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13

From the IVP Bible Background Commentary: Old Testament: 8:17. "branch to the nose." There is an Akkadian expression (laban appi) that refers to a gesture of humility used to come contritely before deity with a petition. When this act is portrayed in art, the worshiper has his hand positioned in front of his nose and mouth, and is sometimes shown with a ...


8

First, if your time travel theory is correct, you might prove to some people (but not all) that Ezekiel book was written at God's direction. However, I think the time-traveling robot theory is not sustainable. The primary problem, it seems to me, is that the author intended the first chapter to be interpreted as a vision: In the thirtieth year, in the ...


8

Is it true? There is as much evidence to confirm Ezekiel's Zadokite status as to deny it -- that is, none. That Ezekiel is a priest is clear from the patronymic in Ezekiel 1:3 - יְחֶזְקֵאל בֶּן־בּוּזִי הַכֹּהֵן yĕḥezqēʾl ben-bûzî hakkōhēn Whether that should be "Ezekiel ben Buzi the priest", or "Ezekiel the priest, son of Buzi" doesn't really matter ...


7

The Hebrew for the first "mark well" is שִׂים לִבְּךָ , which is literally "give your heart". (The Hebrew for the second uses a different formation from the same roots -- וְשַׂמְתָּ לִבְּךָ .) This is probably an idiom, like "give ear" in Deut 32:1. The Ezekiel passage follows "give your heart" with appeals to vision and hearing -- וּרְאֵה בְעֵינֶיךָ (see ...


7

In Genesis 3:24, it is a Cherubim - an angel of the Lord who guards the Garden of Eden. They are depicted in the tabernacle and on the ark of the covenant, guarding the Throne of God. In all places, they are associated with angelic beings and are part of the host of heaven. The difficulty in giving a verse calling a cherubim an angel is that angelos is a ...


6

This is an expansive question; as such, I've limited my answer to keep it from getting too much longer. Hopefully someone else can/will address historical interpretations of the imagery. Ezekiel writes during the time of the exile (1:2) to the people in exile (3:11). Much of Judah has already gone into Babylonian captivity, but at the time he begins ...


6

Within the Tanach/Old Testament there is no association of the angelic “adversary”, the satan¹ in the books of Job and Samuel, to be any sort of fallen or rebellious angel. Aside from the rather obscure verses about the nefilim in Genesis 6, I know of no Biblical verses that Jewish scholars take to refer to fallen or rebellious angels.² The verses in Isaiah ...


6

The ancient city-state of Tyre was comprised of the erstwhile island proper (no longer extant) in addition to a cluster of sister cities on the mainland (Ezek 26:6). According to the prophecy of Ezekiel, the city-state would become a place for spreading of fishing nets. Ezekiel 26:5 (NASB) She will be a place for the spreading of nets in the midst of ...


5

Zedekiah figured that he would not be taken to Babylon because Jeremiah said he would not see Babylon. It was his opinion that the prophets disagreed. The understanding is that Zedekiah refused to believe Jeremiah because Ezekiel had prophesied that Zedekiah should never see Babylon (he had no idea that his eyes would be put out). Thus Zedekiah doubted God's ...


5

I asked this question on Mi Yodeya and this answer says that these were different measuring utensils (standard weights). This answer is based on the Targum, an early translation into Aramaic; I don't have the linguistic skills to evaluate that myself, but it's generally held to be a faithful translation + clarifications (like this). When transactions were ...


5

You just about have your answer right in the question. The short answer is that moving eastward seems to relate to exile, while moving westward is a return to the garden and the presence of God. The long answer: The garden is planted in the east of Eden The garden is the primeval meeting place between God and man. It is the first sanctuary, where man is ...


5

Not All Speech was Removed The Muting Declared and Defined Ezekiel's muting is recorded in chapter 3, verse 26 (NKJV): I will make your tongue cling to the roof of your mouth, so that you shall be mute and not be one to rebuke them, for they are a rebellious house. But the very next verse (v.27) indicates that this muting is not full (emphasis ...


4

Though it's not going to be popular, I would suggest that these are the preferred readings of the "Lucifer" tradition. Both here, and Isaiah 13-14, the historical and traditional attempts to reconcile prophetic language with a very concrete concept of a location (Tyre and Babylon, respectively) probably resulted in such an understanding. I'm still on the ...


4

There are two basic questions that can be asked about Ezekiel 37: In the past - did Ezekiel witness a real and literal resurrection of dead bodies? In the future - does chapter 37 imply that there will be a real resurrection of dead bodies in future messianic times? The Talmud addresses both these questions in its analysis of Ezekiel 37. Question 1 - ...


4

When the sun rises, in the East, it banishes the darkness of the night. On the other hand, as the sun sets, in the West, it ushers in the darkness. Throughout both the Christian and Hebrew scriptures the images of light represent God/holiness/goodness and images of darkness represent sin/danger/evil. Here are just a few: 2 Samuel 22:29 - You are my lamp, ...


4

So far I've found two "surveys" (links below), both of which agree that there are four main interpretations of the vision: Literal (post-Exile) - Under this view the vision anticipates a literal new temple built after the exiles' return. There is little evidence, though, that any of the returning exiles considered the pattern given in the vision as ...


4

Ezekiel 28:14 in the Masoretic text and the Allepo Codex are identical. The Cambridge New English Bible (1970) translates the verse as "I set you with a towering cherub as guardian; you were on God's holy hill and you walked proudly among stones that flashed with fire" and in 16, "stones that flashed like fire". A. S. Hartom's Hebrew commentary (published ...


4

It is certainly an idiom, so a literal translation won't convey the actual meaning of the phrase. Now, a literal translation of the Hebrew שִׂים לִבְּךָ (sim libbeka) would be "Set/ put/ place into your heart!" Again, the heart was considered as the locus of thought --- a function we now give to the brain. Thus, to place something into your heart was to ...


4

When Ezekiel was written The book of Ezekiel consists of thirteen sections, each dated by the number of years since 'the exile of Jehoiachin' (597 BC), beginning in the fifth year. The total span of time for Ezekiel's recorded prophecies was about twenty-two years (c. 592-570). Features of Psalm 137 This Psalm doesn't tell us exactly when it was ...


4

Here are the key lines of Ezekiel 29:3 in Hebrew: הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם hinĕnî ʿāleykā parʿōh melek-miṣrayim (Behold I am against you, Pharaoh, king of Egypt,) הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו hattannîm haggadōl hārōbēṣ bĕtôk yĕʾōra(y)w (the great dragon who lies in the midst of his rivers...) Textual ...


3

Actually, I've noticed a general inclination in commentaries to see this 'prince' as functionally superior to the pre-exilic kings. One author that I think summarizes this perspective especially well is Iain M. Duguid,1 who emphasizes the increase in the prince's duties as leader of Israel. It is thus already clear that we have to do with an exalted ...


3

We should distinguish between the idiom of the prophet and the later theological interpretations of the text. Ben Adam in Hebrew (Aramaic bar Enosh) expresses the distinction in ancient thought between the mortal and immortal actors in the world drama - between humans and gods in Greek and Roman thought, and between humans and God in Israelite thought. In ...


3

It is a common feature of biblical prophecy to conflate various events, people, places, etc. This is related to the theology of types: some events, people, places, etc, foreshadow and picture others. This gives rise to the "mountain peak" metaphor of prophecy: when looking down a range of mountains, it not easy to clearly distinguish them unless you have ...


3

Perhaps not the entire answer, but the Sun does rise in the east. So for practical reasons, the door of the tabernacle and temple should face east so that there is light for ceremonies early in the morning. (It would be facing the west if ceremonies happened in the late afternoon, I suppose.) It may be that the rising sun is invoked as a symbol of God's ...


3

I had thought about this when I read Gen 11:2 "As people moved eastward, they found a plain in Shinar and settled there" I asked myself "east" from where? The answer, as has been stated above, is "east from Eden". Eden is where God's Presence was. The way back to Eden was now protected by Cherubim: Gen 3:24 So He drove out the man; and He placed cherubim ...


3

While it is quite common for Christian readers to identify the king of Tyre in Ezekiel 28 (and the king of Babylon in Isaiah 14) with the satan, my opinion is that this is unsustainable from the text alone, and must be assumed by the reader. The function of Ezekiel's prophecies Taken at face value, the book of Ezekiel consists of thirteen prophetic ...


3

Context is the Key In order to establish a proper understanding of Ezek. 9, we must establish the context of the verses, which is established in Ezek. 8:3, And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the ...


3

According to J. R. Dummelow, Tammuz was “a deity worshipped both in Babylonia and in Phoenicia—the same as the Greek Adonis. He appears to have been a god of the spring, and the myth regarding him told of his early death and of the descent of Istar his bride into the underworld in search of him. The death of Tammuz symbolised the destruction of the spring ...


2

It is an interesting image which I've read a few commentators take different approaches toward. What is it that they are never to speak about again because of their shame? Assuming for a moment that it is not simply a blanket muteness then what subject is it that Jerusalem (and perhaps, by extension, all those who have received atonement) are to remain ...


2

As Soldarnal says in his helpful answer, this is an expansive question. So I thought I would add some supplementary comments to his helpful answer. I have no attempted to keep it short. What is the significance of this chapter? At the most basic level, the significance of this chapter is a powerful visual metaphor for the truth of the song of the Burning ...



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