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1Q 2014-15 Commentary Glossary Lessons

Lesson 1

Jeremiah 30:1-3, 18-22

Yirmĕyah (Jer. 30:1; Hebrew)—Jeremiah. Many commentators translate the meaning of

Jeremiah’s name to be “Yahweh exalts.” The prophet Jeremiah is often known as the

“weeping prophet” because of personal anguish the prophet expresses over Judah’s

continual sinning against God. Tremper Longman III and Raymond Dillard state, “Jeremiah

is among the most accessible personalities of the Old Testament: we have a wealth of

historical and biographical material bearing on his life, and the prophet openly bares his

soul in a number of his prayers.”1

cepher (Jer. 30:2; Hebrew)—book. God commands Jeremiah to compose a “‘book’”(Jer. 30:2,

NRSV). Patrick D. Miller surmises that since this book will comprise prophecy that the Lord

intends to bring to pass in Judah’s and Israel’s future, then this book can be understood as a

“letter of intent.”2 Miller writes, “These opening verses say, quite succinctly, what that

intent is: the restoration of the fortunes of both Israel and Judah and the return of the

people to the land promised to them long ago through the Lord’s oath to the ancestors.”3

shĕbuwth (Jer. 30:3; Hebrew)—fortunes. God explicitly tells Jeremiah that He will restore

the nations of Judah and Israel to their former glory. God says that His people “shall take

possession” (v. 3, NRSV) of the Promised Land once again.

`iyr (Jer. 30:18; Hebrew)—city. God tells Jeremiah that upon the return of His people to the

Promised Land “the city shall be rebuilt upon its mound” (v. 18, NRSV). The city in question

is, of course, Jerusalem. The city will be reestablished in its proper place and not in another

area. Miller likens the rebuilding to the rise of a phoenix: “Like the phoenix rising from the

ashes, the Lord will raise from the destroyed city a new city, a new Jerusalem.”4

'armown (Jer. 30:18; Hebrew)—citadel; palace; fortified dwelling place. This Hebrew word

appears thirty-two times in the Old Testament and usually refers to “a fortified dwelling,

1 Tremper Longman III and Raymond Dillard, An Introduction to the Old Testament. Second Edition (Grand Rapids:

Zondervan, 2006), 321. 2 Patrick D. Miller, “The Book of Jeremiah” in The New Interpreter’s Bible, Vol. 6 (Nashville: Abingdon Press, 2001),

805. 3 ibid.

4 ibid., 808.

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usually a part of the royal complex.”5 Typically, the word carries with it imagery of war,

thus, the usage in Jeremiah 30:18 is a metaphor describing Jerusalem as a fortified city.6

sachaq (Jer. 30:19; Hebrew)—merrymakers; those who celebrate. The Lord describes those

who will return to the city as jubilant “merrymakers” (v. 19, NRSV). God also says that they

will be plentiful and not a sparse few. These “merrymakers” (ibid.) will offer great

thanksgiving to the Lord. Miller describes the scene as “an enduring festival in the restored

city.”7

mashal (Jer. 30:21; Hebrew)—ruler. God announces that this returned remnant will once

again be governed by one of its own. The people will not be subject to the rule of other

nations.

Lesson 2

Jeremiah 31:31-37

chadash bĕriyth (Jer. 31:31; Hebrew)—new covenant. God tells Jeremiah that a day is

coming when He “will make a new covenant with the house of Israel and the house of

Judah” (v. 31, NRSV). This is the only mention of a new covenant in the Old Testament.

Previously, the Jews had been bound by the Mosaic covenant with their adherence to the

Law and circumcision. This promise of a new covenant eventually finds its fulfillment in the

coming of Jesus Christ who opens the pathway for all men and women to enter a

covenantal relationship with God—and not just the Jews.

Mitsrayim (Jer. 31:32; Hebrew)—Egypt. God tells Jeremiah that this new covenant will not

be like the covenant He made with His people after their rescue from Egypt. The country of

Egypt appears often in the Bible. Abraham sojourns to Egypt during a famine (see Gen.

12:10-20). Joseph is sold into slavery in Egypt and eventually becomes the second in

command. Over time, the Jews are placed into captivity in Egypt for 430 years (see Gen.

37—50). The book of Exodus details Moses’ leading the Jews out of Egyptian slavery (see

Exod. 1—14). A final important biblical event related to Egypt occurs when Joseph and

Mary flee to Egypt with Jesus to escape the slaughter of the infants by King Herod (see Matt.

2). Jesus’ journey to Egypt was prophesied centuries prior by the prophet Hosea (see Hos.

11:1).

kathab leb (Jer. 31:33; Hebrew)—“write it on their hearts” (NRSV). God tells Jeremiah that

when this new covenant is instituted, “I will put my law within them, and I will write it on

their hearts; and I will be their God, and they shall be my people” (v. 33, NRSV). Miller 5 Victor Hamilton, “ ‘Armôn” in Theological Wordbook of the Old Testament (Chicago: Moody Bible Institute, 1980),

73. 6 ibid.

7 ibid., 808.

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notes the similarity to the language in Deuteronomy 30:6 where God says He will

circumcise the hearts of His covenantal people so they will be able to adhere to the

covenant stipulations.8 This follows Deuteronomy 10:16 where God commanded the

people to circumcise their hearts themselves. In like manner, God will enact the Jews’

ability to adhere to the new covenant on His own accord. He will “affect the human heart so

that people can keep the covenant requirements.”9

chuqqah (Jer. 31:35; Hebrew)—fixed order. The Lord assures Jeremiah that just as the

cosmos continues to remain fixed in place, so will Israel remain a nation after her return.

Miller sees echoes of the Noahaic covenant (see Gen. 9) in the Lord’s promise here.10

zera` (Jer. 31:37; Hebrew)—offspring. The Lord continues to expound on the veracity of His

promise to restore Israel to her prior state. He affirms: “If the heavens above can be

measured, and the foundations of the earth below can be explored, then I will reject all the

offspring of Israel because of all they have done” (Jer. 31:37, NRSV). God is the only one

capable of knowing the true depths of the earth, thus, He should know how long Israel will

remain a nation.

Lesson 3

Jeremiah 32:2-9, 14-15

Nĕbuwkadne'tstsar (Jer. 32:2; Hebrew)—Nebuchadnezzar. King Nebuchadnezzar lived

from 605-562 B.C., and he reigned for forty-three years as king after the death of his father,

Nabopolassar. Prior to his taking the throne, he had waged successful campaigns in Egypt.

After becoming king, he fought wars in Syria and Arabia.11 In 597 B.C., Nebuchadnezzar laid

siege to Jerusalem. He later attacked Jerusalem again in 586 B.C. and destroyed the temple

and Solomon’s temple as well as deported the Jews into captivity. Not much specific

information is known about the king’s later years outside of the Bible. The king died in 562

B.C. and was succeeded by his son, Amelmarduk.12

kala' chatser (Jer. 32:2; Hebrew)— “confined in the court of the guard” (NRSV). Jeremiah is

imprisoned by King Zedekiah because of the prophecies of judgment spoken against the

king on behalf of the prophet (see Jer. 21:1-7; 32:1-5; 34:1-7; 37:1-10, 17; 38:14-28). The

prison, described by Jeremiah, doesn’t appear to be a typical dungeon cell; rather, the

imprisonment seems to be within the grounds of King Zedekiah’s palace.

8 ibid., 812.

9 ibid.

10 ibid.

11 Ronald Sack, “Nebuchadnezzar” in Eerdmans Bible Dictionary (Grand Rapids: Eerdmans, 2000), 953.

12 ibid.

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Tsidqiyah (Jer. 32:3; Hebrew)—Zedekiah. King Zedekiah was the final king of Judah who

ruled for eleven years from 597-586 B.C. His original name was Mattaniah, but his name

was changed to Zedekiah when King Nebuchadnezzar of Babylon chose him to rule Judah

following the reign of Jehoiachin.13 Zedekiah is depicted throughout the book of Jeremiah

as a weak and ineffective ruler. After initially pledging his allegiance to Babylon, Zedekiah

rebelled against Nebuchadnezzar, and this led to the eventual destruction of Jerusalem. The

king of Judah was later taken into Babylonian captivity after witnessing the deaths of his

sons and then having his eyes put out.

`Anathowth (Jer. 32:7; Hebrew)—Anathoth. Anathoth was a city in the territory of

Benjamin. Abiathar, who was the priest for David, was banished there by Solomon (see 1

Kings 2:26-27). Also, two of David’s warriors, Abiezer and Jehu, hailed from this city (see 2

Sam. 23:27; 1 Chron. 12:3). The prophet Jeremiah was also born here and later purchased a

field here. After the Babylonian exile, the Jews born in Anathoth “were among the first to

return to Judah (see Ezra 2:23).”14

Binyamiyn (Jer. 32:8; Hebrew)—Benjamin. The name Benjamin translates from Hebrew as

“son of my good fortune.”15 Benjamin was the youngest of the twelve sons of Jacob, and he

was highly favored by Jacob as his name suggests. When Canaan was later divided into

twelve territories, the tribe of Benjamin was located to the south. Benjamin was located

between Judah in the south and Ephraim in the north. According to Mobley, this location

led to Benjamin’s region being “strategic”16 during military conflicts between the tribes.

When Israel split into two kingdoms, Benjamin sided with the tribe of Judah to compose the

southern kingdom (see 1 Kings 12:21).

Lesson 4

Jeremiah 33:2-11

Yĕhovah shem (Jer. 33:2; Hebrew)—“The LORD is his name” (NRSV). Jeremiah makes it clear

exactly who has commissioned him to be a prophet to Judah: “Thus says the LORD who

made the earth, the LORD who formed it to establish it—the LORD is his name” (Jer. 33:2,

NRSV). Jeremiah emphasizes that the God who created the “fixed order” (Jer. 31:35, NRSV)

is the one who has spoken directly to him.

colĕlah (Jer. 33:4; Hebrew)—siege ramps. Leslie Allen explains that during the Babylonian

siege, “the demolition of houses near the city wall was evidently a defensive measure,

13

Louis Stulman, “Zedekiah” in Eerdmans Bible Dictionary (Grand Rapids: Eerdmans, 2000), 1414. 14

Scott Langston, “Anathoth” in Eerdmans Bible Dictionary (Grand Rapids: Eerdmans, 2000), 60. 15

Gregory Mobley, “Benjamin” in Eerdmans Bible Dictionary (Grand Rapids: Eerdmans, 2000), 166. 16

ibid.

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whether to provide stones and other debris to hurl down on the attackers or to clear

sufficient space for defenders to engage them.”17

cathar paniym (Jer. 33:5; Hebrew)—“have hidden my face” (NRSV). The Lord declares that

“The Chaldeans are coming in to fight and to fill them with the dead bodies of those whom I

shall strike down in my anger and my wrath, for I have hidden my face from this city

because of all their wickedness”(Jer. 33:5, NRSV). The wrath of the Lord is realized in the

destruction of Jerusalem by the Babylonians. No longer does the Lord’s face shine as a

blessing on His people because of their wickedness.

shem sasown (Jer. 33:9; Hebrew)—“a name of joy” (NRSV). Even though the Lord foretells

the destruction of Jerusalem, He promises one day to restore the city to its former glory. He

will bring back His people from captivity and forgive them of their sins. As a result, the city

will be to the Lord “a name of joy” (Jer. 33:9, NRSV) and will be a testament to the other

nations of the goodness of the Lord.

qowl chathan qowl kallah (Jer. 33:11; Hebrew)—“voice of the bridegroom and the voice of

the bride” (NRSV). Whereas the city of Jerusalem was devoid of inhabitants after its

destruction, when the Lord rebuilds His city, the city will flourish with people once again.

The mention of the bridal procession emphasizes the mirth and happiness that will be

found once again as well as the repopulating of Jerusalem’s citizens.

Lesson 5

Habakkuk 2:1-5; 3:17-19

qara' ruwts (Hab. 2:2; Hebrew)—runner. The phrase “Write the vision; make it plain on

tablets, so that a runner may read it” (Hab. 2:4, NRSV) has been interpreted many ways in

attempts to determine what is exactly meant by “runner”(ibid.). Theodore Hiebert argues

that “we should understand this image . . . of the prophets as messengers, heralds who ‘ran’

to deliver the messages entrusted to them by their sovereign.”18

tsaddiyq chayah 'emuwnah (Hab. 2:4; Hebrew)— “the righteous live by their faith” (NRSV).

This is one of the keynote passages in the Old Testament in relation to mankind’s

relationship to God. The people of God are to live their days with total trust in the Lord.

This trust in God is also a saving faith that credits men and women with righteousness as it

did Abraham (see Gen. 15:6). Paul quotes this passage in Romans 1:17 to explain the

necessity of faith in salvation. This passage in Romans is also what spurred Martin Luther

into realizing the faults with Roman Catholicism and starting the Protestant Reformation.

17

Leslie Allen, Jeremiah (Louisville: Westminister John Knox Press, 2008), 375. 18

Theodore Hiebert, “The Book of Habakkuk” in The New Interpreter’s Bible, Vol. 7 (Nashville: Abingdon Press, 1996), 641.

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shĕ'owl (Hab. 2:5; Hebrew)—Sheol. Sheol in the Old Testament is not best understood as

hell. Rather, Sheol is a holding place for the dead and is described as being in the lowest

parts of the earth (see Job 11:8; Prov. 15:24).19 The book of Psalms describes Sheol as a

destination for the unrighteous (see Ps. 31:17), but even the righteous are found in Sheol in

Ezekiel 32:21, 27. Yet the book of Psalms points out that God is able to rescue the righteous

from Sheol (see Ps. 49:15).

tĕ'en (Hab. 3:17; Hebrew)—fig tree. The fig tree appears several times throughout the Old

and New Testament in stories, parables, and metaphors. Some other passages that feature

the fig tree include: Adam and Eve’s covering themselves with fig leaves in the Garden of

Eden (see Gen. 3:7); the parable of Jotham (see Judges 9:7-20); a sign of wealth (see 1

Kings 4:25); the prophecy of Habakkuk (see Hab. 3:17-18); Jesus’ cursing the fig tree (see

Matt. 21:18-22, 24:32-35); the illustration of the contradiction of believers’ praising God

and cursing men (see James 3:12); and a symbol of the stars falling to earth (see Rev. 6:12-

13).

zayith (Hab. 3:17; Hebrew)—olive. Prevalent in areas surrounding the Mediterranean

Basin, the olive tree was highly valued in biblical times because olives were pressed to

make oil which was highly used for lamps. The olive tree is featured prominently in other

Scripture verses as well: an olive leaf is brought to Noah in the ark (see Gen. 8:11); olive oil

was the oil used for the golden lamp stand in the tabernacle and the temple (see Lev. 24:2);

one of Christ’s favorite places to pray was the Mount of Olives, named for its abundance of

olive trees at that time (see Luke 22:39); Christ also rode the donkey during the Triumphal

Entry on the Mount of Olives and was arrested there prior to His crucifixion (see Luke

19:28-38; Luke 22:39-46).

Lesson 6

Job 19:1-7, 23-29

yagah daka' (Job 19:2; Hebrew)—torment and crush; “break me in pieces” (NRSV). Job is

much more explicit about the harmful nature of his friends’ accusations in chapter nineteen

than he had been previously. He describes their accusations in much more violent terms

and speaks of the devastating effect their words have on him.20

kalam (Job 19:3; Hebrew)—“cast reproach” (NRSV). Newsom contends that “cast

reproach” (Job 19:3, NRSV) does not capture the true connotation of the Hebrew text. She

19

Jim West, “Sheol” in Eerdmans Bible Dictionary (Grand Rapids: Eerdmans Publishing, 2000), 1206. 20

Carol Newsom, “The Book of Job” in The New Interpreter’s Bible, Vol. 4 (Nashville: Abingdon Press, 1996), 474.

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writes that “‘insult’ or ‘humiliate’ is closer to the meaning.”21 The judgmental words of Job’s

friends have stripped Job of any dignity and humiliated him.

matsowd (Job 19:6; Hebrew)—net; castle; stronghold. In verses 4-5, Job asserts that even if

he had inadvertently sinned, then the consequences of such sin would reside with him. Yet

Job asserts that he has not done wrong, and, if wrong is to be attributed to anyone, it should

reside with God. Of course, God is incapable of wrongdoing, thus, Job is speaking in

hyperbole. Job also says that God has wrapped his “net”(Job 19:6, NRSV) around him,

carrying with it the connotation of either a literal net or a castle or stronghold depending

on the Hebrew translation.

barzel `et (Job 19:24; Hebrew)—iron stylus; “iron pen” (NRSV). Newsom writes that Job

dreams of a way for his words to be preserved forever as a testimony of his experience. She

says, “Although there is some uncertainty about the interpretation of the imagery, it

appears that Job describes three materials on which his words might be recorded—scroll,

lead tablet, engraved rock—each more enduring than the last.”22 The phrase “iron pen” (v.

24, NRSV) refers specifically to the ancient tool used to engrave on a tablet.

quwm `aphar (Job 19:25; Hebrew)— “stand upon the earth” (NRSV). Job asserts that his

Redeemer will one day stand triumphantly on the earth to vindicate him from wrongdoing

and to resurrect his body from the dead.

Lesson 7

Job 24:1, 9-12, 19-25

shadday (Job 24:1; Hebrew)—Almighty (NRSV). This name for God was used most often in

early poetry and in poetry mimicking the earlier works.23 It is quite common in Job,

especially in the speeches of both Job and his friends. Translating shadday “Almighty” has

been standard practice since the translation of the LXX and continues in the Vulgate.24

la chzu imi-u (Job 24:1; Hebrew)—“they…do not perceive his days.” This phrase indicates

Job’s frustration that God seems unconcerned about bringing His judgment to earth. Verses

that follow will show that Job is not primarily concerned with himself here but rather with

the plight of the oppressed at the hands of the wicked. As such, Job’s desire to “‘see his

days’ meant to see His judgment exercised.”25

21

ibid., 475. 22

ibid., 478. 23

“Almighty,” Eerdmans Dictionary of the Bible, 44. 24

Victor P. Hamilton, “Shaddai, (the) Almighty,” in Theological Wordbook of the Old Testament, Vol. II Nun–Taw, ed. R. Laird Harris, et. al. (Chicago, IL: Moody Press, 1980), 907. 25

Homer Hailey, Now Mine Eye Seeth Thee: A Commentary on Job, (Religious Supply, Inc., 1994), 213.

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bin shurth-m (Job 24:11; Hebrew)—“between/among the terraces”. This is a difficult

phrase in Hebrew and has been translated in several different ways as a result, including

“within their walls” (KJV). The gist of the verse does not hinge upon this phrase, however.

The important matter is that the poor are working for the wealthy and yet cannot satiate

their own thirst nor any of their other needs.26

kkl (Job 24:24; Hebrew)—mallow, grass. The NIV differs from the NRSV by translating this

word “all others.” The sense given in this verse is that the mighty whom God protects in

verse twenty-one will fade away like a plant. It is best to stick with a translation here which

renders the word as a type of plant in order to maintain the poetic parallelism between the

beginning of the verse and its conclusion, “they are cut off like the heads of grain.”27

tipla (Job 24:12; Hebrew)—wrongdoing. God ignores the wrongdoing of the oppressors of

the poor in the city. Newsom argues that this word is meant to carry echoes of a similar

Hebrew word tepilla (prayer) which is not found in the Hebrew manuscript. The argument

centers in poetic language itself because such language “often exploits the relationship

between the word actually written and the echo of similar words with different

meanings.”28 If Newsom is correct, then the verse carries the sense that Job is accusing God

of ignoring both the acts of oppression and the prayers of the oppressed.

Lesson 8

Job 42:1-10

nphlauth (Job 42:3; Hebrew)—wonderful, marvelous. When Job spoke of “‘things too

wonderful’” (42:3, NRSV), he is confessing that he spoke about matters he could not

understand when bringing his accusations before God. These things were known only to

God and could only be known by God. This was His indictment of Job in the preceding

chapters which Job accepts as truth in this verse.

ol-kn amas (Job 42:6; Hebrew)—“I despise myself.” The verb in Hebrew requires an object

but one is not supplied in the text, such that many translations will supply “myself.” The

phrase has also been translated “I abhor myself,” “I recant,” and “I am sorry.” In the poetic

construction, these parallel Job’s repentance so that from the context any of the above

translations are satisfactory.29

nekona (Job 42:7; Hebrew)—right. This is a better translation than “sincerely” because

nekona carries meanings of correctness, not feelings. As such, the verse “gestures back to

26

Hailey, 215. 27

Job 24:24, NRSV. 28 Carol A. Newsom, “Job” in The New Interpreter’s Bible, Vol. IV (Nashville, TN: Abingdon Press, 1996), 511.

29 Hailey 366.

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the story line begun by the didactic prose tale in chaps. 1-2, in which Job is the model of

piety and his friends warrant rebuke.”30 Job had been right in his speech, not just sincere.

nble (Job 42:8; Hebrew)—folly. Although we think of folly as largely devoid of moral

implications today (something akin to being naïve, which is not considered a fault), the fool

in biblical literature was one who did not know or accept God’s counsel and so acted in

whatever way he or she saw fit (see Prov. 1:7, 10:8, 12:15). Job’s friends, despite their

appearance of wisdom and their own confidence in their words were shown to be fools

when God called them to make sin offerings for their criticism of Job. They did so and were

pardoned for their foolish words.

qesita (Job 42:10; Hebrew)—sum of money. Newsom suggests that the fortunes Job

received in Job 42:10 came largely from his friends and family and amounted eventually to

the great wealth that Job enjoyed in his late life.

Lesson 9

Ezekiel 43:1-12

kbud (Ezek. 43:2; Hebrew)—glory. Earlier in Ezekiel, the Lord’s glory had left the temple.

To speak of “the glory” in this context is to speak both of an attribute of God and of His very

presence. That is to say, while God’s glory is not the entirety of His person, to talk about His

glory is to refer to God Himself. To speak of His glory rather than God Himself is to protect

the human before Him who could not see God Himself and expect to live.31

mrae (Ezek. 43:3; Hebrew)—vision. A vision can be defined as a divinely inspired dream in

which the content is not meant to reveal something about the dreamer’s inner being (as

modern psychology supposes) but rather is about God or the way God is working in the

world. Throughout the book of Ezekiel, the prophet has many visions. Interestingly, while

today visions may be expected to reveal ultimate or universal truth, Ezekiel’s visions were

preceded by the names of places and dates in order “to press him more firmly into a time

and place” and accentuate the importance of that vision in the world’s history, not outside

of its events.32

ner kbr (Ezek. 43:3; Hebrew)—river Chebar. The Chebar is a Babylonian river at which

Ezekiel received several visions. The fact that Ezekiel received visions there attests to God’s

30

Newsom, 634. 31

Jenson, 39-42. 32

Jenson, 34.

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sovereignty over the whole earth, not just in Israel, and to His continued work with and for

His exiled people.33

ruach (Ezek. 43:5; Hebrew)—wind, spirit. The Spirit of God here is not used in a Trinitarian

sense (although we may understand it that way today) but rather as one manifestation of

God working on earth. This same Spirit “swept over the face of the waters” (Gen.1:2, NSRV)

and parted the Red Sea in Exodus 15. In Ezekiel 43, the Spirit does not seem to have

literally transported Ezekiel to Jerusalem although he had been bodily moved previously

(see Ezek. 1:28-3:15).

ben- adam (Ezek. 43:7; Hebrew)—“son of man.” Throughout the book of Ezekiel, the

prophet is addressed by God ninety-three times as ben-adam.34 Without the article, Jenson

argues that the phrase would be best rendered “son of a man,” as the term is meant to

distinguish Ezekiel from any of the heavenly beings, including but not limited to God. It

further dissociates Ezekiel from other living beings (animals, plants), such that a

translation mortal, though often implying human, does not carry the specificity which

seems to be intended by this title.35

phgri mlki em (Ezek. 43:9; Hebrew)—“the corpses of their kings.” This is the most common

translation of the phrase. With different vowel markings (against the Masoretic text), the

text would read “‘monuments to their dead kings.’”36 This second translation may be

preferable simply because there is no evidence that the palace ever contained a graveyard,

such that a reference to unclean corpses would make not sense in the text. Monuments may

suggest idolatry, which would certainly defile the temple to which it was adjoined.

Lesson 10

Ezekiel 43:13-21

e-qrnuth (Ezek. 43:15; Hebrew)—horns. In Ancient Near Eastern cultures, altars oftentimes

had horns (like a steer, but shorter and squatter) on each corner. In Israel, blood from

sacrifices was smeared on the horns before the rest of the blood was put onto the body of

the altar. Besides ceremonial usage, there were also legal implications. An innocent person

was to be protected when grabbing the horns, but a guilty one was not saved by contact

with the altar.

chquth (Ezek. 43:18; Hebrew)—statutes, ordinances. In Israel, to speak of keeping the

Lord’s statutes and ordinances, was to talk about keeping the entirety of God’s Law. Thus,

33

Stephen J. Andrews, “Chebar,” Eerdmans Dictionary of the Bible, 231-232. 34

Donald Senior, “Son of Man,” Eerdmans Dictionary of the Bible, 1242. 35

Jenson, 28-29. 36

Jenson, 307.

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for God to call His instructions concerning the altar His ordinances imbues His words with

great cultic significance.37

e-kenim e-luim (Ezek. 43:19; Hebrew)—Levitical priests. These men were descendants of

Aaron and served as priests outside of God’s temple at different cultic sites throughout

Israel, especially before it was constructed. After the centralization of worship in Jerusalem

during Solomon’s reign, they were singers and gatekeepers in the temple. In the exile,

Ezekiel portrayed them as either in charge of altar service or being about other temple

duties. The family of Zadok was the priestly family by Ezekiel’s day.

m-zro tzduq (Ezek. 43:19; Hebrew)—family of Zadok. Zadok became co-high priest during

King David’s reign and held the position on his own under King Solomon. Although his

family was likely not part of the Aaronic priestly family, various literary and theological

moves were made to graft Zadok and his descendants into the traditional Levitical

priesthood. Whatever else is true of their history, by the time of the Babylonian exile, the

Zadokite line was accepted as the priestly line.38

kphrth (Ezek. 43:20; Hebrew)—make atonement. While this is a perfectly legitimate

translation of the Hebrew word, altars are not commonly understood as needing to be

atoned for; this is typically required for sinful beings. As such, the connotation of

atonement for sin may need to be stripped away so that the phrase can be understood as

something like making atonement “for the sheer unworthiness of creature—sinful or not—

to stand before the Lord.”39 Aaron also made atonement for the altar in the desert (see

Exod. 30:10).

Lesson 11

Ezekiel 47:1, 3-12

qdime-e (Ezek. 47:1; Hebrew)—eastward. East was considered in Israel the direction from

which God came. As such, it was the primary cardinal direction; the other directions took

their orientation from the east.40 It is thus significant that the temple faced east and that

the river that Ezekiel sees flowing from the temple is headed to the east, as though it is

headed to God. Indeed, God will use the river to make new life.

e-orbe (Ezek. 47:8; Hebrew)—the Arabah. While sometimes used as a generic description

of a certain geographical place, with a definite article the Arabah refers to a specific part of

37

Jenson 60. 38

Donald G. Schley and Michael S. Spence, “Zadok,” Eerdmans Dictionary of the Bible, 1406-1407. 39

Jenson 310. 40

Dennis M. Swanson, “East,” Eerdmans Dictionary of the Bible, 362.

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Israel which separated it from the enemies to the east. The river of Ezekiel’s vision flows

through this region into the Dead Sea.41

e-im-e al-e-im-e (Ezek. 47:8; Hebrew)—“the seaward to the seaward.” The Hebrew in this

verse is unclear and lends itself to several different translations. The NRSV deals with the

difficulty by translating the phrase “the sea of stagnant waters”; the NIV capitalizes “Sea,”

apparently in order to allow the reader to decide which sea it is. However, when looking

both at the text and general geographic concerns in Israel, translators have with good

confidence determined that the sea in this context is the Dead Sea. Located south of the

Arabah, the Dead Sea was the destination of the river that Ezekiel saw in his vision. Because

of the vast amounts of salt, it cannot support life as other salt bodies can. The fact that

fishermen could make a living there in God’s future days is thus indicative of God’s great

power to bring to life what is not otherwise living.

m-oin-gdi u-od oin-oglim (Ezek. 47:10; Hebrew)—“from En-gedi to En-eglaim.” These two

cities are identified by Ezekiel as being along the bank of the river which flows to the Dead

Sea. While the exact location of En-eglaim cannot be stated with confidence, En-gedi has

been excavated and identified with Tel Goren/Tell ej-Jurn on the Dead Sea.42 Taken

together, the locations indicate that what Ezekiel has prophesied about the waters of the

Dead Sea yielding life will be true, as fishermen from these villages will cast their nets and

haul in a great diversity of fish.

e-im e-gdul (Ezek. 47:10; Hebrew)—the Great Sea. The Mediterranean Sea was traditionally

the western boundary of Israel’s Promised Land. Despite this, Israel was not a seafaring

nation. In these verses, the Great Sea is compared to the Dead Sea in that the latter will

yield fish as the former already does.43

Lesson 12

Ezekiel 47:13-23

gbul (Ezek. 47:13; Hebrew)—boundary. The boundaries discussed in these verses are not

like those given by Joshua when Israel originally settled the land. Instead, Israel’s territory

would spread from the Jordan River and the Dead Sea in the east to the Mediterranean in

the west and be divided by tribe in layers beginning in Jerusalem, with Judah and Benjamin

to its north and south, respectively. This arrangement does not reflect any political reality

but rather God’s eschatological future for the tribes of Israel. It would thus be wrong to

41

Aaron A. Burke, “Arabah,” Eerdmans Dictionary of the Bible, 81-82. 42

Monica L. W. Brady, “En-eglaim,” Eerdmans Dictionary of the Bible, 406; Dale W. Manor, “En-gedi,” Eerdmans Dictionary of the Bible, 406-407. 43

Dennis M. Swanson, “Great Sea,” Eerdmans Dictionary of the Bible, 527-528.

13

assume that this physical division of the land is literally coming; instead, the boundaries of

the land indicate that the worship of God will be at the center of the eschaton.44

shbti (Ezek. 47:13; Hebrew)—tribe. Long before Ezekiel’s vision, many of the tribes of

Israel had ceased to exist as social or political entities and carried on only in name as part

of the Twelve tribes. However, in this eschatological vision, for Israel to be perfected all of

the tribes must be included because God’s promises had been made to the tribes’

patriarchs. Hence, the land would be allotted to the tribes.45

b-nchle (Ezek 47:14; Hebrew)—inheritance. In Israel, the land itself was the most

important inheritance. Typically passed from father to son, the land was not to be sold or

given away because it had been specifically allotted to that tribe and that family. In the

event that land did exchange hands, the year of Jubilee was meant to restore lands to their

rightful families.

e-grim (Ezek. 47:22; Hebrew)—aliens. Throughout the Old Testament, God reveals Himself

as concerned with all people and nations, not solely with Israel. However, strangers in the

land were rarely allotted inheritance along with Israel. In Ezekiel’s vision, even the

foreigners would be allotted land within the tribes. We see this promise fulfilled today in

the Church because Gentiles have been grafted in to God’s people alongside Jews.

b-bni (Ezek. 47:22;Hebrew)—sons. The NRSV translates this term “citizens,” which makes

sense to our modern American sensibilities but strays from the original meaning of the

word. Abraham, Isaac, and Jacob were the patriarchs of Israel, not presidents, and so

people who could properly be called citizens were considered sons and daughters. In this

verse, the people who had previously been considered aliens or sojourners in the land

would be called sons alongside men whose families had come directly from the patriarchs.

Lesson 13

Isaiah 52:1-2, 7-12

orl u-tma (Isa. 52:1; Hebrew)—“the uncircumcised and the unclean.” This phrase indicates

the totality of God’s concern for Zion, such that the people will finally be “separated,

distinct, undefiled people of the Lord.”46 Circumcision was a sign as to whether a man was

inside or outside of God’s covenant with Israel. When all the men were circumcised, then

there would be no fear of outsiders contaminating God’s holy city.

44

Jenson 340-341. 45

Jenson 340. 46

Motyer 416.

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shbie bth –tziun (Isa. 52:2; Hebrew)—“captive daughter of Zion.” While it is true that Israel

needed to be released from exile, these verses are more concerned with turning back to

God. Zion had for too long followed other gods, and Isaiah here calls for them to become

pure again in worship only of the true God. This is not just a call, however, but an

expectation of how life will be in the future.

shlum msbshr tub mshmio (Isa. 52:7; Hebrew)—peace, good news, salvation. The

messenger of this same verse carries a message of peace, good news, and salvation. These

words fittingly bring to mind Jesus, who brings God’s peace, is the good news, and offers

salvation to all people.

nchm (Isa. 52:9; Hebrew)—“He has comforted.” God’s comfort in this verse is redemption

for His people. No longer are they prisoners to other gods or other nations, but instead they

will belong only to God and His purposes for them.

chshph ieue ath-zruo (Isa. 52:10; Hebrew)—“has bared his holy arm.” This phrase indicates

God’s work on Zion’s behalf, since the arm “stands for the person in action and power to get

things done.”47 Motyer contends that “has bared” is a better translation than “will bare”

since Israel would already be looking at God’s salvation for them as a past event.

kli ieue (Isa. 52:11; Hebrew)—“the vessels of the LORD.” Carrying the vessels of the Lord

was a priestly duty, carried out by Levitical priests. In this verse, the entire nation has been

clothed as priests and so the entire nation will also carry out priestly duties for the first

time in its history.48 Little more is known about the vessels; the key to the verse hinges on

the people becoming legitimate priests in God’s presence.

47

Motyer, 420. 48

Motyer, 421-422.