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Raphael, Ezekiel's Vision (c. 1518)

Old Testament · Book 26 of 66

Ezekiel

The exile prophet, priest taken to Babylon in 597 BC, writing to a community still convinced the exile is temporary. Wheels within wheels, the glory departing, dry bones coming to life, and the city whose new name is YHWH Shammah, ‘the LORD is there.’

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Raphael, Ezekiel's Vision (c. 1518) — public domain

Raphael, Ezekiel's Vision (c. 1518)

Raphael, Ezekiel's Vision (c. 1518) — public domain

  • 48
    Chapters
  • 593–571 BC
    Dated oracles
  • YHWH Shammah
    Closing name

“A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.”

Ezekiel 36:26–27

If you only read a few chapters

The Glory in Exile · Ezekiel

The Glory That Left, and Returns

A deported priest sits by a Babylonian canal in the year he should have entered temple service, and the heavens open. What he sees is a throne on wheels, proof that the God of Israel was never trapped in a building on a hill nine hundred miles away. Then Ezekiel is shown the unbearable thing: that same glory lifting off the defiled temple and leaving by the east gate, step by step, before a single Babylonian breaches the wall. God did not lose Jerusalem. God left it. And the last nine chapters exist to say what happens next: the glory comes back from the way of the east, a river runs out from under the threshold and heals a dead sea, and the city gets a new name: Jehovah is there.

Summary

The page tracks the glory of the LORD station by station, out of the temple in chapters 8-11 and back in through 43, plotted as a chart so the migration is visible before a word is read.

  • The glory's twelve stations, charted from the inner sanctuary out to the mountain and back
  • The book's five-part shape: the call, judgment on Judah, oracles against the nations, restoration, and the temple vision
  • The recognition refrain, "they shall know that I am Jehovah," repeated around 57 times
  • The watchman commission, issued once before the city falls and once after
  • Contested points: what the visionary temple is, and the identity and timing of Gog and Magog

The Migration of the Glory

the book's own map, enthroned, departing eastward, absent, returning

Ezekiel does not describe God's presence as an idea. He gives it a position, and then he tracks it. Below, the vertical axis is the distance the text itself states — from over the cherub in the inner sanctuary, out to the threshold, over the cherubim, to the east gate, and finally to the mountain east of the city — and the horizontal axis is simply the order in which the book reports it. Nothing here is inferred. Every point is a verse, and every verse is a door.

Over the cherub, the inner sanctuaryThe threshold of the houseOver the cherubim, at the east doorThe east gate of the houseThe mountain on the east of the city8:49:310:410:1810:1911:2312–4243:243:443:544:448:35downward on this chart = eastward and away from the sanctuary
In the houseDeparting (8–11)Absent (12–42)Returning (43–48)
Ezekiel 8:4In the house

The vision-tour begins with the glory of the God of Israel still there, in the temple, exactly as Ezekiel had seen it in the plain.

Ezekiel 9:3The threshold

The glory goes up from the cherub where it rested, to the threshold of the house, the first step out, taken before a single Babylonian arrives.

Ezekiel 10:4The threshold

The move is repeated and confirmed: the glory stands over the threshold, and the house is filled with the cloud while the court blazes with brightness.

Ezekiel 10:18Over the cherubim

It goes forth from over the threshold and stands over the cherubim, the throne-chariot of chapter 1, waiting at the door to carry it away.

Ezekiel 10:19The east gate

The cherubim lift their wings and mount up, and the glory stands at the door of the east gate of Jehovah's house. The exit is deliberate, and it is eastward.

Ezekiel 11:23The mountain east

The glory goes up from the midst of the city and stands upon the mountain on the east side, the Mount of Olives ridge. God has left, and the city can now fall.

Ezekiel 12–42The long absence

Thirty chapters of sign-acts, allegories, oracles against the nations, the fall of the city, the shepherds, the new heart, the bones and Gog, and in all of them the glory is never once said to be in the temple.

Ezekiel 43:2From the east

The glory of the God of Israel comes from the way of the east, His voice “like the sound of many waters,” and the earth alight with His glory. It returns by the road it left.

Ezekiel 43:4In by the east gate

The glory comes into the house “by the way of the gate whose prospect is toward the east”, the same gate, in reverse.

Ezekiel 43:5Filling the house

The Spirit lifts the prophet into the inner court, and the glory of Jehovah fills the house. The circle closes.

Ezekiel 44:4Sealed

Ezekiel sees it once more and falls on his face: the glory of Jehovah filled the house of Jehovah. This time nothing drives it out.

Ezekiel 48:35Jehovah is there

The book's last line names the city for what has happened to it: YHWH Shammah, Jehovah is there. That is the whole book in two words.

Read the chart once more and notice what it does not show. There is no point at which the Babylonians push the glory out. Every step of the departure happens in chapters 8 to 11 — years before the siege engines arrive. The exile is not the story of a God who was defeated. It is the story of a God who withdrew, on the record, with reasons given, and then said where He was going and when He would come back.

Ezekiel in a Nutshell

God's glory leaves a defiled temple and a doomed city, and Ezekiel keeps speaking until it comes home to a measured house, a healed land, and a city named Jehovah is there.

The glory of God walks out of his own temple one step at a time, and the rest of the book asks whether it will ever come back.

  1. 01

    Ezekiel is a priest living among the Jewish captives in Babylon, camped beside an irrigation canal called the Chebar. In his thirtieth year the heavens open over him. He sees four living creatures with four faces each, wheels within wheels whose rims are full of eyes, and above them a throne with the likeness of a man seated on it. He falls on his face. The voice calls him son of man, holds out a scroll written with lamentations and mourning and woe, and tells him to eat it. Then it makes him a watchman over Israel.

  2. 02

    His preaching turns into theater. He draws Jerusalem on a clay tile and lays siege to it in miniature. He lies on one side three hundred and ninety days and on the other forty, a day for a year. He shaves his head with a sword and scatters the hair to the wind. Then the Spirit carries him to the temple in a vision, where seventy elders burn incense to creatures painted on a hidden wall, women weep for Tammuz, and men stand between the porch and the altar bowing east to the sun.

  3. 03

    So the glory moves. It rises from the cherub to the threshold, out to the cherubim, to the east gate, and up to the mountain east of the city, and once it is gone the city can fall. Ezekiel keeps preaching while it does. Jerusalem is a vine too useless for a peg, a foundling girl who was rescued and then sold herself, two sisters who never gave up Egypt, a pot left on the coals until its rust burns off. On the day the siege begins his wife dies, and God tells him not to mourn.

  4. 04

    The word turns outward for eight chapters. Ammon cheered when the sanctuary was profaned. Moab said Judah was no different from anyone else. Edom took revenge and Philistia kept an old grudge. Tyre is sung as a beautiful trading ship broken in the heart of the seas, and behind her king stands a figure who was in Eden, the anointed cherub, perfect until wrong was found in him. Egypt is a monster lying in the Nile saying the river is mine and I made it. Each oracle ends the same way: they shall know that I am Jehovah.

  5. 05

    A survivor arrives saying the city is smitten, and the book turns. God says he takes no pleasure in the death of the wicked and tells them to turn and live. The shepherds of Israel fed themselves and let the flock scatter, so God says he will search for them himself and set one shepherd over them, his servant David, the promise Jesus takes up as the good shepherd. He will wash them, take out the heart of stone and give a heart of flesh. Ezekiel prophesies over a valley of dry bones until they stand up an army.

  6. 06

    Gog of the land of Magog comes down from the far north with a coalition against a people living safely, and God destroys him on the mountains of Israel. In the last vision a man with a measuring reed walks Ezekiel through a new temple, gate by gate. The glory comes back from the east, enters by the same gate it left by, and fills the house. Water runs out from under the door, deeper every thousand cubits, healing the sea, with trees on both banks whose leaves are medicine. The city is given a new name: Jehovah is there.

Written from the book's own text (ASV) and MannaFest's chapter summaries of Ezekiel; the shape follows the guide's migration of the glory.

Structure

Ezekiel in 2 parts. Each card opens one focused stretch of the book — what it is for, the verse it turns on, and where Christ stands in it. Roughly five minutes each.

  1. 01 · 1–32

    Judgment on Jerusalem and the nationsThe inaugural theophany by the Chebar canal; four living creatures; commission as watchman to Israel.Christ in this partThe throne-chariot vision (chapter 1) reveals the glory of God in motion — and that glory in NT terms is the face of Jesus Christ (2 Cor 4:6).

  2. 02 · 33–48

    Restoration and the temple visionThe watchman's charge renewed; false shepherds denounced (34); the new heart and new spirit (36:26–27); the valley of dry bones (37); one stick, one shepherd.Christ in this partThe dry bones (37) — Christ as the resurrection. The Davidic shepherd (34:23) — Christ the good shepherd. The new heart (36:26) — the gospel.

Also in this book

  1. 4–24Symbolic acts and judgment on JerusalemLying on his side for 430 days; shaving the head with a sword; eating food in anxiety; the glory departs in stages (8–11); the prophet survives his wife's death without mourning (24).
  2. 25–32Oracles against the nationsAmmon, Moab, Edom, Philistia (25); Tyre (26–28); Sidon (28); Egypt (29–32). The King of Tyre lament (28:11–19) surfaces interpretive debate on Satan's fall.
  3. 38–39Gog and MagogThe northern confederacy gathered against restored Israel. Ancient-enemy, future-adversary, and symbolic readings are all surfaced.
  4. 40–48The Temple visionDetailed architectural and liturgical vision. Literal-millennial (dispensational), symbolic-of-the-Church (Reformed), typological (amill) readings all surfaced. The glory returns; the city's name is YHWH Shammah (48:35).

What Ezekiel Alone Teaches

The glory that leaves the house, and the glory that comes back

No other book tracks the presence of God as a movement with stages. It begins where the exiles are, in Babylonia, where a storm out of the north carries a throne and 'the appearance of the likeness of the glory of Jehovah' (1:28) to a man who is nowhere near the temple. Then it shows the departure, one step at a time. The glory rises from the cherub 'to the threshold of the house' (9:3), stands 'over the threshold of the house' (10:4), goes out from the threshold and stands over the cherubim (10:18), moves to the east gate of the courts (10:19), and finally 'went up from the midst of the city, and stood upon the mountain which is on the east side of the city' (11:23). Only after that does Jerusalem fall. God is not driven out by Babylon; he leaves, and Babylon comes in behind him. Thirty-two chapters later the same glory is seen coming back along the same road: 'the glory of the God of Israel came from the way of the east' (43:2), in by the east gate (43:4), until 'the glory of Jehovah filled the house' (43:5). The book's last line is what the whole movement was for: 'the name of the city from that day shall be, Jehovah is there' (48:35).

Ezekiel 10:18 · Ezekiel 11:23 · Ezekiel 43:4 · Ezekiel 48:35

The watchman, and blood required at his hand

Twice, once at the start of the ministry and once at its turning point, God gives Ezekiel the same commission in the same words: 'Son of man, I have made thee a watchman unto the house of Israel' (3:17), and again 'So thou, son of man, I have set thee a watchman unto the house of Israel' (33:7). A watchman on a city wall has one job, which is to see the danger early and sound it, and the terms of his liability are set out plainly. If the warning is not given, the wicked man still dies in his iniquity, 'but his blood will I require at thy hand' (3:18). If the warning is given and refused, the watchman is clear. The office carries no power to change anyone and no permission to stay quiet. It sits beside the sentence that indicts a whole generation of leaders: 'And I sought for a man among them, that should build up the wall, and stand in the gap before me for the land, that I should not destroy it; but I found none' (22:30). What God wanted was one man willing to stand in a breach, and the search failed.

Ezekiel 3:17 · Ezekiel 22:30 · Ezekiel 33:7

The prophet's own body is part of the message

God addresses this prophet as 'son of man' throughout, a phrase standing in 95 verses of the book and in only 27 verses across the whole rest of the Old Testament. The address is a reminder of what he is, a mortal called to his feet in front of a throne: 'Son of man, stand upon thy feet, and I will speak with thee' (2:1). Then his life is conscripted. He lies on his side for the years of a people's guilt reckoned as days, 'even three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel' (4:5), and afterward 'forty days, each day for a year, have I appointed it unto thee' (4:6). He is struck dumb except when God gives him words (3:26-27), and stays that way until the fugitive comes and 'my mouth was opened, and I was no more dumb' (33:22). The hardest sign is the last: 'behold, I take away from thee the desire of thine eyes with a stroke: yet thou shalt neither mourn nor weep' (24:16), and then, without commentary, 'So I spake unto the people in the morning; and at even my wife died; and I did in the morning as I was commanded' (24:18). The explanation given to the exiles is that the temple they loved will go the same way and they will not be allowed to mourn it either. 'Thus shall Ezekiel be unto you a sign' (24:24).

Ezekiel 2:1 · Ezekiel 4:6 · Ezekiel 24:18 · Ezekiel 24:24

Sour grapes, and the soul that sinneth

The exiles had a proverb that let them off: 'The fathers have eaten sour grapes, and the children’s teeth are set on edge' (18:2). It meant that Manasseh had ruined the country and they were paying his bill. Chapter 18 takes the proverb apart with a legal case in three generations, a righteous man, his violent son, and that son's righteous son, and rules on each separately. The ruling is stated twice. 'Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die' (18:4), and 'the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son' (18:20). The chapter is not chiefly about guilt at all. It is about whether a man in Babylonia can still turn and live, and God answers that question about himself: 'For I have no pleasure in the death of him that dieth, saith the Lord Jehovah: wherefore turn yourselves, and live' (18:32). Chapter 33 repeats it as an oath, 'turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?' (33:11).

Ezekiel 18:2 · Ezekiel 18:20 · Ezekiel 18:32 · Ezekiel 33:11

The new heart, and the Spirit put within

Ezekiel diagnoses the problem as an organ failure and God prescribes a transplant. The promise is given first in short form, 'I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh' (11:19), and then in full in chapter 36: cleansing with water (36:25), 'A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh' (36:26), and then the sentence that puts the power to obey inside the person commanded, 'And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep mine ordinances, and do them' (36:27). Read what that verse actually says. The Spirit of God comes to live inside a human being and moves that person's obedience from the inside. The same gift raises the dead in the next chapter, 'And I will put my Spirit in you, and ye shall live' (37:14), and it is given without measure and without withdrawal: 'I have poured out my Spirit upon the house of Israel' (39:29). This is the promise Jesus stood on when he told a teacher of Israel that a man must be 'born of water and the Spirit' (John 3:5), and the promise Peter said had begun to be poured out at Pentecost. It has not been recalled. What God promised to put within his people, he still puts within them, and the pouring out that began at Pentecost is the same pouring out Ezekiel was shown.

Ezekiel 11:19 · Ezekiel 36:26 · Ezekiel 36:27 · Ezekiel 37:14

For my holy name's sake, and 'ye shall know that I am Jehovah'

The clause 'know that I am Jehovah' stands in 57 verses of Ezekiel and in 15 verses across the whole rest of the Old Testament. It closes oracles of judgment and oracles of mercy alike, which tells the reader what the book thinks it is doing: every act of God in it is aimed at recognition. The motive is stated without flattery to the people who benefit from it. 'I do not this for your sake, O house of Israel, but for my holy name, which ye have profaned among the nations' (36:22). Israel scattered had made God look defeated, since men said of them, 'These are the people of Jehovah, and are gone forth out of his land' (36:20). The restoration answers that, 'And I will sanctify my great name, which hath been profaned among the nations' (36:23). The same logic runs through the hardest verse in the book, where God says of the wilderness generation, 'Moreover also I gave them statutes that were not good, and ordinances wherein they should not live' (20:25), and the sentence ends where every sentence in Ezekiel ends, 'to the end that they might know that I am Jehovah' (20:26). Readers have taken 20:25 in more than one way, and the two main readings are set out under the difficulties below.

Ezekiel 20:26 · Ezekiel 36:22 · Ezekiel 36:23

Christ in Ezekiel

  • TypologyThe shepherds who fed themselves, and the shepherd God said he would be. Chapter 34 is an indictment of Israel's rulers under one figure. 'Woe unto the shepherds of Israel that do feed themselves! should not the shepherds feed the sheep?' (34:2), and the charge sheet is a list of things left undone: 'The diseased have ye not strengthened, neither have ye healed that which was sick' (34:4). Then God takes the flock off them personally. 'Behold, I myself, even I, will search for my sheep, and will seek them out' (34:11); 'I myself will be the shepherd of my sheep, and I will cause them to lie down' (34:15); 'I will seek that which was lost, and will bring back that which was driven away, and will bind up that which was broken, and will strengthen that which was sick' (34:16). In the same chapter he also promises a single human shepherd of David's line, 'And I will set up one shepherd over them, and he shall feed them, even my servant David' (34:23). Both promises are made and neither cancels the other. In John 10 Jesus answers to both at once. He says 'I am the good shepherd: the good shepherd layeth down his life for the sheep' (John 10:11), and 'And other sheep I have, which are not of this fold', ending 'and they shall become one flock, one shepherd' (John 10:16), which is the promise of Ezekiel 37:24 that 'they all shall have one shepherd' spoken in the first person by a man standing in the temple courts. Ezekiel 34:23
  • TypologyThe river out from under the threshold. In the last vision the prophet is brought back to the door of the house and shown water: 'waters issued out from under the threshold of the house eastward' (47:1). A man measures a thousand cubits at a time, and the stream deepens from ankles to knees to loins until 'it was a river that I could not pass through; for the waters were risen, waters to swim in' (47:5). It runs down into the Arabah toward the Dead Sea, and where it goes it reverses death: 'everything shall live whithersoever the river cometh' (47:9). On its banks stand trees that 'shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing' (47:12). John sees the same river with its source named: 'a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb' (Revelation 22:1), lined with the tree of life 'bearing twelve manner of fruits, yielding its fruit every month: and the leaves of the tree were for the healing of the nations' (Revelation 22:2). Jesus applied the image to what he would give: 'from within him shall flow rivers of living water' (John 7:38), and John adds the interpretation, 'But this spake he of the Spirit, which they that believed on him were to receive' (John 7:39). Ezekiel 47:12
  • ProphecyThe covenant of peace, and the sanctuary in the midst of them. After the bones are raised and the two sticks are joined, God states the terms of the settlement. 'Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them', and he will 'set my sanctuary in the midst of them for evermore' (37:26). What that sanctuary is for comes next: 'My tabernacle also shall be with them; and I will be their God, and they shall be my people' (37:27). The New Testament quotes that formula directly. Paul writes to a church in Corinth, 'even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people' (2 Corinthians 6:16). John hears it announced over the new creation: 'Behold, the tabernacle of God is with men, and he shall dwell with them, and they shall be his peoples, and God himself shall be with them, and be their God' (Revelation 21:3). The promise was made to Israel and is kept to Israel; the church is brought in to a covenant already made, which is how Ezekiel's own vision ends, with resident foreigners given inheritance 'as the home-born among the children of Israel' (47:22). Ezekiel 37:26
  • ProphecyUntil he come whose right it is. In the middle of an oracle about the removal of a crown from a doomed king, one clause looks past every king in the line. 'I will overturn, overturn, overturn it: this also shall be no more, until he come whose right it is; and I will give it him' (21:27). The threefold overturn describes what happened: Jehoiakim, Jehoiachin and Zedekiah went down inside eleven years, and no descendant of David has reigned in Jerusalem since. The clause holds the throne open rather than abolishing it, and it holds it for a particular person whose claim is described as a right. Christian reading has heard the same held-open throne in Gabriel's words to Mary, that God would give her son 'the throne of his father David', and the promise of 34:24 stands in the same place: 'And I, Jehovah, will be their God, and my servant David prince among them'. Ezekiel 21:27
  • TypologyThe tender twig planted on the mountain height. Chapter 17 tells a parable about two eagles and a vine, and it is a political allegory about Zedekiah breaking his oath to Babylon. Then God says he will do the planting himself: 'I will crop off from the topmost of its young twigs a tender one, and I will plant it upon a high and lofty mountain' (17:22), and that shoot will grow so that 'it shall bring forth boughs, and bear fruit, and be a goodly cedar' (17:23), sheltering birds of every wing. The closing line states the rule the whole book runs on: God has 'exalted the low tree, have dried up the green tree, and have made the dry tree to flourish' (17:24). The image of a shoot cut from a felled royal line and planted by God belongs to the same family of promises as Isaiah's stem of Jesse and Jeremiah's righteous Branch, and Christian reading has taken all three as the same expectation described three ways. Ezekiel 17:22

The Shape of the Book

forty-eight chapters, hinged on the night the city fell

Author
Ezekiel son of Buzi, a priest in exile
Date
593–571 BC · the most precisely dated prophet
Setting
Tel-abib by the river Chebar, Babylonia
Shape
48 ch · 4 visions of God · 14 dated oracles
161218243033364248
The call (1–3)Judgment on Judah (4–24)The nations (25–32)Restoration (33–39)The temple vision (40–48)
  1. The Call by the ChebarEzekiel 1–3

    A deported priest, thirty years old and five years into exile, sees the heavens opened by a Babylonian irrigation canal: living creatures, wheels within wheels, a crystal expanse, a sapphire throne, and on it the likeness as the appearance of a man. He eats a scroll, and is made a watchman.

  2. Judgment on Judah and JerusalemEzekiel 4–24

    The most concentrated block of sign-acts in Scripture, a brick besieged, a prophet bound, hair shaved and scattered, an exile's baggage dug through a wall, with the temple abominations and the departing glory (8–11), the foundling bride (16), and the soul that sinneth, it shall die (18).

  3. Oracles Against the NationsEzekiel 25–32

    Ammon, Moab, Edom, Philistia; Tyre the merchant city lamented as a foundering ship, with the king of Tyre placed in Eden (28); Sidon; and seven oracles against Egypt and its Pharaoh, the great dragon in the midst of his rivers.

  4. The Turn to RestorationEzekiel 33–39

    The watchman is recommissioned, the fugitive arrives with word that the city is smitten, and the mouth that was shut is opened. Then: the false shepherds indicted and one Shepherd promised, the new heart and the new spirit, the valley of dry bones, the two sticks, and Gog of Magog.

  5. The Visionary TempleEzekiel 40–48

    A man with a line of flax and a measuring reed walks the prophet through a temple that has never been built, cubit by cubit. The glory returns from the east and fills it, a river runs from under the threshold and heals a dead sea, the land is reapportioned, and the city gets a new name.

The hinge: Ezekiel 33:21–22

Before the city falls, Ezekiel is a prophet with a shut mouth, opened only to pronounce judgment. Then a fugitive walks into the camp and says the city is smitten, and the hand of the LORD had been upon him the night before, and his mouth was opened, and he was no more dumb. Every chapter after that turns toward hope. The book physically changes direction on a single reported sentence.

They Shall Know That I Am Jehovah

the book's stated purpose, repeated until it cannot be missed

Ezekiel keeps answering a question nobody asked out loud: why is any of this happening? The answer is always the same clause, welded onto the end of oracle after oracle: and they shall know that I am Jehovah (ASV; the LORDin the KJV and most modern versions). It is attached to judgment and to salvation with equal ease, because both are doing the same work. The exact clause “know that I am Jehovah” falls 57 times in the ASV text of Ezekiel (verified against the floor); wider tallies that admit the variant forms run toward seventy.

6:7The high places broken, the slain falling in the midst of Judahand ye shall know that I am Jehovah20:44God dealing with a rebellious people for His name's sake, not according to their doingsand ye shall know that I am Jehovah36:23The great name profaned among the nations, sanctified again by restoring the people who profaned itand the nations shall know that I am Jehovah38:23Gog's coalition broken on the mountains of Israeland I will magnify myself... and they shall know that I am Jehovah39:7The holy name made known in the midst of Israel, never to be profaned againand the nations shall know that I am Jehovah

Not for your sake, 36:22–32

The hardest and kindest sentence in the book. God restores Israel explicitly not because they deserve it but because His name has been profaned among the nations by their exile. Grace grounded in God's own holiness is grace that cannot be revoked by the failure of the people receiving it, R. C. Sproul's reading in The Holiness of God.

yada, the verb underneath

The refrain runs on yada, to know: the Hebrew verb for knowledge that is experienced rather than merely filed. The goal of everything God does in this book is not that people should be informed about Him but that they should recognize Him.

The Watchman

the same commission on both sides of the catastrophe

Before the fall, Ezekiel 3:16–21

At the end of seven stunned days among the exiles the word comes: Son of man, I have made thee a watchman unto the house of Israel. The terms are severe. If the watchman does not warn, the wicked dies in his iniquity and his blood is required at the watchman's hand; if he warns and is ignored, he has delivered his own soul.

After the fall, Ezekiel 33:1–9

The identical commission is issued again on the far side of the catastrophe, now with the parable of the city that appoints a watchman and the trumpet he must blow. The repetition is structural: the same office opens both halves of the book, first over a city about to fall and then over survivors about to be restored.

Stand in the gap, 22:30

Between the two watchman passages sits the verse that has shaped a whole tradition of intercession: God sought for a man to build up the wall and stand in the gap before Him for the land, that He should not destroy it, and found none. Dutch Sheets builds the argument of Intercessory Prayer on it: that God looks for someone to stand between, and that the standing is co-labour, not lobbying.

Where Ezekiel Points to Christ

eight stops the New Testament picks up by name

Ezekiel 1:26–28The Enthroned ManAbove the expanse, a throne like sapphire, and upon it a likeness as the appearance of a man, wrapped in fire and rainbow. Revelation seats One on that throne with that rainbow (Rev 4:2–3) and fuses the imagery onto the glorified Son of Man (Rev 1:13–16).Ezekiel 17:22–24The Tender SprigAfter the allegory of the eagles, God plants a tender twig from the cedar's top on a high mountain, and it becomes a noble cedar sheltering every bird, the same family of shoot-and-branch promises as Isaiah 11:1 and Jeremiah 23:5.Ezekiel 21:27Whose Right It IsIn the middle of the sentence on Judah's last kings the crown is removed until he come whose right it is; and I will give it him, a messianic reservation of the throne, in the line of Genesis 49:10.Ezekiel 34:11–24The One ShepherdGod says He Himself will search for His sheep, and then that He will set up one shepherd over them, my servant David. Jesus takes the role Ezekiel assigns to Yahweh and says it in the first person: I am the good shepherd.Ezekiel 36:25–27The New HeartClean water sprinkled, the stony heart taken away, a heart of flesh given, and My Spirit put within you. This is the interior side of the new covenant, and the language behind born of water and of the Spirit (John 3:5).Ezekiel 37:26–28The Sanctuary ForeverMy tabernacle also shall be with them; and I will be their God, and they shall be my people, the sentence Revelation reissues at the end of the Bible: the tabernacle of God is with men (Rev 21:3).Ezekiel 43:1–5The Glory ReturningThe glory comes back from the way of the east and fills the house. John says the Word became flesh and tabernacled among us, and we beheld his glory, the returning glory, this time in a body.Ezekiel 47:1–12The River and the LeavesWater from under the threshold deepens to a river no one can cross, heals a dead sea, and lines its banks with trees bearing new fruit every month whose leaf is for healing, reworked in Revelation 22:1–2 for the healing of the nations.
John 1:14, tabernacled among usJohn 10:11, the good shepherdJohn 10:16, one flock, one shepherdRevelation 21:3, the tabernacle of God with menRevelation 22:1, the river of the water of lifeRevelation 22:2, the leaves for healing

One more line runs under all of these. God addresses Ezekiel as son of man(mortal, frail, a creature standing in front of the enthroned glory) through the whole book. That is a distinct figure from Daniel 7's heavenly one coming with the clouds. But when Jesus makes the Son of ManHis own standing self-title, He is fusing exactly those two things: Ezekiel's humanity before God, and Daniel's divine dominion.

Themes

nine load-bearing lines through the book

01

The glory, mobile, departing, returning

Ezekiel 1:28; 10:18; 11:23; 43:2–5

Ezekiel's distinctive contribution to biblical theology. The kavod is enthroned on a moving chariot, so it can come to exiles by a foreign canal; it leaves a defiled temple in stages; and it comes back. God's presence is not tethered to architecture, which is exactly the comfort a deported congregation needed and the terror Jerusalem refused to hear.

02

They shall know that I am Jehovah

Ezekiel 6:7; 20:44; 36:23; 38:23

The book's drumbeat. The fall of the city, the ruin of Tyre and Egypt, the raising of the bones and the destruction of Gog all serve one stated purpose: recognition. God acts to vindicate His own name, not for your sake, but for my holy name.

03

Holiness and the profaned Name

Ezekiel 36:20–23, 32

Israel profaned God's name among the nations, and the exile itself became the sneer: these are the people of Jehovah, and are gone forth out of his land. The restoration is therefore grounded in God's holiness rather than in human merit, grace with a granite floor.

04

Individual moral responsibility

Ezekiel 18:2–4, 20; 33:10–20

Against the fatalistic proverb about fathers eating sour grapes, Ezekiel insists that the soul that sinneth, it shall die, and that the wicked who turns shall live. A high-water mark of Old Testament personal ethics, and a direct answer to exiles claiming they were merely paying their parents' bill.

05

The watchman who must warn

Ezekiel 3:16–21; 22:30; 33:1–9

The prophet is a lookout on a wall, accountable for the trumpet. Chapter 22:30 adds the aching corollary: God sought for a man to stand in the gap for the land, and found none, the text behind the roster's whole intercessory-watchman theology.

06

Embodied prophecy, the sign-acts

Ezekiel 4; 5; 12; 24:15–27

Ezekiel performs his messages more than any prophet: a besieged brick, 390 and 40 days lying bound, rationed bread, shaved hair divided three ways, an exile's bag through a wall, and, most wrenching, refusing to mourn the sudden death of his wife, the desire of his eyes, as a sign that the exiles must not mourn the temple.

07

New heart, new spirit, indwelling Spirit

Ezekiel 36:25–27; 37:14

Ezekiel's counterpart to Jeremiah's new covenant, and the more interior of the two: not a better law but a replaced heart, with God's own Spirit put inside to move the obedience. Read here as fulfilled in regeneration and at Pentecost, and, in keeping with the site's continuationist confession, as ongoing.

08

Resurrection, reunion, and one King

Ezekiel 37:1–14, 15–28

A valley of very dry bones stands up as an exceeding great army, and the text gives its own interpretation: these bones are the whole house of Israel. Then two sticks become one in the prophet's hand, Israel and Judah under one king, my servant David, in an everlasting covenant of peace.

09

The measured temple and the healed sea

Ezekiel 40–48; 47:1–12

Nine chapters of cubits, gates, courts, ordinances and tribal boundaries, with a river running out from under the threshold to make the Dead Sea live. Whatever one concludes about the fork at chapter 40, the point of the block is unmistakable: the presence that left has come back to stay.

Author
Ezekiel, son of Buzi the priest (1:3)
Date
Dated oracles 593 BC (1:1, fifth year of Jehoiachin's exile) to 571 BC (29:17)
Audience
Judean exiles in Babylon along the Chebar canal

As the earliest witnesses report them; positions and holders under Who Wrote It.

The world behind this book

The book of Ezekiel
Where
A resettlement village called Tel-abib beside the Chebar canal in southern Babylonia, roughly six hundred miles from Jerusalem.

The history, and what it meant to them

The history

In 597 BC Jerusalem surrendered to Nebuchadnezzar after a short siege. The young king Jehoiachin walked out, and Babylon deported him along with the royal household, the officials, and about ten thousand of the skilled and wealthy — Ezekiel, a priest, among them. A Babylonian chronicle tablet records the capture of "the city of Judah" on a date equal to 16 March 597 BC, and ration tablets found in Babylon list oil issued to "Jehoiachin, king of the land of Judah," and his sons.

Exile life was not a prison camp. The Chebar was a large irrigation canal near the city of Nippur, and the deportees were settled in their own villages on that farmland. Jeremiah's letter told them exactly how to live there: build houses, plant gardens, marry, and pray for the city they had been dropped into (Jeremiah 29:5–7). They kept their own elders, who show up sitting in Ezekiel's house asking for a word. Business records from the same region a century later are still full of Jewish names.

Babylon itself was designed to overwhelm. Enormous double walls, the blue-glazed Ishtar Gate, a processional avenue, and a temple tower to the god Marduk rising in stages above the plain. Every spring the city paraded its gods through the streets. For a Judean deportee the message was hard to miss, and it raised the question underneath this whole book: had Marduk beaten the God of Israel?

Ezekiel's answer was a vision of God's throne mounted on wheels, arriving in Babylon. God was not stuck in a building in Jerusalem. Then, in 586 BC, a survivor reached the settlement with the news that the city had finally fallen (33:21) — and from that night the prophet's message turns from doom to restoration.

What it meant to them

The exiles were asking two questions: is our God weaker than Babylon's, and is He finished with us because we are far from the temple? Ezekiel answered no to both. Jerusalem fell because of Judah's own sin, not because God lost, and the glory of God had already come six hundred miles to sit with them by a canal.

Then he showed them a field of dry bones standing up, a heart of stone traded for a heart of flesh, one shepherd from David's line over a reunited people, a river running out from a new temple, and a city whose name means "the LORD is there" (48:35). To a people who had lost their land, their king, and their temple, that was a promise of every one of them back — and better.

Sources cited

  • D. J. Wiseman, Nebuchadrezzar and Babylon
  • Keil & Delitzsch, Biblical Commentary on the Prophecies of Ezekiel
  • James B. Pritchard (ed.), Ancient Near Eastern Texts Relating to the Old Testament
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible

Every work MannaFest builds on →

Who Wrote It, and When

Author
The book names its author, his father, his office, his country and the year, all in one sentence: 'the word of Jehovah came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar' (1:3). He is a priest who never served at an altar, deported to Babylonia in 597 BC with king Jehoiachin, and he writes mostly in the first person. What is argued is how much of the present book came from his hand and how much from later editors who preserved and arranged him.

  • Ezekiel wrote substantially the whole book in Babylonia

    held by the long Jewish and Christian tradition; and in modern scholarship Moshe Greenberg (Ezekiel 1-20, Anchor Bible, 1983), who read the book as a designed literary whole and argued that the burden of proof lies on anyone dividing it, together with Daniel I. Block (The Book of Ezekiel, New International Commentary on the Old Testament, 1997-98)

    The internal evidence is unusually strong for a prophetic book. Fourteen oracles carry a date reckoned from Jehoiachin's captivity, and they run in order with two exceptions. The priestly vocabulary of clean and unclean, holy and common (22:26; 42:20) is what a son of a priestly house would speak. The Babylonian setting is concrete rather than decorative: the Chebar, Tel-abib, the elders sitting in his house.

  • A core of authentic oracles was expanded by a later school

    held by Walther Zimmerli (Ezekiel, Hermeneia, German edition 1969), whose commentary traced layers of later application growing around an original saying; in a far more radical form Gustav Holscher (Hesekiel: Der Dichter und das Buch, 1924), who assigned only a small body of poetry to the prophet himself

    Zimmerli's model kept the prophet at the centre and treated the expansions as a school reapplying his words to later situations. Holscher's reduction has few defenders now. Greenberg's holistic reading was written in direct answer to this whole line of work, and the argument between them is about method rather than about the book's authority.

  • The prophet ministered in Judah rather than in Babylonia

    held by C. C. Torrey (Pseudo-Ezekiel and the Original Prophecy, 1930) and Volkmar Herntrich (Ezechielprobleme, 1932), who read the Babylonian setting as an editorial frame around a ministry actually conducted in Jerusalem

    The proposal turned on the vividness of the Jerusalem material in chapters 8 to 11, which the book itself presents as visionary transport (8:3). It found little support and is now largely abandoned, but it is worth naming because it shaped a generation of commentary.

Date
Ezekiel is the most precisely dated book in the prophets. The call comes in the fifth year of Jehoiachin's captivity (1:2), roughly 593 BC. The latest date in the book stands at 29:17, 'in the seven and twentieth year, in the first month, in the first day of the month', roughly 571 BC. The dated oracles bracket a ministry of about twenty-two years, and the hinge of the book falls at 33:21, when a fugitive reaches the exiles with the news that Jerusalem has fallen.

  • Roughly 593 to 571 BC, the dates read at face value

    held by the mainstream of both traditional and critical scholarship, since the dates form a coherent sequence tied to a known regnal era and agree with the Babylonian records of the same years

  • The thirtieth year of 1:1 is the prophet's own age

    held by Origen (Homilies on Ezekiel, c. AD 240) and Jerome (Commentary on Ezekiel, AD 410-414), followed by much later commentary, noting that thirty is the age at which a Levite entered temple service in Numbers 4:3

    On this reading the book opens with a bitter irony that a priestly reader would catch at once. In the year Ezekiel should have begun serving in the house, he is a thousand miles from it, and the heavens open instead.

  • The thirtieth year counts from some other era

    held by proposals reckoning from Josiah's reform in 622 BC, from a jubilee cycle, or from the accession of Nabopolassar in 626 BC

    None of these is decisive, and the book never explains the figure. The next verse supplies a date the reader can actually use, which suggests the editor felt the same difficulty.

Audience
Ezekiel preaches to a deported community, not to a nation still standing. He names the place: 'Then I came to them of the captivity at Tel-abib, that dwelt by the river Chebar' (3:15). These were the men taken with Jehoiachin in 597 BC, and they had kept their leadership structure, since the elders of Judah sit in the prophet's house to hear him (8:1) and come to inquire of Jehovah (20:1). They also came for the performance rather than the message: 'for they hear thy words, but they do them not' (33:32). Behind the exiles the book keeps addressing the whole house of Israel, north and south together, a people the prophet can only reach by vision and by the written word.
Occasion
The exiles by the Chebar believed Jerusalem would hold and that they would be home soon. Prophets among them said so, men who 'follow their own spirit, and have seen nothing' (13:3). Ezekiel was sent to take that hope away before God would give a better one. For the first half of the book he announces that the city will fall, that the temple will not save it, and that the glory of God will leave the house. On the day the siege began he was told to write down the date (24:2). When the fugitive arrived years later and said 'The city is smitten' (33:21), the prophet's warning ministry ended and his ministry of restoration began in the same chapter.

The Years of Ezekiel

Ezekiel timeline

  1. 605 BC

    Nebuchadnezzar defeats Egypt at Carchemish and takes the first captives from Jerusalem.

  2. 597 BC

    Jerusalem is taken in the month Adar. King Jehoiachin, the officials and the craftsmen are deported, and Ezekiel the priest goes with them.

    Ezekiel 1:2

  3. 593 BC

    The fifth year of the captivity: the heavens open by the river Chebar and Ezekiel is called and made a watchman.

    Ezekiel 1:1

  4. 592 BC

    The sixth year: the elders of Judah sit in his house and he is carried in vision to Jerusalem to see what is done in the temple.

    Ezekiel 8:1

  5. 591 BC

    The seventh year: elders come to inquire of Jehovah and are given Israel's history as an indictment.

    Ezekiel 20:1

  6. 588 BC

    The ninth year, tenth month: on the day the siege of Jerusalem begins, Ezekiel is told to write down the date. His wife dies the same period, and he is forbidden to mourn.

    Ezekiel 24:1

  7. 587 BC

    The tenth year: the first oracle against Egypt.

    Ezekiel 29:1

  8. 586 BC

    Jerusalem falls. The temple is burned and the walls are broken down.

  9. 585 BC

    The twelfth year, tenth month: a fugitive reaches the exiles with the news, and the prophet's mouth is opened.

    Ezekiel 33:21

  10. 585-573 BC

    The oracles of restoration: the shepherds and the one shepherd, the new heart, the valley of bones, the two sticks joined.

    Ezekiel 37:11

  11. 573 BC

    The twenty-fifth year, fourteen years after the city was smitten: the vision of the house, the returning glory, and the river.

    Ezekiel 40:1

  12. 571 BC

    The twenty-seventh year: the last dated oracle in the book, giving Egypt to Nebuchadnezzar as wages for the siege of Tyre.

    Ezekiel 29:17

  13. 539 BC

    Babylon falls to Cyrus.

  14. 538 BC

    Cyrus issues his decree and the first exiles return to Judah.

  15. c. AD 200

    The Mishnah is compiled, preserving at Hagigah 2:1 the restriction on expounding the chariot of Ezekiel 1.

The Voices on Ezekiel

each in his own words, on a verse of this book

  • Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar, that the heavens were opened, and I saw visions of God.Ezekiel 1:1

    The Prophet Ezekiel was led captive with Joachin king of Judah to Babylon, and he prophesied there to those who were captives with him, to those repenting that they had willingly handed over the prophecy of Jeremiah to enemies, and yet saw the city Jerusalem to stand, which he had predicted would fall. And in his thirtieth year of age, and in the fifth year of the captivity, he began to speak to his fellow captives. And at the same time, though later, this one in Chaldea and Jeremiah in Judea prophesied.
    Jerome, 5th century, Prologue to Ezekiel

  • But thou, son of man, hear what I say unto thee; be not thou rebellious like that rebellious house: open thy mouth, and eat that which I give thee.Ezekiel 2:8

    The idea is to possess himself fully of the message and digest it in the mind; not literal eating, but such an appropriation of its unsavory contents that they should become, as it were, part of himself, so as to impart them the more vividly to his hearers.
    Jamieson, Fausset & Brown, 1871, Commentary Critical and Explanatory on the Whole Bible

  • And he said unto me, Son of man, stand upon thy feet, and I will speak with thee.Ezekiel 2:1

    And - He that sat upon the throne, Jesus Christ. Son of man - A phrase which is ninety-five times, at least, used in this prophecy to keep him humble who had such great Revelations.
    John Wesley, 1765, Explanatory Notes upon the Old Testament

  • and he spread it before me: and it was written within and without; and there were written therein lamentations, and mourning, and woe.Ezekiel 2:10

    I take it to be similar in the case of the book mentioned by Ezekiel, in which had been written lamentation, mourning and woe. The whole book contains the "woe" of those perishing, and the "mourning" of those being saved and the "lamentation" of those in between. John, too, who eats one roll on which there is writing on the back and the front, considered the whole Scripture as one book, which is thought to be sweet at the start, when one chews it, but bitter in the perception of each of those who come to know it.
    Origen of Alexandria, 3rd century, COMMENTARY ON THE GOSPEL OF JOHN 5:7

  • And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had.Ezekiel 10:12

    Wherefore those who are over others are to be admonished, that through earnestness of circumspection they have eyes watchful within and round about, and strive to become living creatures of heaven. For the living creatures of heaven are described as full of eyes round about and within. And so it is meet that those who are over others should have eyes within and round about, so as both in themselves to study to please the inward judge, and also, affording outwardly examples of life, to detect the things that should be corrected in others.
    Gregory the Dialogist, 7th century, Pastoral Rule, Part 3, Chapter 4

  • And he said unto me, Son of man, these are the men that devise iniquity, and that give wicked counsel in this city;Ezekiel 11:2

    Lastly, men always throw off all blame from themselves, under pretense of error or ignorance. Hence the Prophet now shows that the city was not free from God's wrath, since it was corrupted by its leaders and rulers; nay, that this was a cause of its destruction, since the people were too easily led astray by perverse examples.
    John Calvin, 1554, Commentaries

  • Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.Ezekiel 18:4

    There are three kinds of death. One is the death due to sin, concerning which it was written, the soul that sins shall itself die." Another death is the mystical, when someone dies to sin and lives to God; concerning this the apostle likewise says, or we were buried with him by means of baptism into death. The third is the death by which we complete our lifespan with its functions—I mean the separation of the soul and body.
    Ambrose of Milan, 4th century, DEATH AS A GOOD 2:3

  • And I sought for a man among them, that should build up the wall, and stand in the gap before me for the land, that I should not destroy it; but I found none.Ezekiel 22:30-31

    In these sobering verses from Ezekiel, God was unable to find anyone to release the necessary intercession and, tragically, had to send judgment.
    Dutch Sheets, 2025, Give Him 15 daily devotional, "The Land is Being Healed" (October 21, 2025)

  • And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?Ezekiel 24:19

    EZEKIEL'S wife died. His heart was bleeding, but he received orders from his Divine Master that he should not mourn, nor weep, nor make any sign of mourning whatever. It was a strange command, but he obeyed it. The people understood that Ezekiel was a Prophet to them in all that he did—his actions did not only concern himself. He was a teacher, not only by his words, but by his actions, so the people gathered round him and said to him, "What is the meaning of this?
    Charles Spurgeon, 1892, The Metropolitan Tabernacle Pulpit, Sermon No. 2286: “An Ancient Question Modernized” (lightly modernized text, CCEL edition)

  • So I prophesied as I was commanded: and as I prophesied, there was a noise, and, behold, an earthquake; and the bones came together, bone to its bone.Ezekiel 37:7-8

    For the prophets have proclaimed two advents of His: the one, that which is already past, when He came as a dishonoured and suffering Man; but the second, when, according to prophecy, He shall come from heaven with glory, accompanied by His angelic host, when also He shall raise the bodies of all men who have lived, and shall clothe those of the worthy with immortality, and shall send those of the wicked, endued with eternal sensibility, into everlasting fire with the wicked devils. And that these things also have been foretold as yet to be, we will prove.
    Justin Martyr, 2nd century, The First Apology, Chapter LII

  • Say unto them, As I live, saith the Lord Jehovah, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?Ezekiel 33:11

    IT is a token of the great mercy of God that He is very earnest in His pleading with men to turn from their sins that He may not be compelled to punish them, as He must do if they go on in their iniquities. A cruel governor is glad of an opportunity to show his severity and, therefore, not especially anxious to prevent offenses.
    Charles Spurgeon, 1912, The Metropolitan Tabernacle Pulpit, Sermon No. 3324: “Turning From Death” (lightly modernized text, CCEL edition)

  • And the word of Jehovah came unto me, saying,Ezekiel 38:1-4

    So begins this classic passage in which Gog and Magog, with their allies, are drawn into an invasion of Israel only to have the God of Israel use the occasion to show Himself strong by intervening on behalf of His people and destroying the invading forces.
    Chuck Missler, 2002, The Magog Identity (article)

Voices still in copyright, quoted briefly

Chuck Missler, Dutch Sheets

Each verified against the source; go to the work for the rest.

  • “So begins this classic passage in which Gog and Magog, with their allies, are drawn into an invasion of Israel only to have the God of Israel use the occasion to show Himself strong by intervening on behalf of His people and destroying the invading forces.”
    Chuck Missler, The Magog Identity (Personal UPDATE, Koinonia House) (2002) · on Ezekiel 38:1
  • “In these sobering verses from Ezekiel, God was unable to find anyone to release the necessary intercession and, tragically, had to send judgment.”
    Dutch Sheets, Give Him 15, "The Land is Being Healed" (2025) · on Ezekiel 22:30

More works on Ezekiel

5 works this site reads
  • Joel Richardson, Mideast Beast (2012)
  • Patrick Fairbairn, Ezekiel and the Book of his Prophecy (1851)
  • Keil & Delitzsch, Biblical Commentary on the Prophecies of Ezekiel (1868-69)
  • John Calvin, Commentaries on the First Twenty Chapters of Ezekiel (lectures, to 1564)
  • Charles Spurgeon, A New Heart, Metropolitan Tabernacle Pulpit, on Ezekiel 36:26

Original Language

four Hebrew words carry the book, each a door to the word workbench

כָּבוֹד
kavod
glory, literally weight; the visible, heavy presence of God
רוּחַ
ruach
spirit / wind / breath, the storm, the Spirit, and the breath in the bones
יָדַע
yada
to know, the verb of the recognition refrain
נָשִׂיא
nasi
prince, Ezekiel's chosen word for the ruler, even of the Davidic figure

Kavod is built on a root meaning weight: glory in Hebrew is not brightness but heaviness, the felt mass of God's presence, which is why it can be said to arrive, to depart, and to fill a room. Ruachis the book's most versatile word: the stormy wind driving the chariot in chapter 1, the Spirit that lifts the prophet and carries him, the new spirit put within in chapter 36, and the breath that walks a valley of bones back onto its feet. Yada drives the refrain. And nasi(prince, not king) is the word Ezekiel insists on for the ruler of the restored community and even for the Davidic figure himself, a deliberate qualification of royal status under God's kingship, and a live datum in the argument over chapters 40 to 48.

Further Reading on Ezekielwith the work named
Chuck Misslerbrief quote

The Book of Ezekiel (Koinonia House commentary and briefing pack); Learn the Bible in 24 Hours (2002)

the founder's formative teacher, and this is the signature Missler prophecy book. Pre-trib premillennial dispensational throughout: Gog and Magog as a load-bearing end-times war with modern Israel at the centre, the temple of 40–48 taken literally, and the measured blueprint read through his integrated-design lens. His framework shapes the emphasis of this workbench, read with the same caution against speculative numerology applied across this site.

A. W. Tozerbrief quote

The Pursuit of God (1948); Whatever Happened to Worship? (1985)

The roster's voice on the manifest presence, and therefore the natural companion to chapters 8–11. Tozer's recurring burden is a church busy and successful and quietly abandoned by the glory, Ichabod applied to the modern congregation rather than to ancient Shiloh.

Derek Princebrief quote

Teaching and sermon material on Israel's restoration and the Spirit-filled life

Reads the dry bones of chapter 37 as the regathering of the modern Jewish nation, and 36:25–27 as the engine of new obedience rather than a mood, central to the roster's Israel-restoration voice.

Dutch Sheetsbrief quote

Intercessory Prayer (1996)

The roster's watchman voice: 3:16–21, 33:1–9 and above all 22:30, God looking for someone to stand in the gap, read as intercession that co-labours rather than merely petitions.

R. C. Sproulbrief quote

The Holiness of God (1985)

Frames Ezekiel's holiness-and-recognition theology: God acting for His name's sake (36:22) is not divine vanity but the only possible ground of a grace that does not depend on the people receiving it. His own amillennial frame differs from the futurist reading presented elsewhere on this page, named here as a difference, not a fault.

Charles Spurgeonpublic domain

A New Heart (Metropolitan Tabernacle Pulpit, on Ezekiel 36:26); sermons on the valley of dry bones (37) and on I will seek that which was lost (34)

The public-domain anchor of the Ezekiel quote pool. His sermon on the heart of stone is the strongest single candidate for a visible quote block on this book.

Bill Johnson · Mahesh Chavda · Vlad Savchukbrief quote

Glory-and-presence teaching across their published work

The continuationist register on the returning glory and the encounterable presence.

Joel Richardsonbrief quote

Mideast Beast (2012)

Argues the Gog coalition is Islamic and Turkic rather than Russian, keeping Meshech and Tubal in their attested Anatolian geography, the strongest in-roster challenge to the Cold-War reading.

Jonathan Cahnbrief quote

The Harbinger (2011) and the pattern-reading successors

Carries the departing-glory motif as a national warning: what happened to a covenant people can happen again to a nation that has known God and turned. The harbinger framework itself is named here as speculative, not established.

Patrick Fairbairnpublic domain

Ezekiel and the Book of his Prophecy (1851)

A classic conservative commentary devoted entirely to this book, unusually strong on typology and on the temple vision, the public-domain workhorse for chapters 40–48.

Keil & Delitzschpublic domain

Biblical Commentary on the Prophecies of Ezekiel (1868–69)

The standard conservative philological commentary: careful on Ezekiel's difficult Hebrew, on the composite creatures and the wheels, and on the temple measurements themselves.

PD ballastpublic domain

John Calvin, Commentaries on the First Twenty Chapters of Ezekiel; Matthew Henry; Jamieson-Fausset-Brown; E. W. Bullinger, The Companion Bible

The public-domain floor. Note the limit on Calvin: he lectured through chapters 1–20 before his death in 1564, so there is no Calvin on the dry bones or the temple.

among the roster's voices none is elevated above the rest.

Contested Points

the positions, and who holds each

The visionary temple (40–48), a future building, or a fulfilled picture?

Literal future, the dispensational reading

A real millennial temple with a functioning Zadokite priesthood, memorial offerings and a reapportioned land, in the coming earthly kingdom of Christ. The strength of the case is the measurements themselves: relentless, minute, cubit by cubit, gate by gate, and nothing in post-exilic history, neither Zerubbabel's temple nor Herod's, ever matched the blueprint. Voices: Missler, the Scofield and Ryrie tradition, Sir Robert Anderson's chronological school.

Fulfilled in Christ, the idealist reading

The temple is an idealized vision of God's restored presence, fulfilled in Christ (destroy this temple, said of His body, John 2:19–21) and in the Spirit-indwelt church. The strength of the case is Revelation's own consummation: John sees no temple in the city, because the Lord God Almighty and the Lamb are the temple (Rev 21:22), and he reuses Ezekiel's river and trees there without any building at all. Voice: G. K. Beale.

Already, in the church, the amillennial reading

The same fulfilment, located now rather than later: the presence has returned in the Spirit to the people who are themselves the sanctuary, and chapters 40–48 are the vision of that reality in the only architecture the sixth century had available to picture it.

The sacrifice problem, the crux inside the crux

How can a future temple offer sin offerings (40:39; 43:19–27; 45:17) when Hebrews says Christ's one sacrifice was offered once for all, and there is no more offering for sin (Heb 10:10–18)? The dispensational answer is that the offerings are memorial, looking back to the cross as the Lord's Supper does. The honest critique is that Hebrews' language reads as absolute, and even memorial blood is hard to place under it. Both are kept on the page.

The tension: The two strongest readings are each anchored in something real. The measurements really are too specific to be decoration, and Revelation really does end without a temple. Anyone who finds this easy has stopped reading one of the two texts.

This site's tradition, This site's tradition holds the literal future reading: a real millennial temple, within the pre-trib premillennial dispensational framework, for which chapters 40–48 are load-bearing. The fulfilled-in-Christ and amillennial readings are presented at full strength above, and the sacrifice problem is stated rather than dissolved.

Gog and Magog (38–39), who, and when?

Where the names actually point

Gog, of the land of Magog, chief prince of Rosh, Meshech and Tubal (38:2–3). In the Assyrian records Meshech is Mushki and Tubal is Tabal, peoples of Anatolia and the Scythian north. That is the attested geography, and it is the starting point any identification has to work from.

Rosh = Russia, the popular reading, and why philologists reject it

A twentieth-century stream (Hal Lindsey and much Cold-War prophecy teaching) read Rosh as Russia, Meshech as Moscow and Tubal as Tobolsk. The sound-alikes are anachronistic, and rosh most plausibly means chief, yielding chief prince of Meshech and Tubal, which is how many translations render it. The caution here is presented at full strength, not brushed aside.

An Islamic and Turkic coalition, Richardson

Joel Richardson argues in Mideast Beast for a coalition drawn from the peoples actually named, in their actual Anatolian and Iranian territory, which today are largely Muslim nations. The reading keeps the geography honest while keeping the prophecy future.

The timing, and Revelation 20:8

Dispensational writers place the invasion before, at the start of, or near the end of the tribulation, and some at the threshold of the millennium. Complicating all of it, Revelation 20:8 names Gog and Magog in a revolt after the thousand years. Either the two texts describe one end-of-history event, or they are distinct and Revelation borrows the name as a type of the final revolt, the more common dispensational reading.

The tension: The identity question and the timing question are usually argued as if settling one settled the other. They do not: a firmly Anatolian Gog can still be future, and a Russian Gog would still have to answer Revelation 20.

This site's tradition, This site's tradition holds the futurist reading, Gog as a real, still-future coalition destroyed by God directly, with regathered Israel at the centre, while setting aside the Rosh-equals-Russia etymology as philologically unsound. Richardson's Anatolian/Turkic identification is presented as the strongest alternative within that futurist reading.

The king of Tyre in Eden (28:11–19), a proud monarch, or Satan behind him?

Where the readings stand: Both readings are held seriously. The oracle names its addressee as the king of Tyre and reads naturally as hyperbolic lament, the twin of Isaiah 14's taunt against Babylon's king. Readers in the unseen-realm-aware tradition note that the language, thou wast in Eden, the anointed cherub that covereth, perfect till unrighteousness was found in thee, strains past any Phoenician; the double reference is presented here as a live reading, with the exegetical caution named rather than smoothed over.

The thirtieth year (1:1)

Where the readings stand: Unresolved. The most-cited and most theologically resonant option is Ezekiel's own age: thirty, the year a priest entered temple service (Num 4:3), so the call replaces the altar he will never mount. Others count from Josiah's reform or a Jubilee, or read a Babylonian regnal reckoning.

Authorship and unity

Where the readings stand: A single sixth-century Ezekiel, with the dated first-person oracles taken at face value. Worth noting for its rarity: earlier criticism fragmented the book severely, and then largely reversed course, the striking stylistic and theological unity pushed major twentieth-century scholarship back toward a substantially unified sixth-century book.

Tyre, Nebuchadnezzar, and no wages (29:17–20)

Where the readings stand: Ezekiel prophesied Tyre's fall to Nebuchadnezzar (26), and then years later recorded that the long siege yielded no wages, so God gave him Egypt instead. Skeptics read a failed prophecy; the text's own candour is the answer, and the fuller ruin, many nations, the city scraped like the top of a rock, is commonly read as realized under Alexander's causeway in 332 BC.

The chariot-vision and Merkabah mysticism

Where the readings stand: Chapters 1 and 10 became the seedbed of Jewish Merkabah and Hekhalot mysticism, esoteric throne-ascent speculation the Mishnah restricted from public exposition. This page presents the reception history as background, without endorsing the mystical programme or reading it back into the text.

The Hebrew never calls it a chariot

Where the readings stand: Ezekiel 1 describes wheels, creatures, an expanse and a throne, but the word merkabah does not appear there; it is applied to the cherub-vehicle only later, at 1 Chronicles 28:18. Merkabah is a useful shorthand and a post-biblical label, distinguished here from the text's own wording.

The Ground Under the Book

what the canal, the tablets, and the causeway have to say

The river Chebar

Not a river of Israel but the Akkadian naru kabari, a major irrigation canal near Nippur in southern Mesopotamia. Ezekiel's throne-vision happens at a locatable Babylonian waterway, which is precisely the theological point.

The Al-Yahudu tablets

A cuneiform archive of the sixth and fifth centuries BC documenting a community of Judean exiles farming and trading in Babylonia, in settlements named al-Yahudu, city of Judah, with recognizably Yahwistic names. Documentary corroboration of the exact milieu Ezekiel addresses.

The Jehoiachin ration tablets

Babylonian administrative tablets listing oil and grain rations for Yaukin, king of the land of Yahudu, and his sons, corroborating 2 Kings 25:27–30 and anchoring the very captivity by which Ezekiel dates every oracle.

Karibu and lamassu

The four-faced living creatures and winged composite guardians resonate with Mesopotamian temple and palace guardians, the visual vocabulary of the world Ezekiel was deported into. Cultural background the vision transcends, not a source it copies.

Tyre and Alexander's causeway

Nebuchadnezzar besieged Tyre for roughly thirteen years with meagre result, as 29:17–20 itself concedes. In 332 BC Alexander built a causeway to the island city out of the mainland's rubble, literally casting her stones and her timber into the water (26:12).

A temple with no counterpart

The blueprint of 40–48 matches nothing ever built. Zerubbabel's temple and Herod's rebuilding both differ, which is the historical fact that keeps the millennial-temple debate alive rather than settling it.

Papyrus 967 and a shorter Greek text

The Old Greek of Ezekiel, and especially Papyrus 967, runs shorter than the Masoretic text in stretches, notably around chapters 36 to 39, where 967 lacks part of 36 and orders 37–39 differently. A genuine text-critical crux, and it sits exactly where the Gog material is.

The most precisely dated prophet

Fourteen chronological headings run from 593 to 571 BC, ordering the oracles as a dated sequence, a priest's love of order made structural. The one displacement, 29:17, is the latest date in the book placed among the earlier Egypt oracles: topical grouping, not disorder.

Drafted from MannaFest's research brief on Ezekiel, public-domain commentators (Fairbairn, Keil & Delitzsch, Calvin on chapters 1–20, Henry, JFB, Bullinger, Spurgeon) and the founder's approved-voices roster, with modern voices briefly quoted.

The Book’s Shape

The book as five panels, framed by the glory

proposed structure
  1. AThe glory comes to the prophet in exile; he is called and made a watchman1:1-3:27
  2. BJudgment on Jerusalem, and the glory leaves the house and the city4:1-24:27
  3. XOracles against seven nations: Ammon, Moab, Edom, Philistia, Tyre, Sidon, Egypt25:1-32:32
  4. B'Restoration of Israel: the watchman renewed, the one shepherd, the new heart, the bones raised33:1-39:29
  5. A'The glory returns to the house by the east gate, and the city is named Jehovah is there40:1-48:35

Mapped by the three-part arrangement of judgment, oracles against the nations, and restoration noted across Ezekiel commentary and shared with Isaiah and Zephaniah; the seven-nation hinge and the framing role of the glory visions are set out by Daniel I. Block (The Book of Ezekiel, New International Commentary on the Old Testament, 1997-98).

Key Words, with Doors

  1. כָּבוֹדkâbôwdweight, and so splendor, honor, glory

    The root sense is heaviness, which is why the word can mean wealth, rank, or the visible weight of God's presence. Ezekiel uses it for the thing he saw at the Chebar (1:28), for what left the temple by stages in chapters 9 to 11, and for what came back through the east gate in 43:2-5. The exiles' answering cry keeps the same word: 'Blessed be the glory of Jehovah from his place' (3:12).

    Hebrew · H3519 · open the word study →

  2. רוּחַrûwachwind, breath, spirit

    One word doing four jobs in one book, and chapter 37 uses three of them in a single sentence. God tells the prophet to 'Prophesy unto the wind' and to say to it, 'Come from the four winds, O breath, and breathe upon these slain, that they may live' (37:9). It is also the wind in the wheels of the opening vision (1:20), the force that lifts the prophet between earth and heaven (8:3), and the Spirit of God put inside a person at 36:27 and 37:14.

    Hebrew · H7307 · open the word study →

  3. גִּלּוּלgillûwlidols, a contemptuous term (Strong's derives it from a word for something round, a log)

    The word the ASV renders 'idols' in this book, and it is an insult by construction rather than a neutral name for a statue. Ezekiel uses it of the objects the exiles carried in their heads as much as of the objects in shrines: 'these men have taken their idols into their heart' (14:3). The cleansing promise of 36:25 removes the same things, 'from all your filthiness, and from all your idols, will I cleanse you'.

    Hebrew · H1544 · open the word study →

  4. צָפָהtsâphâhto lean forward, to peer into the distance, to keep watch

    The participle behind 'watchman' at 3:17 and 33:7. The picture is a man on a wall leaning out toward the horizon, and the verb describes posture before it describes duty. He is not asked to fight the army he sees or to make anyone believe him; he is asked to look, and then to say what he saw.

    Hebrew · H6822 · open the word study →

  5. לֵבlêbthe heart; in Hebrew usage the seat of thought, will and choice

    The organ God says he will replace. In Hebrew this word covers the mind and the will rather than the feelings alone, so a stony heart is a settled refusal and not a cold temperament. That is what makes 11:19 and 36:26 a promise of new capacity: the will itself is exchanged, 'and I will give you a heart of flesh'.

    Hebrew · H3820 · open the word study →

  6. מִקְדָּשׁmiqdâsha consecrated place, a sanctuary

    The word for the holy place, and Ezekiel makes one startling use of it. With the temple still standing and the exiles a thousand miles from it, God says of the scattered people, 'yet will I be to them a sanctuary for a little while in the countries where they are come' (11:16). The same word returns as the permanent settlement at 37:26 and 37:28, set 'in the midst of them for evermore'.

    Hebrew · H4720 · open the word study →

The Hard Questions, Honestly

The places a careful reader stops, with the readings named and their holders.

Did the prophecy against Tyre fail?

The question is raised by the book itself, which is the honest place to start. Chapter 26 announces that God will 'bring upon Tyre Nebuchadrezzar king of Babylon, king of kings, from the north' (26:7), that Tyre's walls and towers will fall, that God will 'scrape her dust from her, and make her a bare rock' (26:4), that her stones and timber and dust will be laid 'in the midst of the waters' (26:12), and that she will become 'a place for the spreading of nets' (26:14).

The evidence, and the readings

Sixteen years later Ezekiel records a second oracle that reports the outcome plainly: 'Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyre: every head was made bald, and every shoulder was worn; yet had he no wages, nor his army, from Tyre, for the service that he had served against it' (29:18). Egypt is then given to Nebuchadnezzar instead, 'and it shall be the wages for his army' (29:19). A book concealing a failure would not have preserved that verse. Two features of the text bear on how it is read. Chapter 26 changes pronouns partway through: verse 7 speaks of Nebuchadnezzar as 'he', while verses 12 to 14 shift to 'they', which several commentators take as a widening from one king to the many nations named in 26:3. And the island city of Tyre and the mainland settlement were two different places, so a siege could break one while the other held out behind the water.

  • The prophecy runs over a long horizon, and Alexander completed what Nebuchadnezzar began

    held by the traditional reading, and the majority of conservative commentary; it appeals to Alexander's siege of 332 BC, in which the mainland ruins were dragged into the sea to build a causeway out to the island, which is what 26:12 describes

    Arrian (Anabasis of Alexander, second century AD) and Diodorus Siculus (Library of History, first century BC) both describe the mole. The isthmus it created still joins the site to the coast. Readers holding this position note that 26:3 promised 'many nations', not one.

  • The oracle was aimed at Nebuchadnezzar and 29:17-20 is the prophecy's own correction

    held by critical commentators including Walther Zimmerli (Ezekiel, Hermeneia, German edition 1969), who read 29:17-20 as a later oracle adjusting an earlier expectation

    Held with this position is the observation that the adjustment was kept rather than deleted, which speaks well of the honesty of whoever assembled the book.

  • The language is the standard rhetoric of a judgment oracle and was never meant as a survey report

    held by commentators who read prophetic oracles against nations as a fixed literary form, in which total ruin is the genre's own way of announcing that a power's day is over

What is the temple of chapters 40 to 48?

Eight chapters describe a sanctuary in measured detail: a man 'whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed' (40:3) walks the prophet through gates, courts, chambers and an altar, and the glory of God enters and fills it (43:4-5). A river runs out from under its threshold (47:1). The land is redivided among the twelve tribes. Nothing like this building has ever been built. The reasons the question is hard are worth naming before the positions are given. The vision includes sin offerings, so that the prince is to 'prepare for himself and for all the people of the land a bullock for a sin-offering' (45:22), which readers must square with the once-for-all sacrifice of Christ in Hebrews. It restricts the priesthood to 'the sons of Zadok' (44:15). And its purpose is stated as a moral one: 'show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure the pattern' (43:10). Later rabbinic tradition felt the difficulty too. The Babylonian Talmud at Menahot 45a preserves the third-century saying of Rav that this passage will be expounded by Elijah in time to come, which is a frank admission that the laws of the vision did not match the Torah's as anyone then could reconcile them.

  • A literal temple still to be built, with a restored sacrificial system that looks back to the cross

    held by the premillennial reading held across much of the church's history and worked out in detail in the dispensational tradition, including Charles Lee Feinberg (The Prophecy of Ezekiel, 1969) and Ralph Alexander (Ezekiel, Expositor's Bible Commentary, 1986)

    On this reading the offerings of 45:22 function as memorials in the way the Lord's Supper does, pointing back to a finished sacrifice rather than adding to it. Its strength is that it takes the measurements as measurements; its acknowledged difficulty is Hebrews on the finality of Christ's offering.

  • A symbolic vision of God dwelling with his people, given in the architecture the exiles knew

    held by much of the patristic and Reformation tradition, including Jerome (Commentary on Ezekiel, AD 410-414) and John Calvin, whose lectures on Ezekiel broke off at chapter 20 but whose method was applied to these chapters by his successors

    Its strength is the vision's own theology, since the point of every measurement is 'to make a separation between that which was holy and that which was common' (42:20) and the book ends on a name rather than a building, 'Jehovah is there' (48:35). Its acknowledged difficulty is the sheer specificity of eight chapters of dimensions.

  • A real plan offered to the returning generation, conditioned on the obedience of 43:10-11

    held by commentators who take seriously that the vision was given to be written down and enacted, and read the return under Zerubbabel as falling short of the terms attached to it

    The text supports the conditional element directly: the form of the house is to be made known 'if they be ashamed of all that they have done' (43:11).

The Millennium→

Why did the rabbis fence chapter 1, and why was the whole book nearly withdrawn?

Ezekiel's opening vision has been treated as dangerous reading for two thousand years, and the record of that caution is worth knowing. The Mishnah, compiled around AD 200, sets the rule in tractate Hagigah 2:1: the laws of forbidden sexual relations may not be expounded before three, the account of creation not before two, and the chariot not before one, and then only to a sage who understands of his own knowledge. 'The chariot' is Ezekiel 1, the throne borne by living creatures and wheels, 'a wheel within a wheel' (1:16), with 'a likeness as the appearance of a man upon it above' (1:26). The fence was placed there because the vision seemed to show a human figure on God's throne, and because meditation on it grew into a mystical discipline the sages judged unsafe for the unprepared. A second tradition concerns the book as a whole. The Babylonian Talmud at Shabbat 13b records that the book of Ezekiel was in danger of being withdrawn because its words contradicted the words of the Torah, until Hananiah son of Hezekiah sat in an upper room, burned three hundred jars of oil, and resolved the difficulties. Both traditions are reception history rather than Christian confession, and they are recorded here because they are honest evidence of how hard the book is. Where Christian and rabbinic readings part company is at the figure on the throne: Christian reading has heard in the human likeness of 1:26 the same one John saw, and no rabbinic reading grants a second divine person, which is the point of contact where the difference is real and should not be blurred.

  • The restriction protected readers from a genuinely difficult and easily misused text

    held by the plain sense of Mishnah Hagigah 2:1 and its discussion in the Talmud at Hagigah 13a, which limits the teaching to one qualified hearer at a time

  • The restriction was aimed at speculation that treated the vision as a route of ascent

    held by students of the merkabah and hekhalot literature, including Gershom Scholem (Major Trends in Jewish Mysticism, 1941), who traced a tradition of visionary ascent growing from this chapter

The Throne Vision→

Does chapter 18 overturn Exodus 20:5?

The second commandment says God visits the iniquity of the fathers upon the children to the third and fourth generation of them that hate him. Ezekiel 18 says 'the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son' (18:20). The two verses are set side by side often enough that the difficulty deserves a straight answer rather than a smoothing over. Three observations frame it. Exodus 20:5 speaks of consequence running down a family line, which anyone who has watched a household knows is true, and it attaches the visiting to 'them that hate me', so the children in view carry on the fathers' hatred. Ezekiel 18 speaks of judicial guilt before God, and the three-generation case study is decided on each man's own conduct. And the chapter's purpose is pastoral rather than theoretical: the exiles were using inherited guilt as a reason not to repent, and the chapter's conclusion is a summons, 'wherefore turn yourselves, and live' (18:32). Ezekiel 14 makes the same point with three famous names, saying that even if Noah, Daniel and Job stood in a condemned land 'they should deliver but their own souls by their righteousness' (14:14).

  • The two texts speak about different things, consequence and guilt, and both stand

    held by the mainstream Jewish and Christian reading, which points to the qualifier 'of them that hate me' in Exodus 20:5 and to the judicial setting of Ezekiel 18

  • Ezekiel marks a development in Israel's understanding of responsibility

    held by critical commentators who read chapters 18 and 33 alongside Jeremiah 31:29-30, where the same sour-grapes proverb is answered, as a shift the exile itself produced

    Held against this is that the principle is already in the Torah at Deuteronomy 24:16, which forbids putting fathers to death for children or children for fathers, and is applied in 2 Kings 14:6.

Is the valley of dry bones about the nation or about the resurrection of the dead?

The vision is explicit about its own subject. The prophet is set down in a valley full of bones, asked 'can these bones live?' and answers 'O Lord Jehovah, thou knowest' (37:3). The bones come together, flesh grows, and breath enters at a second word so that 'they lived, and stood up upon their feet, an exceeding great army' (37:10). Then God supplies the interpretation without being asked: 'these bones are the whole house of Israel: behold, they say, Our bones are dried up, and our hope is lost; we are clean cut off' (37:11). The picture is answering a sentence the exiles were actually saying. What is argued is how much more the picture carries, since the language of opening graves is used: 'Behold, I will open your graves, and cause you to come up out of your graves, O my people' (37:12).

  • The vision promises national restoration, and the resurrection language is the figure it uses

    held by the reading the text itself supplies at 37:11-14, held across Jewish and Christian commentary alike

    God's promise to bring them into the land of Israel (37:12) and to put his Spirit in them (37:14) is the stated content, and the two sticks joined in the next paragraph continue the same subject.

  • The vision promises national restoration and depends on a real hope of bodily resurrection to make sense

    held by commentators who note that a figure only persuades if the thing it pictures is believed; the third-century synagogue at Dura-Europos painted this chapter on its wall as a resurrection scene, which shows how early Jewish readers took it

The Valley of Dry Bones→

Who is the king of Tyre in 28:11-19?

The oracle comes in two parts. The first addresses 'the prince of Tyre' in ordinary human terms, a ruler whose 'heart is lifted up, and thou hast said, I am a god, I sit in the seat of God, in the midst of the seas' (28:2), and the answer is that he is a man. The second is a lamentation over 'the king of Tyre' (28:12) and its language leaves the harbour behind. 'Thou sealest up the sum, full of wisdom, and perfect in beauty' (28:12). 'Thou wast in Eden, the garden of God; every precious stone was thy covering' (28:13). 'Thou wast the anointed cherub that covereth' (28:14), walking 'up and down in the midst of the stones of fire'. 'Thou wast perfect in thy ways from the day that thou wast created, till unrighteousness was found in thee' (28:15). And the sentence: 'I have destroyed thee, O covering cherub, from the midst of the stones of fire' (28:16), because 'Thy heart was lifted up because of thy beauty' (28:17).

  • The passage looks past the human king to the adversary who stood behind his pride

    held by a reading with deep roots in the church, taken up by Tertullian (Against Marcion, c. AD 208) and by many since, and standard in the tradition this site stands in; it rests on Eden, the created cherub, the holy mountain and the perfection before unrighteousness, none of which fits a Phoenician ruler

    Read this way the two halves of chapter 28 work together. The man in 28:2 claims to sit in the seat of God, and 28:11-19 shows where that claim came from and how it ended before Tyre ever existed.

  • The passage is a lament over the human king in the high language of an Eden story

    held by commentators including Moshe Greenberg (Ezekiel 21-37, Anchor Bible, 1997), who read the Eden imagery as a mythic pattern the prophet applies to a proud ruler in the way Ezekiel 31 applies a world-tree to Pharaoh

    Its strongest support is the parallel in chapter 31, where an enormous cedar in 'the garden of God' (31:8) is explicitly Pharaoh. Chapter 28 does not add a comparable explanatory line, which is where the argument turns.

Eden, the Garden of God→

Did God give Israel 'statutes that were not good' (20:25)?

Chapter 20 builds the question itself. Three times it says of the law given at Sinai that the man who does it 'shall live in them' (20:11, 13, 21), 'which if a man do, he shall live in them' in the first giving (20:11), and God calls them 'my statutes' and 'mine ordinances' throughout. Then, after two wilderness generations have rebelled, comes the reversal: 'Moreover also I gave them statutes that were not good, and ordinances wherein they should not live' (20:25), and the sentence that follows is among the hardest in the book, 'and I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am Jehovah' (20:26). One reading is ruled out by the chapter itself: the Torah is life three times in these same verses, so whatever 20:25 describes, it is something that fell on a rebellious generation in judgment after that gift was refused.

  • God gave the rebels over to the ruinous statutes they had chosen

    held by C. F. Keil (Biblical Commentary on the Prophecies of Ezekiel, English translation 1876), and the broad traditional reading that hears Romans 1:24 in the same key, 'Wherefore God gave them up in the lusts of their hearts unto uncleanness'

    On this reading the not-good statutes are the ordinances of the nations, the ambition the chapter itself records at 20:32, to be like the peoples around them. The giving is judicial. God handed a generation over to what it insisted on, and the handing over was the punishment. Paul's sentence at Romans 7:10 is often quoted beside it, 'and the commandment, which was unto life, this I found to be unto death': what carries life for the obedient carries a sentence for the rebel.

  • The firstborn offerings of 20:26 name what the statutes were

    held by Moshe Greenberg (Ezekiel 1-20, Anchor Bible, 1983), who argued that a lethal reading of the firstborn law was left standing over a rebellious generation as its judgment

    Daniel Block (The Book of Ezekiel: Chapters 1-24, 1997) gives the passage one of its fullest modern discussions and weighs both readings. The argument turns on whether 20:26 explains 20:25 or follows from it, and on how far 'I polluted them in their own gifts' speaks of permission rather than command.

The Text and the Spade

  • The Masoretic Textc. AD 900-1000 (Aleppo and Leningrad Codices)

    The standard Hebrew text behind English translations of Ezekiel, and a difficult one. The book's Hebrew carries an unusual number of hard readings, Aramaic-flavoured forms and technical architectural vocabulary, especially in chapters 40 to 48 where the measurements have to be reconciled with each other as well as translated.

  • Papyrus 967c. AD 200-250

    The oldest substantial copy of Greek Ezekiel, split between the Chester Beatty, Scheide and Cologne collections and published in part by Allan Chester Johnson, Henry Snyder Gehman and Edmund Kase (The John H. Scheide Biblical Papyri: Ezekiel, 1938). It matters for two reasons. It lacks the passage running from the middle of 36:23 through 36:38, the paragraph containing the new heart and the new spirit, and it places chapter 37 after chapters 38 and 39 rather than before them. Whether that shorter, differently ordered text is earlier than the Masoretic arrangement or a secondary development is one of the live text-critical questions in the book.

  • The SeptuagintGreek Ezekiel, probably 2nd century BC

    The Greek is shorter than the Hebrew by a small and consistent margin across the whole book. Emanuel Tov (The Text-Critical Use of the Septuagint in Biblical Research, 2nd edition, 1997) argued that the difference reflects a shorter Hebrew parent text rather than a translator abbreviating, which would make Greek Ezekiel a witness to an earlier edition of the book.

  • The Qumran Ezekiel fragments1st century BC to 1st century AD

    Six manuscripts across four caves, catalogued as 1Q9, 3Q1, 4Q73-75 and 11Q4. The surviving text is modest in quantity and agrees closely with the Masoretic consonantal text, which is the useful result: whatever produced the shorter Greek edition, the Hebrew tradition at Qumran already looks like the one we have.

  • MasEzek, the Masada Ezekiel scrollbefore AD 73

    Found beneath the floor of the synagogue at Masada during Yigael Yadin's excavations of 1963-65, carrying parts of chapters 35 to 38 including the valley of dry bones. Its find spot says something as well as its text: a community under siege had buried the chapter about bones coming back to life.

  • Targum Jonathan to the ProphetsAramaic, in substance by the 4th to 5th century AD

    Reception rather than text. The Targum consistently softens the direct sight of God, so that where the Hebrew shows the glory the Aramaic tends to speak of the glory of the Shekinah, and it reads the throne vision with the same caution the Mishnah's restriction shows.

  • The Jehoiachin ration tablets, Babylontablets dated to the 590s BC; published by Ernst Weidner in 1939

    Administrative tablets from a storeroom near the Ishtar Gate list rations of oil issued to Jehoiachin, named there as Yaukin king of the land of Yahud, and to his sons, along with other captives. They confirm that Jehoiachin was alive, held in Babylon, and still styled king, which is the era Ezekiel dates every oracle by: 'the fifth year of king Jehoiachin's captivity' (1:2). The prophet's calendar and the Babylonian bookkeeping are counting the same man's exile.

  • The Babylonian Chronicle for the years 605-594 BC (BM 21946)cuneiform tablet, copied in the Neo-Babylonian or Persian period; published by Donald Wiseman in 1956

    The chronicle records that in his seventh year Nebuchadnezzar besieged 'the city of Judah', took it on the second day of the month Adar, captured its king, appointed a king of his own choice, and carried heavy tribute to Babylon. The date converts to March 597 BC. That is the deportation Ezekiel went out in, and it is one of the few points where a biblical event can be read off a Babylonian tablet to the day.

  • The Kabaru canal in the Nippur texts5th century BC business documents from the Murashu archive at Nippur

    Ezekiel places his call 'by the river Chebar' (1:3) and the exile community at Tel-abib on the same waterway (3:15). Cuneiform documents from Nippur name a major canal, the naru kabaru, in that district. The identification is widely accepted and it puts the prophet's ministry on a real map in central Babylonia rather than in a vaguely imagined east.

  • The Al-Yahudu tabletscuneiform contracts dated 572-477 BC; published by Laurie Pearce and Cornelia Wunsch, Documents of Judean Exiles and West Semites in Babylonia (2014)

    About two hundred tablets from a settlement whose name means 'the city of Judah', recording sales, leases, loans and taxes among people bearing Yahwistic names in Babylonia. They show deported Judeans living in their own villages, holding land under obligation to the crown, and keeping their names and their God's name across three generations. That is the community Ezekiel served, and it explains how elders of Judah could still sit in a prophet's house in a foreign country (8:1; 20:1).

  • Alexander's causeway at Tyrebuilt 332 BC; described by Arrian and Diodorus Siculus, and still present as the isthmus joining the site to the mainland

    To reach the island city Alexander's engineers pushed a mole out from the shore, using the rubble of the mainland settlement Nebuchadnezzar had left, which is the picture at 26:12, 'they shall lay thy stones and thy timber and thy dust in the midst of the waters'. Sediment has since widened the causeway into a permanent neck of land. The honest caveat belongs beside it: Tyre is an inhabited city today, and how that squares with 'thou shalt be built no more' (26:14) is part of the fulfillment question set out under the difficulties above.

Gudea Cylinder A

Sumerian (Lagash)c. 2100 BC

The parallel

Gudea, ruler of Lagash, is shown the plan of the temple E-ninnu in a vision. A divine figure appears holding a lapis lazuli tablet on which the ground plan is drawn, along with a measuring instrument, and the ruler is charged to build what he has been shown. Ezekiel 40 opens the same way: a man of brass with 'a line of flax in his hand, and a measuring reed' (40:3) tells the prophet to 'behold with thine eyes, and hear with thine ears, and set thy heart upon all that I shall show thee' (40:4), and then walks him through the plan gate by gate.

Read honestly

A genuine parallel of form, and it clears away a modern assumption. A revealed temple plan was a recognized thing in the ancient Near East, so Ezekiel's readers would have known the genre before they read a line of it. The differences are where the weight falls. Gudea is told to build and does; Ezekiel is told to describe, and the vision is given so that a defeated people 'may be ashamed of their iniquities' (43:10). And the god of E-ninnu is installed by the builder, while in Ezekiel the glory arrives on its own from the east and fills a house no one has yet built.

The winged guardian figures of Assyria and Babylonia

Assyrian and Babylonianattested from the 2nd millennium BC, most familiar from the palace reliefs of the 9th to 7th centuries BC

The parallel

Composite creatures stood at Mesopotamian palace and temple doorways: a human face, the body of a bull or lion, and wings. Ezekiel's living creatures have four faces each, 'the face of a man', 'the face of a lion on the right side', 'the face of an ox on the left side', and 'the face of an eagle' (1:10), with wings and burnished feet. The Akkadian word karibu, used of a class of intercessory guardian figure, is often connected by lexicographers with the Hebrew word for cherub, though the derivation is a proposal rather than a settled result.

Read honestly

The visual vocabulary is shared, and saying so takes nothing away from the vision. A priest raised on the cherubim over the ark and deported to a country full of winged colossi was given a sight built out of shapes he already knew. What the shapes are doing is the difference. The Mesopotamian figures guard a doorway on behalf of many gods; Ezekiel's creatures carry a throne, move wherever the spirit goes without turning (1:20), and serve one God who is not on the premises of any temple at all. John sees four creatures with the same four faces around the throne in Revelation 4:7, distributed one face to each rather than four faces to each.

The divine abandonment motif: the Lamentation over the Destruction of Ur and the Erra Epic

Sumerian and Akkadianthe Lamentation c. 2000 BC; the Erra Epic probably 8th century BC

The parallel

Mesopotamian tradition explained the ruin of a city by saying its god had left it. In the Lamentation over Ur, Ningal pleads and the gods decree the city's fall, and the deity departs before the destruction comes. In the Erra Epic, Marduk is drawn away from his shrine in Babylon and disorder floods in behind him. Ezekiel 9 to 11 shows exactly that sequence in stages: the glory rises from the cherub to the threshold, out to the east gate, and up to the mountain east of the city (11:23), and only then does Jerusalem fall.

Read honestly

The pattern is real and the parallel is worth knowing, because it tells us the exiles would have understood the vision immediately and would have drawn the obvious conclusion, that Israel's God had been beaten and had fled. Ezekiel uses the shape to say the opposite. God leaves under his own decision, in his own order, after showing the prophet exactly why (8:6-18), and the reason the exiles gave, 'Jehovah seeth us not; Jehovah hath forsaken the land' (8:12), is quoted in the book as the words of men in the dark. In the Mesopotamian texts the god is fetched back by ritual; here the same glory returns by the same gate because God said it would (43:2-4).

Prophecy and Fulfillment

144,000 Sealed Witnesses

The promise · Ezekiel 9:4

And the LORD said to him, 'Pass through the city, through Jerusalem, and put a mark on the foreheads of the men who sigh and groan over all the abominations that are committed in it.'

Where it landed · Revelation 7:4

And I heard the number of the sealed, 144,000, sealed from every tribe of the sons of Israel.

12,000 from each tribe of Israel will be sealed for protection and witness during the tribulation.

River of Life

The promise · Ezekiel 47:1

Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward.

Where it landed · Revelation 22:1

And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

A river of life will flow from God's throne.

Tree of Life Restored

The promise · Ezekiel 47:12

By the river upon the bank thereof... shall grow all trees for meat... and the fruit thereof shall be for meat, and the leaf thereof for medicine.

Where it landed · Revelation 22:2

In the midst of the street of it, and on either side of the river, was there the tree of life... and the leaves of the tree were for the healing of the nations.

Access to the Tree of Life will be restored.

The Good Shepherd

The promise · Ezekiel 34:23

And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.

Where it landed · John 10:11

I am the good shepherd: the good shepherd giveth his life for the sheep.

The Messiah would be the perfect shepherd over God's people.

Millennial Temple Built

The promise · Ezekiel 40:2-4

In visions of God he brought me to the land of Israel, and set me down on a very high mountain, on which was a structure like a city to the south... 'Son of man, look with your eyes, and hear with your ears, and set your heart upon all that I shall show you, for you were brought here in order that I might show it to you.'

Where it landed · Zechariah 6:12-13

Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the LORD. It is he who shall build the temple of the LORD and shall bear royal honor.

A glorious temple will be built in Jerusalem during the millennium, described in detail in Ezekiel 40-48.

River Flows from Temple

The promise · Ezekiel 47:1, 8-9

Then he brought me back to the door of the temple, and behold, water was issuing from below the threshold of the temple toward the east... This water flows toward the eastern region and goes down into the Arabah, and enters the sea; when the water flows into the sea, the water will become fresh. And wherever the river goes, every living creature that swarms will live.

Where it landed · Zechariah 14:8

On that day living waters shall flow out from Jerusalem, half of them to the eastern sea and half of them to the western sea. It shall continue in summer as in winter.

A supernatural river will flow from the millennial temple, bringing life wherever it goes.

Satan's Final Rebellion

The promise · Ezekiel 38:2-3

Son of man, set your face toward Gog, of the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him and say, Thus says the Lord GOD: Behold, I am against you, O Gog, chief prince of Meshech and Tubal.

Where it landed · Revelation 20:7-9

And when the thousand years are ended, Satan will be released from his prison and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle... And fire came down from heaven and consumed them.

After the millennium, Satan will be released briefly and lead one final rebellion before being destroyed forever.

God Dwells with Humanity

The promise · Ezekiel 37:27

My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.

Where it landed · Revelation 21:3-4

And I heard a loud voice from the throne saying, 'Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more.'

God will dwell directly with humanity for eternity - no more separation, death, sorrow, or pain.

The Pulpit on Ezekiel

  • The Bond of the Covenant

    The Metropolitan Tabernacle Pulpit, Sermon No. 1840: “The Bond of the Covenant” (lightly modernized text, CCEL edition)

    Charles SpurgeonEzekiel 20:34-38

  • Sweet Savor

    The Metropolitan Tabernacle Pulpit, Sermon No. 688: “Sweet Savor” (lightly modernized text, CCEL edition)

    Charles SpurgeonEzekiel 20:41

  • An Ancient Question Modernized

    The Metropolitan Tabernacle Pulpit, Sermon No. 2286: “An Ancient Question Modernized” (lightly modernized text, CCEL edition)

    Charles SpurgeonEzekiel 24:19

  • Turning From Death

    The Metropolitan Tabernacle Pulpit, Sermon No. 3324: “Turning From Death” (lightly modernized text, CCEL edition)

    Charles SpurgeonEzekiel 33:11

  • A Promise and a Providence

    The Metropolitan Tabernacle Pulpit, Sermon No. 3528: “A Promise and a Providence” (lightly modernized text, CCEL edition)

    Charles SpurgeonEzekiel 34:15

  • A Time of Finding for Lost Sheep

    The Metropolitan Tabernacle Pulpit, Sermon No. 3087: “A Time of Finding for Lost Sheep” (lightly modernized text, CCEL edition)

    Charles SpurgeonEzekiel 34:16

  • The Yoke Removed and the Lord Revealed

    The Metropolitan Tabernacle Pulpit, Sermon No. 1462: “The Yoke Removed and the Lord Revealed” (lightly modernized text, CCEL edition)

    Charles SpurgeonEzekiel 34:27

  • Jehovah-Shammah

    The Metropolitan Tabernacle Pulpit, Sermon No. 536: “Jehovah-Shammah” (lightly modernized text, CCEL edition)

    Charles SpurgeonEzekiel 35:10

Where Ezekiel leads

The heaviest chapters, the distinctive words, and the studies that cite Ezekiel

1,472 cross-references flow out of its 5 heaviest chapters · 8 words are distinctively its own · 6 featured studies cite it.

Counted from this book's own cross-references, its words, and the studies that cite it.

Heaviest chapter

Ezekiel 16Sends 452 cross-references outward: the most connected chapter in the book.

Distinctive word

אׇהֳלָה“Oholah, a symbolic name for Samaria” (H170): 5 of its 5 occurrences in all of Scripture fall in this book (100%).

Featured study

The Good ShepherdCites Ezekiel directly, one of 6 featured studies that walk through this book.

Every study that reaches into Ezekiel

39 studies, grouped by shelf

The numeral beside each title is how many passages of Ezekiel that study works from.

God, His Name and His Presencethe whole shelf →
Names of God2×The Shema — Hear, O Israel — Deuteronomy 6:4–51×
Covenants & the Appointed Timesthe whole shelf →
Covenants of Scripture3×Covenant Theology and Dispensationalism, MannaFest1×The New Covenant — Jeremiah 31:31–341×Why God Is Not Finished With Israel1×
The Tent, the Priest & the Sacrificethe whole shelf →
The Tabernacle8×The Glory Departed — Ezekiel 8–115×Ezekiel's Temple — Ezekiel 40–484×The High-Priestly Line1×
The Life of Gracethe whole shelf →
Born Again1×Unequally Yoked, MannaFest1×
The Unseen Realmthe whole shelf →
The Origin of Evil1×The Throne Room1×
The Prophetsthe whole shelf →
Jeremiah — the Study Guide1×The Major Prophets1×
Numbers, Letters & Hidden Designthe whole shelf →
Creation to New Creation4×Taw — The Mark of God4×The 153 Fish1×
The Symbolism of Scripture, What God Madethe whole shelf →
The Vine & the Vineyard2×Water1×
The Symbolism of Scripture, What Men Makethe whole shelf →
The Scroll & the Book2×The Throne1×
The Symbolism of Scripture, The World and the People In Itthe whole shelf →
Eden2×The Watchman2×The Harlot1×The Heart1×The Shepherd1×
Also cited here11 more studies that reach into Ezekiel
Gog and Magog · MannaFest2×The Good Shepherd2×The Valley of Dry Bones — Ezekiel 372×Weights, Measures, and Money in Scripture, MannaFest2×John on Patmos, Revelation 1 | MannaFest1×Revelation — the Canon's Closing Scroll1×Sodom and Gomorrah — Genesis 18-191×The Animal Apocalypse1×The Lord Is My Shepherd — Psalm 231×The Spirit in the Old Testament1×The Unveiled Face, MannaFest1×

People and Places

the cast of the visions and the map they are drawn on

Ezekiel son of BuziA Jerusalem priest deported in the 597 BC exile of Jehoiachin, called at thirty by a Babylonian canal in the year he would have entered temple service. His name means God strengthens. He never returns to the land, never serves at an altar, and is given the most visionary ministry in the Old Testament, twenty-two years of it, straddling the fall of the city he was taken from.
BuziEzekiel's father, and the reason the book opens in a priestly key: the prophet is a kohen of a Jerusalem family with Zadokite sympathies (1:3; cf. 44:15).
Ezekiel's wifeThe desire of thine eyes, taken with a stroke, and the prophet forbidden to mourn her, as a sign that the exiles must not mourn the temple when the news comes (24:15–27). The hardest sign-act in Scripture.
Jaazaniah and PelatiahJaazaniah son of Shaphan stands among seventy elders censing idols in the dark chamber (8:11); Pelatiah son of Benaiah, a wicked counsellor, drops dead mid-oracle (11:13).
NebuchadnezzarCalled king of kings and used as God's instrument against Tyre and Egypt, including the candid note that the Tyre campaign paid him nothing (26:7; 29:18–20).
The prince and king of TyreTwo oracles, escalating: a proud human ruler who says I am a god (28:2), and then a figure in Eden, an anointed cherub, perfect till iniquity was found in him (28:11–19).
Daniel, with Noah and JobNamed as a byword for righteousness (14:14, 20) and for wisdom (28:3) while the exilic Daniel was still alive, a small crux the Daniel workbench carries in full.
Gog of MagogChief prince of Rosh, Meshech and Tubal, with Persia, Cush, Put, Gomer and Togarmah behind him (38:2–6), the coalition God destroys directly, so that the nations may know.
My servant DavidThe one Shepherd set over one flock (34:23–24) and the one King over one reunited nation (37:24–25), called prince rather than king, in Ezekiel's deliberate idiom.
Jerusalemtoured in vision (8–11), besieged in sign-act (4–5), and reported fallen at the book's hinge (33:21)Babylonthe place of the exile, the canal, and the throne-vision, and never once the reason God's people lost

Also on the map, and opening as their pages are built: the river Chebar and Tel-abib among the exiles; the mountains of Israel, addressed in judgment (6) and again in restoration (36); Tyre and Sidon; Egypt and the Nile; Mount Seir; the valley of the bones; Hamon-gog, where the coalition is buried; the very high mountain of 40:2; the river running down to the Arabah with fishermen from En-gedi to En-eglaim; and the city whose name is the last word of the book.

Where Ezekiel Leads

every study that opens out of this book

The Glory Departedchapters 8–11 walked as a forensic sequence: four abominations, five stations of the exit, and the mark on the foreheadsThe Valley of Dry Boneschapter 37 in three beats, with ruach, wind, breath, Spirit, as the word the whole vision turns onEzekiel's Templechapters 40–48 as data: the plan generated from the text's own cubits, the deepening river, and the fork at the centre
The Throne RoomEzekiel 1 set beside Isaiah 6, Daniel 7 and Revelation 4The Lord Is My Shepherdthe shepherd thread that runs from Psalm 23 through Ezekiel 34 to John 10The New Jerusalemwhere the river, the trees and the healed nations arriveThe Major Prophetsthe shelf Ezekiel shares with Isaiah, Jeremiah, and DanielTaw, the Markthe mark set on the foreheads of the grieving in 9:4, the last letter of the Hebrew alphabetThe Davidic Covenantone Shepherd, my servant David, the covenant Ezekiel's one-king promise leans on

Open the Ezekiel reader: all 48 chapters →

The Prophet Ezekiel: Gustave Doré
The prophet among the captives by the river Chebar, the heavens were opened. Gustave Doré, Doré’s English Bible (1866), public domain · Ezekiel 1:1

More Doors from Ezekiel

related studies and the reader

The glory departedThe valley of dry bonesEzekiel's templekavod, glory