Read Ezekiel 42.15-20
The Temple complex is a 500-cubit square (861.63 feet).
The outer wall m arks the separation between the holy Temple and the profane world.
Comments or Questions...
Monday, April 30, 2018
Sunday, April 29, 2018
Reading for May 7th
Read Ezekiel 42.1-14
Chambers are built in three stories along the walls that define the outer or inner courts.
The priests use them to store and eat the grain offering (Lev 2.1-16), the sin offering
(Lev 4.1-5.13), and the guilt offering (Lev 5.14-6.7).
The priests must leave their holy vestments in these chambers before entering the outer court.
Comments or Questions...
Chambers are built in three stories along the walls that define the outer or inner courts.
The priests use them to store and eat the grain offering (Lev 2.1-16), the sin offering
(Lev 4.1-5.13), and the guilt offering (Lev 5.14-6.7).
The priests must leave their holy vestments in these chambers before entering the outer court.
Comments or Questions...
Friday, April 27, 2018
Reading for May 6th
Read Ezekiel 41.12-26
In verses 12-15a the unidentified building is behind the Temple to the west.
In verses 41.15b-26 the interior decoration of the Temple.
Paneled, Greek (compare v.16 and 1 Kings 6.9; 7.3, 7).
Hebrew reads "thresholds."
The cherubim and palm trees carved into the paneling of the interior walls represent
images from the garden of Eden (see 1 Kings 6.29).
Unlike the cherubim who bear the throne chariot, these have only two faces,
a human and a young lion.
Something resembling an altar of wood: the table for the presentation of rows of
"the bread of the Presence" (Ex 25.23-30; Lev 24.5-9; 1 Kings 7.48).
Comments or Questions...
In verses 12-15a the unidentified building is behind the Temple to the west.
In verses 41.15b-26 the interior decoration of the Temple.
Paneled, Greek (compare v.16 and 1 Kings 6.9; 7.3, 7).
Hebrew reads "thresholds."
The cherubim and palm trees carved into the paneling of the interior walls represent
images from the garden of Eden (see 1 Kings 6.29).
Unlike the cherubim who bear the throne chariot, these have only two faces,
a human and a young lion.
Something resembling an altar of wood: the table for the presentation of rows of
"the bread of the Presence" (Ex 25.23-30; Lev 24.5-9; 1 Kings 7.48).
Comments or Questions...
Reading for May 5th
Read Ezekiel 41.5-11
Three stories of chambers with thirty chambers each line the walls of the Temple.
They have an independent support structure so that they are not supported by the Temple itself.
A stairway provides access to the upper stories.
The supports and stairways occupy more space on the lower stories so that each story is
progressively larger.
Raised platform: the "foundations of the earth" (Mic 6.2; Isa 24.18; Jer 31.37; Ps 82.5).
Comments or Questions...
Three stories of chambers with thirty chambers each line the walls of the Temple.
They have an independent support structure so that they are not supported by the Temple itself.
A stairway provides access to the upper stories.
The supports and stairways occupy more space on the lower stories so that each story is
progressively larger.
Raised platform: the "foundations of the earth" (Mic 6.2; Isa 24.18; Jer 31.37; Ps 82.5).
Comments or Questions...
Thursday, April 26, 2018
Reading for May 4th
Read Ezekiel 40.48-41.26 The Temple.
In verses 40.48-41.4 the Temple is constructed according to a three-room pattern,
like that of Solomon's Temple (1 Kings 6) and other examples of temples and royal palaces
from Canaan and Syria.
The three rooms are the vestibule (35 feet by 21 feet), an entry or reception room; the nave (71 feet by 25 feet), the main hall where the Temple furnishings are placed; and the inner room (35 feet by 35 feet), also known as the most holy place, God's throne room which houses the ark of the covenant.
Ezekiel does not enter the inner room since this is restricted to the high priest on Yom Kippur or the Day of Atonement (Lev 16).
Pillars: like those of Solomon's Temple (1 Kings 7.15-22).
Comments or Questions...
In verses 40.48-41.4 the Temple is constructed according to a three-room pattern,
like that of Solomon's Temple (1 Kings 6) and other examples of temples and royal palaces
from Canaan and Syria.
The three rooms are the vestibule (35 feet by 21 feet), an entry or reception room; the nave (71 feet by 25 feet), the main hall where the Temple furnishings are placed; and the inner room (35 feet by 35 feet), also known as the most holy place, God's throne room which houses the ark of the covenant.
Ezekiel does not enter the inner room since this is restricted to the high priest on Yom Kippur or the Day of Atonement (Lev 16).
Pillars: like those of Solomon's Temple (1 Kings 7.15-22).
Comments or Questions...
Wednesday, April 25, 2018
Reading for May 3rd
Read Ezekiel 40.28-47
In verses 28-37 the south, east, and north gates to the inner court are similar to those
for the outer court.
In verses 38-43 chambers were built by the vestibule of the gate to prepare sacrificial animals for the burnt offering (Lev 1.3-17), the sin offering (Lev 4.1-5.13), and the guilt offering (Lev 5.14--6.7).
In verses 44-47 chambers were placed by the sides of the north and east (LXX reads "south") for the priests who had charge of the Temple and the altar.
Comments or Questions...
In verses 28-37 the south, east, and north gates to the inner court are similar to those
for the outer court.
In verses 38-43 chambers were built by the vestibule of the gate to prepare sacrificial animals for the burnt offering (Lev 1.3-17), the sin offering (Lev 4.1-5.13), and the guilt offering (Lev 5.14--6.7).
In verses 44-47 chambers were placed by the sides of the north and east (LXX reads "south") for the priests who had charge of the Temple and the altar.
Comments or Questions...
Tuesday, April 24, 2018
Reading for May 2nd
Read Ezekiel 40.17-27
In verses 17-19 the thirty chambers that line the outer court were used by the Levites for various activities (Jer 35.2-4; Neh 13.4-14).
In verses 20-27 the gates for the outer court to the north and south are similar to the east gate.
There is no west gate; the Temple occupies the western side of the compound.
Each of the three gates faces a corresponding gate to the inner court.
Comments or Questions...
In verses 17-19 the thirty chambers that line the outer court were used by the Levites for various activities (Jer 35.2-4; Neh 13.4-14).
In verses 20-27 the gates for the outer court to the north and south are similar to the east gate.
There is no west gate; the Temple occupies the western side of the compound.
Each of the three gates faces a corresponding gate to the inner court.
Comments or Questions...
Monday, April 23, 2018
Reading for May 1st
Read Ezekiel 40.5-47 The Temple walls, gates, and courtyards.
In verse 5 six long cubits: over ten feet or three meters.
A long cubit is about 518 millimeters or 20.68 inches.
In verses 5-16 the east gate is the main gate of the Temple complex, which faces east toward the sun.
It is built according to the basic pattern of the fortified Solomonic gates at Gezer, Hazor, and Megiddo, with an initial threshold built into the wall, followed by three recessed chambers, an inner threshold, and the vestibule.
Pilaster: a projecting column that may have served as a door jamb.
Windows provide light for the recessed chambers and the vestibule.
Comments or Questions...
In verse 5 six long cubits: over ten feet or three meters.
A long cubit is about 518 millimeters or 20.68 inches.
In verses 5-16 the east gate is the main gate of the Temple complex, which faces east toward the sun.
It is built according to the basic pattern of the fortified Solomonic gates at Gezer, Hazor, and Megiddo, with an initial threshold built into the wall, followed by three recessed chambers, an inner threshold, and the vestibule.
Pilaster: a projecting column that may have served as a door jamb.
Windows provide light for the recessed chambers and the vestibule.
Comments or Questions...
Reading for April 30th
The vision of the restored Temple in Jerusalem
Chs. 40-48 see God's promises (37.24-38) to make a covenant of peace with Israel and to
place the sanctuary among them forever.
This vision provides a literary and conceptual envelope for the book that complements the
visions of God's departure and the Temple's destruction in chs. 1-11 with one the Temple's restorations and God's return.
Ezekiel 40.1-43.12 relates instruction concerning the building of the Temple and the return
of God's glory; 43.13-47.12 provides instruction concerning the associated structures and activities
of the Temple complex; and 47.13-48.35 guides the reestablishment of the land and people of Israel around the Temple.
Read Ezekiel 40.1-43.12 The Temple and the return of God's glory.
In verses 1-4 the date in v. 1 is April 28, 573 BCE.
Ezekiel's visions began at the age of 30 in the fifth year of the Exile (1.1-3).
After 20 years. Ezekiel would be ready to retire from priestly service at the age of 50
(Num 4.3; 8.23-25).
Ezekiel is transported to Mt. Zion, the site of the First Temple.
The city of Jerusalem is immediately to the south.
Ezekiel's guide recalls the bronze-colored creatures that supported God's throne chariot (1.5-14; 8.2).
The linen cord and the measuring reed enable the guide to instruct Ezekiel in the dimensions of the Temple structures.
Comments or Questions...
Friday, April 20, 2018
Reading for April 29th
Read Ezekiel 39.17-29
The feast of the birds and wild animals recalls the covenant curses (for example, Deut 28.16-44) in which Israel is fed to the birds and animals, but they are now applied to Israel's enemies
(Lev 26.22; Deut 28.26).
The sacrificial feast reverses the imagery of the banquet on Zion (Isa 25.6-10).
These actions enable God to display the divine glory to the nations.
I hid my face from them raises the question of God's injustice.
Restore the fortunes of Jacob recalls God's promise to remember the covenant with Jacob
(Lev 26.40-45) if the people confess their iniquity.
Comments or Questions...
The feast of the birds and wild animals recalls the covenant curses (for example, Deut 28.16-44) in which Israel is fed to the birds and animals, but they are now applied to Israel's enemies
(Lev 26.22; Deut 28.26).
The sacrificial feast reverses the imagery of the banquet on Zion (Isa 25.6-10).
These actions enable God to display the divine glory to the nations.
I hid my face from them raises the question of God's injustice.
Restore the fortunes of Jacob recalls God's promise to remember the covenant with Jacob
(Lev 26.40-45) if the people confess their iniquity.
Comments or Questions...
Reading for April 28th
Read Ezekiel 39.1-16
Unburied corpses on the mountains recall the imagery of the vision of dry bones (37.1-14),
the death of the Babylonian king in the open (Isa 14.3-23), and the defeat of Assyria on the mountains of Israel (Isa 14.24-27).
The victory fires that burn for seven years throughout the land recall the seven year sabbatical agricultural and economic cycle (Lev 25.1-7; Ex 23.10-11; 21.1-6; Deut 15.1-18).
The burial of Gog constitutes the final stage of the cleansing of the land of Israel prior to its restoration.
The Valley of the Travelers or the "Valley of those who pass by" is apparently a wordplay
on the Valley of Abarim east of the Dead Sea.
Hebrew for "travelers, passersby" is "ha'obrim."
The Valley of Hamon-gog, "the valley of the horde of Gog," is a wordplay on the
Valley of Hinnom, southwest of Jerusalem, which was known for idolatry,
the burning of children, and dead bodies(2 Kings 23.10; Jer 7.30-34).
The seven months of burial purify the land so that God's glory or presence may appear.
Hamonah: "horde."
Comments or Questions...
Unburied corpses on the mountains recall the imagery of the vision of dry bones (37.1-14),
the death of the Babylonian king in the open (Isa 14.3-23), and the defeat of Assyria on the mountains of Israel (Isa 14.24-27).
The victory fires that burn for seven years throughout the land recall the seven year sabbatical agricultural and economic cycle (Lev 25.1-7; Ex 23.10-11; 21.1-6; Deut 15.1-18).
The burial of Gog constitutes the final stage of the cleansing of the land of Israel prior to its restoration.
The Valley of the Travelers or the "Valley of those who pass by" is apparently a wordplay
on the Valley of Abarim east of the Dead Sea.
Hebrew for "travelers, passersby" is "ha'obrim."
The Valley of Hamon-gog, "the valley of the horde of Gog," is a wordplay on the
Valley of Hinnom, southwest of Jerusalem, which was known for idolatry,
the burning of children, and dead bodies(2 Kings 23.10; Jer 7.30-34).
The seven months of burial purify the land so that God's glory or presence may appear.
Hamonah: "horde."
Comments or Questions...
Thursday, April 19, 2018
Reading for April 27th
Read Ezekiel 38.17-23
God portrays the defeat of Gog as a cosmic event that was announced by the prophets.
On that day is a formula that appears throughout Isaiah 1-39 (Isa 4.2; 7.18, 20, 21, 23).
The cosmic dimensions of the defeat appear in the quaking of the land, including the fish of the sea, the birds of the air, the animals of the field, all creeping things, and all human beings, which alludes to the created order as described in Gen 1.
Likewise, the defeat of Gog by the sword and natural elements, such as torrential rains hailstones, fire, and sulfur, appeal to God's role as creator as well as to the tradition about the destruction of Sodom and Gomorrah (Gen 18-19).
Recognition by the nations is object of God's action.
Comments or Questions...
God portrays the defeat of Gog as a cosmic event that was announced by the prophets.
On that day is a formula that appears throughout Isaiah 1-39 (Isa 4.2; 7.18, 20, 21, 23).
The cosmic dimensions of the defeat appear in the quaking of the land, including the fish of the sea, the birds of the air, the animals of the field, all creeping things, and all human beings, which alludes to the created order as described in Gen 1.
Likewise, the defeat of Gog by the sword and natural elements, such as torrential rains hailstones, fire, and sulfur, appeal to God's role as creator as well as to the tradition about the destruction of Sodom and Gomorrah (Gen 18-19).
Recognition by the nations is object of God's action.
Comments or Questions...
Wednesday, April 18, 2018
Reading for April 26th
The Gog and Magog oracles
Chs. 38-39 Ezekiel's oracles against Gog, ruler from the land of Magog, express an apocalyptic drama of God's victory over the nations that threaten Israel.
The original identity of Gog is uncertain, although some have identified him with Gyges,
a seventh-century BCE ruler of Lydia in Asia Minor.
The land of Magog appears together with Meshech, Tubal, Gomer (Cimmerians in central
Asis Minor), and Togarmah (compare Beth-togarmah, in Armenia), apparently lands
in Asia Minor and Greece.
Ezekiel's oracles, however, draw upon Isaiah's prophecies concerning the downfall of a Mesopotamian ruler (Isa 14) and Jeremiah's prophecies concerning a "foe from the north" (Jer 2-3).
The original identity of Gog matters little as later interpreters have understood him to be a
trans-national symbol of evil, much like Edom and Egypt (for example, Isa 34; 63.1-6;
Mal 1.2-5; Ex 15) or chaos monsters such as Leviathan or Behemoth (Ps 74; 104; Job 38-41).
Read Ezekiel 38.1-16
In verses 1-9 God's initial instructions to Ezekiel present Gog as the leader of a host of nations
that threaten Israel, a well-known motif in the tradition about Zion as an invincible fortress
(see Ps 2; 46-48).
Persia, Ethiopia, and Put (Libya) are distant lands from throughout the ancient Near Eastern world.
In verses 10-13 God portrays Gog's intentions to plunder nations.
Sheba: Southern Arabia.
Dedan: Rhodes.
Tarshish: Tartessos in Spain.
In verses 14-16 God portrays Gog's advance with a mighty army against Israel.
In the latter days normally refers to the future, and many believe the expression to have eschatological meaning.
The nations' knowledge of God draws upon earlier traditions (for example, Ex 15; Isa 2.1-4;
Mic 4.1-5; Ps 46-48) in which the nations recognize God's power and sovereignty.
Comments or Questions...
Chs. 38-39 Ezekiel's oracles against Gog, ruler from the land of Magog, express an apocalyptic drama of God's victory over the nations that threaten Israel.
The original identity of Gog is uncertain, although some have identified him with Gyges,
a seventh-century BCE ruler of Lydia in Asia Minor.
The land of Magog appears together with Meshech, Tubal, Gomer (Cimmerians in central
Asis Minor), and Togarmah (compare Beth-togarmah, in Armenia), apparently lands
in Asia Minor and Greece.
Ezekiel's oracles, however, draw upon Isaiah's prophecies concerning the downfall of a Mesopotamian ruler (Isa 14) and Jeremiah's prophecies concerning a "foe from the north" (Jer 2-3).
The original identity of Gog matters little as later interpreters have understood him to be a
trans-national symbol of evil, much like Edom and Egypt (for example, Isa 34; 63.1-6;
Mal 1.2-5; Ex 15) or chaos monsters such as Leviathan or Behemoth (Ps 74; 104; Job 38-41).
Read Ezekiel 38.1-16
In verses 1-9 God's initial instructions to Ezekiel present Gog as the leader of a host of nations
that threaten Israel, a well-known motif in the tradition about Zion as an invincible fortress
(see Ps 2; 46-48).
Persia, Ethiopia, and Put (Libya) are distant lands from throughout the ancient Near Eastern world.
In verses 10-13 God portrays Gog's intentions to plunder nations.
Sheba: Southern Arabia.
Dedan: Rhodes.
Tarshish: Tartessos in Spain.
In verses 14-16 God portrays Gog's advance with a mighty army against Israel.
In the latter days normally refers to the future, and many believe the expression to have eschatological meaning.
The nations' knowledge of God draws upon earlier traditions (for example, Ex 15; Isa 2.1-4;
Mic 4.1-5; Ps 46-48) in which the nations recognize God's power and sovereignty.
Comments or Questions...
Reading for April 25th
Read Ezekiel 37.15-28 The two sticks.
Ezekiel's symbolic action represents the unification of Israel and Judah under the
rule of a Davidic king.
See Isa 11, which also employs the image of a growing tree to symbolize the unification
of Israel and Judah under a Davidic king.
In verses 15-19 God instructs Ezekiel to write the names Judah and Joseph on two sticks
(see Num 17.1-13).
Judah is the southern kingdom, and Joseph is the father of Ephraim, the central tribe
of the northern kingdom, Israel.
Stick: literally "tree" or "wood".
In verses 20-27 just as one gathers sticks for a fire (Isa 27.11), God will gather the exiles
to establish them as one nation.
Ezekiel draws upon the tradition of permanent Davidic rule (2 Sam 7; Ps 89; 132), the eternal covenant of peace granted to the priest Phineas the son of Eleazar and grandson of Aaron (Num 25.10-13; see also Ezek 34.25), and the role of the Temple as the center of both Israel and all
creation (Ex 40; see also Gen 2.1-3).
Comments or Questions...
Ezekiel's symbolic action represents the unification of Israel and Judah under the
rule of a Davidic king.
See Isa 11, which also employs the image of a growing tree to symbolize the unification
of Israel and Judah under a Davidic king.
In verses 15-19 God instructs Ezekiel to write the names Judah and Joseph on two sticks
(see Num 17.1-13).
Judah is the southern kingdom, and Joseph is the father of Ephraim, the central tribe
of the northern kingdom, Israel.
Stick: literally "tree" or "wood".
In verses 20-27 just as one gathers sticks for a fire (Isa 27.11), God will gather the exiles
to establish them as one nation.
Ezekiel draws upon the tradition of permanent Davidic rule (2 Sam 7; Ps 89; 132), the eternal covenant of peace granted to the priest Phineas the son of Eleazar and grandson of Aaron (Num 25.10-13; see also Ezek 34.25), and the role of the Temple as the center of both Israel and all
creation (Ex 40; see also Gen 2.1-3).
Comments or Questions...
Monday, April 16, 2018
Reading for April 24th
Read Ezekiel 37.1-14 The valley of dry bones.
Ezekiel's vision of dry bones symbolizes the restoration of the people of Israel.
Many assume that it is based upon his observation of a battlefield filled with
the bones of dead soldiers.
The vision plays upon priestly concepts of purity, in that a priest must have no contact
with the dead (Lev 21.1-12; Those who do have contact with a corpse are defiled for
a period of seven days, Num 19.10b-22).
Since such impurity is the epitome of defilement in priestly thought, this image of
new life is a very powerful metaphor for the restoration and purification of Israel.
In verses 1-10 God instructs him to prophesy.
Valley, or "plain" is the location of his initial visions (1.22-27).
Breath: literally "wind".
In verses 11-14 resurrection symbolizes the restoration of Israel to its own land
(see Isa 26.19; Dan 12.1-4).
Comments or Questions...
Ezekiel's vision of dry bones symbolizes the restoration of the people of Israel.
Many assume that it is based upon his observation of a battlefield filled with
the bones of dead soldiers.
The vision plays upon priestly concepts of purity, in that a priest must have no contact
with the dead (Lev 21.1-12; Those who do have contact with a corpse are defiled for
a period of seven days, Num 19.10b-22).
Since such impurity is the epitome of defilement in priestly thought, this image of
new life is a very powerful metaphor for the restoration and purification of Israel.
In verses 1-10 God instructs him to prophesy.
Valley, or "plain" is the location of his initial visions (1.22-27).
Breath: literally "wind".
In verses 11-14 resurrection symbolizes the restoration of Israel to its own land
(see Isa 26.19; Dan 12.1-4).
Comments or Questions...
Sunday, April 15, 2018
Reading for April 23rd
Read Ezekiel 36.16-38 The purification of Israel.
Ezekiel portrays the restoration of Israel as a process of purifying sacrifice (chs. 8-11).
In verses 16-21 the prophet initially employs the imagery of menstrual blood to portray
the impurity of the land.
According to priestly thought, blood is the seat of life and holiness, and, hence, requires
special care (Gen 9.1-6; Lev 17).
Like men who have bodily discharges (Lev 15.1-18), menstruating women are considered
unclean (Lev 15.19-30) and require purification.
The exile of the people profanes God's name.
In verses 22-32 in order to reclaim God's name, Israel must be restored.
God intends to purify Israel with clean water, which is the standard procedure for purification
in such cases (Lev 15.7, 11-12; see also Lev 14.5-6, 50-52; Num 19.17).
Once the land and people are cleansed, God will provide a new heart and a new spirit
(11.19; 18.31; Jer 31.31-34) that will prompt the people to live a holy life in accordance
with God's commandments.
The covenant formula (v. 28) signifies the restoration of Israel's relationship with God
and the fertility of the land.
In verses 33-36 replenishing of the land to resemble the garden of Eden (Gen 2-3)
reveals God to the nations (Ex 15.13-18).
In verses 37-38 the imagery of restoration is related to that of the sacrificial sheep that
fill Jerusalem during festivals.
Comments or Questions...
Ezekiel portrays the restoration of Israel as a process of purifying sacrifice (chs. 8-11).
In verses 16-21 the prophet initially employs the imagery of menstrual blood to portray
the impurity of the land.
According to priestly thought, blood is the seat of life and holiness, and, hence, requires
special care (Gen 9.1-6; Lev 17).
Like men who have bodily discharges (Lev 15.1-18), menstruating women are considered
unclean (Lev 15.19-30) and require purification.
The exile of the people profanes God's name.
In verses 22-32 in order to reclaim God's name, Israel must be restored.
God intends to purify Israel with clean water, which is the standard procedure for purification
in such cases (Lev 15.7, 11-12; see also Lev 14.5-6, 50-52; Num 19.17).
Once the land and people are cleansed, God will provide a new heart and a new spirit
(11.19; 18.31; Jer 31.31-34) that will prompt the people to live a holy life in accordance
with God's commandments.
The covenant formula (v. 28) signifies the restoration of Israel's relationship with God
and the fertility of the land.
In verses 33-36 replenishing of the land to resemble the garden of Eden (Gen 2-3)
reveals God to the nations (Ex 15.13-18).
In verses 37-38 the imagery of restoration is related to that of the sacrificial sheep that
fill Jerusalem during festivals.
Comments or Questions...
Friday, April 13, 2018
Reading for April 22nd
Read Ezekiel 36.1-15
The oracle concerning the restoration of the mountains of Israel is a deliberate contrast with that against Mount Seir.
In verse 2 God begins by citing Edom's intentions to take control of Israel.
In verses 3-12 the oracle presupposes the depopulation and desolation of the entire land,
which must now be replenished.
The rest of the nations: Edom elsewhere is a symbol for nations that threaten Israel (Isa 34; 63.1-6).
They shall increase and be fruitful: See Gen 1.22, 28; 9.7.
In verses 13-15 the prophet accuses the mountains of devouring people.
Comments or Questions...
The oracle concerning the restoration of the mountains of Israel is a deliberate contrast with that against Mount Seir.
In verse 2 God begins by citing Edom's intentions to take control of Israel.
In verses 3-12 the oracle presupposes the depopulation and desolation of the entire land,
which must now be replenished.
The rest of the nations: Edom elsewhere is a symbol for nations that threaten Israel (Isa 34; 63.1-6).
They shall increase and be fruitful: See Gen 1.22, 28; 9.7.
In verses 13-15 the prophet accuses the mountains of devouring people.
Comments or Questions...
Reading for April 21st
Read Ezekiel 35.1-36
In verse 15 Edom and Israel.
Ezekiel delivers contrasting oracles concerning judgment against Edom (Isa 34; Jer 49.7-22)
and restoration for Israel.
The oracles presuppose Edom's actions against Jerusalem at the time of the Babylonian assault
(Ob 11-14; Ps 137.7-9).
In verses 1-15 the prophecy concerning Edom begins with an initial oracle in vv. 3-4, followed by "proof sayings" in vv. 5-9, 10-13 that establish the grounds for punishment.
In verses 1-2a Mount Seir: the mountain range extending south from the Dead Sea and east of the Arabah that was Edom's homeland (Gen 36.8; Num 24.18; compare Gen 33.16).
In verses 2b-4 the initial oracle calls for Edom's destruction.
In verses 5-9 the first "proof saying" indicates that Edom played a role in Israel's destruction.
Ancient enmity may allude to the feud between Esau and Jacob or the long history of conflict between Israel and Edom (Num 20.14-21).
In verses 10-13 these tow nations and these two countries: in addition to the conflict between Esau and Jacob, there is a tradition of God's self-revelation from Seir (Deut 33.2; Judg 5.4).
In verses 14-15 Edom disappeared following the sixth century when it was overrun by nomads who later became known as the Nabateans.
Comments or Questions...
In verse 15 Edom and Israel.
Ezekiel delivers contrasting oracles concerning judgment against Edom (Isa 34; Jer 49.7-22)
and restoration for Israel.
The oracles presuppose Edom's actions against Jerusalem at the time of the Babylonian assault
(Ob 11-14; Ps 137.7-9).
In verses 1-15 the prophecy concerning Edom begins with an initial oracle in vv. 3-4, followed by "proof sayings" in vv. 5-9, 10-13 that establish the grounds for punishment.
In verses 1-2a Mount Seir: the mountain range extending south from the Dead Sea and east of the Arabah that was Edom's homeland (Gen 36.8; Num 24.18; compare Gen 33.16).
In verses 2b-4 the initial oracle calls for Edom's destruction.
In verses 5-9 the first "proof saying" indicates that Edom played a role in Israel's destruction.
Ancient enmity may allude to the feud between Esau and Jacob or the long history of conflict between Israel and Edom (Num 20.14-21).
In verses 10-13 these tow nations and these two countries: in addition to the conflict between Esau and Jacob, there is a tradition of God's self-revelation from Seir (Deut 33.2; Judg 5.4).
In verses 14-15 Edom disappeared following the sixth century when it was overrun by nomads who later became known as the Nabateans.
Comments or Questions...
Thursday, April 12, 2018
Reading for April 20th
Read Ezekiel 34.1-31 Oracle concerning Israel's leaders or "shepherds".
Ezekiel contends that Israel's leaders have acted improperly and must be replaced.
In verses 1-10 the image of the shepherd commonly portrays monarchs in ancient
Near Eastern literature (David, 1 Sam 16.11; 17).
God charges that the shepherds have not taken care of the "flock" so that they are
scattered or sent into exile.
Ah: literally, "woe!"
In verses 11-16 God acts as the shepherd (Ps 23) who will return the people who have been scattered.
The fat and the strong will be destroyed because they neglected the people.
In verses 17-31 Ezekiel portrays the leaders as stronger sheep who trample the pasture and
dirty the water that others must use.
God's rule will be manifested in the establishment of a Davidic prince.
A covenant of peace: the idyllic situation for those whom God will return to the land.
Contrary to those who assert that "the inhabitants of the waste places" will take over the land
(33.23-29), Ezekiel maintains that God will protect the people of Israel.
The references to trees and animals together with the threat of enemies (see Lev 26)
recall God's role as creator of the natural world and protector in the human world.
You are my sheep ... and I am your God: a variation of the covenant formula (11.20; 14.11).
Comments or Questions...
Ezekiel contends that Israel's leaders have acted improperly and must be replaced.
In verses 1-10 the image of the shepherd commonly portrays monarchs in ancient
Near Eastern literature (David, 1 Sam 16.11; 17).
God charges that the shepherds have not taken care of the "flock" so that they are
scattered or sent into exile.
Ah: literally, "woe!"
In verses 11-16 God acts as the shepherd (Ps 23) who will return the people who have been scattered.
The fat and the strong will be destroyed because they neglected the people.
In verses 17-31 Ezekiel portrays the leaders as stronger sheep who trample the pasture and
dirty the water that others must use.
God's rule will be manifested in the establishment of a Davidic prince.
A covenant of peace: the idyllic situation for those whom God will return to the land.
Contrary to those who assert that "the inhabitants of the waste places" will take over the land
(33.23-29), Ezekiel maintains that God will protect the people of Israel.
The references to trees and animals together with the threat of enemies (see Lev 26)
recall God's role as creator of the natural world and protector in the human world.
You are my sheep ... and I am your God: a variation of the covenant formula (11.20; 14.11).
Comments or Questions...
Wednesday, April 11, 2018
Reading for April 19th
ORACLES AND VISIONS OF RESTORATION
Chs. 33-48 after the fall of Jerusalem (33.21-22), the book emphasizes restoration for
Israel (chs. 33-39) and the Temple (chs. 40-48).
Chs. 33-39 Oracles or restoration for Israel.
News of Jerusalem's fall enables Ezekiel to speak (3.22-27).
Many attribute Ezekiel's earlier silence to prophetic practice, but his priestly identity
calls for him to serve at the altar in silence.
After the fall of the Temple, he can speak.
Read Ezekiel 33.1-33 Ezekiel's responsibilities as Israel's sentinel.
In keeping with the role of the priest to observe god's requirements for Temple service,
the prophet now stands as sentinel or "watchman" on behalf of the people so that they
will observe God's requirements.
In verses 1-9 God establishes the analogy between the role of the prophet and that of a
sentinel who stands watch over a city.
The sentinel is not responsible for the fate of the people if he warns them, but he is fully
responsible if he does not.
The passage presupposes that the threat of death for the wicked can be reversed if they
change their ways.
In verses 10-20 see 18.21-32 on individual moral responsibility.
Ezekiel debates with those who believe that past righteousness can deliver someone
who commits sin later in life and vice versa.
In verses 21-22 in the twelfth year ... in the tenth month ... the fifth day: January 19, 585 BCE.
The prophet first receives word of the Temple's fall, and now speaks freely.
In verses 23-29 Ezekiel counters the claim that the inhabitants of these waste places, desert nomads, will take control of the land.
Ezekiel argues that they will be destroyed because they do not observe God's requirements for holy life in the land (Lev 17-18).
In verses 30-33 God charges that people come to hear Ezekiel but will not do as he says.
Comments or Questions...
Tuesday, April 10, 2018
Reading for April 18th
Read Ezekiel 32.17-32 Ezekiel's seventh oracle concerning Egypt.
In verse 17 in the twelfth year ... the first month ... the fifteenth day: April 27, 586 BCE.
In verse 18 God instructs Ezekiel to wail for Egypt as its people descend into the underworld.
In verses 19-32 Egypt will join the nations that have been destroyed.
Assyria was conquered by Babylon and Media during the period 627-609 BCE.
Elam was destroyed by the Assyrians in the mid seventh century BCE.
Meshech and Tubal: two unidentified kingdoms in Asia Minor that perhaps were taken by Assyria.
Edom was conquered by Babylon.
The princes of the north: probably the Phoenicians.
Comments or Questions...
In verse 17 in the twelfth year ... the first month ... the fifteenth day: April 27, 586 BCE.
In verse 18 God instructs Ezekiel to wail for Egypt as its people descend into the underworld.
In verses 19-32 Egypt will join the nations that have been destroyed.
Assyria was conquered by Babylon and Media during the period 627-609 BCE.
Elam was destroyed by the Assyrians in the mid seventh century BCE.
Meshech and Tubal: two unidentified kingdoms in Asia Minor that perhaps were taken by Assyria.
Edom was conquered by Babylon.
The princes of the north: probably the Phoenicians.
Comments or Questions...
Monday, April 9, 2018
Reading for April 17th
Read Ezekiel 32.1-16 Ezekiel's sixth oracle concerning Pharaoh and Egypt.
In verse 1 in the twelfth year ... the twelfth month ... the first day: March 3 586 BCE.
The portrayal of Pharaoh's defeat by God draws upon the mythological traditions of God's defeat
of the sea dragon Leviathan at creation (Isa 11.15; 27.1; Ps 74.12-17; 104.7-9; Job 38.8-11; Ex 15).
The motif of darkness recalls the plague of darkness against Egypt (Ex 10.21-29) and the
"Day of the LORD" traditions (Joel 2.1-2; 3.15; Zeph 1.15).
The sword of the King of Babylon: Nebuchadnezzar.
The nations will witness God's victory (Ex 15.13-18).
In verse 16 women served as mourners in the ancient Near East (Jer 9.17-18).
Comments or Questions...
In verse 1 in the twelfth year ... the twelfth month ... the first day: March 3 586 BCE.
The portrayal of Pharaoh's defeat by God draws upon the mythological traditions of God's defeat
of the sea dragon Leviathan at creation (Isa 11.15; 27.1; Ps 74.12-17; 104.7-9; Job 38.8-11; Ex 15).
The motif of darkness recalls the plague of darkness against Egypt (Ex 10.21-29) and the
"Day of the LORD" traditions (Joel 2.1-2; 3.15; Zeph 1.15).
The sword of the King of Babylon: Nebuchadnezzar.
The nations will witness God's victory (Ex 15.13-18).
In verse 16 women served as mourners in the ancient Near East (Jer 9.17-18).
Comments or Questions...
Sunday, April 8, 2018
Reading for April 16th
Read Ezekiel 31.1-18 The fifth oracle concerning Pharaoh.
The imagery of a fallen cedar of Lebanon portrays Pharaoh's downfall.
In verse 1 in the eleventh year ... the third month ... the first day: June 21, 587 BCE.
In verses 2-9 see Isaiah's portrayal of the Assyrian monarch as a tall tree that is to be felled
(Isa 10.5-34) and the tradition of the well-watered tree in the Garden of Eden that plays a role
in the downfall of Adam and Eve (Gen 2-3).
In verses 10-14 because of its height and arrogance, the tree is cut down (Isa 2.6-21; 10.5-34).
The prince of the nations: literally, "the ram of the nations," Nebuchadnezzar.
The Babylonians boasted of the trees they took from Lebanon.
Pit: the underworld (Isa 14.3-23).
In verses 15-18 Sheol: the Hebrew name for the underworld.
Comments or Questions...
The imagery of a fallen cedar of Lebanon portrays Pharaoh's downfall.
In verse 1 in the eleventh year ... the third month ... the first day: June 21, 587 BCE.
In verses 2-9 see Isaiah's portrayal of the Assyrian monarch as a tall tree that is to be felled
(Isa 10.5-34) and the tradition of the well-watered tree in the Garden of Eden that plays a role
in the downfall of Adam and Eve (Gen 2-3).
In verses 10-14 because of its height and arrogance, the tree is cut down (Isa 2.6-21; 10.5-34).
The prince of the nations: literally, "the ram of the nations," Nebuchadnezzar.
The Babylonians boasted of the trees they took from Lebanon.
Pit: the underworld (Isa 14.3-23).
In verses 15-18 Sheol: the Hebrew name for the underworld.
Comments or Questions...
Friday, April 6, 2018
Reading for April 15th
Read Ezekiel 30.20-26 The fourth oracle concerning Pharaoh.
In the eleventh year ... the first month ... the seventh day: April 29, 587 BCE.
The broken arm of Pharaoh refers to Nebuchadnezzar's defeat of Hophra,
who attempted to relieve Jerusalem in 588 BCE (Jer 37.5).
The prophet anticipates an even more devastating defeat of Egypt.
Comments or Questions...
In the eleventh year ... the first month ... the seventh day: April 29, 587 BCE.
The broken arm of Pharaoh refers to Nebuchadnezzar's defeat of Hophra,
who attempted to relieve Jerusalem in 588 BCE (Jer 37.5).
The prophet anticipates an even more devastating defeat of Egypt.
Comments or Questions...
Reading for April 14th
Read Ezekiel 30.10-19
In verses 10-12 dry up the channels: Isa 19.1-15.
In verses 13-19 Ezekiel cites Egyptian place names to demonstrate that destruction will
encompass the entire land.
Memphis: the early capital south of Cairo.
Zoan: also called Rameses, Tanis, and Avaris, the site where the Hebrew slaves worked
in the Nile Delta (Ps 78.12, 43; Ex 1.11).
Thebes: Egypt's capital throughout much of Israel's history.
Pelusium: near Zoan in the northeastern Delta.
On" Heliopolis, six miles northeast of Cairo.
Pi-beseth: Bubastis in the eastern Delta.
Tehaphnehes: by the north shore of the Gulf of Suez.
Comments or Questions...
In verses 10-12 dry up the channels: Isa 19.1-15.
In verses 13-19 Ezekiel cites Egyptian place names to demonstrate that destruction will
encompass the entire land.
Memphis: the early capital south of Cairo.
Zoan: also called Rameses, Tanis, and Avaris, the site where the Hebrew slaves worked
in the Nile Delta (Ps 78.12, 43; Ex 1.11).
Thebes: Egypt's capital throughout much of Israel's history.
Pelusium: near Zoan in the northeastern Delta.
On" Heliopolis, six miles northeast of Cairo.
Pi-beseth: Bubastis in the eastern Delta.
Tehaphnehes: by the north shore of the Gulf of Suez.
Comments or Questions...
Thursday, April 5, 2018
Reading for April 13th
Read Ezekiel 30.1-19 The third oracle concerning Egypt.
In verse 1 this section contains four oracles.
In verse 2-5 God instructs Ezekiel to lament for Egypt and Ethiopia.
Egypt was ruled by an Ethiopian dynasty during the late seventh and early sixth
centuries BCE (see Isa 20).
The prophet employs the "Day of the LORD" motif (Am 5.18-20; Isa 2.6-21; 13; 34;
Zeph 1.2-18; 2.1-3).
Put and Lud: See comments on 27.10-11.
In verses 6-9 this oracle draws on the "Day of the LORD" materials in Isaiah.
Proud might shall come down: Isa 2.6-21.
Messengers shall go out: Isa 18.1-2.
Comments or Questions ...
In verse 1 this section contains four oracles.
In verse 2-5 God instructs Ezekiel to lament for Egypt and Ethiopia.
Egypt was ruled by an Ethiopian dynasty during the late seventh and early sixth
centuries BCE (see Isa 20).
The prophet employs the "Day of the LORD" motif (Am 5.18-20; Isa 2.6-21; 13; 34;
Zeph 1.2-18; 2.1-3).
Put and Lud: See comments on 27.10-11.
In verses 6-9 this oracle draws on the "Day of the LORD" materials in Isaiah.
Proud might shall come down: Isa 2.6-21.
Messengers shall go out: Isa 18.1-2.
Comments or Questions ...
Wednesday, April 4, 2018
Reading for April 12th
Read Ezekiel 29.17-21 The second oracle concerning Egypt.
The twenty-seventh year ... the first month ... the first day: April 26, 571 BCE.
Ezekiel refers to Nebuchadnezzar's failure to conquer Tyre as a basis for his campaign against Egypt.
Following the conclusion of his siege against Tyre in 573 BCE, Nebuchadnezzar attacked
Egypt in 668 BCE but failed to conquer the land.
A horn ... for the house of Israel refers to the restoration of the Davidic monarchy in the
aftermath of Egypt's collapse (see Isa 11.1-16; Ps 132.17).
Comments or Questions...
The twenty-seventh year ... the first month ... the first day: April 26, 571 BCE.
Ezekiel refers to Nebuchadnezzar's failure to conquer Tyre as a basis for his campaign against Egypt.
Following the conclusion of his siege against Tyre in 573 BCE, Nebuchadnezzar attacked
Egypt in 668 BCE but failed to conquer the land.
A horn ... for the house of Israel refers to the restoration of the Davidic monarchy in the
aftermath of Egypt's collapse (see Isa 11.1-16; Ps 132.17).
Comments or Questions...
Tuesday, April 3, 2018
Reading for April 11th
Seven oracles concerning Egypt and its rulers.
Chs. 29-32 Egypt played a major role in instigating the revolt against its enemy Babylon.
When Pharaoh Hophra attempted to relieve Jerusalem from the Babylonian siege in 588 BCE,
he was repulsed (Jer 37; 44.30; see also Jer 32).
Read Ezekiel 29.1-16 The first oracle concerning Egypt.
In verses 1-3a in the tenth year ... tenth month ... the twelfth day: January 7, 587 BCE.
In verses 3b-7 Ezekiel addresses Pharaoh, probably Hophra, after his failed attempt
to rescue Jerusalem.
The greater dragon: Egypt is compared to a dragon in Isa 11.15, which employs the imagery of the seven-headed Leviathan (Lothan) of Canaanite mythology, and in Isa 30.7 to the sea dragon Rahab (see also Isa 51.9-10; Job 9-13; 26. 12-13; Ps 89.9-10).
The Nile River is the source of Egypt's life.
As staff of reed to the house of Israel symbolizes an unreliable support
(compare Isa 36.6; Kings 18.21).
In verses 8-12 Egypt's judgment results from Pharaoh's claim that the Nile is his and not God's (28.2).
From Migdol to Syene: Cities that define the northern and southern borders of Egypt.
Forty years: Forty is a common number for a complete and lengthy period of time
(Num 14.33; Judg 3.31; 1 Kings 2.11).
In verses 13-16 like Israel after it had been punished (28.25-26), Egypt will be restored to its land as a minor kingdom.
The prophet clearly has in mind Egypt's failure to aid Israel in its time of need.
Pathros: Upper Egypt, the southern portion of the kingdom.
In Egypt, "up" is south (upstream on the Nile) and "down" is north (downstream of the Nile).
Comments or Questions...
Chs. 29-32 Egypt played a major role in instigating the revolt against its enemy Babylon.
When Pharaoh Hophra attempted to relieve Jerusalem from the Babylonian siege in 588 BCE,
he was repulsed (Jer 37; 44.30; see also Jer 32).
Read Ezekiel 29.1-16 The first oracle concerning Egypt.
In verses 1-3a in the tenth year ... tenth month ... the twelfth day: January 7, 587 BCE.
In verses 3b-7 Ezekiel addresses Pharaoh, probably Hophra, after his failed attempt
to rescue Jerusalem.
The greater dragon: Egypt is compared to a dragon in Isa 11.15, which employs the imagery of the seven-headed Leviathan (Lothan) of Canaanite mythology, and in Isa 30.7 to the sea dragon Rahab (see also Isa 51.9-10; Job 9-13; 26. 12-13; Ps 89.9-10).
The Nile River is the source of Egypt's life.
As staff of reed to the house of Israel symbolizes an unreliable support
(compare Isa 36.6; Kings 18.21).
In verses 8-12 Egypt's judgment results from Pharaoh's claim that the Nile is his and not God's (28.2).
From Migdol to Syene: Cities that define the northern and southern borders of Egypt.
Forty years: Forty is a common number for a complete and lengthy period of time
(Num 14.33; Judg 3.31; 1 Kings 2.11).
In verses 13-16 like Israel after it had been punished (28.25-26), Egypt will be restored to its land as a minor kingdom.
The prophet clearly has in mind Egypt's failure to aid Israel in its time of need.
Pathros: Upper Egypt, the southern portion of the kingdom.
In Egypt, "up" is south (upstream on the Nile) and "down" is north (downstream of the Nile).
Comments or Questions...
Monday, April 2, 2018
Reading for April 10th
Read Ezekiel 28.25-26 Oracle of blessing for Israel.
Once the nations that treated Israel with contempt are destroyed, the exiles will return to the land of Israel sworn to Jacob (Gen 28; 35) to manifest God's holiness in the world.
And they shall know that I am the LORD their God: The self-identification formula.
Comments or Questions...
Once the nations that treated Israel with contempt are destroyed, the exiles will return to the land of Israel sworn to Jacob (Gen 28; 35) to manifest God's holiness in the world.
And they shall know that I am the LORD their God: The self-identification formula.
Comments or Questions...
Sunday, April 1, 2018
Reading for April 9th
Read Ezekiel 28.1-19 Oracles concerning the rulers of Tyre.
In verses 1-10 self-deification, a frequent claim of ancient Near Eastern rulers.
You are indeed wiser than Daniel: Ezekiel apparently holds the Tyrian king in high regard and compares hi to Daniel (Heb., Dan El), the wise ruler of Canaanite mythology who stands behind the figure of Daniel in biblical tradition (14.12-29).
Ezekiel charges that the king has overstepped his bounds.
The mythological language of descent into the sea and the Pit reappears.
The uncircumcised are non-Israelites (see Gen 17).
In verses 11-19 Signet: a sign of royal authority.
Ezekiel employs the imagery of the Garden of Eden story to describe the Tyrian king's downfall.
The prophet charges the king with corrupt trade practices.
Comments or Questions...
In verses 1-10 self-deification, a frequent claim of ancient Near Eastern rulers.
You are indeed wiser than Daniel: Ezekiel apparently holds the Tyrian king in high regard and compares hi to Daniel (Heb., Dan El), the wise ruler of Canaanite mythology who stands behind the figure of Daniel in biblical tradition (14.12-29).
Ezekiel charges that the king has overstepped his bounds.
The mythological language of descent into the sea and the Pit reappears.
The uncircumcised are non-Israelites (see Gen 17).
In verses 11-19 Signet: a sign of royal authority.
Ezekiel employs the imagery of the Garden of Eden story to describe the Tyrian king's downfall.
The prophet charges the king with corrupt trade practices.
Comments or Questions...
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