death and their compact
with hell, who have made lies their refuge and hidden themselves in
falsehood. See also Isa. 29 20.

23 It might be surmised that the false prophet had headed an
insurrection--perhaps a Messianic rising--which ended in disaster.

24 See above, p. 333.

25 Or, as Schechter elsewhere expresses it, "disappeared." Among the
synonyms for death, Aaron ben Eliahu names "gather in" (Isa. 58 8).

26 Introduction, p. xiii.

27 P. xiii. "We gather from another passage that the Only Teacher found
his death in Damascus, but is expected to rise again (p. 19, l. 35;
p. 20, l. 1; cf. also p. 6, l. 11)." The verb _'amad_ means, as
frequently in the later books of the Old Testament, "appear upon the
scene." In this sense it occurs repeatedly in the book before us,
and there is nothing in the context here to suggest a different
interpretation.

28 Cf. Acts 1 11.

29 See Isa. 59 20.

30 The quotation is to be thus restored; see Exod. 20 6 and Deut. 7 9.
The next two or three lines are very obscure: "From the house of
Peleg, who went out (or, will go out) from the city of the
sanctuary, and they will rely on God (cf. Isa. 10 20) when the
transgression of Israel is at an end, and will declare the sanctuary
unclean, and will return to God. The prince (?) of the people with
few words (??)." The house of Peleg may be an etymological allegory
for the seceders; the city of the sanctuary is probably Jerusalem
(cf. 6 11 ff., above, p. 338); but neither the connection with the
preceding nor the meaning of the sequel is clear.

31 Text, "and confessed," which leaves the sentence without a
predicate.

32 See also 7 20: "The sceptre" (Num. 24 17) "is the prince of all the
congregation; and when he arises he will destroy all the children of
Seth."

33 It is not improbable that the author thought also of the other
meaning of the word _taphel_, here rendered "stucco," viz. something
insipid, stupid; cf. Lam. 2 14, in a passage which, like Ezek. 13
10, refers to the false prophets. I see nothing to indicate that
"the wall" is the fence or hedge which the Pharisaean rabbis drew
around the law to protect it from infraction, as Dr. Schechter
thinks.

34 The text explains, "this is the prater of whom it says, they prate