individual resurrection. Like Jeremiah, he anticipated that the tribes of
the north and south would again be united, as in the days of David, and
that over them a scion of the Davidic house would rule as Jehovah's
representative. He also assured them that Jehovah would come again to
dwell in the midst of his purified and restored people.

VI. The Divine Shepherd. In the thirty-fourth chapter Ezekiel deals with
the same theme under a different figure. First he traces the cause of the
exile to the inefficiency and greed and oppression of the earlier
shepherds, the rulers like Jehoiakim, who had scattered rather than
gathered and led the people intrusted to them. Now Jehovah himself, the
great Shepherd of the People, will arise and gather his flock, and lead
them back to their home and give them a rich pasture. Over them he will
appoint a descendant of David, but this prince shall be shorn of his
ancient kingly power.

Ezekiel also presents in his characteristic, symbolic form the promise
that Jehovah will now fulfil the popular hopes and destroy the wicked foes
who have preyed upon his people, and thus vindicate his divine rulership
of the world. In one passage Judah's worst foes, the Edomites, represent
aggressive heathendom. Again, in a still more impressive picture,
suggested by an experience in his own childhood when the dread Scythians
swept down from the north, he portrays the advance of the mysterious foes
from the distant north under the leadership of Gog (38, 39). When they are
already in the land of Palestine, the prophet declares, Jehovah will
terrify them with an earthquake, so that in panic they shall slay each
other, as did the Midianites in the days of Gideon, until they shall all
fall victims of Jehovah's judgment. Ezekiel thus revived in the changed
conditions of the exile that popular conception of the day of Jehovah
which the earlier prophets had refused to countenance. It was the