Ezequiel 44
Bob Utley · You Can Understand the Bible
Ezequiel 44:1-3
44:1-3 This text is often used as a prophecy relating to modern Jerusalem, Israel. The modern city's wall has a sealed eastern gate, but these are not the walls of Jerusalem that were built by Solomon, Nehemiah, or even Herod. These modern walls were built by an Islamic ruler in the ninth century A.D. Jerusalem was destroyed by Titus in A.D. 70. Ezekiel's temple is symbolic of YHWH's return to Palestine and His fulfillment of the covenant promises of the Mosaic covenant. Notice in context that this passage refers to YHWH Himself, who has already returned! He left the temple from this place (cf. chapters 8-10) and He once-and-for-all returned to this place (cf. Ezek. 44:4; 43:4-5). 44:3 "the prince" This is a Messianic reference (see full note at Ezek. 46:2, cf. Ezek. 34:24; 37:24-25). Special Topic: OT Titles for the Special Coming One ▣ "eat bread before the Lord" This is imagery for worship and covenant (cf. Gen. 31:54; Exod. 24:9-11). To eat with someone was a sign of friendship and fellowship. It was one way to seal a covenant. This fellowship meal is institutionalized in the Peace Offering and the meal that follows (cf. Leviticus 3 and 7). Also note that there is no hint that the prince is divine. The NT deity of the Messiah was a surprise because it seems to conflict with monotheism. Only the NT clearly reveals this surprising truth (i.e. John 1:1-14; Phil. 2:6-11; Col. 1:15-18; Heb. 1:2-3; Rev. 1). Special Topic: Monotheism Special Topic: Worship Special Topic: The Deity of Christ from the OT Special Topic: The Trinity
Ezequiel 44:4-8
44:4 "the glory of the Lord" This phrase refers to the personal presence of YHWH (cf. Ezek. 1:28; 3:23; 43:4-5; Exod. 24:16). Special Topic: Glory (kabod. OT) ▣ "filled the house" This is reminiscent of the tabernacle (cf. Exod. 40:34-35) Solomon's temple (cf. 1 Kgs. 8:11; 2 Chr. 5:14; 7:1-3) It was a visible way of showing YHWH's acceptance and presence. Ezekiel saw YHWH's glory fill the temple in his vision of chapter 10 (cf. Ezek. 10:4), as it would at YHWH's return (cf. Ezek. 43:5). ▣ "I fell on my face" Ezekiel (as all humans) is staggered by the holy, glorious presence of God (i.e. Ezek. 1:28; 3:23; 43:3; Gen. 17:3; Lev. 9:24; Dan. 8:17; 10:9,10,15; Rev. 1:17). 44:5 This verse is very similar to Ezek. 40:4, with three commands. mark well (lit. "set your heart on") – BDB 962, KB 1321, Qal IMPERATIVE see – BDB 906, KB 1321, Qal IMPERATIVE hear – BDB 1033, KB 1570, Qal IMPERATIVE Ezekiel is to be careful what he sees so he can describe this future temple accurately for a restored, obedient Israel, especially the new temple's entrances and exits. 44:6 "the rebellious ones" NKJV, NET "the rebellious" NRSV, Peshitta, JPSOA "the rebellious house" "those rebellious people" NJB, NEB "the rebels" "the embittering house" or "the provoking house" The MT has two parallel phrases. to the rebellious to the house of Israel The LXX adds the word "house" to the MT's first phrase. The UBS Text Project, p. 175, gives the MT (option #1) a "B" rating (some doubt). This NOUN (BDB 598) refers to Judah (cf. Ezek. 2:5-8; 3:9,26,27; 12:2 [twice], 3,9,25; 17:12; 24:3). They are called rebellious because they violated YHWH's statutes about the temple, especially in connection to non-Israelites' involvement in temple activities. This refers specifically to political alliances made with foreign powers (i.e. Egypt, Babylon, etc.). This involved the acknowledgement of their gods. ▣ "abominations" See Special Topic: Abomination. 44:7 "uncircumcised in heart and uncircumcised in flesh" In context this refers to non-Israelites. It speaks of a rebellious heart, as well as an unbelieving (i.e. non-covenant) person. It could refer to political alliances with foreign nations (i.e. possibly Jer. 9:25-26) welcoming foreign ambassadors by showing them the temple (i.e. 2 Kgs. 20:12-15) foreign servants in the tabernacle (cf. Josh. 9:23,27) the foreign guards in the temple (cf. 1 Kgs. 11:4-16) but the exact reference is uncertain. Ezekiel witnessed some of the abominations which occurred in Ezekiel 8-10. The same expression, "uncircumcised of heart," can be used of rebellious Israelites (cf. Lev. 26:41; Deut. 10:16; 30:6; Jer. 4:4; 9:25-26). Circumcision was a covenant sign (cf. Gen. 17:9-14) and a covenant attitude of obedience and humility. The priests had violated this covenantal trust (cf. Ezek. 44:9-14). Special Topic: Circumcision ▣ "profane" This term's (BDB 320, KB 319 I) meaning is uncertain, but the same three consonant roots in Arabic meant "to loosen" or "untie," which came to mean "free from obligations." Here it refers to ceremonially defiling sacred places (cf. Ezek. 7:21,22[twice]; 23:39; 24:21; Lev. 21:12,23). The temple was YHWH's house and the place of His dwelling. To disregard it was to disregard Him (cf. Ezek. 23:36-45, esp. Ezek. 44:39). 44:8b NASB, NRSV, JPSOA, NET "for you" "for yourselves" The end of verse 8 is uncertain. MT, "for you" ‒ לכם "therefore" ‒ לכן The UBS Text Project, p. 176, gives option #1 a "C" rating (considerable doubt).
Ezequiel 44:9-14
44:10 Some Levites were excluded because of their idolatry (cf. Ezek. 44:12; chapters 8-10). Also Ezekiel goes back to the days of Solomon when he excluded the priestly line of Abiathar from ministering in the temple. Ezekiel extends this ban (cf. Ezek. 44:15). The other members of the tribe of Levi were to be temple servants with the responsibility of being gate keepers, Ezek. 44:11 accepting the sacrifices of the people, Ezek. 44:11 slaughtering and butchering the sacrifices brought by the people, Ezek. 44:11 not approaching YHWH's altar or holy things, Ezek. 44:13 keeping charge of the temple (implying the daily activities of cleaning, preparation, and maintenance), Ezek. 44:14 44:12 "I have sworn against them" This is literally "lifted up My hand." See note at Ezek. 20:5. 44:13 "abominations" See Special Topic: Abomination (OT)
Ezequiel 44:15-27
44:15 "sons of Zadok" This designation goes back to David's day. As king he had two high priests (cf. 2 Sam. 8:17; 19:11; 20:25). Zadok, son of Ahitub Ahimelech, son of Abiathar However, the line of Abiathar was involved in the attempted coup of David's son Adonijah and was removed from office by Solomon (cf. 1 Kgs. 2:35). Remember, Ezekiel was of the line of Zadok, while Jeremiah was of the line of Abiathar. ▣ "fat and blood" These two items refer to the entire sacrificial system. They were the parts of the animals put on the altar of sacrifice. The fat of the entrails was burnt The blood was placed on the horns of the altar poured out at the base 44:15-27 Here is a list of what the faithful Zadokian priests can and cannot do. Accepted Actions Forbidden Actions 1. wear linen garments could not wear wool while ministering 2. leave garments in the holy place do not wear holy garments into the outer courts 3. only trim their hair no shaved heads nor long hair 4. no wine while on duty in the inner court 5. marry virgins from Israel or the widow of a priest not to marry a widow or divorced woman 6. teach laws related to ceremonial purity (as a priest this was very important to Ezekiel, Lev. 10:10-11; 14:57; Ezek. 22:26) 7. judge according to God's revealed law 8. keep all laws themselves 9. not touch a dead person except in rare, special cases of compassionate necessity and then be excluded from service until a period of cleansing This list was a literary way of asserting that the Mosaic covenant was reestablished! 44:18 "turbans" This term (BDB 802) refers to the headgear of all priests (cf. Exod. 28:40; 39:28), not the special miter of the High Priest. ▣ "linen undergarments" The Israelite priests were to be modestly clothed (i.e. Exod. 20:26), which was in contradistinction to the ritual nudity of Mesopotamian religions (NIDOTTE, vol. 2, p. 891). Israel was to be distinct from the surrounding polytheistic religions of the Ancient Near East. ▣ "sweat" From a Mosaic perspective, any bodily fluids made one ceremonially unclean. Ezekiel is very concerned with ceremonial purity. As a trained priest his vision of a future symbolic temple and its staff and procedures must conform to the details of the Mosaic legislation. 44:20 "they shall not shave their heads" This is a Hebrew grammatical form which intensifies an action (i.e. IMPERFECT VERB and INFINITIVE ABSOLUTE of the same stem – BDB 493, KB 490). Here it means not just "clip," but do not shave the hair of the head. This term is found only here in the OT. This forbidden action is related to Lev. 21:5; Deut. 14:1, which denoted pagan rituals and/or practices. Much of the Levitical legislation can be understood as limiting contact with Canaanite culture a way of differentiating between the common and the holy. 44:21 This prohibition goes back to Lev. 10. The death of Aaron's two sons. Special Topic: Wine and Strong Drink
Ezequiel 44:28-31
44:28 "I am their inheritance" The MT has only one negative in this verse (i.e. LXX, Peshitta, NKJV, NRSV, NET) but some English translations follow the Vulgate, which has two negatives (i.e. RSV, NEB, REB, NJB). The UBS Text Project, p. 177, gives the MT an "A" rating (very high probability). The priests and Levites did not receive a part of the original land allotment (cf. Joshua 12-19), only special cities (cf. Joshua 20-21). They were to serve YHWH and trust Him for their provisions. He was their inheritance (cf. Num. 18:20; Deut. 10:9; 18:1,2; Josh. 13:14,33; 18:7). Special Topic: Believers' Inheritance Special Topic: Cities of Refuge 44:29 The regulations are first stated in Lev. 5:14-6:7; 7:1-7. SPECIAL TOPIC: Sacrificial Systems of the ANE 44:30 "the first of all" This offering is described in Num. 18:12; 2 Chr. 31:4-6; Neh. 10:35-37. It was a tangible way of thanking God for the bountiful produce of the land. It symbolized His ownership of the land and His control of its fertility. 40:31 Food, especially for priests, must be handled in specific ways (i.e. how the blood and fat was dealth with, cf. Lev. 7:24; 17:15; 22:8). The Hebrews did not make a distinction between sinful and ceremonial acts. Special Topic: Food Laws