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Ezekiel 37 is very appealing because of its prophecy of resurrection, and I would like a sense of the likelihood it will come true. So below I ask several questions to understand it better.
Question 1: How would you describe the reliability and direct source of Ezekiel's experience?
One Biblical term for a legitimate "prophet" in the Tanakh was "seer". It suggests that some prophets "saw" predictive visions. Another possibility is that they were wise sages who had wise reasons to conclude that their predictions would come to pass.
Ezekiel 37 begins (JPT Translation):
Quote:
The hand of the Lord came upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley, and that was full of bones. And He made me pass by them round about, and lo! they were exceedingly many on the surface of the valley, and lo! they were exceedingly dry.
It appears that what happens is that he comes into the Lord's Spirit and then in this Spirit he is in a valley of bones. It sounds like this chapter is describing a supernatural vision that the prophet receives. If one accepts that this is a real, divine, supernatural vision and not just a literary description of something the writer imagines naturally, it seems that then one could accept the vision's teachings at face value.
Question 2: Is the resurrection(s) described only a metaphor for the Lord's political restoration of the Israelite nation?
I think it more likely refers to literal physical resurrection because it describes the resurrection process in detail.
The rabbinical Baraita has a debate on whether it refers to a physical resurrection or is only an allegory ( like one for political restoration), and implies that it contains the teaching of actual resurrection:
Quote:
– R. Judah said: It was truth; it was a parable.
– R. Nehemiah said to him: If truth, why a parable; and if a parable, why truth? But [say thus]: In the truth there was but a parable.
The 1st century BC Apocryphon of Ezekiel associates Ezekiel with the teaching of the bodily resurrection of the dead by using an allegory about a blind man and a cripple to make the point. SEE: https://en.wikipedia.org/wiki/Apocryphon_of_Ezekiel)
Quote:
Ezekiel’s vision of the valley of dry bones, being reanimated at the end of days (Ezekiel 37:1-14). The righteous will return after death, and their bodies will be functional again. ... it is for this reason that Jewish burial organizations like ZAKA care very much that every part of a Jew is buried together in a funeral plot. Jewish mortuaries are well accustomed to preserving the limbs of amputees so that their parts may be interred together with the rest of their body: the belief is that when the righteous return to life at the end of days, the severed limb will be joined to its body. What is Judaism's version of the afterlife? - Rabbi Mark Asher Goodman
Question 3: Is Ezekiel 37 Messianic?
Outreach Judaism sees Ezekiel 37 as a prophecy wherein the Messiah causes the resurrection of the dead, but the website doesn't explain why it sees this passage as Messianic in particular (https://outreachjudaism.org/sin-and-atonement).
Rabbi Moshe Halberstadt answers differently - that raising the dead is the work of the Lord and not Messiah:
Spoiler
Will it be the Mashiach who will resurrect the dead of the Jewish people when he comes or will it be HaShem?
G-d will resurrect the dead Himself and not through a messenger. As it says in the Talmud (Tractate Taanith 2a) R. Johanan said: Three keys the Holy One blessed be He has retained in His own hands and not entrusted to the hand of any messenger, namely, the Key of Rain, the Key of Childbirth, and the Key of the Revival of the Dead. The Key of the Revival of the Dead, for it is written, “Then you shall know that I am the Lord (and not a messenger – Rashi), when I open your graves” (Ezekiel 37, 13).
The reference to David, it seems to me, could be a Messianic reference, since Jewish tradition says that references to David can be Messianic. Ezekiel asks after his vision of the bones how he will explain to people the means by which he got the vision, and the Lord explains:
Spoiler
18 And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?
[Here the Lord explains some events, and then says:]
23 ... I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.
24 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them.
25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever.
26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.
Question 4: Does Ezekiel 37 give any reasons besides those listed below to expect the resurrection?
The vision is divine, Ezekiel says that the Lord "alone" who knows whether the dead can resurrect, and the the Lord in the divine vision says that they will.
The dead Israelites are the Lord's people, the Lord loves his people, they belong to him, and so He will resurrect them, as He says "[I will] lead you up out of your graves as My people".
The Lord has the power to both slay and resurrect. The Baraita says:
Quote:
For it was taught: – R. Eliezer said: The dead whom Ezekiel resurrected stood up, uttered song, and [immediately] died. What song did they utter? The Lord slays in righteousness and revives in mercy. –
Ezekiel had made a prophecy about the slaughter of Israel (eg. Ezek. 34:5-8), and so Ezekiel 37 can be about the Israelites' resurrection, as the passage refers to them as the "slain": (Come from the four winds, O breath, and breathe upon these slain, that they may live.)
The power of the Lord's breath to give life:
Spoiler
The hand of [The LORD], the Breath of Life, was on me,
And in a rushing-breath [The Lord] brought me forth
and set me in the center of a valley -
[etc.]
I have retranslated the Ezekiel passage to pick up the key-words, the word-plays, and the breathing patterns of the Hebrew,... In this passage I gave special attention to the multiple use in the Hebrew of the words “ruach” (or “ruchot," the plural), which appear ten times in these fourteen verses. It means in English “spirit,” “breath,” or “wind.” [T]he same word in Hebrew was reappearing again and again [and] the passage was thereby deliberately pointing to the vital importance of this word. I have used the word “breath” in translating "ruach" wherever it appears, sometimes in a compound word like “breathing-wind.” I have used the words “Breath of Life” to translate [The Lord's Name] because if you try to pronounce these four letters with no vowels, what emerges is the sound of breath or wind. https://theshalomcenter.org/node/248
Question 5: Does this only refer to a resurrection of part of Israel, those who were literally slain, or to the future resurrection, with "slain" being on a metaphor or a reference to a belief that peoples' deaths are attributed to the Lord's will?
The reason I ask is because Ezekiel 37 refers to those who resurrected as those who were slain as I quoted earlier.
But maybe "slain" means that the Lord is ultimately responsible for those Israelites who died?
Ezekiel 37 is very appealing because of its prophecy of resurrection, and I would like a sense of the likelihood it will come true. So below I ask several questions to understand it better.
Question 1: How would you describe the reliability and direct source of Ezekiel's experience?
One Biblical term for a legitimate "prophet" in the Tanakh was "seer". It suggests that some prophets "saw" predictive visions. Another possibility is that they were wise sages who had wise reasons to conclude that their predictions would come to pass.
Ezekiel 37 begins (JPT Translation):
It appears that what happens is that he comes into the Lord's Spirit and then in this Spirit he is in a valley of bones. It sounds like this chapter is describing a supernatural vision that the prophet receives. If one accepts that this is a real, divine, supernatural vision and not just a literary description of something the writer imagines naturally, it seems that then one could accept the vision's teachings at face value.
Question 2: Is the resurrection(s) described only a metaphor for the Lord's political restoration of the Israelite nation?
I think it more likely refers to literal physical resurrection because it describes the resurrection process in detail.
The rabbinical Baraita has a debate on whether it refers to a physical resurrection or is only an allegory ( like one for political restoration), and implies that it contains the teaching of actual resurrection:
The 1st century BC Apocryphon of Ezekiel associates Ezekiel with the teaching of the bodily resurrection of the dead by using an allegory about a blind man and a cripple to make the point. SEE: https://en.wikipedia.org/wiki/Apocryphon_of_Ezekiel)
Question 3: Is Ezekiel 37 Messianic?
Outreach Judaism sees Ezekiel 37 as a prophecy wherein the Messiah causes the resurrection of the dead, but the website doesn't explain why it sees this passage as Messianic in particular (https://outreachjudaism.org/sin-and-atonement).
Rabbi Moshe Halberstadt answers differently - that raising the dead is the work of the Lord and not Messiah:
Spoiler
Will it be the Mashiach who will resurrect the dead of the Jewish people when he comes or will it be HaShem?
G-d will resurrect the dead Himself and not through a messenger. As it says in the Talmud (Tractate Taanith 2a) R. Johanan said: Three keys the Holy One blessed be He has retained in His own hands and not entrusted to the hand of any messenger, namely, the Key of Rain, the Key of Childbirth, and the Key of the Revival of the Dead. The Key of the Revival of the Dead, for it is written, “Then you shall know that I am the Lord (and not a messenger – Rashi), when I open your graves” (Ezekiel 37, 13).
The reference to David, it seems to me, could be a Messianic reference, since Jewish tradition says that references to David can be Messianic. Ezekiel asks after his vision of the bones how he will explain to people the means by which he got the vision, and the Lord explains:
Spoiler
18 And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?
[Here the Lord explains some events, and then says:]
23 ... I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.
24 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them.
25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever.
26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.
Question 4: Does Ezekiel 37 give any reasons besides those listed below to expect the resurrection?
The vision is divine, Ezekiel says that the Lord "alone" who knows whether the dead can resurrect, and the the Lord in the divine vision says that they will.
The dead Israelites are the Lord's people, the Lord loves his people, they belong to him, and so He will resurrect them, as He says "[I will] lead you up out of your graves as My people".
The Lord has the power to both slay and resurrect. The Baraita says: Ezekiel had made a prophecy about the slaughter of Israel (eg. Ezek. 34:5-8), and so Ezekiel 37 can be about the Israelites' resurrection, as the passage refers to them as the "slain": (Come from the four winds, O breath, and breathe upon these slain, that they may live.)
The power of the Lord's breath to give life:
Spoiler
The hand of [The LORD], the Breath of Life, was on me,
And in a rushing-breath [The Lord] brought me forth
and set me in the center of a valley -
[etc.]
I have retranslated the Ezekiel passage to pick up the key-words, the word-plays, and the breathing patterns of the Hebrew,... In this passage I gave special attention to the multiple use in the Hebrew of the words “ruach” (or “ruchot," the plural), which appear ten times in these fourteen verses. It means in English “spirit,” “breath,” or “wind.” [T]he same word in Hebrew was reappearing again and again [and] the passage was thereby deliberately pointing to the vital importance of this word. I have used the word “breath” in translating "ruach" wherever it appears, sometimes in a compound word like “breathing-wind.” I have used the words “Breath of Life” to translate [The Lord's Name] because if you try to pronounce these four letters with no vowels, what emerges is the sound of breath or wind. https://theshalomcenter.org/node/248
Question 5: Does this only refer to a resurrection of part of Israel, those who were literally slain, or to the future resurrection, with "slain" being on a metaphor or a reference to a belief that peoples' deaths are attributed to the Lord's will?
The reason I ask is because Ezekiel 37 refers to those who resurrected as those who were slain as I quoted earlier.
But maybe "slain" means that the Lord is ultimately responsible for those Israelites who died?
An excellent topic. Thanks for the sites.
I'll comment on question 1, because I have experienced it. When the Spirit of the Lord catches you up in the Spirit, the physical part of you is left behind, but the spirit of you is taken to wherever He pleases to show you what He pleases. It's just as real to your perception as if you saw it in shoe leather (and it IS real), but the difference is, because time is not ruling over the Spirit, you can be shown things from the past or the future as well as the present (in another location). Peace
Ezekiel 37 is very appealing because of its prophecy of resurrection, and I would like a sense of the likelihood it will come true. So below I ask several questions to understand it better.
Question 1: How would you describe the reliability and direct source of Ezekiel's experience?
One Biblical term for a legitimate "prophet" in the Tanakh was "seer". It suggests that some prophets "saw" predictive visions. Another possibility is that they were wise sages who had wise reasons to conclude that their predictions would come to pass.
Ezekiel 37 begins (JPT Translation):
It appears that what happens is that he comes into the Lord's Spirit and then in this Spirit he is in a valley of bones. It sounds like this chapter is describing a supernatural vision that the prophet receives. If one accepts that this is a real, divine, supernatural vision and not just a literary description of something the writer imagines naturally, it seems that then one could accept the vision's teachings at face value.
It "appears" to you because that is what the translators and editors wanted. In reality, the ancient Jews had the same word(s) for "breath," "wind," and "spirit." In that sense, the spirits weren't disembodied, but were composed of sensible air. The words were very vague, both the ancient Greek and ancient Hebrew. Even our words today are vague. A wind took him and literally set him down in a valley, that is what the story meant and it was visually/rhetorically pleasing. To think that the author thought that Yahweh/El had to disembody him to take him anywhere is grasping at straws.
Quote:
37:12 Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.
As you can see, Yahweh doesn't need to disembody the bones to make them "be their real selves." Or have them astro-project to show the Jews their immortality. In fact, it's the opposite, Yahweh promises to bring them BACK to life because they are TRULY dead [for now], Yahweh promises Israel to bring it back together again even though some parts are dead [as the Israelites were lamenting according to Ezekiel]. The Greek ideas about Shades and Immaterial Psyches is what later influenced the Chrisitian ideas. There was always a contention in Israel over the people that believed in psyches and the people that believed fundamentally in "ashes to ashes." In the book of Samuel, we see King David describing himself as "going to" the baby that Yahweh killed, rather than "together; meeting up with" the baby that Yahweh killed. Than again I'm not sure what Bathsheba believed, she might have influenced a believe in immaterial psyches (if David had one and didn't believe only in resurrection: the baby would resurrect first?). The Priest Caste that Yahweh designed most often took the "ashes to ashes" thing very literally, and saw the "breath of God" as not sentient but powerful enough to bring a body to sentience (literally by breathing?).
Last edited by LuminousTruth; 03-25-2017 at 08:53 PM..
"whether it refers to a physical resurrection or is only an allegory ( like one for political restoration), and implies that it contains the teaching of actual resurrection:" his word is as alive as he is so I vote that it will be true Both or all ways it can be it will be true.
I'll comment on question 1, because I have experienced it. When the Spirit of the Lord catches you up in the Spirit, the physical part of you is left behind, but the spirit of you is taken to wherever He pleases to show you what He pleases. It's just as real to your perception as if you saw it in shoe leather (and it IS real), but the difference is, because time is not ruling over the Spirit, you can be shown things from the past or the future as well as the present (in another location). Peace
It "appears" to you because that is what the translators and editors wanted. In reality, the ancient Jews had the same word(s) for "breath," "wind," and "spirit." In that sense, the spirits weren't disembodied, but were composed of sensible air. The words were very vague, both the ancient Greek and ancient Hebrew. Even our words today are vague. A wind took him and literally set him down in a valley, that is what the story meant and it was visually/rhetorically pleasing. To think that the author thought that Yahweh/El had to disembody him to take him anywhere is grasping at straws.
As you can see, Yahweh doesn't need to disembody the bones to make them "be their real selves." Or have them astro-project to show the Jews their immortality. In fact, it's the opposite, Yahweh promises to bring them BACK to life because they are TRULY dead [for now], Yahweh promises Israel to bring it back together again even though some parts are dead [as the Israelites were lamenting according to Ezekiel]. The Greek ideas about Shades and Immaterial Psyches is what later influenced the Chrisitian ideas. There was always a contention in Israel over the people that believed in psyches and the people that believed fundamentally in "ashes to ashes." In the book of Samuel, we see King David describing himself as "going to" the baby that Yahweh killed, rather than "together; meeting up with" the baby that Yahweh killed. Than again I'm not sure what Bathsheba believed, she might have influenced a believe in immaterial psyches (if David had one and didn't believe only in resurrection: the baby would resurrect first?). The Priest Caste that Yahweh designed most often took the "ashes to ashes" thing very literally, and saw the "breath of God" as not sentient but powerful enough to bring a body to sentience (literally by breathing?).
Actually, the astral projection you mention, is the counterfeit of what I described. Peace
"whether it refers to a physical resurrection or is only an allegory ( like one for political restoration), and implies that it contains the teaching of actual resurrection:" his word is as alive as he is so I vote that it will be true Both or all ways it can be it will be true.
Love that...."all ways it can be it will be true." Ain't that the truth? Peace
Ezekiel 37 is very appealing because of its prophecy of resurrection, and I would like a sense of the likelihood it will come true. So below I ask several questions to understand it better.
Question 1: How would you describe the reliability and direct source of Ezekiel's experience?
One Biblical term for a legitimate "prophet" in the Tanakh was "seer". It suggests that some prophets "saw" predictive visions. Another possibility is that they were wise sages who had wise reasons to conclude that their predictions would come to pass.
Ezekiel 37 begins (JPT Translation):
It appears that what happens is that he comes into the Lord's Spirit and then in this Spirit he is in a valley of bones. It sounds like this chapter is describing a supernatural vision that the prophet receives. If one accepts that this is a real, divine, supernatural vision and not just a literary description of something the writer imagines naturally, it seems that then one could accept the vision's teachings at face value.
Question 2: Is the resurrection(s) described only a metaphor for the Lord's political restoration of the Israelite nation?
I think it more likely refers to literal physical resurrection because it describes the resurrection process in detail.
The rabbinical Baraita has a debate on whether it refers to a physical resurrection or is only an allegory ( like one for political restoration), and implies that it contains the teaching of actual resurrection:
The 1st century BC Apocryphon of Ezekiel associates Ezekiel with the teaching of the bodily resurrection of the dead by using an allegory about a blind man and a cripple to make the point. SEE: https://en.wikipedia.org/wiki/Apocryphon_of_Ezekiel)
Question 3: Is Ezekiel 37 Messianic?
Outreach Judaism sees Ezekiel 37 as a prophecy wherein the Messiah causes the resurrection of the dead, but the website doesn't explain why it sees this passage as Messianic in particular (https://outreachjudaism.org/sin-and-atonement).
Rabbi Moshe Halberstadt answers differently - that raising the dead is the work of the Lord and not Messiah:
Spoiler
Will it be the Mashiach who will resurrect the dead of the Jewish people when he comes or will it be HaShem?
G-d will resurrect the dead Himself and not through a messenger. As it says in the Talmud (Tractate Taanith 2a) R. Johanan said: Three keys the Holy One blessed be He has retained in His own hands and not entrusted to the hand of any messenger, namely, the Key of Rain, the Key of Childbirth, and the Key of the Revival of the Dead. The Key of the Revival of the Dead, for it is written, “Then you shall know that I am the Lord (and not a messenger – Rashi), when I open your graves” (Ezekiel 37, 13).
The reference to David, it seems to me, could be a Messianic reference, since Jewish tradition says that references to David can be Messianic. Ezekiel asks after his vision of the bones how he will explain to people the means by which he got the vision, and the Lord explains:
Spoiler
18 And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?
[Here the Lord explains some events, and then says:]
23 ... I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.
24 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them.
25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever.
26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.
Question 4: Does Ezekiel 37 give any reasons besides those listed below to expect the resurrection?
The vision is divine, Ezekiel says that the Lord "alone" who knows whether the dead can resurrect, and the the Lord in the divine vision says that they will.
The dead Israelites are the Lord's people, the Lord loves his people, they belong to him, and so He will resurrect them, as He says "[I will] lead you up out of your graves as My people".
The Lord has the power to both slay and resurrect. The Baraita says: Ezekiel had made a prophecy about the slaughter of Israel (eg. Ezek. 34:5-8), and so Ezekiel 37 can be about the Israelites' resurrection, as the passage refers to them as the "slain": (Come from the four winds, O breath, and breathe upon these slain, that they may live.)
The power of the Lord's breath to give life:
Spoiler
The hand of [The LORD], the Breath of Life, was on me,
And in a rushing-breath [The Lord] brought me forth
and set me in the center of a valley -
[etc.]
I have retranslated the Ezekiel passage to pick up the key-words, the word-plays, and the breathing patterns of the Hebrew,... In this passage I gave special attention to the multiple use in the Hebrew of the words “ruach” (or “ruchot," the plural), which appear ten times in these fourteen verses. It means in English “spirit,” “breath,” or “wind.” [T]he same word in Hebrew was reappearing again and again [and] the passage was thereby deliberately pointing to the vital importance of this word. I have used the word “breath” in translating "ruach" wherever it appears, sometimes in a compound word like “breathing-wind.” I have used the words “Breath of Life” to translate [The Lord's Name] because if you try to pronounce these four letters with no vowels, what emerges is the sound of breath or wind. https://theshalomcenter.org/node/248
Question 5: Does this only refer to a resurrection of part of Israel, those who were literally slain, or to the future resurrection, with "slain" being on a metaphor or a reference to a belief that peoples' deaths are attributed to the Lord's will?
The reason I ask is because Ezekiel 37 refers to those who resurrected as those who were slain as I quoted earlier.
But maybe "slain" means that the Lord is ultimately responsible for those Israelites who died?
Ezekiel's house is standing now and those prophesies have already come true once.
Jesus was that water that issued from the side of the temple and the water has a mind of it's own to bless or curse, but when you believe in Jesus, a river of living water will flow right through you.
Ezekiel changed the laws, the sacrifices, and the Holy days where Jesus came to fulfill these things. Yom Kippur moved to Nisan 14, the feast of Tabernacles bull killed on Nisan 14, the ram of Pentecost killed on Nisan 14, the red heifer killed on Nisan 14, the Passover lamb killed on Nisan 14.
We make the bold claim that Jesus was all the sacrifices but if this is true, it means you have to make all the holy days happen on one single day and this is what Ezekiel showed, that all the sacrifices would happen on Nisan 14 as Jesus died on Nisan 14 as all those sacrifices, not just a lamb, a ram, a bull, a goat, and a red heifer that is without the city, a sacrifice no man may eat of.
Ezekiel's temple could never be literally built because it is a mystical temple and was never meant to be literally built, neither can anyone in the world tell you the measurements of Ezekiel's temple because the measurements were changed from the design of Solomon's.
You can't put measurements on an ever expanding temple and that is what it is because it is expending as we speak while it adds more and more people who actually become that literal temple.
You can't build without measurements and there is absolutely no way for anyone to know the measurements.
I'll comment on question 1, because I have experienced it. When the Spirit of the Lord catches you up in the Spirit, the physical part of you is left behind, but the spirit of you is taken to wherever He pleases to show you what He pleases. It's just as real to your perception as if you saw it in shoe leather (and it IS real), but the difference is, because time is not ruling over the Spirit, you can be shown things from the past or the future as well as the present (in another location). Peace
Dear Rbbi,
Thank you for sharing. I welcome you to describe your own experience in more depth.
What my concern is regarding this kind of phenomena is how reliable and realistic it is, as opposed to being imaginary or made up. The problem is that sometimes people daydream or have mental illness where they are delusional or hallucinate. Anyway, discernment is also an important part of Christianity. So how can one discern what you experienced from daydreaming, delusions, and hallucinations?
Regards.
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