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5 Moreover the multitude of thy strangers [foes] shall be like small [fine] dust, and the multitude of the terrible ones shall be as chaff [motz] that passeth away [in passing bloweth away]: yea [indeed], it shall be at an instant suddenly.

6 Thou shalt be visited of Yahweh of hosts with thunder [ ra'am], and with earthquake, and great noise [kol gadol], with storm and tempest, and the flame of devouring fire [eish].

7 And the multitude of that fight against Ariel, even all that fight against her and her , and that her, shall be as a (dream) of a chazon lailah (night vision).

7 And the multitude of all the nations [kol HaGoyim] that fight against Ariel, even all that fight against her and her munition [metzadah], and that distress [besiege] her, shall be as a dream [chalom] of a night vision.

8 It shall even be as when an hungry man dreameth [hath a chalom], and, behold [hinei], he eateth; but he awaketh, and his soul [ nefesh] is empty: or as when a thirsty man dreameth [hath a chalom], and, behold [hinei], he drinketh; but he awaketh, and, [hinei], he is faint, and his soul hath appetite [nefesh still thirsts]: so shall the multitude of all the nations [kol HaGoyim] be, that fight against mount Zion [that fight against Har Tziyon].

Souls get hungry!! (Not immortal)

Having proved, as I think, that the phrase "Gogue of the land of Magogue" [Ezek. 38:2] signifies Emperor of Germany, and that the particular emperor referred to will also be the "prince of Ros, Mosc, and Tobl" [Ezek. 38:2-3; 39:1] -- that is, that at some time hereafter, and that not far off, Nicolas, or a successor, will be both Emperor of Germany and Autocrat of All the Russias -- I proceed to remark that, although the Son of Man is his conqueror, he is to be antagonized by another power before he comes to fight his last battle, in which he loses both his life and crown.

According to Daniel, this enemy hails from the north and east of Judea, but he does not tell us his name. Ezekiel, however, supplies the deficiency: he informs us that Gogue's earthly adversary occupies the countries of Sheba, Dedan, and Tarshish; and that, when the Autocrat (for Gogue is an autocrat, ruling by his own will) invades the Holy Land for the purpose of spoiling the Jews, the Lion-power of these countries assumes a threatening attitude, and dares him to execute his purpose. "Art thou come to take a spoil? Hast thou gathered thy company to take a prey?" [Ezek. 38:13]

Thus it speaks to Gogue: as much as to say, "Thou shalt not spoil Israel and subdue their country, if we can help it." The prophet Daniel, however, shows that the only effect of these threatening tidings is to make him furious; for he says, "Therefore shall he go forth with great fury to destroy, and utterly to make away many." [Dan. 11:44] But furious as Daniel represents him, Ezekiel testifies that he meets with one more potently furious than himself. But this is not the Lion-power of Tarshish, but the Lord God himself "whose fury comes up into his face," [Ezek. 38:18] when he beholds the extortioner and spoiler (Isaiah 16:4) ravening upon his prey.

The lion-and-merchant-power of Tarshish will not be permitted to usurp the glory of the Lion of the tribe of Judah. It is to the latter that Yahweh has assigned the work of delivering his people from the destroyer. The Lion-power of Tarshish, which will possess Edom and Moab, and Ammon, as well as Sheba and Dedan, will be indeed a covert toYahweh's outcasts (Isaiah 16:4); and therefore will "Edom, and Moab, and the chief of the children of Ammon escape out of his hand;" [Dan. 11:41] but it is only Michael the great prince, who commands the artillery of heaven, that can "break in pieces the oppressor." [Psa. 72:4]

The men upon the face of the land shall shake at his presence; and the solid earth itself will be convulsed. He will turn their swords against themselves; and Judah shall fall upon them, and augment the slain (Zech. 14:14). Mutual slaughter and pestilence will be aggravated by terrors from above; for "the Lord of hosts will visit them with thunder, and with earthquake, and great noise, with storm and tempest" (Isaiah 29:5-8), and "an overflowing rain, and great hail stones, fire, and brimstone" (Ezek. 38:18-22). "Thus," saith he, "will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations, and they shall know that I (Jesus) am the Lord." [Ezek. 38:23]

Elpis Israel 3.5.

11 And the vision of all is become unto you as the words of a book [devarim of a sefer] that is sealed, which men deliver to one that is learned, saying, Read this [now], I pray thee: and he saith, I cannot [am not able]; for it is sealed:

Inaccessible knowledge

The books of the ancients were not like our books in form or material. They were rolls of papyrus, parchment, or other flexible substance, of various lengths. Zechariah's roll was twenty cubits long by ten broad; and was written "on this side" and "on that side," with the curse of consuming judgments (v. 1-4).

While rolled up they were sometimes fastened by sticking the edges of certain turns of the roll together; or by tying the same, and appending a seal, or seals, to the ligature. Hence, to read such a scroll it would be necessary to unloose the seals, in their order when so much only of the scroll could be read as extended from the first to the second tying or sticking; then from the second to the third; afterwards, from the third to the fourth; then from the fourth to the fifth; after this, from the fifth to the sixth; and lastly from the sixth to the seventh: and when this was untied, the whole scroll, if there were no more stickings or tyings, could be fully extended, and read from beginning to end.

Now the written spaces, or intervals, from one fastening of the scroll to another, were called seals, or closures. To read them the closures must be loosed, otherwise the contents of the scroll would be forever concealed. They could no more be discerned, or seen, while in the sealed state, than our modern books could be read so long as locked by one, two, or more clasps. Seals, then, being closures, they become symbolical of secrecy.

This appears from Apoc. x. 4, where John is commanded to "seal up those things which the seven thunders uttered, and write them not."

Eureka 5.2.3a