Son of man
This phrase is a frequent designation for Ezekiel, emphasizing his humanity and role as a representative of mankind. In Hebrew, "ben adam" underscores the prophet's connection to the people he is addressing. It serves as a reminder of the humility and responsibility inherent in his prophetic mission, echoing the call for all believers to remain humble and obedient to God's will.

Set your face against
This command indicates a deliberate and resolute opposition. In the Hebrew context, "set your face" implies determination and unwavering focus. It is a call for Ezekiel to confront Gog with divine authority, symbolizing God's unyielding stance against evil. This phrase encourages believers to stand firm in their faith, resisting the forces that oppose God's kingdom.

Gog
The identity of Gog has been the subject of much debate. Historically, Gog is seen as a leader or a symbolic representation of forces opposed to God. The name may derive from a root meaning "roof" or "covering," suggesting a figure of prominence or authority. In a spiritual sense, Gog represents the ultimate adversary that believers must confront, reminding us of the ongoing spiritual battle against sin and darkness.

Of the land of Magog
Magog is often associated with regions north of Israel, possibly referring to territories inhabited by ancient tribes. The name "Magog" might be linked to the Scythians or other northern peoples known for their military prowess. This geographical reference highlights the external threats faced by God's people, serving as a metaphor for the worldly challenges that believers encounter in their spiritual journey.

The chief prince of Meshech and Tubal
Meshech and Tubal were ancient kingdoms located in what is now modern-day Turkey. The term "chief prince" suggests a position of significant authority and influence. In Hebrew, "rosh" can mean "head" or "chief," indicating leadership. This phrase underscores the organized and formidable nature of the opposition against God's people, reminding Christians of the need for vigilance and reliance on God's strength in the face of powerful adversaries.

Prophesy against him
This directive calls Ezekiel to deliver God's message of judgment. The act of prophesying "against" signifies a declaration of divine truth and justice. In the Hebrew tradition, prophecy is not merely foretelling the future but also forth-telling God's will. This command serves as an inspiration for believers to speak boldly against injustice and unrighteousness, trusting in God's ultimate victory over evil.

(2) Gog, the land of Magog.--"Magog" is mentioned in Genesis 10:2 (1Chronicles 1:5) in connection with Gomer (the Cimmerians) and Madai (the Medes), as the name of a people descended from Japhet. Early Jewish tradition, adopted by Josephus and St. Jerome, identifies them with the Scythians; and this view has seemed probable to nearly all modern expositors. But the name of Scythians must be understood rather in a geographical than in a strictly ethnological sense, of the tribes living north of the Caucasus. Driven from their original home by the Massagetae, they had poured down upon Asia Minor and Syria shortly before the time of Ezekiel, and had advanced even as far as Egypt. They took Sardis (B.C. 629), spread themselves in Media (B.C. 624), were bribed off from Egypt by Psammeticus, and were finally driven back (B.C. 596), leaving their name as a terror to the whole eastern world for their fierce skill in war, their cruelty, and rapacity. It was probably the memory of their recent disastrous inroads that led Ezekiel to the selection of their name as the representative of the powers hostile to the Church of God.

The name Gog occurs only in connection with Magog, except in 1Chronicles 5:4, as the name of an otherwise unknown Reubenite. It is also the reading of the Samaritan and Septuagint in Numbers 24:7 for Agag. It has generally been supposed that Ezekiel here formed the name from Magog by dropping the first syllable, which was thought to mean simply place or land; but an Assyrian inscription has been discovered, in which Ga-a-gi is mentioned as a chief of the Saka (Scythians), and Mr. Geo. Smith ("Hist. of Assurbanipal") identifies this name with Gog. The text should be read, Gog, of the land of Magog.

The chief prince of Meshech and Tubal.--Rather, the prince of Rosh, Meshech, and Tubal. Our version has followed St. Jerome in translating Rosh "chief," because formerly no people of that name was definitely known; but they are frequently mentioned by Arabic writers as a Scythian tribe dwelling in the Taurus, although the attempt to derive from them the name of Russian cannot be considered as sufficiently supported. In Revelation 20:8, Gog and Magog are both symbolic names of nations. For Meshech and Tubal see Note on Ezekiel 27:13. . . .

Verse 2. - Set thy face against (or, toward) God. Although occurring in 1 Chronicles 5:4 as the name of a Reubenite, Gog was probably a title formed by Ezekiel himself from the word Magog, the syllable ma being treated as equivalent to "land." A similar freedom appears to have been exercised by the author of the Apocalypse, who out of Magog, here a territorial designation, makes a military power co-ordinate with Gog (Revelation 20:8). That Gog was not an actual person - though the name reminds one of that of the Lydian king Gyges, as it appears on the monuments, Gu-gu, Gu-ug-gu, aud of that of one Sa-gi, or Sa-agi, the ruler of another Eastern territory not yet identified (see Schrader, 'Die Keilinschriften und dos Alto Testament,' p. 427; and comp. 'Records of the Past,' first series, vol. 9:46) - but an ideal character, must be held as proved by the composite structure of his army, which was drawn from the four comers of the globe, as well as by the highly imaginative texture of the whole prophecy, which, as Hengstenberg properly remarks, has a thoroughly "utopian [perhaps better, 'ideal'] character," showing that it moves "in the region of holy fancy." The words, the land of Magog, are not, with Havernick, Ewald, and Smend, to be interpreted as the local or geographical terminus of the prediction, as if the word of God had said, "Set thy face toward Gog, toward the laud of Magog;" but, with the majority of expositors, as a territorial designation signifying that Gog was in or of the laud of Magog, which is here marked with the article, probably to identify it with the well-known Magog mentioned in Genesis 10:2, along with Tubal and Mesech as among the descendants of Japheth. From the circumstance that in the table of nations Magog stands between Gomer (the Cimmerians) and Madai (the Medians), and that Gomer appears in Gog's army, it has been not unreasonably concluded that to Ezekiel Magog represented a fierce Northern tribe, most likely, as Josephus ('Ant.,' 1:06. 1) asserts, the Scythians, whose territories lay upon the borders Of the sea of Azov and in the Caucasus. Plumptre even thinks that, "placed as Ezekiel was, he may well have come into contact with these Scythian tribes, either as part of Nebuchadnezzar's army or by a journey on his part into the regions north of Ararat" ('Ezekiel: an Ideal Biography,' Expositor, vol. 8. p. 291, second series). Yet, could both of these hypotheses be established, it would not follow that Ezekiel was thinking merely, as Knobel and Gesenius suppose, of a future struggle which Israel should have to maintain against these genres Scythicas immanes et innumerabiles, as Jerome in his day described them. In addition to being named from his land, Gog is further distinguished by the peoples over whom he rules, Ezekiel styling him the chief prince of Meshech and Tubal - a translation adhered to by Hengstenberg, Ewald, and Smend; or, according to the LXX., which most expositors and the Revised Version follow, the prince of Rosh, Meshech, and Tubal. The former rendering is obtained by interpreting נְשִׂיא רלֺאשׁ after the analogy of הַכֹּהֵן רלֺאשׁ, "chief priest," or "minister," in 1 Chronicles 27:5; and is supported by a similar use of the word rosh on coins under the government of the Persian satraps; yet the second rendering is not devoid of considerations that may be urged in its favor. Besides being grammatically possible, it yields a souse which is not improbable. Byzantine and Arabian writers of the tenth century were acquainted with a people called οἱ Ρῶς, who were Scythian mountaineers, dwelling north of the Taurus, on the shores of the Black Sea and on the banks of the Volga. The Koran speaks of a land of Ras not far from the Araxes. Whether either of these can be connected with present-day Russians, as Gesenius suggests - an hypothesis which Hengstenberg protests deals hardly with the poor Russians - must be left undecided. So must the question whether the people inquired after can be identified, as Delitzsch suggests, with the inhabitants of the land of Raseh (mat Ra-a-si) of the Inscriptions, which was Situated on the confines of Elam on the Tigris (see Schrader, 'Die Keilin-schriften und das Alto Testament,' p. 427; and comp. 'Records of the Past,' vol. 9. p. 84, 11. 122, 124). At the same time, Jerome's objection will scarcely hold good against understanding Resh as the name of a people, viz. that the Bible elsewhere has no knowledge of any such people, since, as Havernick observes, "one cannot know beforehand whether to Ezekiel, in his then place of abode, the knowledge of such a people was not likely sooner to come than to any Old Testament writer," and it is certain that the Book of Ezekiel is not wanting in names that occur only once, as e.g. Chilmad (Ezekiel 27:23) and Chub (Ezekiel 30:5). Hitzig points out that in Genesis 10, along with Mesech and Tubal, is mentioned a third nation, Tiras, which Yon Hammer has attempted to connect with Rosh; while Schroder sees in Rosh (allied to Ross, "horse") an indication that the people were equestrian in their habits, like the Scythians. The other peoples, Meshech and Tubal, were undoubtedly the Mosohians and Tibarenes, who, according to Herodotus (3:94; 7:78), dwelt south of the Black Sea.

Parallel Commentaries ...


“Son
בֶּן־ (ben-)
Noun - masculine singular construct
Strong's 1121: A son

of man,
אָדָ֗ם (’ā·ḏām)
Noun - masculine singular
Strong's 120: Ruddy, a human being

set
שִׂ֤ים (śîm)
Verb - Qal - Imperative - masculine singular
Strong's 7760: Put -- to put, place, set

your face
פָּנֶ֙יךָ֙ (pā·ne·ḵā)
Noun - common plural construct | second person masculine singular
Strong's 6440: The face

against
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

Gog,
גּוֹג֙ (gō·wḡ)
Noun - proper - masculine singular
Strong's 1463: Gog -- the name of an Israelite, also leader of a northern nation

of the land
אֶ֣רֶץ (’e·reṣ)
Noun - feminine singular construct
Strong's 776: Earth, land

of Magog,
הַמָּג֔וֹג (ham·mā·ḡō·wḡ)
Article | Noun - proper - feminine singular
Strong's 4031: Magog -- perhaps 'land of Gog', a son of Japheth, also his descendants and their land

the chief
רֹ֖אשׁ (rōš)
Noun - proper - feminine singular
Strong's 7218: The head

prince
נְשִׂ֕יא (nə·śî)
Noun - masculine singular construct
Strong's 5387: An exalted one, a king, sheik, a rising mist

of Meshech
מֶ֣שֶׁךְ (me·šeḵ)
Noun - proper - masculine singular
Strong's 4902: Meshech -- a son of Japheth, also his descendants and their land

and Tubal.
וְתֻבָ֑ל (wə·ṯu·ḇāl)
Conjunctive waw | Noun - proper - feminine singular
Strong's 8422: Tubal -- a son of Japheth, also his descendants and their land

Prophesy
וְהִנָּבֵ֖א (wə·hin·nā·ḇê)
Conjunctive waw | Verb - Nifal - Imperative - masculine singular
Strong's 5012: To prophesy, speak, by inspiration

against him
עָלָֽיו׃ (‘ā·lāw)
Preposition | third person masculine singular
Strong's 5921: Above, over, upon, against


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OT Prophets: Ezekiel 38:2 Son of man set your face toward (Ezek. Eze Ezk)