 15:14; Numbers 15:29), but foreigners (probably slaves or captives in war), who had no sympathy whatever with the Israelitish religion, ought not to be permitted to take official positions in Jehovah’s house, as had sometimes been done (Joshua 9:27; 1 Samuel 2:13; Zechariah 14:21; Ezra 2:58, Hebrews). Service with the lip or the hand only is an abomination to God. Even otherwise menial services become sacred when done for Jehovah, and it is an insult to him when such services are put upon ignorant and impure foreigners who have no heart loyalty to the lord of the house. (Compare W.R. Smith, Old Testament in the Jewish Church, pp. 260-266.) It was practically breaking covenant with Jehovah to set them as keepers of my charge in my sanctuary (Ezekiel 44:8). 9-16. It is not necessary to suppose, with Wellhausen, that these alien religionists (Ezekiel 44:7-8) had ever been the assistants of the higher order of priests in the inner court. It is far more probable that they had been assistants of the Levites. It is by no means proved that all the Levites up to this time had been accustomed to perform the highest duties of the priesthood, and that the whole tribe was now degraded by Ezekiel to the position which these foreigners had formerly occupied. This is an unproved hypothesis and is opposed to the explicit statements of Scripture. The Levites, as a whole, were themselves the assistants of the higher priestly order (Numbers 8:19; Numbers 18:6), and had charge of the vessels, etc., connected with the temple in general, while Aaron and his sons had exclusive charge of the altar sacrifices and vessels of the sanctuary, or inner temple (Numbers 18:2-6; Numbers 18:23). Ezekiel does call the Levites priests, but this by no means proves that up to this time all priests (kohanem) had exercised the same functions. As we have shown in the Introduction, “Ezekiel and the Levitical Law,” the surrounding nations in their temple ritual recognized several orders of the priesthood, each having different functions, and this same distinction between the kohanem who were priests in the higher sense and “keepers of the altar” and the kohanem who were priestly Levites and assistants and “keepers of the house,” is made not only in many places in other books, such as 1 and 2 Chronicles, Ezra, and Deuteronomy (Ezekiel 18:1-6), but even in Ezekiel itself (Ezekiel 40:45-46). Such Levites as had, previous to this exercised the higher priestly functions — either by right or by sufferance — seem from Ezekiel’s words to have been leaders in the great apostasy toward idol worship, of which the prophetic and historical books are full, being willing to minister in “high places” and on heathen altars, which Ezekiel himself declares had even been brought into the temple of Jehovah. (See chap. 8; Ezekiel 20:27-30, etc.; compare Judges 17:12; 2 Kings 23:8-9.) For this reason they are from this time to be degraded from this higher office, which is henceforth to be filled only by one branch of the Aaronic family, the Zadokites, which had proved most faithful (1 Kings 2:27; 1 Kings 2:35). The term kohen (priest), which probably had been taking on gradually a more narrow technical meaning — as in the history of other rituals — now becomes exclusively reserved for the higher order of clergy. (See Introduction.) 17-19. Linen garments were worn by the Hebrew priests (Exodus 28:39; Exodus 28:42; Exodus 39:27-28), as by the Egyptian (Herodotus, 2:37), because of its cleanliness and because of its symbolization of purity. Sweat was regarded, both by the Egyptians and Hebrews, as unclean. These holy garments were to be left in the inner sanctuary (Ezekiel 42:14) lest they should touch the people who were working in the outer courts and therefore “sanctify” them — that is, separate them unto God, making them unfit for their ordinary duties. (Compare Ezekiel 46:20; Exodus 29:37; Exodus 30:29; Leviticus 6:18; Leviticus 6:27.) 20. The hair was regarded as the seat of life by every ancient nation (note Ezekiel 5:14), and very probably when the hair was shaved off it was offered to the deity (compare Numbers 6:18), involving, as Toy suggests, temporary uncleanness, or taboo, and therefore to be avoided by priests. (Compare Ezekiel 44:25.) Letting the hair grow without polling (cutting) was also often connected with a vow (compare Numbers 6:5; Acts 18:18), and entailed the same inconvenience. It may be added that certainly the shaved head (Leviticus 21:5; Leviticus 21:10), and probably the flowing hair (Leviticus 10:6, R.V.), was a sign of mourning among the Jews, and therefore to be prohibited in those who lived constantly in the joy of Jehovah’s presence. 21. This was according to Leviticus 10:9. On ordinary occasions the Jews might drink wine in moderation. The Palestinian wine and the Hebrew temperament differed greatly from the American. There are no drunkards now in Palestine, and even in America it is almost an unheard-of thing for a Jew to give way to alcoholism. 22. The restriction is now placed upon all priests which was formerly laid only upon the high priest (Leviticus 21:7-14). This shows once more the supreme holiness of the new temple. 23, 24. The priests shall teach the people the difference between “the holy and the common,” that they may know the inner meaning of their symbolic ritual (Ezekiel 22:26; Haggai 2:11-14), administer justice (compare Ezekiel 45:17; Deuteronomy 17:8-12; Deuteronomy 21:5), keep to Jehovah’s laws, “and hallow my sabbaths.” (Compare Ezekiel 20:12-21; Ezekiel 22:8.) 25. The priest might touch no dead person nor enter the room where the dead lay (Numbers 19:14); for by this he would be ritually defiled and rendered unfit for duty. (Compare Leviticus 21:1-3; Leviticus 21:11.) Only for blood relatives was an exception made. Some have supposed the wife was not mentioned because it was self-evident that in such a case defilement “could not be avoided and was therefore tacitly allowed.” The priests were never supposed to be celibates. These restrictions contain a deep spiritual teaching. (See Ezekiel 44:22.) 26, 27. The ordinary person was counted unclean for seven days after touching a dead body (Numbers 29:11), but the priest must wait another seven days, after which he could offer his sin offering (xliii, 19) and return to his duties. 28. By a slight change read, with Toy, “They shall have no inheritance: I am their Inheritance.” This is a great utterance. (See Numbers 18:20; Deuteronomy 10:9; Deuteronomy 18:2; Joshua 13:33.) 29-31. The priests lived from the temple offerings, having as theirs the meat offering (Leviticus 2:1-16; Leviticus 6:14-16; Leviticus 7:9-11; Numbers 28:12-13), the sin offering (Leviticus 6:18-29; Leviticus 7:6; Leviticus 7:17; Numbers 18:9-10), the trespass [guilt] offering (Leviticus 7:28-38), and every dedicated [devoted] thing in Israel (Leviticus 27:26; Leviticus 27:28; Numbers 18:14), and the first [or, best] of all the first fruits of all things (Exodus 23:19; Numbers 18:13), and every oblation, or, heave offering (Numbers 15:19; Numbers 18:19); that is, “any portion of one’s property offered to the deity in gratitude for past favors or in hope of future favors;” and the first of the dough or “coarse meal” (Numbers 15:20-21). The priest, as all the people, must be careful only to eat food properly killed (Exodus 22:31; Deuteronomy 14:21; Leviticus 16:15; Leviticus 22:8). In the light of recent medical science this, like the majority of the Levitical injunctions, is seen to be a healthful precaution. (For kitchen of the priests see L on chart, facing page 209, and Ezekiel 46:19-24.) AND , CHAPS. 45, 46. 1-8. Having given directions as to what the temple ministers should eat, the prophet now specifically states what portion of land shall be theirs, and also what portions shall be for the prince and the city (Ezekiel 45:7). The only measure mentioned in the text is that of the Hebrew cubit (Ezekiel 45:2).Perhaps in every case where the A.V. supplies “reed” in the text it ought to be “cubit.” If this be the case, the “oblation” or “holy portion” of land thus set apart for the temple grounds, including the residence of the priests and Levites (Ezekiel 45:4-5), would be a square of twenty-five thousand cubits [about seven miles). This square is divided by lot — or probably merely “allotted” — into several parts, as stated in the text and shown in the chart, page 235. The central “oblation,” or holy territory reserved for Jehovah, is twenty-five thousand cubits long (E. to W.) by twenty thousand cubits (Ezekiel 45:1, LXX.) broad (N. to S.). In the exact center of this (Ezekiel 48:8) is the sanctuary, five hundred by five hundred cubits (compare Ezekiel 42:20) surrounded on every side by an open space of fifty cubits (Ezekiel 45:2). Of the first “measure,” or area, a rectangle is cut off twenty-five thousand by ten thousand cubits (Ezekiel 45:3), in which must necessarily fall the sanctuary, “which is most holy” (R.V.), and also the houses of the priests (Ezekiel 45:4). This gives the priests a holy residence district in which to live, as well as a holy place for the sanctuary. Another rectangle exactly equal to that assigned to the priests is now assigned to the Levites “for a possession unto themselves” (R.V.), for “cities to dwell in” (LXX.). Still another rectangle just half the size allotted to the priests and Levites is now cut off from this central sacred area for the city (Ezekiel 45:6), while “the prince shall have the land on both sides of the sacred reservation and the territory of the city, facing the two on the west and on the east, and equal in length to one of the portions of the tribes from the west border to the east border of the land. It shall be his possession in Israel; and the princes of Israel shall no more oppress my people, but shall give the land,” etc. (Toy, Ezekiel 45:7-8). 9. Take away your exactions — Or, relieve my people from your [unjust] ejectments (Toy). The history of Israel is full of the oppression of the princes (see Ezekiel 22:25; Ezekiel 34; 1 Kings 12:4-11; 2 Kings 23:25; Jeremiah 22:17), and the expulsion of the owners from their property (Isaiah 5:8; Micah 2:9; Micah 3:3). 10-11. The Israelitish merchants needed these injunctions. (Compare Leviticus 19:35-36; Deuteronomy 25:13-15; Micah 6:10-11; Amos 8:5.) The Hebrews had been in constant relation with the Babylonians from the earliest times, and had adopted their sexagesimal system. The ephah and the bath were equal in contents (according to Haupt, measuring between nine and ten gallons), but the former is only mentioned as a dry, and the latter as a liquid measure. Ezekiel’s horror of commercial dishonesty may be compared with the Egyptian confession: —I am not a falsifier of measures in the temple. I do not add to the weight of the scale. I do not falsify the indicator of the balance. 12. The LXX. is to be preferred, “And the shekel shall be for you twenty gerah, five shekels a V; and ten shekels a X; and fifty shekels the maneh.” This was according to the old Hebrew usage. In later times, according to Professor Peters, there were sixty shekels in the maneh (Journal of Biblical Literature, xii), but Kautzsch considers this to be the earlier usage, and thinks Ezekiel here changes from the old sexagesimal to the new decimal system. Coined money was certainly used elsewhere in this century (see Introduction to Daniel, III, 2, 3), and perhaps this marks the time of its introduction among the Hebrews. Dr. Davidson quotes from Bertheau the following table of values: —Talent1Maneh601Shekel3,000501Beka6,00010021Gera60,0001,00020101Toy calculates the Hebrew silver shekel to have been worth about fifty-five cents, though its purchasing power was at least ten times as great, and quotes Dr. G.A. Reisner’s opinion, that the ratio of gold and silver among the old Babylonians was not 1:13½, or 1:16, but about 1:30. It has been proved from many examples of Babylonian weights, of Ezekiel’s day and earlier, digged up in recent years, that there were several systems in use — the light maneh, for example, only weighing about half as much as the heavy maneh — so there was great need of a corrected scale such as the above. 13-17. The people are to pay the prince 1/60 of their wheat and barley crop (Ezekiel 45:13), 1/100 of their oil (the cor being equal to the homer, which contained ten baths, Ezekiel 45:11), and 1/200 of their lambs. The prince from these gifts furnishes the sacrificial offerings of the temple, “to make atonement for the house of Israel” (Ezekiel 45:17). For “of a homer” (Ezekiel 45:13) read, “out of.” For “the fat pastures” (Ezekiel 45:15) LXX. reads, “out of all the families of Israel.” 18-20. Here are given specific directions for these offerings at the great feast. Twice in the year, on the first of Abib (Ezekiel 45:18), and on the seventh of the same month, or, with LXX., on the first of the seventh month (Ezekiel 45:20, compare Ezekiel 43:20; Leviticus 16:16-18), an atonement for the sanctuary must be made by the offering of a young bullock, whose blood must be applied to the doorposts (Ezekiel 41:21), and the corners of “the ledge of the altar” (Ezekiel 45:19; Ezekiel 43:20), and to the posts of the gateway of the inner court. (Compare Exodus 12:3-6; Leviticus 16:11-16; Leviticus 23:27.) This was to make “atonement for the house” (R.V., Ezekiel 45:20) with special reference to ceremonial impurity or uncleanness contracted through the accidental mistake or ignorance of some worshiper or administrator. (Compare Leviticus 4.) 21-25. It is commanded that on the fourteenth day of Abib (compare Exodus 12:6) the passover shall be celebrated (Ezekiel 45:21) and the prince “shall provide” (Ezekiel 45:22-23; compare Ezekiel 45:17) the sin offering and burnt offering. While the Levitical law required only two bullocks, one ram, and seven lambs as the daily offering, this most holy symbolic legislation requires seven bullocks and seven rams, and considerably more flour and oil. In the feast of tabernacles (Ezekiel 45:25; compare Leviticus 23:33, etc.; Numbers 29:13, etc.) he shall offer the same sacrifices as in the passover feast. This divergence from the Levitical legislation is either because the Levitical law, as we now possess it, represents a later and more complex ceremonial than that of Ezekiel, or because there was a symbolic meaning, and therefore spiritual instruction, in these deviations from a well-known and ancient law. That every one of these ceremonial observances pictured visibly some spiritual lesson no one doubts; but just what lesson each sacrifice and offering taught we are not able to tell. (Yet compare notes Ezekiel 43:10-12.) The obligation of the prince to furnish the sacrifices is not limited to the passover (Ezekiel 45:18) and feast of tabernacles (Ezekiel 45:25), but he must also provide for the Sabbaths and new moons and daily offerings. It has already been stated that the outer gate was to be kept perpetually closed (see notes Ezekiel 44:1-3); it is now added that the inner gate must also be shut excepting on Sabbaths and new moons. On such occasions the prince could come as far as the threshold and look through the open gateway at the offering of the sacrifices within, which he himself had provided, but even the king could not enter the holy inner court. The threshold from the earliest time was a peculiarly sacred spot and place of sacrifice. It was the primitive family altar. (See extended argument and illustration in Trumbull’s Threshold Covenant.) 4-7. Instead of two lambs for a burnt offering the prince in this new and ideal commonwealth shall offer six on the Sabbath (Numbers 28:9), and instead of two tenths of an ephah of flour mingled with oil for a meat and drink offering (ibid.) an entire ephah is required and a bin of oil (about 1½ gals.) to each ephah of flour (about 9 gals.). The amount of flour for each lamb is left to the liberality of his hand (Ezekiel 46:5; Ezekiel 46:7). The offering at the new moons, however, is less than the Levitical law required (Numbers 28:11-15), and the sin offering is entirely omitted. The divergences between the directions of Ezekiel and the Pentateuchal law are as yet inexplicable, as we are too little acquainted with the sacrificial symbolism to explain them. To declare that this law was later than Ezekiel and based upon his legislation does not remove the difficulty; for such small changes as these could not have been made without sufficient reason, and we cannot now know what that reason was; though we may be pretty confident that in the Hebrew ritual, as in that of other nations, each act of the priest and each sacrifice had some definite religious meaning. (Compare Ezekiel 43:11-12.) 8-10. Even the way by which the prince and people shall enter and depart from the sacrificial gateway has a religious significance the full import of which we cannot now catch. (See note Ezekiel 46:4-7.) To suppose that this regulation was merely to avoid a throng is to go contrary to the analogy of similar regulations in all other ancient rituals. The ordinary text (Ezekiel 46:10) seems to declare that the prince and people should enter and leave the place of sacrifice at the same time — which would compel the prince to meet the entire throng as he attempted to leave by the same gate at which he had entered the temple (Ezekiel 46:8). Perhaps the Syriac is correct in reading, as quoted by Davidson, “But the prince in their midst, by the gate at which he came in shall he go out.” The fact of the inner gate being left open after the prince had completed his acts of worship (Ezekiel 46:2) would suggest the probability that other worshipers (“the people”) were to pass by the sacred doorway and look upon the sacrifices after the prince had left the temple. It seems improbable that the prince and the people should have been put upon such an equality as the A.V. would indicate, and especially improbable that the prince should have been compelled by the law to beat against the crowd when he attempted to leave the sacred place (Ezekiel 46:8; Ezekiel 46:10, A.V.). 11, 12. When the prince, in addition to the sacrifices required by law, brings a personal “freewill offering” (compare Exodus 35:29; Leviticus 22:23) he shall enter the temple just as on the Sabbath and new moons, but the gate shall be closed immediately upon his departure, instead of remaining open until evening, as in the other cases (Ezekiel 46:2), for the accommodation of other worshipers interested in the sacrifices. (See note preceding; in regard to the offerings in Ezekiel 46:11, see note on Ezekiel 46:4-7.) 13-15. Instead of two lambs a day, one in the morning and one in the evening (Exodus 29:38-42; Numbers 28:1-8), the daily morning offering shall be one “yearling lamb without blemish,” and instead of one tenth ephah of meal one sixth is here required, and instead of one fourth bin of oil one third is here necessary “to moisten” (R.V.) the “meal” (R.V.) offering. Why no evening offering was made and why these seemingly unimportant differences are found between the two legislations cannot now be explained. (See note Ezekiel 46:4-7.) 16-18. These regulations protecting the sons of the prince prove that Ezekiel thought of him as a civil officer. The old interpreters who tried to make every phrase concerning the prince point to a coming heavenly Messiah were wrong. That every ceremonial act of the prince, king, and priests, in the Hebrew, as in every other ancient ritual, was intended to teach some religious lesson cannot be doubted; but what these lessons were must be determined by the symbolic language of the age and not by pressing our Christian conceptions into the Old Testament law (note Ezekiel 43:10-11). The property of the prince (Ezekiel 45:7-8) if given to a servant must revert back to the prince at the “year of release” (probably the fiftieth, the year of jubilee, Leviticus 25:10; Leviticus 27:24; though it is possibly the seventh, the year of release from debts, Jeremiah 34:14; Deuteronomy 15:12). But the gifts of the prince to his sons should be theirs forever: “as for his inheritance, it shall be for his sons” (R.V., Ezekiel 46:17). The prince must not, however, take any of the people’s lands in order to increase the inheritance of the royal princes (Ezekiel 46:18; compare 1 Kings 21). The rights of each Hebrew citizen to a portion of the land were sacredly guarded by the old law (Leviticus 25:23; Numbers 26, 27). 19-24. The kitchens of the priests are now described. “Then he brought me through the entry,… and behold, there was a place on the hinder part westward” (R.V.). See L in chart facing page 209. The kitchens where the priests prepared their own meals from the sacrificial offerings (Ezekiel 44:29) were at the west ends of the inner court. Nothing was allowed to pass from this inner court to the outer, for ceremonial and practical reasons. (See note Ezekiel 44:11-19.) In the “outer court” (Ezekiel 46:21, R.V.), in each of the four corners were the kitchens in which the other offerings of the people were boiled or baked by the Levites (Ezekiel 44:11-12; Leviticus 8:31; see M of chart facing page 209).It is almost universally recognized that these closing paragraphs of this strange prophecy cannot be taken literally. “But,” says Dr. Terry, “if the last two chapters are explained as ideal pictures, so must the others be, for they are all parts of one great symbolic vision.… What, then, is the real import of these concluding chapters? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ THE HOLY LAND, CHAPS. 47, 48. 1. Under the threshold… at the south side of the altar — “There was a fountain connected with the temple hill the waters of which fell into the valley east of the city and made their way toward the sea; and long ere this time the gentle waters of this ‘brook that flowed fast by the oracle of God’ had furnished symbols to the prophets (Isaiah 8:6). Such waters in the East are the source of every blessing to men.” — Davidson. The main religious teaching is that man’s blessings flow from the sanctuary of Jehovah. The waters of life start from the dwelling place of the Author of life. The symbols by which this thought was expressed would have been quite intelligible to the heathen among whom the captives lived. According to Babylonian tradition the threshold of the palace of Beltis-Allat, the lioness-queen of the lower world and goddess of fertility, stood upon a spring which had the property of restoring to life all who bathed in it or drank of its waters (Trumbull, Threshold Covenant, p. 115, etc.). 9. The rivers — Literally, the two rivers. Either an intensified double indicating the power of the stream, or, more probably, an indication that the holy Jordan unites with the temple stream in the work of healing the Salt Sea. EZEKIEL NOW TRACES THE OF THE NEWLY HOLY LAND. “THIS SHALL BE THE BORDER WHEREBY YE SHALL DIVIDE THE LAND FOR TO THE TWELVE TRIBES OF ISRAEL” (R.V.).13. Joseph — Representing the tribes of Manasseh and Ephraim (Genesis 48:22; Joshua 16:4; Joshua 17:17), Joseph is given two portions. 14. Ye shall inherit it, one as well as another — That is, ye shall share it equally. Just as the sacrifices in Ezekiel principally differ from those of the Mosaic law in the fundamental ideaof greater equality, so here this idea is again set forth. 15-17. “This is the border of the land on the north: from the Great Sea (the Mediterranean) by Hethlon to the frontier of Hamath as far as Zedad, thence on to Beroth-Sibraim, which is on the line between the territories of Damascus and Hamath, and to Hazar-enan, which is on the border of Hauran: — that is, the border shall run from the sea to Hazar-enan, the territory of Damascus lying to the north. This is the northern border.” — Toy. Most of these sites cannot now be identified. Damascus is well known. (See map facing page 232.) Hauran is almost certainly the modern Hauran (Auranitis). Hamath was on the Orontes, north of Mount Hermon (compare Amos 6:2; Joshua 13:5; Judges 3:3); but this refers not to the city, but to the district of Hamath. Hazar-enan is possibly the modern Hader, at the foot of Mount Hermon. Toy connects Hethlon with the modern Adlun, near Tyre, and Hazar-enan with Hazureh, a little northward of Banias, adding, “the line seems to have started from a point on the Mediterranean Sea, near Tyre, and to have run eastward, near the parallel of 33 15’ to Dan (Banias).” Orelli connects Hethlon with the modern Heitela, and Zedad with the modern Sadad. “Thus,” says he, “the northern frontier inclosed the whole of Lebanon, and this is in full accord with the Mosaic program.” 89504e470d0a1a0a0000000d494844520000021a0000039e08030000007231496e00000300504c5445000000fffffffefefe fcfcfc4d4d4d0505056e6e6ef4f4f4fdfdfd4e4e4e060606535353f1f1f1f5f5f54a4a4adddddd393939030303565656f2f2 f2c6c6c62b2b2b010101c8c8c82c2c2c5f5f5fc3c3c32a2a2a6c6c6cacacac1e1e1e656565f3f3f3b1b1b1202020f9f9f9fa fafafbfbfbf8f8f8e4e4e4dbdbdbe1e1e13d3d3d707070ecececb2b2b29b9b9ba8a8a8b7b7b7bababab8b8b8adadad9e9e9e a3a3a3abababa7a7a79999998e8e8eb6b6b6efefeff0f0f0dfdfdfcacacacccccccfcfcfd0d0d0d8d8d8e8e8e8f6f6f6e7e7 e7e5e5e5e0e0e0d6d6d6d2d2d2dededee9e9e9e3e3e38383836f6f6fd3d3d3848484f7f7f72f2f2f2828285b5b5b4f4f4f27 27273131313434341d1d1d151515c7c7c7cecece8080804545454747474b4b4b5a5a5a9393936161615c5c5cb0b0b0aeaeae b4b4b4a5a5a5c2c2c2eeeeeea9a9a9a6a6a6bcbcbccbcbcbc4c4c4bebebec9c9c9c1c1c12e2e2e242424a2a2a25050507b7b 7b0f0f0f5757577171710b0b0ba0a0a05d5d5d101010737373040404111111e6e6e6909090434343020202b3b3b33f3f3f48 4848cdcdcda1a1a12525253737374444446a6a6a979797818181070707464646a4a4a41f1f1f292929c0c0c0bfbfbf1c1c1c 3c3c3cebebeb959595dadada9898980808083e3e3e6666667e7e7e1212120c0c0caaaaaa4949499f9f9f4c4c4c7474741b1b 1b9494947d7d7d090909bbbbbb8f8f8f404040b5b5b53a3a3adcdcdc828282ededed96969618181832323223232376767619 1919222222eaeaead4d4d49a9a9a8b8b8b9191915151510d0d0dd1d1d1e2e2e23030306767678686865555554141410a0a0a 6363635454549d9d9d5e5e5ebdbdbd2121212626263636368888881313136b6b6bd5d5d58a8a8a7979793333333b3b3b6969 692d2d2d3838387c7c7c686868d9d9d9d7d7d7c5c5c5b9b9b97777778d8d8d64646435353578787889898958585842424292 92921616168585857f7f7f878787727272afafaf5959595252526060601a1a1a6262621414147a7a7a0e0e0e1717178c8c8c 6d6d6d9c9c9c757575f07daf1a00000001624b47440088051d48000000097048597300000ec400000ec401952b0e1b000020 0049444154789cec5d093c54db1fbf9f3ba6193231d15051a3592c51592b33f67d298d2821adc45823494a228a244b294ba2 4dd992062da2428b125184144aa53da914e97fef0ceabd47e6ffa6f7f09a6fefb9f7dc39f7dc73effd9edf7296df05402eb8 f813103cc831281018ee6a7031f280e6e51bcbcfa506177f05661c92874b0d2e0680802076bc10971a5cfc15c21370bc5ca9 c1c5001011c54de44a0d2e06c0a4c93831ae87c2c500109f024cc573a9c1c55f21310de0f66b70311084d951280404f4078d 2092d0083206fdafd48b8bff03444929e2af2f555a063b7d086ac8cacd98394b5e4171a692b2caec397355297feb42543575 0d4d2d6d1d5d12454fdf40cdd0c8d884fcb70ae2e2cf409bce9b6ff6eb8b25f22217e8fe941a3415f3290b652c2c272c9ab6 789cd5126b411bd2dfb990ed52bb65cb97af5829459db560feaa89637956cf35e54c00a1a566cfb6777058a3e828e7441f46 5946105651747671d57073f7582bf90fb4de2141f4f45ae7fdeb8b45afe7f3c1fc941a94e900b0c177f6c60d809fc5a6cdfe 80ff1ac2dfb990f1960000b7d55725102512b4cd0f191c601e64f237ebdc0b44c8f6455e13262c9eb0ce7c472882b3b23801 316cb3ddc29de1bb7857595844ec0e45fdfb155098661da9fbcb8b45f022237eeea1d0c70051d12298983dc05e7172ac2076 dabebfd53210fbf603017136ba6834313e611d10bc7db6dedf923edf814e3c10b1100080a483c929c6c36901197b241c0280 c3638fa8ecde7274dc6ebd7ffbfaa8635ba35618fcf26289a9c8e33fb735285b8013694472d81440c60944a55b2f14fe7b2d 54da1cc8588161ee6686034959fc7fab941f81c0ab1df7078093d90626c321c77f80ce042020dc8348c24ba7eddd1bf66fcb 0d8315c1b8534e7fe344bc8e506f93c2abe5504044a088d00fbf42d438fd735b833135385c0b44e5e601db6c40d066b1a8db df6ba192f980df54d6a9aee180dfec5ff136d1616780e0b33abfa024ce40c907a22c03e13d939473dbf771280eff5fd89e07 80fd097d0d168d20f01730f7086ab666170c68f02e51abb068ae03d3b823da3ac6cc71a08028adb02de3cfaa33ad83d8e976 e32fbaebccb914fa43b110352287a04684df2a2a485f7019b05b0b391acbad8ad1ba144903c9023a3e3ed0d4545f870e7b1a b266c293d4453cf7b9180e564e4929e07785b50b490d3f977e6aa075ff3e4becbd8080ab8cbf7dfaaf02a51448bac67c1f68 f7eb65ab12d93d0f41fc238ba0f744c2e03128e875a2313aa6a605f1053a431a1134e70c48ab4ec7f426f58b6eacbe590e57 c5f0d6a9833be6e540bb74a5d4f5e9374ad75740fca16d32af5c62358388313b7d3be99230f4f2109baa76553bce0abae155 5afc43b9103586304385e6dd398d0619a70f03bb44a0ebdddd5e03aadf8d5b1cbea3d6e9def53aabfa9bb92520a82d96bfd7 fce4f6c98ba6350c2653d4eef753a3a211f073ece503dae9c1c3790a81cc5d4a4d859c82a7269555048141c5636804340223 595c9cc818508d65e70301a765ff7298f09d6cba74a690443072120b4820829f8ec150a854eaff27f90cd40548203e4d63b0 dfa956c0e531ac6bd237969d108776a93902394d06050834995aa0b9d6a839ded428d4a9a5067ad16afb421443661991d192 e50fee45963f726f2961114473e5e3daf2d69895779f9cbe00221e8dad7bbae359f9d52d6b862047fc83c57b81e05deabd49 fc816965518b032113a4f032d6dfc21dba7d7adba2e71e92391b0f1d74839e8469c2120059ff0841abb926288747836839d1 2599d063317a1150f5a3c512bf2d60085b83287fd005bae0cb5740347cf5d9f30241c9057c4092c524c96c8b00e0d55d373c 08ce398f3bf73ae4d11bbee0e5833d74e3fbc0e106d66e661570b8576a90e7ee2df5b9f8d072132cf74cdfe64fd973c65783 f9a410d99b2dc73f5ffd6ee6cc06bbfcd2f05cfa4085b68b0201917fa1464142967eefaec3fb8e6b29741093bda2fed4fb6c 92d9594bdfe7bce3d6af7f9839849f25d9e6dc7727a6e5456d59d922ade77c06cbcc1f076c78ccda25a75c8e82c9aa7a74fb c1b8f1ca34502f6d7de9e4edf734e43e3c5d57971e08a953ab29fba7f15490c1c4a977fc3f7e0af12c17ab95844fd55ae16f 7d70939bfcd4ce099ba0d696ec8f7b1a93e8f65974aaf4cf2a8aae697854e80f4c39d0d77628ad5f003e078810cf00609123 7c9b8ae6fb9521a1626a95741496f006169094b9d60cd2e64d178092d471c8eb705f1579665778e00f059b5c0f48f9b94201 51cdd09de2d35e0147614d8467406d2ff136b0a18280a6657762978712a147387b1150574c2891b5c05e1bac18881a191678 788fe0bd08b823ce6a29917716b933284ea7bc62a03b2366d6e3703bb229ac7762d0fd2a29695a7aa8dbb333c1c8c5e203b5 1db4f2ba81a486064f957cefeeecfd51519d9144a2d1bbcec36343d105618d65495f64be8ac54db9d2f4b39ba639778e13e8 dd2dbaa7a15332696c67f098c17253ea800dcf58bba4c82fb84bda50edaf9505f0f5e82340b2cda560e4517714c33e7c6bba 21f46a8412bee0f62860e00e917180951c4a979eb22e196eae6455bea84821024d6de9ed195041ca8b909126081263db97bb 3f931b98639bf96d1603511fd4fa8e986cc7e2261240fd6b00703f1b4a27be47dad9c23fbc4b8a823807c647d69b03790b28 e8b0d3b0b659bb0e78c7bc40604395e40f05eb1fc466d186e82887df54fc832496d460c2b414c8ab81b6fbba921e323b471f 9502e38ca56e3619eced18ac14352f00b764fa6e47b99e79325140573b931a727702ae429c60cc0b10845fa69a05f29c7d5f 27295ab62d0027584c226a75f83f0cd51d481a1120d9884d89ffd3515adaabaedc5ed58b11cf037027c44192d4d7651a4410 a15b7806186b4ba5aaadbfbcebcfe7fd08fa1b60f13ed6aebc600ffc1e8f6c0d1e546a400aa58f1ae8055f805d90ca4657ec c74da1c247c8e2fe519ba186af97de56c2bc09bd3aac055366aadd005e40f61b58919fd10a670ddd9031079455a118be5685 52ce0b4fb8c0b2b4ed7299dc4f6a6af2f001a83f1f07f46b149051741fd72589288eee021aa18368e7bd80af36fc43cc6560 2ab4892faa55fe187cbb87e0d0260525ef6d00ba992294e0b9e5c747622c88f526b031bc56f21000b6b7f4a54c17e3ce1b43 5ba7bc8cbb4c27f491397057efc047778463e4a0b7f014c07a152a88181bba7efa02ec9783e51fe226360aae34d9e144d466 c8d148bc895d7ee1fb290696c019489955ecfa2639b09a22154e0392d284fe7494f21917bc42bb3741bc8603b04f0d4094f3 03663e392fe01ddcf3a07a18d9fd93fbd56900f6cc615db4b0b2087e6fc42d4897c17253f3ff480d236847c02bf814d33b00 6b78807ca8f5eab9f7de856c5cc00de60ef45099d4881f1b100ecb30ed69491711b653f5d028d8ff755e68ee0a9f50d1097c f8497f81f6deb7a0ee8124605a799f8125297f918f6f01a1e5f36aa00a320f89415d7cdf02e11f2afc0141e829537bbae34f 27051f8c55cd820de64f19d8dd10351064596d3935daf7074d8d46ce20b3410de92b002018db978aaf07ba84d108b2c3a1a8 5b4cadeefe14d8b6722ff611023d68172703724b9e20d0d0a5d190f1c8b23562f7e3fc4da12d69df6420ae05bacdb1d8fa1f fc27b2c4d600bb0b921b576b0f56e891bd805f4cbf98e97b58ef7facebf1258780c35f31c4d856a6b5b2a6148880c5a69a28 6eafe9e0f75b930ff06d668d16cd325fd7aa03bd1bd34b83aa20fe937fa0c60bd8d0a7ca04ef62d52cde07f8f28c8a1630ea e530637bc07ce68ee4571635502b901f5da1e7613039a988927292cacaa632b9b402be25ad2ea03267d08a12b393c2df445a e200dca7bedbd19ba47f27f86941884b3a60e50e3dc5b7fec8674c07dfc31fe8d282345acc699291250eb9eb463a2c353e95 0157c960f196e5a744bbbca67fbf129a976f0ebbd4b0eb1759b2324040fdc64f3c9538e478587a80c571000e8b03b27fc2ee 1c51c0ef216bd74310b8ccecd798570658c1ae2731f336e025c15428135a7e3847ef6eb0ffd47927670f5ae89ac540d92656 db04253ff5caddccb8c338ffddbd47c1e3e9470e011f9589ea85cc47ae3801c7ec6da346e3ca5afe525e1f50735e6d00ec58 8fa9c43200bbc8ee6c0b6a70b7862ad84f0df0f517dc3598439893d8f52c7b8a7c640ff05e9aac55d29b03a2c64656c9bd52 03b52ae98e0a545fad57c18b2e95c9f4324865af973cfc3c616a480d5a53faa7b18fd638f7d4e38070d7de43fad9842bc0e1 77dfd6be050e36433e5a4a59f018a61121b2155807dd9350d867027ad2c960884db07d72c50f784b06e363798201ffd5b3be 0f9e2278908a4436a9d1d12feb85b60119df3c242e4607477d60f60b5f9001ce6f3b84cb46900b062b41f33c703882b5ebda 087432cdd03765c07af81592f6ed05f215606af04d9ef4c33908f78540f092dac13b4e67d501194abd46da5bbf5ae656affa 597a1eb0a54f7cbd794348f00b109c14e2c3ecff50a8c3cd814f883f894b521ab4dc9287c752b07b76b3120a5549c1001035 ee116db0ec94d27e6ae83e387c7937ac0f28f5c1277b4f68b2088ef3d469ee950690cc0d78c7dc517bc2a2064dec70de2c48 a6871ec29e7a36ed54af2fa6b277ca4cb800f557c0490c3818348f6ac125849d00ac737b358ab423794d00804ca516e1ae43 4c20cdd813fc952951dcb602efa1c7ae1bf28d06a243eee3809bb0c1e87d0e88809e08ba781d60a5f643c91035dad9a5c6d8 9abe1443063804e95392fd56becd4c3e0a5701f38dc71c5e83703c3b580966b721df9fb55bd1089cb387a911f605b8095b40 64fb2980a013081aaec7ca30150a439ad542e31f608171da83574bc20bc8e8613d37c42abfb9acd2c71e50b90f54f5f51cb7 9d0629f391495696c94c86ed0b07bae19dc4c9b83287c18aa5855d42c91fca78c2a217dae9ebe23b1958e0d081c1fae6288b fba9d17c2d20df9d599f5d58bb5e554752d973e7ad88599fbb8c5ade4b0dc9f9c036a6d4b815b517d641c26549175117ede2 41027ca2836859102c40ec0f010d833e00cce95266bf7c312f0e99dcfb6225250826e1c08656ea5b5c1c6cf55cb00c6699a1 aefe7cb087420bf98a877ddc73389916387b5df072d873d489c30906fe50343115e9c00e354a206a7cf7504c1a818fb0d08c cdcb4866b6459b70e05b8148a330be3e7ab012cc76f64b8d4755401ed343893d012c879bb0505a52c0fa44a619fa026e04e8 eea3ac068789b1c6adf88927a160056484b1b25276f9bd85b742adfb57374cc1592bf7be97c82d903293c102480b26352033 f42a2c342b0e035d834e7230e938df3ef70e10ee012718dafc08e33937aaac71d36a06c94fe9f750d00a4fb7be6649ce68Acts 459f7e75db85dd9bfedd52f910f095b90ddc825b06df2ea303bb1a6ed6b1014941a0746dbc90532cd4321445835fc3352dfa b275df6015a579ec2d65de16ffd524203c9375bdd02214581b7cce96f100585c01a551451f77c10d8e30a62c1ae69ace9b93 2d10c9056e24e5c33f93b2f216c33d2752e6b8c61f8706c9e390e2ec50a3d917004e79f6a50416e2a6c1ea2fb62b89a5503c f281b305f80a21870ccbc14ab09d06f825b31edfec45c01d45f836f0bc5851b85782310f78350fe2488e6fc0fd16281d2fd3 c91aa3222bee0fdefc938e70d57cc0cf91d51a6766b0148ada43f3089ff5fe01f37badb231509323b79f07023a02e1a49c39 100917e85886bb861fa454c4da29f7376edccb77be07aea4fc0758d893b5133acb660d7202ff3860c33de61eaaf5c4f85e02 edc03eefa386fe7c6cd4f4c0feecabb0ef9975961c03f042c600e876eace1198df4e7c49ad2051876c74651e19b68a800590 6ea18feb4c196c5006e5701f37251b8540937473bf007ecfa4314434883a6be52ea4b9615da2c05460da4b1da860a94f672e ead3f0157bbc206d8d28e9b9fdc5621fd4de54bc2687c0c299da70225d07d5947b70e1c11ffb3548a9c863433aaf24596da5 4500b0e4a5011d16a9443df143c0ab493412d5e10eeea9330381518bfc08f81ac5eb7b866307a106515f692b10b5be849f80 a015cceb040e39322d849ece2498cf250d51db60deaddd86cbb78118736ceb12163588d9d370ef7f32afc3fe3e90718c5912 bd1ef083bd51daccfa200c49f805d0e8c97aa0cb6f417f18a7fd838f32873662c3011fa85593cef22d9118ac5472eb09094a bce3cea46498f7caeb9eb3acc06587330739813f15f0ffccacaf4dea6d6596ed43d8863dd5679ce81e7825aad8af8d88cf83 1b99ef40e013100dddbe5077dd03f84268076c940f0124e444de6e2511f5daf603e92554c60cd188411f40ec120040866f32 c66b49dcca4022277f76ac21836ef95b9767078e4fae296f3cb15fe62dac528cbef2be553862c90b0b23dd1ed1ca755eab21 8148ef1923c2d4dbd4da6825cff99117f6a5e8ff5038646b5c1da23714040b56ee5888c56291139e28c1b72099929f813cfc c9563f66e217bf2f712e429a1bd77dd95af93828a5cacf6fe28025903ca7ef047001fb1f966b09ac696b44064459385f801e 1cbd61c374698a5acfe47a672825db3a0de85a69d85c288a9d061b10689a415627b0cb7390a982ba7acdf3f6037c6f4a5078 7eb55624e0570422e2e576552650c95aa940d41b7d7830a9a9b2ae098340e76c46f294c043798e93816f9224b2c6e4250983 4c40946daaa85b640c898eed40d51a5d34e872db7f0e2cda0cccbd061c37a319483b2d04fc364ba2840a44369e9ccb12ca14 9b85b82e5bbd5ea7c6dd2eb9cf3f012993ee2377da405e3c79567dd9622553c98aafad81f00ff1c75f75f2d6486aa4df6e14 074d7a0eeeafdc62ef1a3b2f6df091e58a53e6a27532cfe5030f3c596e97cab3dceebd2a06544b7b7ccf993fa759c03b2d77 65d645663f6881c383c8f49739cc915733c7d90e99a1b096a6317ab94b50af70cfd607c9813f3e1234ef50f33520484fcfaf abdf66c7b3dcb20d96d2390dd736f3743c71358a7c272676e34a0cc5ac5a6ce303b1770f7c6e4cbcb166c01228f3cdcdad04 a3d75b46c8556cdc2178327adb8bf5ddb04a969eb8e85ef9bd7a1e7bb8d3c5e9e6ed09a2bc6f5204cf4f49852b4934bc5af5 a5acf2f90cc981ca445f787bad922fea727dae7c8883cff9cec3d6bb41bc8a5dd79ed5ae520e7677b6d62beb2040e1cd48be 278a7a20b1e2ba18249d49a1b7aca3ecdab55a366e0f1acca6f41e3b19394d8266d263b5e1ce6a0f06a8b878cf0a6f75b5a6 88758503fae689d3a7efd8bfe744dd4aa74ce7c86f6b587e08dafd81f9ed855b5c7a9f75e001c5fe736bde5e3a3ad69e4802 f9db1bae1cef71729aa5ce725773562e489febd4625feda3640c32d674a78579ec13962ef8498700d130565e24c7804ad013 50330d0c0c3430c0c36f5ff787f12144efe9423ab2ffe73c1bcc5136a4064dbb62dfda62b31c63637ef8ca8882785929031d 02ad004320e031b0dc46a0411a4a1721c4a00e5c02bfbc8282a7cd058344639490b64d8bed8562117733a6e02dc9bd77fa5e 56315c6d9280848b8444bb82aa4bf9012726c16bbacfce7f72e5ee8c01274ea1351ebfefb86971f759968bd2a6dac76f1e8a 858278d5daeab7b94e4db1413e8fb714aa9140f1893c37bf2e8014022ad40daa2849f8cd138be43415676f9b4187d7e61c4d 7d7ef7084a60e5d9e953bf969780223e090ed58f5fd6f2140e3c47a7e9eed47b2b0b835e3a57cc5210eeab29da504165b6b3 786cdff832fff70723649c636808370b34991f43a4d1c87daf8cb94590482364cebe7615368c9d8ef27f10540aff600d18ad 2b443729901d647489c0d02f91969415c2ebead26878ddf802266f8944f81193f14250b1685028d0b884f1834222f29b4806 ea14fc6c509e22652069c28f26cbd2e92681f16410039dae5711a25a3c482d49b2051067d023e485fe3ab4ecc5290d3335b8 1899307c1a5c3bd4c82b17bf25f897051471a9c1c500803c94975c6a703100103cc8562e35b81800a45464f590ce2b17bf23 206a7473a506170380988adccdce549ed102323f864020e3e9781a8d4ca670ba76921da00b4c05848844028a9f88a6e9196a 53fe2b1d1c81db035eff77140ac2e846f4b8f5ab3ff0da1d5df6e189a5ddc9b4c106577f1d9c780ed6a75e7beecb7bf4d6f4 4b714fc3cfb2bd40698443aa11fbe1bf13b089306b490072ff8dbbe703908be7897d0cc02e1b70f4e59762a63f16eb7769f5 1d3ee499889bd6c1c1a762873e6754406819f2fd7f27022021fb2350f952cf7d07003c082cb9e507081affe3d7acf908041c 0f34aa02ca6e14082c3807f0160f7dcea800646b44fc776279e9ce3cb461233f586c09f015a1c0ccfbc197388ce1c10604f6 032f6441d393c0561f1034fe00dc1a7cf6f7e882c9f5807b3f5ff33a9a40b6ef9a3c0b0443c7014b94092061cce51b032e87 fca510be037880a0e976a03312b2491d2b6f09705ae208b163a565b029238d1a8c025d029e8440a359730d1010e0d52b0812 3cbd0d1eb666a549ba7f99e14d76e8f22d605243145ef7903dcd029eeb87668d8af68e8da2d17f7b9074c0532bbe4c166252 e3500a94aab934c6a4f792dff342374242b076f85124349a8460fd8429c909e4c7e0f5128d18f0018326db50219ac8b1c1a7 8fffab80ccd09126355a78eae2644eedf25df0f6e12d3910f3e8eefb6b53774b99e57e587670d94506587377fdcdcd2f2755 6c9a18e73beb4fb3533085d6afa18d912560054f8865d4455040428d4bf531b702428e83a3e2243d74ceeceaa0200f0c68b2 669647b640604df1a3764d34881090935b6b98d33bfacf90365033d58b178a372e2e6e36d50531f106b12da63a662a336b8b fe1224c2cd1fbe24448d132ba16dc1d9483a8856f36eed7195b37760ce9ad25d5b3df55aea713722483b72ed944cb29cc4f4 8761b21017e2834a77f2da53027b0eee7fcb00891e2d4d355a5ad57b4efef35e155b80a8f16c845123ab0bd7159d0104584e e44bda8ca6394e018265c4297a4a0b71c0ba2334503ae230f0a5c154567845865fca9f26d710eceb94a18d160fe0a50ab7c3 376ff9c1f8278701bf9b2df4638b9065db1e9125ea8291fe5729a0677ec6e1ae0531df52fdfdbfa240d967fe195f4e66b156 1e2236ed3c64fd6ac2b3ec36994efffb8f2f200cefedbcfcc5eb6cf987ad38ff377faeae8917bc320aa2c6c797d09618a242 0189e97780fa7689d6ca696f20a9853039b618407e5283086853158c133388174ee55b5f03e58d8d034eb640745afaf1ab3e e8fa0c9eebc57ffaf0fa11223564b7050c115fe35fc79c8f1bc218f5383f09b5e8cb7741b09807c89b034907cac432e401b8 59d3d2b1279c4192ae40c3977b7f5aee8a0e5484a760aa4703134260815262480041b546e0502bf4021e60cba6c783a8da85 cbcbe1a99e0a77700bf5418cdb78ff870490d8b61538a1d4db5cd1a669eb808c8e0bfc8185a2a50724495003ea4802360b80 42dde736fc659d0d6a36ac41206adc612ef7d5c543f95d2a818b106bdb82fd984c32b987b4624d467fe65fe60afd6ecb5736 1dae5e4470472268423199bf34107c764d1f26664987ef08099a891987bc3bc23c14e7691626607470a719d9a51332fad592 b14bc2a0c3a4a577beb4c3b3f610ee794be440294559a7e837034fc99b7410981cd2af6b1045d82f9fa1f31dfda2924d21b3 31ac37265c5c702348308ebff0611e94563e0fbcd0ec2f00f596ef7003742de3abbd7451ce031e21f052b41967c4fe7c3156 61103598ba8c05c3a73878b9a5c161e47a38495f90c1c35af3927ea84c1ea246c9922478dd85a9188ed79012e6414a14e107 bf75bed6d2e127913d72470835e2b7057c1861fd1a7256cabaa05d70570e5aa3be0d04f5df21bb7aa0c3883777fc8ec04f0d 1d7a66bf226a9345b18e52fbc0133c3d0481cad9df7f329b9064410289f28d012f8441a2a17e2f69a283af838167ed49fa90 a887233fadff6e46a0356f070b1a41d2c2b3377647e614602d3ad302cf7f3177e04a43d4c8fbbef25eba3e3806a286b4df7e 6676fad58cb1ac3ed2acae8c47b0d4289b06afba371503a23526dd0c43c0fc529c82b49a5ae4d144e11f211e0ad56ec42914 a3b706f07bfba80f521c3d4150e771d4a16a3d065d6d73598037ec93a0dd2a3b231f2d3b184a121a442bbb6f07ce297d775f c86d013239e8028db9793b9549a89adeb78d3885bd2e3429da999592af029efcb0e033fe0930a510d41559db9b7eb4045095 fd703e07e42f0107449f87d27bfa8be095b2ba8cb675af991a4f28ebf078964bab5889bdcaa04a4dfff206ae9efe749c795b c334d6d25bca98255140c0b4ed33065d35fc2f83948acc1d61c36b443da8c12f0bde2fcb0a00c7385d96c45bb8467eeede60 80b99019ddb29fef766392a0cda025d86c032a5dbe4b0d92fca1739b505a46155519df64a59b7b951069326edda68e4a7b56 2ab61eb8f2435c24b20bf67204254751bb371d93074cbdea6f3e78d405981a0ffa53d465583b559bd625e52c01c05890f19e 55f8be45c07a3391b75bf754c0770251636be9f9aeb0de225e8e353f97147cae7b8498a1e4e5c8b411460d26206af4f656e9 266cc8787e4458232c1c899b013f50929c7fc0b4fa7393c5413c75e09155e117c05efb1ffc5ad35d651f0c6c4a046e603b8a 8b737acf410b029d37ee4f6b67a542ed7a030db0a6fa23d6421ac55364665f2c28ef3ce05c2972dce02f0d5628adfd29881a e12ab3c667a8f6c65a894cf26505509bb50edb26692c72376f99a22e6c9e62ad0ae71ef446a36908b044075d52d1fae9c509 afbf1302f41f0089073964c0a6e14074f0fedea5ae84195bef24408f18b3c51fcb0ca5415429f37fbcb6e17c0f26dbe1cf01 7958708a0396c4fc608608f904ac2bd7d225cce9bc9d66c6e853e5bc38f31a6f2f1510017fb8c1e8285f0a5392db48317f8f 7f16b5ff73b6661ff5144f009b551a2fa1d1268344ba80a831a5e7fb059761e71790cd6ed7b3964033e62531431d80e09a33 6593a0abe99c0c08878c5ebd2dc1bccdb2b9b348929e0c702ebc801fc16ff46009e4e9d04cfecf1885ff0008a97cf346e2a0 bc5d3f3568b9fe1f616d4cf87c08cbb43548211bce8591d6ec504c9c387fc045f488ecc5805fd00f2d9cf4e84b522af46e62 4ff1ddd4e81734cbb0a9a069832268a20ec9a7d0e88c6a78593aedc61c660662e634bec92ffbcb58b31f6827292783f8c2d3 03d7b74406e82aea4f0945639f5141f012df711a022a8ed256f682a5fe3277fad940d420ac06ce85c09129e08870392504e5 8d89e09385939882cecc6a234897b8976538dcdc803c9491d6e5058326136cdd1b7480fad66fdd4c684bfcbc15c7b4e6721b 6300002000494441542d493333f2cac1120901958513070c9b487b790808befa639fa2d41eec0b28ab694440e3f778048d01 ab4154ac2dde391d3221b4764431834c2a9c6963ad444a5cf6a38690d80fb8230225d08632cf07aeb0711de0ffb83f4589c6 6e8488360657e9a40df93dfcdd7e47599eb1c2bac370b06693aa80b81ae8a455b871c5201aadb59ea7191c53c6523adad794 d022d119e7e60eb70fab77129b3ed2a881964d74de0f642c3085d7c16284c762f7a70921107a4f0e031bcdc82051d60777e7 2a81c46fe38bbcd93cc0d9e4a62700003418ff606ce85cf24b860aa3edfef8a2df7845586179214b86e2baedb93e08ae7d81 dd1208112235ea004bac30e605d455f41730e315b00f81401114bf580c58659afc09c02fb93f7a9051156e39c4b73940926f 7a081a53d31090ef4c27413796d2899cc34099ccbd9c1f4340d31dea812a559a90e69543bc89e033ebfa98443a3ebebd561f dd120720ef0db7354a1b877c3bd26c0d44fb6aaf28c07fc2717510a43b5b760251dbc2f4a5aa17618169eb85116ed5e640d4 c1392e41bcfec153ff3a5387a059b4b912a2c6cee93deafd0f1775a03201deca9f12eb3bc344dc1ab7301125996d99714d07 65b8740970d4d5d8e8eb069c128b1a887d1336f7a9abf8e2897ec0ebc4824487d57de1c8fe0086f3455e2410b058a977c52b 756565d49463fc609317eed5e60be4d0ab2ff6af5b211e0f929d2caa04efd9d8c63e7c288107c9b6e971751d474c9bbc6ff1 ee96058f7d5a3329738d708b334477bd05a22f8efccb91ceff02d40e64d648f350d0eeef1e7e137b7dba0da2066376c49527 53b7784b6b5ffc9aec7b73853042a47be38d5557aed6a6afb2bca9f2d7e85a42ca82fb3bbb964c5b5279bfadbf8780d41cc4 942f89add97d0b579bdb3e587c9864e2766095c5015aa0d2b5eb1d11077aba2dadea9d7a75bc74754c9fdc690e5bbdfde007 a516e5e3372d4206a8b0f6b538f37099b1c941bd362a5d2ef29e8f2303f2a5aef878928902f6cac70acbf7514092f13e57cf 500369630d693880aebe48a6abb01a25bec9b6d8840496d49048fa4689067077392927bbe567514dff15e4086247dec246b2 64898e3e9d5100b57aa2acb4b48181a42c59d7c454bad9b0090fe24df4d504040cd48c138d2e0c301b83d064ef1816e32cee bca967ed77914ca430db204daf7fc13a552a2751bb80166fdcdc6402a22ec4da5c683674b369a970ef737a6825fdcca23469 d8d838699ad668b8190e342c4a917750f56cb99023ddd76522146f62220b919024cd5a114fa6e9a268c36d56febf2891c1b6 8d386a70060491402092a03ffff7775b103f7b7b3f9de5f1d333472918bb02e6fec7a8c1c5af81f1292c776123170321311c cb56b4612e7e3b18d40f7b541e2e4626d44e6113b80a858b01a05d153c2287d7b81876481e0cb8c8a5061703801a1d10c4a5 06170340e7640037be0617034168d9501ff3e4e237053115c9b535b81808081ea40bb75f838b0140588e3cc2cef750b8f8ed 80398a74e152e33b68ba18213cebebd4340c8da6ab4bfebfc76fff2ba0ec0a50e28ea1f403a51ad63337cd159e21c4a87076 8c39b6a95d7bb8e7680e174a64b0e55c5ba31fb24be336e0f8163be882a0e9812bf9af5e954e94187841c37f1f1a5ec1dc2e afef209528860703c1f08745890cb32d1bbc82344c06fb22c77f1d5aa5c1dcf91a7f80e23900e05b0eaf5e46ef3b389f3264 feff2cd44e61b9b6c61f80d9719b0ff0ff0c9b1b860fe70e776d8611528d5867aeadf107dc485be117bcd3110f82026f7a7e 5bff843901904b8d3f2222e7c2936064bd276489a61df98da911ff226036b75fe30f103346dbe603979f488381c742fe8333 c5d985413d56914b8d3f20421bd42dcfc3e57d9396ee7934dc951946b84fc6a970a9f107346883689305feb82959cd45f6c3 5d996184c43480ad6fcaff467867008208b531515899ac552b87bb32c3088fdbb8762e35fe808770fc7984c62ec0efbce8cb e1aecc30a265326e26d743f903c424e0bf18ef3b40f092c2e1aecc3002a28637971a7f40112bec5ac9bb24e050eb6feca134 57619db90ae50ff8369db941871e05bebc1de6ba0c272ed4052b73a5c61f7072022bd282ae77dee5c8df75441e82a67930d7 43f90e04be796954c0dd0b18b817d4e48d7fc3b00740193e68dcc7c570a5463fd4e7ac9ab670e7ab55b3f5e194d4b3b6df78 e475d2426e97d70fc0d0191421a1403d7ed6240d1afe373643354b83b9fd1a5c0c04add260072e35b81800fb6e733bcab918 10b6e6c1dc7e0d2e0682f653aef3cac580d0e4da1a5c0c0c894a1c576afc2640a341328a2e4b894f74bbc04600f4d9fb3936 43c942037f018d8b7f15f0f792d1041a51579780a792851854468189a4b4b1a688aded5a774fa78a907671ef9897596d575f eebeb2cd377be849afe253000e150adaf6a2bd1e8a8ad7a54b069a60e229181a9e46d30b2cf8a73e644bfa8d67f2b240a308 d1e3e30b0273b46ba4728ad53d27d96aba793e527156cd6e0f9b137360b772f75bf1b99fe7bdf9fcf8f8f4f937c73e1c3371 ecfb5ba9d163a7aedf2163796be2c6ac86eb950d7f8deefe671c59c231359ccdebe7157d4e5ff03839624bf5d90757db16cc 6d7d37ffeceb1e45790965178547f2d9991e8f8ca46a3c6dcca4b46bcc8c6c6db505f4f819b274869e0e9d8e21eaa2f074ba 4e20832a842213c934321a4d803681ea0a47948f851dc9dc97a9603f73a63304c7f29e63613356261c73f4568ed954bec939 d3c9f5918a5279798f8bfdbe163781122a158f877849d531cd1190858aa39151281a41488886824a261130343291f90572f8 0f114d249088045df22fedef442308b43eea2258c1abd144127471220d83416168442251175e658da20ae1290c0a9d4ea152 20c443ed5bd2585bcd204736d0d0b6b83874adba9699f02cb9470a21aab3d684a8388b3b8bcbb71f719ca95c78ac30a13625 d2e7d9d96f1b57adbeb67a956574fdf64bbe63ed0e8637d63fadda6537f6e6fb0f9736d77eb869913c66fed9b33ec7e71df0 4e68ed51bea894ede6f4e891cd851a634a89a2e0d7a1c70ddb39961aa082d5991b1da5a5e6eb9674956dbd7ca8f3dc863b77 3232fcfccfed7d7a7fcff93aaba78bab04ad78c6af8f7bc13b7eec7a5e9ea3473b9e3ff9267645ece1aa4f111191090b527c c4226e7c78b8f1f1d2d6dd2fe7662987ad4c985bfbc9ae6ee79e134b6e579d0aaf135db76e27f45fe5b9bc134bf23aad4f54 4ed9336dffc7fd3bc30f365a2d3af1f163de79d15327a37d374fdf9292925e5474f6c92ddfe763de3d7b531d14b9b476e5e7 cf45296fe6ee9e93f6ba362bcdf188f2a61eef1895b0dcb0dc9785bb57be0d3ae6ace82021672f21d71eb2d6fd918247cb3e 37016d75375b2d8d96499eaeae1ef2b1221ab1b33255ed1dbd55d6283aecf3909093cb8e15161679e4a0ea61636668986316 bbcfd5ddf391aa428bfca6f295ddc754661e719ee93cb35cd9e598b7cbcc4d09075a130a738b169c4e39dd9d96967635b2ba f6ed9b8dcfee893dbcfb30e2eb18b1af625f939f4c5c3dd162ec8a15be11ab3a78af3d1fb783c7d762dc75cb4b3bb62d5bbf c25746a66357dcf5b86b472d7d3bc6f2f0ac1fdb6179c9f2e68ad5137d3b56af9e989c7c3cf2eadbee9507b2e6d5bad8677b b438b91ba9691a5d30d6316130e8743c1941d025a1693f085bb4cda967432fd7b49980e3941a930e4e08736f97500c2bcf7a 2776f6814fe4d786cd47af8ffd60e16bb1eacaeae8eb3207b7bdd8b6dd6e19cf7acbe868c1fb5ef956a5a275cb1aad5e9c7c 3a79e104c1a3e1f7cd17e72ff22aad0baf137cb16dc7fae7bcf5f7cfaffb1215f5e5cc9d243e2c0ec0619148245fd414d143 497c197e657e87be6cf0cbb0de79bbd23a2a2ac32f09c95776f8957f19128bcdf872e8cb65eb5797a392fcfc0ee5e59dc917 7dd5b573cf97431fef589f3f7fe64c57a59797b9d70451d1babaf00967eedfbebdb372c9b925eb269bd79d3a6855176e7e32 79d525cbb1ef2d3eb79d5d7ee9cadd27efaf5dbb348ee7fa8e1511cf53372f8fdbc6bbcbf2e4b22b4f5277bdb0ebb86669f9 22bcea144fc3ddaf3e0d63c7a6bea87f6a756ac5183baf9de7bd4a274fc8cfcf1734bf7fb0318e779ca097605d69b84c7de9 a2095e552fa2af1fdc7ef4e4c1c6a7e32d4e0ada456f3f257369aac5f8e7166379577f6d486eb87bf7e1fc6f9f1fcc3fee13 79fa41758c52d0cb97c7e4ec137243625e9eee9e2521e7e1b9cfc3b3c54d7dad9bbaad9976627371b3949aa464bc10860ce9 59048d4d1188887dfa78686aa89dc2723a8652ccc3faec21918c37d18f6730287aa652a1221704129b138d4b1235445a84d5 45d60abb6968191969b879ce7a54e19139cb55d8c3c346789f6a48b6aa7c88b8fda3cc90478f141ec9d9cb65bb3a55cc6a57 ca9a71e0ede90487c2b6f4e357567fd8f2ccc7e7cdd5d90ae5b54bbb0fac4c502a9cf1b268938484a2d2dbd71773dbce2e0d daadac94e673f678645af5fcf9771f2e6d6bcb3d50b8494959c53b2b48a9f674d6cba2b6b4aca084b9b931de85d02f3dc794 947273671416e606d5be0cca9abb72778f52c2cbb4da390e0e4766ce9cddbeef91e2dc8b2ae2ce335d66cf0cf39ed1e3687f 64b6c4ec63e2b39cc5639c1fa9aac440fa4c59a9a7a7706577c26c97990e503ee5ac056f4ecff576b22f2fec99919bd57a60 46a1b752a18be3ec6c7bc7b0232adeb31de4c41d55c41dd6288428647ace52559587148693ba86b0a79391b1764d73624db1 94be6989a4bea9a99e497c01f43f832e4b859e28a40a411083014928faaf5bb14f54287d3b34896cbd02d69038a346cef33c efbfbb9a9c5941a64606fbf6e00d114520f3d37511347e593d83c41c3d938202e841810421069ea04b2312081821221ab249 f8a9ba647e1d06d46688b4781d3d3a592830d0b4842e244426104924129a84c110f1140c192544d3a5913134120952f6f02f 240201dea5a1c8341a0dce4b20935150cb43c3ff4012118582f22020401b22bc834690d050f510cc3f2404ab20c87a2112a0 7f50369a10858a21836812fcb90d9a2ef32ad07104089f88860a86cffde97733fe4510c4171e183a57f6342ca7d4d08bb853 c43f74362e460cc8318b9c87ce953d8de3c506b25b363c36e1a4002efe65d0bc6f1f193a97fc798e3d948277650d837c699d 8b1109f26c73d5a173a956724c0dd9c71bbee971520017ff3248ae3cae43e792dbc3313548bbf7f8c80e9d8d8b1103a2c2b8 7d43e7ca3c03703a379490bbff9d0e270570f12f83a66ce539742e5bce07e5e93e5f9e1870520017ff326861a56c480da37c 8ea94149f17faecd49015cfccba079b3438d8a331cdb1a4257ad2d8d3829808b7f19346ff38aa1732970eebc323e6f58aec5 4901c30f34012f8447e1f1f83f0cc492f0a8be5d0299a64b63e5a4d10823a453f36f8316b678d2d0b9ca3f724c0de3d5b8d4 514e0d9aebf11b77374e7f76bcd5b1f8fb5045496d422f37a8fb1c7757af0c8498512031f7a58ae9f0d4f2978116f6547de8 5c2bbb38a646e27860b44b0d92ebea337c80ffc4e3c92f64ba03fb8eb68447dbb2f6749dde75e180277410adff6603f6a9c2 3055f357813d6aa4714e8d9c15b8e59a9c143012408859087c320009cd91973f49f61e73e8dc33a3ef77fa950c20e0340a44 1b46df5ea03f4c95fc55a085d5090f9d2b370fb0e7901a815f9346bb4281e0110e3c8097c5178806df65cda9c5a75d2edbc8 e8fb3d76d7125ca738012cd95834ea032bd0c216b60f9d2ba412e074788dfec09fa798930246045cab807b05d096941cf0aa 053e806e3a5be57fb2df5c234bcd39873d250c96bc99355c55fc65a085dd6743278a703ecb8b7fc19d8e0b9c143022a09a0f 3c638e1fafe40b2882b7ba723e33b757f6f4cd44312193de7ce11b2b5d72d569d8eaf8aba0bb891d5b03a206a761de68173f fe97a8e11d859d0f7ba7faafdb4c7cee44f47923390cb0e03d76c3598f14b7e1abe42f026d53befbd0b96c26e03671f86503 dda08fff0185d24f8db0a80066042f75cb2cbd8b9d8d7d7d43b16a68706d6970d7b84ba3bf7b0f53ce4e6fa8662996d3254a b2f736fc07ccd07e6aece63b240f6d682e7bdfc83fee3af49615d80b9ca1810049de950050d73c8cb5fc35107ac98e87d29c 6fed84e08c1a6a1f02fe43d4408805d4c3e6a8fee96f9e3521639376f4ea0f981a20ff6b3f60f1e8971a94eaa76b87ce65b3 708f1b9a336a345d03c68dfa7e0df09115c09c90a4e79507c79125af59a50df7762c3a3183e5caa685c24b8e129701f7d978 aa231c94abec98a1b3a6952970386d18a6c6a8971a687b7320b90404038316cfa5836882d9cd9302d0e149dbf9561bc19c30 1bf7128eeb456e5f3861f47b28fcade1a143e792e07c9657ce7bdc68374311352f79b6024f6b43e4725fb743c605d9fd73e7 9e07ea44bd84f05775f76c30a054d1e2156b60378c5af8b066b86bcb31f883aa3486ce758cf3e1b582b39777d87252c0f003 ad996ef1dce259967876660edc91414a54599a32a31841dfe77864668c260d3409ad98540cfbb168ba361bf1074638286fd9 b1351cf7733e3754e9bc8c0d27058c00e0d59a1273240365a9baac3402156fc2a081089a2e91cc4f630dc29346fb587c3ff8 831ad968cb1a5e9c7ff4a2fdfe0b36ac1a2e460c749504d9f01b8c4a83e538344341fbfbff010fe577023ea18a8db6ecba8e e3e1355065ef7fa05fe377027d013bb68612e76628a8382175947b28bf19a8ad562243e72a3cc73935ecbd46ff549edf0a94 3676babc9c9770ae5054f3b7b341422e460c50b98d6c58002efb018ecd500fc1c96b481c95c0c5bf0ab2323b52a390f30980 5c6a8c36b0376d38f6767008a752c37d7b1c1b63bc5c8c1840d460c343115e9427cce1a03ca879f4e4e81f8dfc9dc01e351e 9dd9ba8f536a98a58ab211bc968b7f127d51d09871d1e0a8bbacf061702c321202412493e1806344e83f22825d6a185a052b 726a6b188db32e87c71ed020a1dfe420a1410481408263a6c1c78844124d974ca2d1080838e6192bae2b0201a7fa63bc0d05 a140213442881e58101f2f2b442310c8ccd2a04b1285a81878500c4d22410f030da2a15f30781406451b918445b0de2391f9 acc8709c5b22bc6e128f27a089ba281a5479212abf103f954a89a70b095164295486898e2c5dd6c44452cad8c44407baff02 6694c082c0409df8024963b59cc4260d4da91c35b5445b5b4ded44ad16377d6da75023c39a508db56e2236ea1a1e6b549dcc 9a8d846b4263458c84d8a4c6052b2cc7fd1a222f6e430e30a863e326276f76c150aad94ddd49d549c3a3dd41d57592b0aac2 241ba73512d92e61471eb9c4b4bb3a2964ee6b6971728d9d242fdf9e19abea21a21ebb563dd4c808ba8dd01ae31cede2d062 2dcd2601e3c466c31a43cd626d819c9c9c9a5075e1950d092dae2be7453cf6b9f760e5911009c5d92e1299fbda2b34155676 6fca6e591bea29ffc8d355be423856d1f988f21ca54de5ce9946813a8106da4d894dcd35cd39d2928181817af0c365d0a1a7 6ea20f6d4c0a8428f10c2a3f465797a6ab8be217c204aad17531182a058fc1ebd230541d590c46884a2fa0e05170943f8a2c 838ec7e8e2650be229ba783a9d0abd323d7dfd409312491dc912e91ca8dada4d52a6a6026a89860626fa52890281a66a6a02 c602026acdb64635a15a35b6eeea4e6e5a46c599937204b46de55cc415339d2a544314959485cddced1da144ac4398a38ab3 4b9852d61c1571ef346ff1196d0b667897cfbd3a3f75f5dca0da954a73d2b20a7bba779777bfbd382777e996e9c90f237c27 6e39fb6c69ca8d15573e7fbb7b6b8c52bac5c66f4baf3efbec93227665fabde4f1b78ecf9d31e7f38cdaf9d545526c524344 94f3e1b5d87aa6ada170e9e649992b5fdf2d9d6f77bd71f1aef5f57b27e7c71d8dbe2f5af7b474dd79d1fbeb764edeb357f0 64fd62c1f0aaa7f58df9e6134a17e6e79fb95d2733d9ab711b2fefc1f0b817ab537cee766ce3b1dbee7be5e107df0ecb8e93 d1be11c99b57f13c35df7b39f8d0decac3c8c319580097f1eae3b9bc57d61fa7ece9da5b5fe9ffe5ceb9f38b4a2b972ca93c bfeef6c275af3a5f1dbafc65ebd6ae3d2f3e9ffe7cf7e6d8f1e353977558dcb8fbf84d4afae9c8d3416969d5dd3d293e2f5b 231fbc76dc5d7d51292c245b7592ab82c43125171fb104454595dcdd338f843984a8cc585aab22e1ac9456a41c62ff6876cf a6b01933caedb3d728266475cf98344bc95139cc7beedb07e9b5b9e9a75776bf8e7cf7edb1d8d42b1b6b5b1fcc3b7ea3d5b9 f0c1b337de696f6b175c7d7db5e8ddf32777aff97efd3471224fc3f1c7d3577dcbcd3d3dfd3defb8e8155bee26475c199f9c 569b32fdc3dc84a06369af8b2ebebc58d4b63472eecbac052f67a62d9837e398f7c50777377f9adbd35ad81e5398e0681fe3 306ba692b7b2f70ce739092ee2f60a0ad9f6fb6c3dd638d9647aaa1b35156b6ad9d634693709e45c30aa819a468e8181be8e 815e8971a0019e4d6aac15c54970eaa14c3ab80b9e1962ecec7ce498ca1a05852359175fe61e2bacae0e4a38e65878b5bab6 faeae367dd332e9e3efb20c171d3dcee1909f3525e16662d781b54db5abd3122e5edf1873e0bd2d3dfcc5b1079d165f68c8b af977e8b78327ffeb3e35fe78b7d156b78f6eed6931bb79e7cb08c1edf7189f752f2e6713232db65e2aef38ebf949a3a6e47 c7cdd44f0d37779de4b1b43b2863f73e2262e2b5a327b71f3c78fde8f80e9ee5aba63eb9f261ec7b0bcbf5133bb6473f1f23 b679f3ad8694c711376e4ef4bdb2e5f9f28e4f3e5f574dfff6acf66d91726142d1c62bc94fa68f39fe79fac487e9f3a71e7f f06ce3935567af56a7cf3f9ed553dbb6e0d9e7b6d6daeab4d6eab607cfc4be1d092b9af376ae32fc6bf78cb6b7b931c70a13 7277ef9e7b718eb2b38bb8f281599eaef6e22a93e4552128647aac39d22ee11266afeaeedaeeaeb1d6d346bb444d73ad484b 45b66b686871a2b6a1294540cdc0908ae1d725c320920944784384c38f22d0b0f94024e37fc9ca395a183b8b0d842773bc44 0974db65153b441602f3bb18e4bef53ecc08f22c6084d020994a804c12f477638ac61f4fa5ea62f8f1fc7821063f45af40b6 802e6ba06d6a6aaa66101f98a8656ba6157ac1405f5acdc058a0c4d4389e6eda5463202d05e9211d7efe787d811a23ad6243 01c9120363fd40bd781369fd400303130333436906c3b4c4b400c5080c941230308917d0169094d5d12f303181340c0685a7 069a1aeb530bf47524d5f4e34d8d4b024d0af44af4e890cea16268f4786abc091e5236280a8342a59bc493691822bf2e642e 30f8892069148556a085997b0c9d6b0de71100c1b5dbce28fedd70c35c0c0320a9c1467c0dfb3d01729c53e372d0af0ba0cd c53f0e9ab2151bb686c49e43b19cda1a2ddb03e6fdc61fd81e7dc0a759b13163b3fcdcb9164ebbbc844fbe9a31fae7d2fe46 90fcc40e3572f34e70dc511e1abd488e3bbc368aa0d6c18ef31a73a26b12a7d4301eef253f7acc732e40e9156c0dca9f3b14 cb2935726eb213bc968b11839c65556c4482e8b63ec3e99a57d0fde0532e3546131277b123358aac276b714e8d09aa237220 8b8b8161bc9e3d6a70eea1188ddb337bd4873e0341baa1317b77412c5033082c18c5772cbd9a1d6ad4fe026a98a556aa8cce 0f4493dd5dfbec6774c513cbcded7a5afa68d0d3774544727531c890f3b91271da09f2cb511e85ad09e2e28e47825ab540dd 5937e30eae7fd6f332a59df1d3d2472cd833432f767de4d87975b39be63c3aa9211027d8bb820651f1ed6a76765aaa683611 0cb5882a9bb65b0f24d6446c28db6c04f9e5942be736ecbc2811b3d4ffdc1610ad3936e0f027b712fbebe71a4667dc61c9a9 ec502337cf9a63e755e0795eb92e47250c1308de491fcb59bb260f7d4c89c482f4adce4490245987b483a36920146fe7cd60 4e129ad1051ca790693a0d199fa0d394bbd6292340c291bd7e73fea9cfa3ffa390bcc10e357a3e9ed7e0d40c2d787879747e b251b71a289bc822b5c0d8e98120fcd99f164848e02f2153998a66cde49d2acc1df74ac09144d6d6d53b7e114a3d12359783 36c582c0a7c0e1a9396728b9c50e35ca3f3e4d0439a446716af0d951f9c946fe2701c17b5921fe4cdfeff73da64f428070b7 ae100f329579d47ea7f91ae68ee66d9c2b42ca4b0344a02019a23a7921fcc5c335f7b72aa106297a4423f00a3ba1575aad1b a538a40662d37960730e27250c13d0b6a5a7776cf8c6dcd7cd9a828b5a7877931eec850bf1601ba5e02ffc7a4fb92fc7fc59 6b11ce41e8de3956785484c4baaeb678d9e215a2b5a3f39b7306cfb7370d9dabd67a8211a70a456502b0ca98a3128607c463 d7303d7e1d81cc44e0d2db8791c1c00b77486c60e603d69f635d15c36e654c68672a14b3bdb89311c873ace07f08b99d49bb baaf361edd373a8d6f3071db76a9a1731575debfc029350c6f06f0987154c2f020fe68b28edc9e33ca2cff15d5727adce43b 01d721a7839682b5723730d6366ccd7b2acffc51fb3e6ec2d90979ac55df2487697796e6b87d18eb411bb6ba7304a9658d6c 8436d89df78a630f45764c46e3285c0f8d28f7b77bfd7961d966382624ad00f2353046dde17cbb49a0ee3b240f338bdcde7c 56b07ae3fbb8dd44774137904485a8a1b8e76321649a0a8aae199dfd5ea613d9314315a76cf0e0742a0fe1cde1fa5118b129 b0f1466cecbeb37ea5995042ba4895a91d26554e2580a85bc8e54c51a2787eaf0333af8028ce13413c964832eba18108fbf3 e7e64016c90a6caaadc168141c7af3d9ebd7f8c8716f2831e572dc28a4464c193c69a1795b67241152bf1d578c613620d62f 2582f8e7bd1e8af392733dcc9928eee7014f3448c1684f4d950511213b616a6026f2f98bddd01e85d3114a6ec5b161005477 4e2ee6d4d62859c55735da4200124dccae67cc22830881afd81d6e288481efce637a424482f6875834c240107b501f0d22e8 2f5f2193ddf84190ac940714d219251ec987654a408cf792436fe2d1e4f473d8b2fd1aa3901aa6375e240e9dabad735d28a7 d4708a03c68db6c0ddb2331bf64c7e260d523dc6885ebfaa4e29b9f76153f61a23c39edd42204a355cf4a0b32e889934a64e b4fe5e13882889ac32f711f1545eb1b86a23052d99b5adf1c6240258ecf3a2ea89e4d0d71a7130b816673874ae5aeb3b1c4f e591f302ee8eb6c104eaac03692eedfaa09066a6bd84aa1b95aaa98fd770941776876484aea6aa7dbb0d0dd4355358d33e33 331e4407ba4b64afd536b25155c86c02d19462e1d87d029016a284c64a8dc655166abeecf46b1459e7b9734a0d95bdac6f53 8ddf1935b000002000494441542e20feaa095054cc28540fff3f0c56ef60a31faac89a733334ec3cf06cf451e3374662ea6a 36de57b7f5860a4e9d57ef33a3516afcc6685af661e89926887987389fca032994f4d13998f09b4260ec7b9d2133d1a67fb9 7f81d39157c50940ca289deff47b427ad573bd2133913efbdfb6e5d479755e04bca173540217ff2af4b77c60c30068ebecf4 e4d4d6705e086c0ce4a8042efe55e8f87c8a1f3a57d6ab3c8e87d7daef03abd918e4e562a440cf672a1b0640abf5568e87d7 ecbd80afa3b153f0b785fe5976a85164bddf86535b03a2c696a1cd1a2e460ce2e73dd71f3a57adf529014e3d14fbfbc07336 3a5eb91829a00659aa0d9dabb653c698636a78012bd818c9e362a44072a3181b2b00aedef90552c30b78c086c5fbcf012199 83e23741f48f8b102190751120193f7a864448da3526f1bd1d874422814044d0183a0505a6fa92da465a6a4d1a1af2fb0c0d a44b4aa4a40c2f5cf0f0dc272fa27ea1799f67e6cc3007b930e71089994a738272678628489427acdc5d2827bcfb62d1d5da aceeac97172ff6c4cc508a299f9ba5ace83ce388a2a2345832ff0d1b6b94ab3be1c9901c53035e6c10b263bcd80a8b4f574f df1a7fcdb2636cc7f8e5d72f59bcf75d35d5f796c5fba9d33fa7f89cae7ebb74cbc3d516beeb8f3e171bb3e55d8a98c58bba fa6dcbc6277f4d49dfb245ec5e75647a6b5af7bd94b4ee07a76b8b96be9d77f65ef58386e95b223e5cf9f6e0ddf179ddb957 cf66f5cc888c4c1bb3fcec814d3395bb6bd3a75f8b5b3c6d8f97f9c2a732a7eaf24faedffcf09a607e69be55dda938abbafa 53e171d7573cbcb25a2cbde8a5dc2407e5f272ef0a296969d30b5225a692b23a819206029281c639eaaa22067a3a7a25c625 5206fa52fa3a250289c67a7ada9a5a46892592923a053a02390206d2fa926ad2c6066a6aa6a6a6d225063939c6cdea6b6d6d 8b352f480ba835b987d86837359969365fb0899577755a93d92257e85afce891a34a488887c72c15b9597293ccecb3e6ed9e 1d569e95d2ea3073cecbeab945efa6a6cc7d307f6a7232efe27a99a78b5f8cfdb4eac6b55d2b26debc79eb46c4d4cd1b7dee 4efdf470fcb3acf9bed7796f351cfff6ee78fab7c73eb7a64ebdbe63d569a52def2daee7372edb7633f903efd3bac6e5abae dcb8b4ed5463e3d3773d372ce364a297f9aebaf2e4f993e99b3747bc5b6df160e9dc36fbb9f36ac0409fe36c4451eab6e67c 89928439906c008247e21aedec265b1db5dbf6a2aa74f2dedb93cd17e77b959e9289de6525287afbfe8b46ab09e72b3fee14 7d9abff3cc6d2f41739953070fde37cf3fb4a76ee704f32af3459345ab968fe31dbfeb54b8d5d1a375f9822fae5dbbc6b33c eee4b8b875e7d7eda99c5075fdfac9fa85757b9fbed85369beb32b3cfa459c68e3b2538b277c5c32d9fa4bd2e1a4a4a4c3b7 b7792d3971e7f297571b9260444525f9f9431b6622e3d09e4e787beefaa98f93a7e52dd9b3e8e0defbd756acab5b78276f7f a7b5a8e051df0eaf85134e59aedbbbeda9e86dbb88d4c9ebf69e3f23f3fe79f2e7b7ab2c2f1ddcf1fec925bbc5d1eb377fb2 98da5175e24c5d9d9568fed3bab8c5b7c38fae8efbb8e7e9b58911ab6fbe1fbb4b70db515ec1edf5ebf23bcefafaf244ef78 bee5f85db16fe90b0e88bf149bbf20a8e86a6bf54a39e59745911777bf2c3a30db313765c1ee1e957647a5a0b931ce6147ca d3dae5ed15ed15b49a2ee80b49699ba04c8408183a0545d72be067e069181a9940a0e91b0b9149241a0125c44f2391102402 868c4623484402090e4c8efea9b8d43ffb8e8df53345d6a5351c5203ed721b1083440fd9848ed1352dc0f0637419269292a6 a626b2057a3a142a8a164fd73730a5c6eb942436d5184bca9aa8a995e8d1f51905f1d4c0027a8d806c8929d44e8d4b4c7530 ba04023d3e5e8fced09734a1a0c91802399e4ea00be4a825264ac753e826a6023ac6a626da4da6c6da7af17a25522618d940 7d2901fd9a621bdbb5ae22b6a604bd266db3505b6d2d4fa758790f05090f5b330d8f6c0ff97d9e4eeeeac56e9eae9999ee5a a199b14e1eb3145cb3d7b85e90129e249f39c94dbd6592a78856cddad8b56e9a22ae936cd4dd6a12d5d56db5426d349a6b0c 05f44c0572348bcd9ab435dd8cb4d5a49a049a5bd638d96a986943e2bdc9305443dbe0829b96b669015d363ed0c0b444bf80 61aa6fd06c2a4bc05384180c3c89441e49f33a74223fb3b14ca2c83a4e8d4385424e38018cced56bbf2b74964e6723986791 7538a70b1bd12e8b80cfdc41f95104638b276c04f32cb25e2ec9a919aab2903b283faad07cf4385b0ae59209a7d48859c71d 941f5530e4a9662357ad7507c7d4109fcca5c6a882e1d1376cc4795d70673583536ab48b72a931aa90b8fe2e1b216316dc19 a7c7951abf199a777d62c30cadb596e1d47905c5f772a931aa505cba9a0db7a1c8ba9ee3e13578da30971aa3089af71bd8ea 0dddc5b9f3ba17f0e13aafa3089ae68fd9185e2bb2dec1b1add12e8a1bd1fd1a2453a76c0f37e836117429b39a445354ef00 83ac56ef0e9a26c44fe747f15399bdd968145dba499f0692840a4a4c296450c8485844bdb846d3495d585eb8d77c235fa8e9 ed19a03619da087b7804b25284f81cad622de3111e59c1d6cb878d21e922eb548e9d5709af91fd15259aeba7c58276f77240 82fa3c5fde2bd55aacb78acebdd9bb1a8354bcfb73c4bd39b9dd073cf9a1e3e20de33bd2d540bc87cffb156d4da0c28aedcb aea5a62edbfe7c5bd5f2decfd999fa44f6ce6b334eb8fb62fb8bf4dea00405bb3b76f03c541ce11f0eb22d3dcd46ae5a6bde 02cea5c622fb91347af467900ccac371b88ff3a80849b94bf7d3e54a584ebd6cfd066756068440b779d4edd78e73eedaa594 80e04c6b5c5e160324877e88da30df00eca9f45fd1ba38005896767783b522eb8c8ac6fade88fdfc1aa7a382c7a9f7924128 2b0f10ed6e1ee1c17ab404e7b1916bc19d388ea7f21c595835c2bf6c4051ee02b08b1511202df7c185be4f2b161f4e9adfcb 68a2d1f8804b6e54467178de1b0c18d8c86709cb13d4ee570b5d8860cc84064deab3cbd85c7e29c12e56682fd0fb9c75615f 5fb35925f2fb93f69429fb5632d2271019c944b291cb67eb224d4ee76b1c59787fd6c8feb2013ad4bc0c48baa40992c495fa 27388701d8a77df3164dc4a2bec2336979f916cb82840ebfcff041dd9e3cf310102cb4ac2081d5fe87554142ab9730333bea ad1fb2c1a0f75c7d2b6451ff95266dff1833e2bf28a559f79a8d5c0fb6961a723e865239c263942312ab5fa606fb37089024 bcfb577b8e5db4a1cba1779f7a3623591a04f176481e7e9070d3ef017c90ecbdffbe0408aa860582e8cf97b7ba4226469a00 337bf3e35d530eb6f49e5bb218d9d67fa5d8b8298affca2d7182d0c5454367024f1fb2e3d479d50d3ab74e7c24db1a90b5d1 24c7901704ba5e533225fa7a600c782b6e264decad37dec76fbd1948749996778408122d90d186783c227eee2b586af05388 20fadee50d902e41d3994d00259110bbfa445aafe92d59876cedbf9299e512f17ff3cefe166c4bdfb2916bde9daa440e150a aaa86bb1ebc856af8435378df1deb7834b0b572af7adcecd9d4a900b98accd4ae07d0edf995f1e949cdc4e852c8f55b813f3 625c42e6360694aee9cdbdf4cb99eff3f30d2e2a1282cebdef3d57af0ad9ddff9361475ed8c86e261042cdafb2912bf210c7 61ded061e7ef2b0c97ad4134086443b5d3669b5f00e9c74491fb2b537a271d2156af365689ea0ceacd70facb94d6b59a02cc 0fe01093333e499be8c46b5dc9e8a746b7ffa2c0fee22ac6b669bee99a16c2ba69bd70642dab48285dccd3993be2bff2106a de367426307deb8b120e150aa97cda7ee5e1eae4c128db5387ce453e22d304a2f12fefe0907d5315cde26e047dcd43be6045 2ea23e2e5b5143ec2519e1d665a6df8f0899dc4f8dacad7bfa23a39163ae8f797deb23f638cba28daf675143c8d31d04d5a3 bb8e8d6cbb0b8286680a1bb9961ef28de7901aa8ee2eec9be11a43410848b3f12668331be1e575666371c1f3594bfa10f39c 19b27ae25deb3299c9d071b88725fdb92dcb5831ed279deaa746f58625fdb19ba55a25a814bdea135eb14c350a490da65557 fc7c25083a1dcc0b1bf11e8ac8c26f6c28bdb79def6539a40675de1de0ddc85ef38ae9f182db3cc2de1ce8654036dc090cea 4477b20c32916d3f0c039153cb36c25ba2f81951fbde6377cb7a039443cc716e80bfe3607434e90d5339192c6452a3e041de 6b2228fca2b370847778c11de5f7d8b00dbbad3b38951a3af3cb46f6b46174fc91a75d29395043a19f7ed5005303add6d805 c79ed7bb099843a6168816de06f8dad27a9f17269aef12e4e2a20dc4808fd5f0a238b49ec8536c402dab1384d072f2a03a02 44d7fc8fbd2f8187726dff9fcf333153cd24c6ae32350b322d122d33f619fbd2580ba528652c4554a268b4a1282912154aa9 488cb20c2a2aa58d84565ba442964849fecf33c339e9bce735e79d733ae6fff3fdb43ccb75dff32cdfe75aeee5bab7083d77 03eb4415de3b696358e7f95928f5098118187e78870f696cb7f280d4b8c88354b5fd147efb508cad252f15f160f0ff35c065 97cb2d9f9d05a98992ea0790e9ab17eeddf94115406c78b973562ea8024c6b6624c54e681dca04a1fbcafe790a11883b6157 697f652118d1502f4cb48b5e511e046961bac376dffc1626a0b44c3aa9ef355827adda256299e7f48fd39e7ed40414ee9c8b ba3c203ec6f586234f114ab5fd657edd50916e5872fa58ee5e43a2354cf54b981c9f04cf6926676935a6799a82e1cdc6f5f3 75c94880e2bd54b6214d67681003a24a5bd1140e10351c0b0a2cf4413ec099f14a8a8a461a5051429cb162951215c01a5749 4971fc1c1c54251ecdf1307064328b6632d6b38f865e6b1a5d0878d777cb90cfe0b5a43938d56fcc076ce3f81da176d53c48 2dabe43b47b989f2bd679bc6f877328e1fe1788b0783027fbd2b9fdf35e5f5842fade26195b7718c1984dee2611e0ac9fa52 9b1b9f69dee25a6eaed6e1a78271fc6268bffa36ba90e98449bb36f1490d46e2ced5daa38b8d63cca0ea1c0fd488ebbe24c7 ef8a8dacd7e3d4102c18aee6a1e7b5ee6eb06515bfada15949e30645a0a0f36ad9e8425212b01c7eb3f2c4bdb979765c6b08 121caff1400d6f6918df9df21a0f45678bf353c1387e318c4ef110bc6a4ac3aed5f3df1a3ad6870d8f6304eab7f03000d04b 1a56eec86784a2f470cf65015c01f8ff30eafcd34717d2deccbf41d113be34c5919f0ac6c10fd0783801c0e10914761c0983 a522e17838950e47c5d19498260c92a99282a992311b8ba560c9341482db9f116fcd431f8ae366d83e253e0d0ae88642110a 114321a3e8742ad9846d6242c6a2d1542282c220c5999a9059640c99c9c29058e0212a0685462330641482c2a29980174b44 a0c8717a266c168bc260a1508c381313057d1acb84c662a01064120543a13018083a15814191590c0c2a8e850237590c2a86 81a2a2b168b03883854590c15f2133c8e0f938328a4ca281bfcaa4c5d14cf5c0fa5818049a0afe28024f80e38944340681c1 a0b164b0523a1e0947a388703cb7a1ffa79c8a70f8cf491691dc617e439b1c093c771f0fc7e3881816058da382bf86c5a030 64162d4e0fbc180a9b49a399b0c92c168b1dc722b169262699750a8a8a254a1a8af14a0a0aa6c6221a0a346fb534c57aad8d 8daa4bddea15ebeb94148b371e9bbf7793cf4647591fad4d4b8fc56c58989212b8f041c2c2854bee7c6b6d55f34b3871a1d0 6ceb939a9589b9e76fbf59797b47cfc36679e537ca892b3b0713cd4f3f9cfcf0f3b4173d62d6effd4b9ba745dc56967fb83d e8756b42822290b9830737b4ead59e1bfcce5ed353be37451b605eafeda93dbfa428b147cce69c4dcfe0b2ad836fa67db616 bbb1fb7ef39a88c1ed363d5f76442c79d7da94f83161617a5667e79708f9c92eed87562edb7efab4d8a71b9f6a956f5b7f6e b9b8bdc7ba67cd27ff2ff2f77b640657d6f6087f89b8dd7c7beb9df68f83c23d3da7dfbce99117ee686fafe9acd9fe54f9cd f696271f076bd776e7b63c7cf8fe61f3da1d1103d66bcb6e9789ed9fd02c6333f1becdd98735f2d6b991d5dfaa3f7e69a959 b238f244d3c7f39defb6b664e576a63b3f5916f23d2c64d9bc2e0ff70d1eeb1abb3c16cddc1be877e68cda7abfef0b5d1739 b7663b2f4e49f89ea2be374575bafb1cb5f48ea2efd74fa8a93d509be99ae0bc70fd7ab5b0792a61d929695a3e675cfd0ab3 db735b967d7bf7eec99dd7039def4edc11531ed89eb82c316247d95a97b2dacf2f728585a74d7b5fdadcfde97e445967ee0e 97e688ad77126b949fbe59567d7efffdeddbb737bf78b8f6fda1c8c8c8859189329de76fbfbe63161972e77bd1eddca28be7 a77dce7dbd7ddaa18e96ce968b179f3cb953d4fe24e8c5c7f64335e63dd6e7b3b64fdbfee2f4e95ce5db5bb7be49cc5a79d1 3ca24539e8f5ebede7953bdfd474be106e517e73f175567bfb937a20fe3e0fe335443e047fe6372b8f6959f06a6dc0e4c1e0 eb90858b02df99150dbc187873ddeffaebdc9a9a20e166f38e8ecef484c86f4fc2de351d7930d35dcd7d69da4cf794ec8490 0b45add3d5aebfbb9395fee449e2f9d6c06f1f3b16ce0bcb4ef8fefd42c2193fe7a295850bdf99552f6c6d725e5c58f8e041 6175bb7376e162e7c50967d45dd5035b9bb2afe7be89f4288c6c4a545ef9ee75cbf99a8fd3badf5c280a7957dd51d352f3c4 f97ad1bb6fd7bfbba6242c4a9bae3e2f2532dbf981bb87bb5ac713b0f69423090bbb5c3dc2169d59d7353de651e352d7ae8c 478d7b3354164c9fbe77e6bcbdd94bd4f6ba1e093b92b064c9bb0b295d197eea6a7ef3a7a71fca0a5c98b0d8e38ceb82051b 9ce72e50993373a9a66afa421f2d714fcfa533bba62f3a72246c83abfba2c0a204d74719d91eee8bce4c77f77be037f7c1f7 84c8071e1e4702035b2f2ccc4ef1509df3286dde99998d310ec7d2d216c46cdc289536ff518c946ca8976ca3b6b186868688 ce23c77a1d5d114525834c530ded2a0de3ccbaaa4c48cf981a6818282995989a3215140c8c1568faa606a00ad2372d3155d2 d000ad8729788649639a96407f680afaa60a4cfd120dd0b0e8ebeb33154c15a880480f0f5a4367f91e1b269fd4c87c0fdb1f 0a1018a06943a1c8ec3806539f49635148347d9a1e78dd34168906ea7a320905990c50d3621168c8383018a0fec7a248266c 3683c588d36360586c12058ba1a030a0364660292c3685428a8b03cd0c68211864688742219329280a068b40605824324b9f c980cc099ba9c736d1a3e9992868d040491209aa9444814aa13068f017a9580c06344b2c06052c6d12079a1df04a51e0b550 50280c16344a082c6703fa036e80e7d87ae0cd80bf4602eb65b3281806680f3014368dc6006d24780d182c0532ed180c968e 326121a85015dce250bd1814898ca552c15b058f42c080bf4f0177a1eb00eb4750a9441c8e4aa5e370a019c241ff123879c9 0948e46fc60dff8ff5661bdf5e32ba90b804cc92df6cc3baf76153c69bbc040999cd21a30b4949c396ebf2a935ea4a61e78a 47171bc79881620f0fd4d0b68445e9f3498d787fd878f79a40415186076a684ac3d6f03bd940640decdc78f79a20a1600a0f be86b7348cefbca1a0d618f735040ac5b387c76bd0117f3a2f424a02564be6971a6230a7507e2a18c72f86ce95e13e148b33 4a7fb6740ae8863633f8a7c6f24dfc54308e5f0cc767c30de5529f9a4275329598245dc59fd3453ade92b4e177f61a480de9 319e95671c2310fa6cd8d7283e2bf1e9fef9433b0ebeb4fb39518fb81ccc9a6f5f430c56e1c64f05e3f8c5d079353c0f254e 75a96195a9def949b03d763f7ddd0e12b01e7e0d4a5d29ec94033f15fcc380c3c755da48682f1f313614e1b34f1416fb732a 51901a62fc06af5afb6197bdf9a9e09f85828f4f03375b23b1a42a3eeeb70c07d4e147418ca3e99120012285c46693870490 74c66f8cc2333345d848ee2e915967c8262028a0185d5f5151495fdfd4c04091012071180a838246023832cdd4548f3896e7 6c855afe480df2a25ba227a52ffc3c3555539a7fad217b0ab65b939f0afe592c9290b6bbd1006ec00b3a0f7e0a1b5efb96e2 5130b465ba3877306b3ef814328f2cfb12e23a940e02a7796138e10636a668497a98f87c2845073aade94956d8c6140fd00c 1b1fba3ff9f4b7251f4fcb4c5e0ce0aabe8734a9195101fd335f5edcae8e1fcb49367e9cd848d0709616dd65e3f947a197b0 087e83d7aa4fb0b36378284fcc2c182c601af8a6d085fdb04bcb8617389d1f5d3bf4612b342d0f3ebc7c0302a84bb4ca6bf1 18cafa493a24d73524eae3d4a2a97da636e73c482fc74fd5dae21b2252d7648205adefc16c9dfdaaadaf06ef87137dcedd9c 11644107f4d3c3613795ebc732351ced7e9bbd8672abed97ccc92df8a392f39686ede0d70d557c3fa6fb5008e6305830b43a 3aed4d8068d2e2e1a32f26cd1acadb86a4385f8549aeda0847ea3fdda141187a48991392b672b350119e843f4202c8f5d207 9100f6db410300c03cb0b586b2af24ac800db290717187aeca83bae54180dd0248bede46e878e898766f426f0de7f2c2fa5d be27643717cabc8ec48e9cd22e2e019bcc6ff06ab063cf986e282f9c7a4d72d63a00d0fd5211d03777e8cd538e4a1efe3e2c 31ffd6a5e09b9da0fd287a329c780a7e6cd61ea72ace26baf3f12230e84706dec603716b2a8c40c2e8b51641799f16e5c0be a359ed75ac8b9082f1e93fc0c9608e50be296ffa2b6ff02f23d46e981a86517b60b67e7a0c0a1d4e9a53304208a4c67b7edd 5085db4263596b0073e62d6aebabc6c30ddd132b1fcf1b3a28251dbd476c7895a9f9931f5e39f9f8010a68fa369c3a921212 de1fcd5531d4d7f6074f781ab2a8523880f162d7daefc732a92622d027a61a0e3b423fb6a20b2041351debe7a677c20d7e3d 3db6a9f1fb4c79ade7939227a88645b6ae4bbbf3c1798455f93ba8a1ff62d2a72a7e2af887f1248476f0f0163d54687c58df b505dc63f0ea8fef4ee60d8f835ff0514bfd95e8d42e44a4c7305b32a755476c73e1b8a448752bd115af4a5bd4410f169721 3129faf8c36f9b38e9eaa787c3b666c85c9ac92de29337239dc42291423f1d7e68008c65fc9e37d42b4aec62e1fa85278a8e a8f927958d489807526302bf099b4a7a44d7c68f2ef6af41e61566ab68b967c97cc611fb0a6ec23f40b1b458efe5e1a16170 c88c6a1a26db3778b7e7bb99435e2a71fd80c902db578f383bb4651597607b02e49a40534259fcb61226643f7b31688681f9 72304bb1d449435902c57d6fcab8b92d50399423b9430318cb08957e33940150eba20f058b4091490cf6c6ad81231c24901a 514cfe0700ba88f053c13f8cf357f09b2ab79d5649a387553e6be41e4bc95f5f7257f4ee50d2bff91d25a093da77326af699 21578c7dbbb46e8e656c2bf73b62aa7c9c5c1e20b9025ad680a5b244e655bfd0db75e029d95b92626ab933863a901a7c673c 31ce34d44db1947451fab5b7f817e12837bcc016cde8b7246c4836638410480dbe97e58b178389198e2ef6afe15d37c0b4d9 d3d6a3055f9834a40710ef633bfd2ec3ec377025dc5a4117b4ca3f4068d250e22964c1b30fd55b8f1eee819a3670e2056852 d5fc77cf455da8780d63242a5376eec4ab503a4c1509d8628cf1fb5000af096a9b6379531ba0c2256b4f8e71ade1283d3814 5bc3097fda340752e35526ffd4983096ddd0136500225b74cfdd7ae4c2a453b29c439a6b9ca574f71e3d7c9aab15c4bf33c1 a7a472251816c2f535a81ec20bb4c4cd7a25a054f4e4edca9012204b5dcbc9a43ce1e4e945c8de1003fd79f570981f15a7ae 846cbc0ffa9d31fdaf1aa09358f39b5163f95381c6f6fde76cc33fbba14efcae6c30d60700b65e06e05ab7924f9380b0ca5b 19d011c2a16af09b276edf23cd0dba55de41da011d120b33e3ead7924e0702002ff03f19c1040013b1e82e4e437ba27409e9 b39d17b489ae7e5a07001ef9608402908905bba30ba0e0951ba1306a03a2ea7ffd6dfe0554edfef8c78348837923fae5416a 58f31ba1805a630cb76b104357f7cdc428c8f4571328ef02ecbf435fc6a367cb184880900dbb3908be73ac5bcf153516e897 29f424d740f6168eb863198a04900ac2b08a462460b2e6d2144dc86d6b31c7b16a93ad218dc0ba708184441fb2872da31978 76cc3ed91b0a103292622f40e9698dce8abe9c3fa633225a3c37ff634e79d3a00f23968c03a951cb6f1f8a48f718362804f7 53b1a951ae9807fe6e26dfefee8cfe0e1a59ec9719ab334880e2c061d15b46005cd33a7fd6fb138e4400a9231f087e38f094 96a3bb723589e8f97725b789356248f2d2dde9610b7c3c0e2902d8d6d55b2fecd5d651f7d385531ca6d959d5a6b45b5f7b3c c3490f203755f67e0ec5038cc89701db2e2fe26121d57f0d3a47d7fe94539e5a90eed47700f5e3212969d8537efb5032bb61 51633603205227216353031b8ed2a7a38d5c17ed3500bf6b82d1faf9a63800e3905d14a60f2019def31fd52b60a013262828 edb4acfbc21369a67078c9a2f6ac0b0e686a8c788969c6e284753424002729c46566cc538d5120007894be48a6be9e81487c 81a62e1c20162f52cf88870378c3aeb0c2c082b1bcbc81b695f5086a9874d5fa560a891e1fd1f91afa927f6a54dd18cbf935 f0683c81eb8e230944228e13bac3390982c153082a4405387e645f188e4a454382703a168305257150073c0a356c2390542c e2a73e7738925b3d11aa084ea453a963b9770dd0961ef8dda0283e7099dd7f4fb262fbee0f23a861f44c926f6ad495c2ee8e e1f11ae3f8031c2d1387a80d17593c7be76151bbfedb7a9882992352abc7755fe29b1a901b3a667d8d71fc07681f6d1e5210 cc88a43d92cf531422a0c6fe91bdc518f9e4b2bf6144f9d87543c7f11fa02dd73ce471e2eb9ca71cf54311ceab82761431c2 4a6a3809adf91b860d978eed269e718c84e3cb1f96ca41ef3d9178dd32058ef3593222a255bc1cfc778c281fd71a02859f16 f34417bfb3fce0add5736384af613ae1b0cbdf30b17172c1e862e31833f87d28cf30749f4cb4135a35a22d06231f20cf7793 d71ad181b13d74651c23e178ed8f2b1b680745478da006fac54d197eb586c89ae0716a08141c97ff87452fa84d65e81ff795 a61ce67b6ca8b135ecbd2e3f158ce317a378eaa111fb9c8640b8c5f411be86eea9e06e7eb586c15ad8fdf1084590503739eb 873d92cebab450363476638490b734ec05df7d28ef05284219cb93cafe12e0383a8e00208928141a0d25ce4340c954f54c99 712c328a82fe38d82d00002000494441544250306816535f415f8f49d3336193d8fa0aa6256c32034aad8a07445c7e9ffb4c 2fbeb32a5f62df45af9f1705969280f5f0ab35ea4a61bbbd00005152c22c3110a977b450ac37d4302d5112d155ccacd2d155 74d4a92b51c8642a641a8b28d619e89b9630f5f414986c525c9c890919fc4781a9a464ca34355032d05032363665b24d4a40 49118512a67195920903c5c0d0b17a7a642c15cb26e1e998380a85a68026d0511804854166eb31287a8a16754c93380c828a a0c441d91045149598fa7a649a0193cd56aa8b2f89632a28d0e228185689d6524fc7fa4ca51245033d0c834241a04a0cc80c 14864d039f19894da2c5a1480a6cb21e0985a053e2285804168d60501008348e4045e3907822120e295d021d4127e0a8382a 0294d08b03af914ec75129e0eb4061f0382c0a4bd16332301406499fcd54a0292830102c110b2345538512537d530d262bce 549fc2a0e9d3d826245000ca296b5062a05062a0043e348382625d110d03914c638d4cddba3addaaaa2a1da37a0b23472f2d f18dde5e521b7d3679ce5f9fb6749ddff70d67e6ef0dbcd37ee1c292900badd7438ada5f073d556ed9bab2c3ec49885951f6 6be581690341cadb830673bfe40e0c44d4be3974a8bd7d6593061853fe6650e8ebb77cad8cad0c9ef4611d76e46b7590804d e037a56cbc186762a351c79bc441e5da1d36a52ed6a5f29d41c2f26b657a4a273c6c3e3761c78079cff9f3659f3f3fb4be7d 3e6870e5c795af13efdc59f6edce4ae7eaf6771fb74e8b100e527e311071baf6b34b446e56e25317991d3203b59d2ef76fe7 1eaa36abceaece1dfc581d99fefaa3df8390f6257706b73f38f3bd293d7d9999594bcb9d8ef33b6e74070dd654a7b75ebff3 c53c62da0b991db5cac283ed83cd9d2d83b7d758d77e0952361fbc78e7ddca88fd2f9f4df17f38cdfc616dcd12b3ea6f4d77 9e9ece327b579ddbb9cc2cf1e2c5956f2e9ab508bff9b8bda57dc989f6ad66454dd54d4b963d59d27a3d3225a4e944e0dcc8 337e73dd67baa75cff96ed971092e0bc243d24a4e5634d7bf5e248bfb0771d1d4d778a16cead7eb7a4fa75ee3be76f45edb9 1773cd73b777b63b1feab9612323ac3cd0f9a6f3458d736beea0b3f3c5ad664dcbaaab9725bec9dd2ebc7d7b50d617e5a735 178573d74e967ffde450d0b4a7cad33e97c937f7ac95bfdd232fe352fadea5f45c77b7bff58d7d070e54cc3e6e195efeb2c2 c9e9a57d526cea8c685fabfcd4be6dc95fbf7ebdf975c6f2e3b7f27d5fbe9d757586dcf2e34efb773bedbf3c65e287bbabce 4ef49779f83e421728d8b775b851fcd86ee973175b57ba4c8eb6ec1af95a41ad71ee6fa00694885a3101bcc569b53dd31eae ed99b845e6c58ef76b264fd83fc55adefabed80d9b09a53defcfaeb639bbba5b5ef8cde9cfca9dcab5b76b825e0c2abf5899 78bb7be2399bf7a5dda5e7f6af3a7eb954bee7ecd403072f9faa3878e5eebe0f076d266e99f8216af7dbcbfe6236134e4ffb 7cfaf696093722225cd694aede7f63f58789fe36ab9e5ff9b0faeee5d51357bfb73978a062ead4537777afdab7db66e2bedd aba6dedd7d656ad4d9891327d87cb29970ae5466f2fecbb3fdfd2f4f58d373a3a76c4ad4b983fb6db64cbcfc614bd4ec8362 a5373e5db9b6fb809555c5dd2913cf461ddc3ff1ecaa89373e4d5e7b63e2fdb3fbf6db4c9cecf27ecd8ee687ddfb57dde8b6 d93fd1e646b7b5cc7db12dfea56bc49e06f9df703ae83471cd8db313efafddb1563ea256f8f40e7f7f9bfb62ddd62e5ba29c 76474ddc72634799cb9acf664d03d6db6b84cdb7b60799bf49bc18619ef845f9f6f9271fa74d565eb6f563e7b49a4835e7ac f311db5bcc0782be5c343f94d09eb8ac28ab29e1c2b70bd75b17469ad564ddb953bd726551d1f5c28521451d665b8b9ad223 afbfcb5a99b5ecce93f68eb9eb1ea9b7866d500bcc7e307d819bb68ea6b6b68351bd9494968e85a28192460911d096783a14 8c3023262eaca2e03034e3c20913472efeae290d3bc7ef6483216a0068a692a9698906c9205ec3484757a3de30be405b4b3b 5ec9b8ae1efc5fa7bede2bb438d4cb22b34441d742a344a45e5749233ebeae8e66125f15aae965615460a4e52de5e3a65d5f e5fd284daa2146453646dcedd823d9868d9b1a657df6ce97759012d7b2d031ac12f7d672d4f4f616df744c4af6989457836c cc2607a998473e318fa41a8e35aa787aca8a8b6f3ce623eeede6e6d6b8113ce326ee05562db551dcabce5437b4c1c7c24256 cb4847aad822669397838f03f8033e0e312a31a15e5e9a197364e71f515f9af668938fdba64db231696e52e0af6e8c39f668 7e9aa7a7db461f071f1fd98d9e69e0d947316e0d9a5adaa1a19a5a520ee2da555e0e9b546264376e8ad9e8e0585050656808 1a56471d2dc7620b6d6d29d0144869853a1ad6d519ea32594a16bac61a2534b60168d84c344c290c7d63268551526cc06230 5871641c9c4a3129d1279980060e1b8701a8183ce177578040c7c39148fcf0013801c1f11f417347c411e0041ea654166f76 191a483ebdbb6b68ac01d2e1ecfa1142a01b7a90efb1a162301b237e2a18c72f46f1adcfdcee355cc7c5dfa645a0df658d08 51c42560c78df98f50fc75f9a9601cbf18da2f9f727505e24bb5c9f041dcbc87231c51901acbebf84c44ad705a486c6c8fa0 1ec748385add1e9a54f1ba9d397c90b870ca88b1a12035f85e2a871d14305160da35c6016501c897e7b2809878237bbe6395 cffa395ee2eaa5bb7f9e6c10ebf05717d8c2558d9802a7e1122c384d5ee30000fcfa19e65c8342dfde3f4beeedabcd47adae dd2adf35fb6783726901e12f5243ebeebb1f1d16457fd8b84111241096e65fe4b60aa39bb74948946fb693b64d8d8e0e58fe b341b9d4f817a9816cddb6e3c7a1f4c66b6093c772128571fc04a45bf897216a1cea3ce6eda06de1d5a012d3f8e239e54729 901a791bff9a4131b8532e1af46383bb40f5a18c03a286af32b79395a0c1c4c3e148000ec713d0ea937fa686ef5f591ddaa4 71e5eca43dc1613fb6ab80d418c3131bc7f107e0e63c1e4ebdf2636f23d97b44a77c831cec992eafed1a0cef900ff6974461 3051d71fab1cdb735ec7f10710d56313ffd8665ae23962240f50fc4c52da8827ad81642edad227b4072699ffd9fceafaff8f a9f1bf77dbc3c7f264c61f409c1e3bf8bb473074bfb81afba611b78eb89d6cefc68baf8109bc16008305fbe64767e0a80ff4 7f3c2518d440fb5c2f1adcbae47bf5d6c4ad735080c6cc7581ceea9ba6073a3090002d7b4ac5aaa00c32e05976f6f2e64424 80707efbd6e9a1b9f08edb0b957e7b5e5afec34b7b90d7bd9872114a449459d3bdffd519e80b44b53e7f65795f30167820aa cef86d288feeb4e5af36200024cecd37f8c348b5615619c05384c20cba142c29b93b66c92bf0f98c9cf12918d4a0ba99e7c3 b6adfdfe6e4b6af04b29b8d2a20ac93d97e734bdddd51d4aa0a83fdf23fad991085429ef8409158291bf4344a5a4b4b36ad3 e5934e3ec31f58bb50cbd07d33bf6c837d80d2b2eb7de983c156414fd4e0384c32275de15fbab9bf06f4c2abc38b79b2a6ed 0c168dde487414ee836dab19d187026fd90973c5f3400d5ce8c7fd1279afdad7ca352049734724b8d378282900d40083ec32 d8014f0049997ffcb823f8a187889e540739f04ae8a02640f81e6bb5177aeffa5744f771a27b85ee5d5080b7def2b73c65f8 cfa215c3ddd65a4eb0d31c1a28edfe2a99aa059e5479bc2779da989e03fd3ba87ebd43a3bce0dfadae454d6d3b3dfd5a5f5b ff39dd11520c997bbc5103ca466bb0a0f3d6ae6d89ba5d33dc7ff4624cb6df13086ac4bd0e3ee5061888d037a6416fdf5d28 40075ada5a326f0900cc7c79e01824c39a20d4cdf1d3f51fb641d3784476880e770218f84a260fe50f0474dfc322f4a00ded fbf27db09500405fd773755bee2fbfa5ff0dd494bca1294ae8cf1fdc1094c0596d0fcf3cda6b32528a2113c02b3538557975 1c0f9f307592df8fd4600705080635b6061ff7a1179d1f4a6479ec6b8023c88595c1e51b00c055ee5623a435c89f263de452 43c6de0cfc1caac4923b87ac444c5ed2a4e1975f3019f682a3411e451d5b1dec4407e81ac5e7be06fdea3bfa1f81586c3f34 539e1c54087e25f8ee012a78af8c91ae06d1fc66f04cdea9010084cc40991942d37fa486c6c3b19d887a18ec1ad157ebd256 b92872772deceff9a0c8da5bece541a75addb6ef1d0d65c2769c2acaa506adece6e99212ef95cbbb35b94f91602e5f136c39 944d32b3670f971a8add864d013bb5901a527ab502430d4c48e5eba11cfd77d22023d8e200be4f44eba31152a4b5f72a8ffd c5ee35eca15d0d3ffaa18a02d2e4c5ca3a69ab6c73f3cd90e224cd9a14a1da95b0e5353429f38c6db0989b96fabaea58c921 6a7c0ebe92e2bcba575e77e856353e68d292760d8d9fd4179ec4a50631b12e3e5c7280b8204daf76dbe02fbfa5ff0d8c436d 43131b5917034dd9ecbad20d0a6c05d9e5d747481947096df3fcabdd6b1bf78d488ba9b15630dc50d2a19356359d124f8692 99217c83efa774391872ba1b5de5629b144c8c7437bd0a1ea2c6e9641923a9d7d24143713ab27073b145ec61176ed3856944 30d7d7003c98c869c1e13e66f5fad602430d524baf33778b55367b60ebd64f49cfb6d70cdcad2c1a21a5b84f94475f8368c2 4471d21119681fa91d31c0b4e4b3a8405043efbce495189659211950608377e250796fd36f7671e6cb530dd0ff78f94b5c6a e8d5da835ebc52737e36b73b526fcbcb070b9f05bcade3ecc5b55c3267431b484732b074dbc97d1174853502430d564baa33 778bdd1d1c2c24142c34e970b0e89ee4f323da24f46d0ef3460de2c6addbaf739611cadeb2d952f3c74af46f4f12086a30b7 c38efb0052de688ad91cd0e35a1c1cf07ba7e05ecb559c7ca0c0f98021377487fd1d50b3b4dfbbdbc015d8ad6658b57e771f 77b103524b722e37515a310aa0ed83ddcb0614de0b0c35304b7a876c07ab6c79f769f91d9fe5a7adf53f273d22b30280a84d e68d1a8c655ff7bc85566122ba3a9d94f41811a19c4f9e2808c3864d72259f1f03e874b4876d246845dc0f07fc9e0877fdad 83dc35c27293d772a85172a32f0b007085b1492babc8708010f10603baa2ea01361c47d4a04ca8338e237f860900d5b03c6d b080c050039dd03bb4a63c2971a1298a428b6350694a551b462e854529e33178457ddb956cce598c8c2e7b77d2cc1fa9c178 bd4d10a643e31523240fac67c4191c397e782ea835a69fbcb4973c147db0bfc54acfc32001aae9a7c357bc30504ec96bc99f 95d0c847cf45cbad55a868f1a3114a4800177a38d5038cf3e052fb25fd75709ce0d68f06884f3a47c67957dc93611247b986 b1014cd33035b0b2257f2ac5bc717252062fd4409cc87beeb7696986aaea46f4e2be053f1a1444519bf5585ef4820b82e9ba 5abbb55dc5316a0f259e3fc201f8c2f219e73db9a321a90ee6fb565f30c603cc181727ff6cd06e12b46c2abad58d81b8c54e 2fa778528d3e5e99301d07b0cebc946ef626027415ff57a7e75340851c39fbf37c22a66c11c00a7b55ee1436961778f81da4 377943d400f07f3e6bc57895d03d9e0600a2aae58a364d9b6a27f1a123ce277ade8f35e2b2631f66f277b1bf0004a6a6cf02 6f03a6a256e3bc18505b108c3c0a5d1db94324f1250d3e0e86a0ddc028397a87ea80a602c972488b29068d074b73af38052e a2b2b4cb8b00a01dbbdc5d8b7120cd36c668198065590d192a0578408405a07566cedb9026187d287ab78723140ee8149ac9 7fe86ed63d2e1abc972783521495464a7b336bf30547ba8e44ca8fd4c027ac881080d42b04fcf0fd0f2df480a71279e9f480 84090480b38e309c8027fe6834a03523866b85668f0946270aed73ea85df76a80dd54fc5ac0bff982edaf0d59eca63bc680d eae253817440c4e9533d8e2e6537426b2017959f37f9d382e31873d03b3de3b71509c9851ff2eeed099e353b10f59354c9ea 4947757819ca83ce9e75e562eb21b91c97c169abfad346282055891ad2df73d1e3f815883b3f2b6c6813dd2a2114d01bbbe2 302cc7fca7f5e2406a5856f1420d44649e505faffde1e0e49d37830fcf19e1bd4c97d8cafab372e3187b601c8a1d5aee1639 6fb65390b37ad7ba253576bb9ae34648194eddc3db00407461efc91939b16d49b139bdc1922317709b679bcbfefb2e7c1cff 345835c36ea8c640968e1e8a4e2452e234df44078e9052bc2c6a67c8cbb0616cebac9e18af4debd51f79ab6485cf1c6150ce 580de8ff59b9718c3d90def4b672b73cde3ffacd8b2e79bf6ac4fa3e26fe97a6f2b4f61ad5efb6380149c01109703ccacf78 c4b979e59f8dffa4d838c620c859a927b85b4bce35fc76949a2837c21345bfb819edcd53a7bc49e6ef19ace9231b4ac21e3f 54fcdf2f741cbf1ae4acd848eed65cb186df8ea2b3de8e980e8d2a0b10fd2b4379f0e2179b576a8f0cdf89cebdcd637bf1ca 718c405ceecb18ee567cede2df66ac99468d9c9cc2da710fa6ce0b35309a1b0ad79b508b66880a6deb8d1cd15780e8b05766 fe1d973c8e5f0393810fcca1cd40cba73e7a5814adde2163c281915e01692d8fc3862db6c0f6ec933df61666dfb471307cc4 ec6774c7d537e3118 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ THE HOLY LAND AS DIVIDED AMONG THE TWELVE TRIBES. 18. Davidson, following Smend, translates: “And the east side, from between Hauran and Damascus, between Gilead and the land of Israel, shall be the Jordan, from the (north) boundary to the eastern sea, even unto Tamar. This is the east side.” He adds: “The line starts from Hazar-enan, a place lying where Damascus and Hauran join one another (Ezekiel 47:16)… From this point the line runs south; its course is the Jordan, between Gilead and the land of Israel.… The phrase ‘Ye shall measure’ is no doubt a misspelling for ‘unto Tamar’… Tamar probably lay south of the Dead Sea.” 19. “And the south side southward shall be from Tamar as far as the waters of Meriboth-kadesh, to the brook of Egypt, unto the great sea (R.V.; compare Numbers 27:14; Numbers 34:3-5; Joshua 15:1-4). The Wady-el-Arish was called the “brook of Egypt.” (See Numbers 34:5, and map facing page 232.) 22, 23. This land shall be divided “by lot.” Although this word means “by lot,” yet evidently it was here used in the same way as our word “allot;” for the sections in which each tribe shall dwell are stated in the next chapter. A striking difference between Ezekiel’s division of the land as compared with the Levitical code (Leviticus 25:47-55) is the care with which the rights of “strangers” are guarded. These proselytes who have permanently settled in the land are allowed a perfect equality with the native born in the matter of inheritance. They are to share equally with the members of the tribe in which they live. (Compare note Ezekiel 47:14.) The distribution of the tribes is perhaps best seen from the chart on preceding page and the map facing page 232. As previously stated, while there is a symbolic and pictorial equality in these divisions which run in parallel sections from the Mediterranean to the Jordan, if an attempt had been made to literally divide the land in this way, the plan would have been found impracticable and unjust. (See introduction to chaps. 40-48.)It is noticeable that several of the tribes have not the same position they occupied previous to the exile (Joshua 14-19). The reasons for the change cannot always be understood by us. Yet it is easy to see why the royal house of Judah and Benjamin, always close to Jerusalem and united in the Judaic kingdom, should be nearest the sanctuary. Reuben and Simeon, Issachar and Zebulun (sons of Leah) also occupy places corresponding to their traditional importance; Ephraim and Manasseh (sons of Joseph, the best beloved of Rachel and Jacob) have choice lots, while the sons of the handmaids (Naphtali, Asher, Dan, and Gad) are on the frontiers of the Holy Land. (See Genesis 35 and Genesis 49:1-27.) 1. The text is difficult. Toy probably gives the true meaning: “These are the names of the tribes. Onto the frontier of Hamath and to Hazar-enan, the territory of Damascus being on the north border from the sea by Hethlon, the north, from the east border to west border, Dan one portion.” The northern border, here assigned to Dan, has previously been described (Ezekiel 47:16-17). 8, 9. Toy reads: “On the border of Judah, from the east end to the west end, shall be the reservation which ye shall set aside: twenty-five thousand cubits wide, and in length equal to one tribal portion from east to west; and the sanctuary shall be therein. The reservation which ye shall set aside for Jehovah shall be twenty-five thousand cubits long and twenty thousand cubits wide.” Plumptre, with many old expositors, believes not cubit but reed is “undoubtedly the word to be supplied” in the above specifications, if so it would mark distinctively the ideal character of the land distribution, since if the attempt were made to lay off this reservation (A.V., “offering;” R.V., “oblation”) of twenty thousand reeds (one hundred and forty thousand cubits) in length, it would extend far beyond the Jordan, which is given as the east border of the land. We think probably “cubit,” not “reed,” should be supplied (see Ezekiel 45:1-5) and read with the Septuagint twenty thousand instead of ten thousand (Ezekiel 48:9), believing that this verse and the close of Eze 48:13 refer to the entire territory occupied by both priests and Levites. 11. “It shall be for the priests that are sanctified of the sons of Zadok, which have kept my charge; which went not astray when the children of Israel went astray, as the Levites went astray” (R.V.; see note Ezekiel 44:9-16). 13, 14. The Levites’ portion adjoins that of the priests to the north and is exactly equal to it. This territory and its first fruits were sacred to Jehovah and could not be disposed of at the will of its occupants (xlv, 1; compare Leviticus 25:24; Leviticus 25:32). 15-19. “The five thousand [cubits] that are left in the breadth, in front of the five and twenty thousand, shall be for common use.” In the midst of this reserve (see chart, page 235) is the city, which occupies a square of four thousand five hundred sacred cubits of seven handbreadths each (note Ezekiel 40:5), which, counting eighteen inches to the ordinary cubit, would make the circuit of the city about six miles, which is something more than double that of the city of Jerusalem to-day. The suburbs of the city reach out two hundred and fifty cubits further on each side (about one hundred and forty-five yards). “The rest of the length, alongside of the sacred reservation, ten thousand cubits on the east and ten thousand cubits on the west shall belong to the city, and its produce shall be the food of the inhabitants of the city; the inhabitants of the city shall come from all the tribes of Israel” (Ezekiel 48:18-19, Toy). According to the R.V., the produce from these outside strips of land is for them that “labor in the city,” and Ezekiel 48:19 reads, “And they that labor in the city out of all the tribes of Israel shall till it.” In either case the verse does not refer to a lower caste or class of workmen, but merely to those engaged in ordinary employments as distinguished from the priests and Levites previously mentioned. 20-22. The entire reservation including the city constituted a square twenty-five thousand by twenty-five thousand, and on the east side of this sacred domain, protecting it on the east and west, were the sections assigned to the prince, extending to the Jordan on the one side and the Mediterranean on the other. (See chart, page 235.) This domain, which is “over against the portions” (that is, the portions assigned to Judah and Benjamin), “shall be for the prince: and the holy oblation and the sanctuary of the house shall be in the midst thereof” (Ezekiel 48:21). Everything lying between the border of Judah and Benjamin east and west from this central square (wherein lie the city and the Levitical possessions) shall be for the prince (Ezekiel 48:22). 23-29. South of the sacred square and the domain of the prince shall lie in parallel sections the lands belonging to Benjamin, Simeon, Issachar, Zebulun, and Gad — the southernmost border of the Holy Land running from Tamar to Meribath-kadesh, and then alongside the Wady-el-Arish to the Mediterranean. (See Ezekiel 47:18-19, and notes; also map facing page 232.) 30-34. These closing verses relate to the goings out (literally, outer boundaries, Toy) of the city. On each side (exclusive of the suburbs, Ezekiel 48:17) it measures four thousand five hundred cubits (see notes Ezekiel 45:15; Ezekiel 48:8-9), and twelve gates lead out of the city, each gate named after one of the tribes. (Compare Revelation 21:2.) The three gates on the north (as one looks from west to east) are those of Reuben, Judah, and Levi; on the east (from north to south) those of Joseph, Benjamin, and Dan; on the south (from east to west) those of Simeon, Issachar, and Zebulun; on the west (from south to north) those of Gad, Asher, and Naphtali. (Compare Genesis 29, 30, 40; Deuteronomy 33.) 35. “It shall be eighteen thousand… round about: and the name of the city from that day shall be Jehovah-shammah.” If the city were eighteen thousand reeds in circumference, it would measure nearly thirty-six miles; if we should supply “cubits” instead of “reeds,” as we believe should be done (see notes Ezekiel 45:1-5; Ezekiel 48:8-9), its circuit would be nearly six miles. At the beginning of the Christian era its circumference was calculated by Josephus to be about four miles (Bell. Jud., v, Ezekiel 5:4). At the present time its circuit is about two and a half miles. The Lord is there — For the meaning of Jehovah see notes Ezekiel 6:7; Ezekiel 6:14; Ezekiel 12:16; Ezekiel 12:20; Ezekiel 13:9; Ezekiel 13:21; Ezekiel 13:23; Ezekiel 28:26; Ezekiel 34:27; Ezekiel 34:30, etc. The new city receives a new name in accordance with its new character. (Compare Jeremiah 23:6; Revelation 21:3; Revelation 21:10-21.) It is now in truth a holy city, worthy to be called by the holy name of its holy God. Nevermore will Jehovah depart (11). He has returned to abide with his own forever (Ezekiel 37:26; Ezekiel 37:28; Ezekiel 43:4; Ezekiel 43:7). The Lord is there “to dwell, govern, defend, prosper, and crown.” “Such is the case of every true believer, who may, whenever he is in the way of duty, still write ‘Jehovah-shammah,’ My God is here.” — Wesley.As he pens the closing words of these comments the writer is oppressed with the sense of their inadequacy. The study of Ezekiel resembles the prophet’s vision of the divine stream — the farther one goes the deeper he wades. Yet we may say, with Duhm, “One need not be ashamed of his own weakness, even if these prophecies always remain greater than their interpreter” (Die Theologie der Propheten).