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 he acts in a manner which is designed to be typical of coming events. Thus, on one occasion, he openly brings out his furniture for removal, as a sign to the rebellious house of Israel (Ezel. xii. 1-7).

As in Jeremiah, so in Ezekiel we find traces of hostility towards rival prophets, whom he denounces in no measured terms. It is interesting, too, to observe that there were female prophets in his day, who prophesied out of their own hearts. To them also he conveys the reprobation of the Almighty (Ezek. xiii). The form in which he looks forward to the restoration of Israel and Judah to their homes, is somewhat different from that in which it was expected by his predecessors. In a very singular vision, he relates that his God took him into a valley which was full of bones, and told him that these were the bones of the whole house of Israel. Ezekiel is then informed that God will open the graves of the dead, and cause these bones to live again, and will bring them to the land of Israel. Afterwards, he is told to join two sticks into one, this junction representing the future union of Ephraim and Judah, who are to be gathered from among the heathen, and are to form one nation governed by one king. That king is to be David, who will be their prince forever. God will make an everlasting covenant of peace with them, and put his sanctuary in their midst for evermore. Here the resurrection of the dead, and the return of David, instead of the appearance of a new king, are peculiar features.

An anonymous prophet is supposed to have written Isaiah xxi. 1-10, and another Isaiah xiii. 2-xiv. 23, the latter referring to Babylon, and containing the imaginary exultation of the restored Israelites over the fallen Babylonians. After these fragments we have the work of one who is perhaps the greatest of all the prophets, but who also is unknown to us by name. As the most fitting description we may perhaps call him the anonymous prophet. The whole of the latter portion of Isaiah, from chap. xl. to the end, is his work. The anonymous prophet lived in Egypt. His peculiar conception was that Israel was the servant of the Lord for the peace and the salvation of nations, as Kyros was his servant in war (P. A. B., vol. iii. p. 20 ff). Alike in beauty of language and sublimity of thought he is supreme