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8

The question, launched from a rendering of Ezekiel 6:3, is: What is the purpose of "I, even I" as opposed to just saying "I"? Two observations, first on the translation, second on the Hebrew which gave rise to it. (1) First of all, then, note that the "I, even I" translation of Ezek 6:3 is limited to a very particular translation tradition. Picking up ...


6

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 ...


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The practice is not well understood, although it has long been claimed to be part of indigenous culture from time immemorial (well, from Ezekiel's time,1 anyway!) up to the present day. From antiquity, the evidence from Galen is often cited (see, e.g., Keil below). It comes up in his De sanitate tuenda, often known in English as "Galen's Hygiene". The ...


5

The Main Difference is Whether to View it as Eschatological or Not The "Christian symbolic" or "spiritual" view believes the symbolism represents aspects of the church now (during the present time, in this age), and is a common view of amillennialists. Whereas the "apocalyptic" view still sees the vision referring to eschatological (yet future) realities ...


5

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 ...


4

A "Literal" Hermeneutic The grammatical-historical (literal) hermeneutic recognizes symbolism in language, but differs from symbolic and apocalyptic interpretations of Ezekiel's temple because of its commitment to take Scripture's communication at face value unless something clearly deems otherwise. So in Ezekiel's vision of the temple, the literal ...


3

Ezekiel identifies the current time as the fifth year of King Jehoiachin's exile (the next verse, Ezekiel 1.2). Ezekiel proceeds to give dates according to this exile. (Notice Ezekiel's prophecies are not all arranged in chronological order.) the sixth year (8.1) the seventh year (20.1) the ninth year (24.1) the tenth year (29.1) the eleventh year (26.1; ...


3

The Hebrew verb עָשָׂה (asah) is frequently used in conjunction with the direct object מִשְׁפָּט (mishpat) in the Hebrew Tanakh. In the context of the laity, it typically means keeping the commandments of the Law of Moses as instructed (Lev. 18:2-4). In the context of judges, it typically means judging righteously according to the Law of Moses (Lev. 19:15). ...


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

When the book of Ezekiel opens, the first two units (chapters 1-7 and 8-11) consist of back-to-back visions of God's throne-chariot, carried by the cherubim. In chapter 1, Ezekiel takes his time describing the cherubim, but when his account moves to the throne itself, he becomes vague and sketchy: And above the dome over their heads there was something ...


3

This is a good question. The information available is very complex, so I have gleaned the most relevent information to answer the question. To begin, @lasersauce made the correct observation that He [Tammuz] 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 ...


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

In answer to your question concerning the wording of Ezekiel 6:3; namely, "'Behold, I, even I, will bring a sword upon you, and I will destroy your high places'" (Ezekiel 6:3), I direct you to this web site Bible.org which includes the following footnote: "Hebrew, 'Look I, I am bringing.' The repetition of the pronoun draws attention to the ...


2

As was described in this Mi Yodeya article, priests only actually worked in the temple for 2 days a year. This is a result of the priests being divided up into 24 groups (mishmarim) for Temple service, with each group being further subdivided by family. So even priests over the age of thirty would have had a lot of time on their hands to do things other ...


2

Rashi points out an interesting fact about the threefold division (bold mine): Le zent in O. F., the 100 (zuz weight). Menahem, however, connected it to the word מִנְיָן, a number (p. 118). We have here 240 “zuz,” [four zuz to a shekel]. From here we derive that the “maneh” of the Sanctuary was double, and they added a sixth to it in Ezekiel’s time, ...


1

The Book of Ezekiel has been identified as one of the most difficult to study. The theme often changes dramatically from chapter to chapter, returning in a later chapter to a previous theme. The overall theme of the book is God's anger with Jerusalem because the people worship other gods, and he has chosen the priest Ezekiel to warn them, especially the ...



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