Ezekiel Chapter 37  PDF  MSWord

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Go to Bible: Ezekiel 37
Eze 37:1

“valley.” The Hebrew word is biqah (#01237 בִּקְעָה), and the only valley specifically mentioned in Ezekiel is the one in Ezekiel 3:22 where God had Ezekiel go and where He clarified Ezekiel’s ministry and mission (see commentary on Ezek. 3:22).

Eze 37:2(top)
Eze 37:3(top)
Eze 37:4(top)
Eze 37:5(top)
Eze 37:6

“sinews.” The Hebrew word is giyd (#01517 גִּיד), and the part of the body this refers to is not exactly known. A few translations say “tendons” and some others say “ligaments,” but most say “sinews.” The word “sinew” refers to tough fibrous tissue that connects bone to bone or muscle to bone, and it seems that God is using the term in a general way here since the bones needed sinew of different types to be mobile when they came alive.

Eze 37:7(top)
Eze 37:8(top)
Eze 37:9(top)
Eze 37:10(top)
Eze 37:11(top)
Eze 37:12

“I will open your graves, and cause you to come up out of your graves.” That God is going to raise people from the dead is clearly set forth in a number of verses in the Old Testament and Gospels (cp. Job 19:25-27; Ps. 49:15; 71:20; Isa. 26:19; 66:14; Ezek. 37:12-14; Daniel 12:2, 13; Hosea 13:14; Matt. 12:42; Luke 11:31; 14:14; John 5:28-29). Then, after the day of Pentecost it is set forth again in the Epistles and Book of Revelation (Acts 24:15; 1 Cor. 15:20-22, 42-49, 52; 1 Thess. 4:17; Rev. 20:4-15).

There will be two resurrections in the future: the first resurrection (the resurrection of the righteous people), and the second resurrection, (the resurrection of the unrighteous people (Dan. 12:2; Luke 14:14; John 5:29, Acts 24:15). These two resurrections will be separated by 1,000 years (Revelation 20:1-6, 13). The fact that in this section of Ezekiel God speaks of bringing the resurrected people “into the land of Israel” shows us that the resurrection being portrayed here in Ezekiel is the first resurrection, the “Resurrection of the Righteous.”

Many Christians do not believe in a literal Millennial Kingdom where Christ reigns as king on earth and Israel is restored. but these verses argue strongly that Christ does reign as king on earth and Israel is restored (cp. Ezek. 48:1-29). God keeps His promises, and He promised the Promised Land to Abraham, Isaac, and Jacob. God told Abraham that he and his descendants would get the land (Gen. 12:7; 13:15-17; 15:7, 18; 17:8). He told it to Isaac (Gen. 26:3). He told it to Jacob (Gen. 28:13; 35:12; 48:4). Then over and over He told Israel about the promise or that He would give them the land (cp. Exod. 6:4, 8; 12:25; 13:5, 11; Lev. 14:34; 20:24; 23:10; 25:2). The Eternal City described in Revelation 21-22 is not the land of Israel. Some people say that God gave the land he promised to Israel, the descendants of Abraham, Isaac, and Jacob, during the reigns of David and Solomon, but when God was speaking with those three men God said he would give the land “to you,” to them, not just their descendants (Gen. 13:15; 17:8; 26:3; 28:13; and 35:12). God will keep those promises and give the land to them when they are raised from the dead (cp. Ezek. 37:11-14).

[For more on the two resurrections, see commentary on Acts 24:15].

Eze 37:13(top)
Eze 37:14(top)
Eze 37:15(top)
Eze 37:16(top)
Eze 37:17(top)
Eze 37:18(top)
Eze 37:19(top)
Eze 37:20(top)
Eze 37:21

“and I will gather them from every side and bring them into their own land.” There are many verses that prophesy Israel’s return to the land of Israel, the Promised Land. Although Israel did return from Babylon, this prophecy will not be fully fulfilled until in the Millennial Kingdom, as is clear from the context. [For more information on Israel’s return to the Promised Land, see commentary on Jeremiah 32:37].

Eze 37:22(top)
Eze 37:23(top)
Eze 37:24

“David.” This is the figure of speech antonomasia, “name change,” where a person is called by a name other than his or her own name in order to import characteristics from the other person. Here the Messiah is called “David” to highlight that the Messiah would be a lineal descendant of David, which he was through Mary, and also because the reign of David, especially early on, was a glorious time in Israel and the Messiah’s reign on earth will be a glorious time. The Messiah is called “David” in Ezekiel 34:23, 24, and 37:24, 25. We also see antonomasia when John the Baptist is called “Elijah” (Mal. 4:5), and Jehu is called “Zimri” (2 Kings 9:31). [For more on antonomasia, see commentary on Matthew 17:10. For more on Jesus’ kingdom on earth, see Appendix 3, Christ’s Future Kingdom on Earth].

“king.” Here the Messiah is called the “king,” while in other places he is called the “prince” (cp. Ezek. 34:24). While Jesus Christ is a “prince” under his father, God, he will be the de facto king over the people, ruling with God’s authority.

Eze 37:25

“David my servant.” This is an antonomasia for the Messiah (see commentary on Ezek. 37:24).

“prince.” The Hebrew word translated “prince” is nasi (#05387 נָשִׂא or spelled נָשִׂיא nasiy). The root meaning refers to being lifted up, and thus it can mean prince, leader, chief, captain, etc. It can also refer to a rising mist or vapor. In this context or in other contexts in which it refers to the Messiah, “prince” is a good translation because God is the king and the Messiah is his only son and rules under Him and with His authority.

Eze 37:26(top)
Eze 37:27(top)
Eze 37:28(top)

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