The Theology of Ezekiel

I submitted this paper for Advanced Old Testament Theology I (TH 841) at Bob Jones University on November 14, 2003.

The Theology of Ezekiel

Revelation: The Unveiling of the Glorious Name of Yahweh 7

Judgment: The Defense of the Glorious Name of Yahweh 8

Restoration: The Triumph of the Glorious Name of Yahweh 9

The Theology of Ezekiel

Ezekiel, whose name means “may God strengthen” or “God strengthened,” authored a collection of prophecies around the historical context of the destruction of Jerusalem by the Babylonians in 586 b.c.¹ This event was the third of three stages in the demise. Daniel and other young Judeans had been taken captive in 605 b.c. as part of the first phase of the conquest, but eight years later (597 b.c.) Ezekiel and ten thousand other Jews were taken captive as well.² A unique feature about the book is the way the Lord addresses Ezekiel. Throughout the book He refers to him as “son of man” ninety-three times.³ His ministry differed from most of the prophets in that he was both a prophet (e.g., 2:5) and a priest (e.g., 1:3). The structure of the book has been handled in different ways,⁴ but what is clear is that the book basically follows a chronological order.⁵

Although the extensive use of symbolic language⁶ and enigmatic speech⁷ brings many interpretive challenges, the key theological themes are nonetheless quite transparent and easily identifiable. Locating the repeated words and phrases is the primary way of identifying them. These recurring emphases can be boiled down to a few salient ideas: God’s revelatory word, judgment against sin, and the promise of future restoration and blessing,⁸ all of which are united together around the central theme of the glorious name of Yahweh.

The Glorious Name of Yahweh

The central theme of the book is not difficult to find. Expressing it concisely, however, is somewhat more challenging. Though a variety of central ideas have been suggested,⁹ the unifying mitte is probably best expressed as the manifestation and vindication of Yahweh’s glorious name. This theme takes the form of Yahweh’s self-revelation of His glorious character demonstrated in His actions and represented in His name. This concept seems to be the overarching concern in all the major themes of the book. Through His revelatory word the Lord is concerned with the display of His glorious name. The reason the sin of the people is so heinous is that it belittles God’s glorious name. In judgment on that sin God vindicates the reputation of His name.¹⁰ And in ultimate restoration God will triumph in the display of the greatness of His name.¹¹

Yahweh Glorifies Himself

Yahweh Glorifies Himself. In judgment against Sidon, God reveals what seems to be His supreme concern: “I will be glorified [וְנִכְבַּדְתִּי] in your midst. Then they will know that I am the LORD when I execute judgments in her, and I will manifest My holiness in her” (28:22). God also refers to the destruction of Gog saying, “It will be to their renown on the day that I glorify Myself [הִכָּבְדִי]”¹² (39:13).¹³

Yahweh Magnifies Himself

Yahweh Magnifies Himself. Though these are the only two occurrences of the verb כבד used in association with God, a similar idea is conveyed by the hithpael of גדל in 38:23, where the Lord says, “I will magnify Myself [וְהִתְגַּדִּלְתִּי], sanctify Myself, and make Myself known in the sight of many nations; and they will know that I am the LORD.” This verse sums up this theme of God’s concern to display His greatness before the whole world.

Yahweh Sanctifies Himself

Yahweh Sanctifies Himself. Yahweh demonstrates further His concern to make Himself know through the holiness terminology. The Lord expresses on numerous occasions His resolve to sanctify Himself. The most common mode of expression is the niphal of קדשׁ. God says, “I will prove Myself holy [וְנִקְדַּשְׁתִּי] among you in the sight of the nations” (20:41).¹⁴ It also occurs with the hithpael in 38:23, “I will sanctify Myself [וְהִתְקַדִּשְׁתִּי]… and they will know that I am the Lord,” and the piel, “I will vindicate the holiness of [וְקִדַּשְׁתִּי] My great name which has been profaned among the nations, which you have profaned in their midst” (36:23). The Lord’s desire is to set Himself apart before men as unique and distinct.¹⁵

Yahweh Acts For His Name

Yahweh Acts for His Name. Yahweh’s pursuit of His fame continues through the name motif. In chapter 20 God says three times, “I acted for the sake of My name [לְמַעַן שְׁמִי], that it should not be profaned in the sight of the nations” (9, 14, 22). Here specifically God is recounting how He withdrew His hand of punishment. His reason for withholding this judgment from His people, a judgment which they deserved, was not their worthiness (cf. 36:32), but God’s desire to preserve and magnify the reputation of His name. His name is holy (20:39; 36:20, 21, 22; 39:7 [2], 25; 43:7, 8) and great (36:23); therefore, God was stirred with great displeasure toward His people because they profaned it before the nations by their idolatry (20:39; 36:20, 21, 22, 23; 39:7, 25; 43:7, 8).¹⁶ Not only did God withhold deserved judgment from His people because of His zeal for His own name, but He also promised them future blessing for His name.¹⁷

Yahweh Makes Himself Known

Yahweh Makes Himself Known. The final way that God manifests that His ultimate consideration in His activity is the manifestation of His character is through the ידע motif. God made Himself known to His people initially in the land of Egypt (20:5, 9). And later He manifested His holy name in their midst (39:7). But God’s concern to make Himself known was not limited to His people. He also desired to make Himself known “in the sight of many nations” (38:23). And He did this through judgment upon the nations (35:11).

Probably the most significant aspect to this concept of the Lord’s desire to be great in the eyes of man is communicated by the phrase “that you/they might know that I am Yahweh.” This phrase, or a variation of it, occurs 77 times in the book.¹⁸ Clearly it is at the heart of the book’s message. It uncovers for us something of the very quintessence of God’s design and purpose behind all that He does. In all of God’s actions He wants to make Himself known both to His people and to the nations. It is significant to note that the Lord does not reveal Himself primarily through instruction about Himself; rather, He demonstrates His greatness by His actions.¹⁹

Revelation: The Unveiling of the Glorious Name of Yahweh

The language of revelation is a dominant motif in Ezekiel. The phrase “thus says the Lord” (כֹּה־אָמַר אֲדֹנָי) occurs 123 times in the book (only 136 times in the OT). The phrase “declaration of the Lord Yahweh” (יְהוִה נְאֻם אֲדֹנָי) occurs 75 times (86 in the OT). Another phrase, “the word of Yahweh” (דְּבַר יְהוָה), occurs 57 times.²⁰ All of these phrases emphasize the fact that Yahweh was intent upon communicating with His people, and not only that, but He was intent on making it known that He was the source of the revelation. By giving specific revelation to His people and then fulfilling it, the Lord was revealing something of His very character and nature. What Yahweh says, He fulfills. The Lord’s faithfulness and veracity are in the forefront of His revelation. What God unveils of His character in the revelatory process is founded upon His name. The name יהוה dominates the book with 434 occurrences.²¹ More significant is the title אֲדֹנָי יהוה. It occurs 217 times in Ezekiel and only another 76 elsewhere in the OT.²² The emphasis of this expression is on Yahweh as sovereign king.

Judgment: The Defense of the Glorious Name of Yahweh

The bulk of the book is taken up with the theme of God’s judgment.²³ Chapters 3:16 through 33:33 are essentially a collection of oracles of judgment. The majority of these prophecies speak of God’s impending judgment against His people (3:16–24:27). Chapters 25 through 32 are a clear unit of thought that deals with the judgment against the nations.

The Cause of the Judgment

The Cause of the Judgment. Israel’s sin was the cause of their judgment. This sin manifested itself in a variety of ways. One sin of note that probably was the fountainhead for the rest was the sin of not remembering God.²⁴ This sin corresponds quite significantly with the book’s emphasis on God making Himself known. In spite of all the revelation that God had given of Himself and in spite of all of His providential activity on behalf of His people, they did not remember Him and His ways. God indicted them specifically for not remembering the days of their youth—a clear reference to God’s redemption of His people from Egypt (16:22, 43).²⁵

The Nature of the Judgment

The Nature of the Judgment. God’s judgment was often carried out by means of war. The term sword (חֶרֶב) occurs more frequently (91x) in Ezekiel than any other book. The Lord sovereignly controlled the nations in such a way that they became His instrument, His sword, to fulfill His purposes in meting out punishment upon the wicked. When Yahweh brings the sword upon a land,²⁶ He does so effectually.²⁷

The Purpose of the Judgment

The Purpose of the Judgment. Quite significant is the connection that the Lord establishes between His desire to make Himself known and His withholding or dispensing judgment. When God did execute judgment upon His people is was out of concern to defend the reputation of His holy name before the nations.²⁸

Restoration: The Triumph of the Glorious Name of Yahweh

As is true in most of the prophets, Ezekiel ends his book with a message of hope. God can never totally abandon His people. Where His judgment comes, restoration will follow. This restoration is certain for one reason, namely, that God is its foundation and not man. God is not waiting for man to choose to repent. Rather, He has established a new covenant that will effect the obedience of the people (16:60–63; 34:20–31; 36:21–38; 37:15–28).

God’s concern for His reputation is the foundation for this restoration.²⁹ If He permanently set aside His people, His reputation would be at stake and His glory would be diminished. But God will not allow that. He will restore His people and triumph in the manifestation of His glorious name.³⁰

Conclusion

Ezekiel is a difficult book because of its visionary language. It also poses many interpretive challenges.³¹ Nevertheless, the theology of the book is transparent and just as relevant today as it was when Ezekiel first penned it. Ezekiel is a book about God and His ultimate priority—the manifestation and vindication of His glorious name. It was this pursuit that motivated God to reveal Himself to His people and the nations of the world. And it was this pursuit that led Him to judge the wickedness of His people and the nations. Yet ultimately it was this concern of that led Him to bring restoration. People today can take great hope that God has revealed Himself and is greatly concerned about making for Himself a great name among all peoples.

Archer, Gleason L. Encyclopedia of Bible Difficulties. Grand Rapids: The Zondervan Corporation, 1982.

________. A Survey of Old Testament Introduction. Rev. ed. Chicago: Moody Press, 1994.

Bell, Robert D. “The Theology of Ezekiel.” Biblical Viewpoint 23 (November 1989): 61–71.

Block, Daniel I. The Book of Ezekiel. In New International Commentary on the Old Testament, edited by R. K. Harrison and Robert L. Hubbard. 2 vols. Grand Rapids: William B. Eerdmans, 1997–98.

________ and J. B. Job. “Ezekiel: Theology of.” New International Dictionary of Theology and Exegesis, edited by Willem A. VanGemeren. 4:615–34. Grand Rapids: Zondervan, 1997.

Dorsey, David A. The Literary Structure of the Old Testament. Grand Rapids: Baker Books, 1999.

Duguid, I. M. “Ezekiel” New Dictionary of Biblical Theology, edited by T. Desmond Alexander and Brian S. Rosner. Downers Grove: InterVarsity Press, 2000.

Kaiser, Walter C., Jr. Toward an Old Testament Theology. Grand Rapids: Zondervan Publishing House, 1978.

Lester, Brian Keith. “The Glory of the Lord in Ezekiel: Yahweh’s Self-Revelation in Judgment and Restoration.” Ph.D. diss., Bob Jones University, 2003.

Luc, Alex. “A Theology of Ezekiel: God’s Name and Israel’s History.” Journal of Evangelical Theological Society 26:2 (June 1983): 137–143.

Merrill, Eugene H. “A Theology of Ezekiel and Daniel.” A Biblical Theology of the Old Testament, edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Parunak, H. Van Dyke. “Structural Studies in Ezekiel.” Ph.D. diss., Harvard University, 1978.

Wisdom, Thurman. “The Message and Interpretation of Ezekiel 40–48.” Ph.D. diss., Bob Jones University, May 1975.

Wood, Leon, J. The Prophets of Israel. Grand Rapids: Baker Book House, 1977.

Zimmerli, Walther. A Commentary on the Book of the Prophet Ezekiel, translated by Ronald E. Clements, edited by Frank Moore and Klaus Baltzer. 2 vols. Philadelphia: Fortress Press, 1979.

________. I Am Yahweh, translated by Douglas W. Scott, edited by Walter Brueggemann. Atlanta: John Knox Press, 1982.

Notes

1. Ezekiel began his prophetic ministry in 592 b.c., which was during “the fifth year of King Jehoiachin’s captivity” (1:2), a ministry which lasted at least until the twenty-seventh year of his captivity in 571 b.c. ↩

2. The first stage of the deportation took place at the beginning of the reign of Jehoiachin, who came to rule when he was eighteen, after the death of his father Jehoiakim (2 Kings 24:6–11). The second stage took place during the eighth year of Jehoiachin’s reign (2 Kings 24:12–18). ↩

3. The phrase בֶּן־אָדָם is quite significant to Ezekiel (2:1, 3, 6, 8; 3:1, 3, 4, 10, 17, 25; 4:1, 16; 5:1; 6:2; 7:2; 8:5, 6, 8, 12, 15, 17; 11:2, 4, 15; 12:2, 3, 9, 18, 22, 27; 13:2, 17; 14:3, 13; 15:2; 16:2; 17:2; 20:3, 4, 27; 21:2, 7, 11, 14, 17, 19, 24, 33; 22:2, 18, 24; 23:2, 36; 24:2, 16, 25; 25:2; 26:2; 27:2; 28:2, 12, 21; 29:2, 18; 30:2, 21; 31:2; 32:2, 18; 33:2, 7, 10, 12, 24, 30; 34:2; 35:2; 36:1, 17; 37:3, 9, 11, 16; 38:2, 14; 39:1, 17; 40:4; 43:7, 10, 18; 44:5; 47:6). It occurs only six times in the rest of the OT (Ps. 80:18; Jer. 49:18, 33; 50:40; 51:43; Dan. 8:17). In the NT this designation is the most common title by which Christ referred to himself. ↩

4. For a discussion of the structure of Ezekiel, see David A. Dorsey, The Literary Structure of the Old Testament (Grand Rapids: Baker Books, 1999), 253–58; H. Van Dyke Parunak, “Structural Studies in Ezekiel” (Ph.D. diss., Harvard University, 1978), 573–81. ↩

5. Ezekiel dates his messages (1:1–2; 8:1; 20:1; 24:1; 26:1; 29:1, 17; 30:20; 31:1; 32:1, 17; 33:21; 40:1), all of which are in chronological order except for 29:17. ↩

6. The visionary language of the book is more dominant than in any other OT book. The only other book that comes close is Daniel. The book opens with “visions” (מַרְאָה). This terminology occurs 4 times (12 in OT; 1:1; 8:3; 40:2, 3). This opening verse sets the tone for the whole book. Thirty-six of the 103 (35%) occurrences of the word מַרְאֶה (“appearance”) are found in the Ezekiel (1:5, 13 [2x], 14, 16 [2x], 26 [2x], 27 [4x], 28 [2x]; 8:2 [3x], 4; 10:1, 9, 10, 22; 11:24; 23:15, 16; 40:3 [2x]; 41:21 [2x]; 42:11; 43:3 [4x]). It is used to describe the appearance of all the things that Ezekiel was seeing in his visions. In this regard, Ezekiel is much like the Revelation of John. In addition, the word חָזוֹן (“vision”) occurs 7 times (35 in the OT; 7:13, 26; 12:22, 23, 24, 27, 13:16). Another word, שָׁוְא (“worthless”), which is used to refer to “false visions,” occurs 9 times (12:24; 13:6, 7, 8, 9, 23; 21:28, 34; 22:28). ↩

7. Ezekiel spoke in parables or proverbs (מָשָׁל; 12:22, 23; 14:8; 17:2; 18:2, 3; 21:5; 24:3) and riddles (חִידָה; 17:2). ↩

8. Most agree that these are the key theological themes of the book. See J. B. Job, “Ezekiel: Theology of,” New International Dictionary of Theology and Exegesis, ed. Willem A. VanGemeren (Grand Rapids: Zondervan, 1997) 4:628–32; Robert D. Bell, “The Theology of Ezekiel,” Biblical Viewpoint (November 1989): 61–71. ↩

9. According to Walter Kaiser, Ezekiel’s “inaugural vision… explained the theme of his work: the glory of God.” “Kingdom of the Promise: Exilic Prophets,” Toward an Old Testament Theology (Grand Rapids: Zondervan Publishing House, 1978), 237. But Alex Luc argues that God’s name is the major motif, being “more important than his glory.” “A Theology Of Ezekiel: God’s Name And Israel’s History,” JETS 26:2 (June 1983): 137. Both of these seem too narrow to encompass all the similar ideas that seem to make up the central theme. For a discussion of the false dichotomy drawn between Yahweh’s name and His glory, see Brian Keith Lester, “The Glory of the Lord in Ezekiel: Yahweh’s Self-Revelation in Judgment and Restoration,” (Ph.D. dissertation, Bob Jones University, 2003), 57–86. He argues that the theme is more precisely expressed in terms of Yahweh’s self-revelation, a theme which is broad enough to encompass both God’s glory and His name. ↩

10. Yahweh’s “primary goal in bringing down foreign powers is not to destroy the enemies of Israel but to manifest his greatness, glory, and holiness” (Daniel I. Block, The Book of Ezekiel, New International Commentary on the Old Testament, edited by R. K. Harrison and Robert L. Hubbard [Grand Rapids: William B. Eerdmans, 1997], 1:49). ↩

11. “Similarly, his aim in restoring Israel is to demonstrate his holiness” (Ibid.). ↩

12. This translation is from the NASB, but some versions translate the niphal here and in 28:22 as a passive. There are a few modern translations, however, that choose to translate the niphal with a reflexive (ESV; NAB; NJB; NLT; NRS; RSV) or tolerative (BBE). BDB lists for the niphal both a passive meaning (“be glorified”) and a medial (“get oneself glory”). For this second use he cites both Ezek. 28:22 and 39:13. HALOT treats the verb similarly in its fourth definition for the niphal: “to appear in one’s glory.” Both Ezek. 28:22 and 39:13 are listed here. It is preferable to see a more active idea in these passages than the normal passive of the niphal. God is actively pursuing the manifestation of His glorious perfections. ↩

13. Though these are the only two times the verb is used of God, the noun כָּבוֹד occurs 15 times (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18, 19; 11:22, 23; 39:21; 43:2, 4, 5; 44:4). The phrase “glory of Yahweh” (כְּבוֹד יְהוָה) occurs 9 times (1:28; 3:12, 23; 10:4 [2x], 18; 11:23; 43:5; 44:4) and the phrase “glory of the God of Israel” (כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל) occurs twice (8:4; 43:2). And while the verb certainly seems to stress the idea of God’s desire to appear great in the eyes of men, the noun is used in a very limited way. It does not carry its normal meaning in which it is interchangeable with His name or His reputation (e.g., Ps. 102:15; 148:13; Is. 42:8; 59:19). In Ezekiel, it refers specifically to the glory of the Lord present in the temple and is used basically for His presence. It is likely for this reason that some have drawn a dichotomy between the Lord’s name and His glory, arguing that the name of God “was more important than” and “played a more important role” than His glory (Luc, 137). ↩

14. The other occurrences are as follows: “When I execute judgments in your midst,… I will manifest My holiness [וְנִקְדַּשְׁתִּי]” (28:22), “I will manifest My holiness [וְנִקְדַּשְׁתִּי] in them in the sight of the nations” (28:25), “The nations will know that I am the LORD… when I prove Myself holy [בְּהִקָּדְשִׁי] among you in their sight” (36:23), “I will bring you against My land, so that the nations may know Me when I am sanctified [בְּהִקָּדְשִׁי] through you before their eyes, O Gog” (38:16), and “When I bring them back from the peoples and gather them from the lands of their enemies, then I shall be sanctified [וְנִקְדַּשְׁתִּי] through them in the sight of the many nations” (39:27). ↩

15. The adjective only occurs twice in Ezekiel, once in description of God. He wants the nations to know that He is the Holy One (קָדוֹשׁ) in Israel (39:7). The noun occurs quite frequently. But when it refers to God, it is always a description of His holy name (lit. “the name of my holiness” (אֶת־שֵׁם קָדְשִׁי); 20:39; 36:20, 21, 22; 39:7 [2x]; 43:7, 8). ↩

16. At least seven other times, God emphasized that His reputation was of primary importance. Yahweh has concern for His holy name (36:21). He is jealous for it (39:25). Israel has often defiled and profaned it, but God is committed to vindicating His reputation before the nations (36:20, 22, 23; 39:7; 43:7, 8). ↩

17. Just a few verses later in the chapter God promises to fulfill His promises that He had made to their Fathers, even though they deserved punishment for their wickedness. In verse 39 the Lord speaks of a future day when Israel will obey the Lord and no longer profane His name. In verse 44 He says, “Then you will know that I am the LORD when I have dealt with you for My name’s sake, not according to your evil ways or according to your corrupt deeds.” ↩

18. The phrase “and they will know that I am Yahweh” (כִּי־אֲנִי יְהוָה וְיָדְעוּ) occurs 28 times (only 29 in the OT), the phrase “and you will know that I am Yahweh” (וִידַעְתֶּם כִּי־אֲנִי יְהוָה) occurs 21 times (26 in the OT), and the phrase “that I am Yahweh” (כִּי אֲנִי יְהוָה) occurs 70 times. See Bell, 63–66, for a fuller discussion of these variations. ↩

19. Ibid., 63. See also Luc, 140. ↩

20. Another noteworthy expression is “I, Yahweh, have spoken” דִּבַּרְתִּי אֲנִי יְהוָה. It occurs 14 times in the book (5:13, 15, 17; 17:21, 24; 21:22, 37; 22:14; 24:14; 26:14; 30:12; 34:24; 36:36; 37:14) and only one other time in the OT (Num. 14:35). ↩

21. There are more occurrences only in Jeremiah (726), Psalms (695), Deuteronomy (550), and Isaiah (450). ↩

22. It also occurs in Isaiah (23), Amos (20), Jeremiah (11), 2 Samuel (7), Psalms (3), Genesis (2), Deuteronomy (2), Judges (2), 1 Kings (2), Joshua (1), Obadiah (1), Micah (1), and Zephaniah (1). ↩

23. Though there is certainly an emphasis on God’s judgment of the nation as a whole, Ezekiel stresses individual accountability before God in a way, unlike anywhere else in the OT. Chapters 18 and 33 deal with this individual accountability, emphasizing that “the person who sins will die” (18:4, 20). ↩

24. The language of remembering and forgetting is reflective on the covenant relationship that Yahweh established with Israel at Sinai. This covenantal language in Ezekiel is significant. When God established the covenant with Israel, He imposed certain covenant obligations upon them. Obedience to these stipulations would result in blessing (Deut. 18:1–14), while failure to keep them would result in curses (Deut. 28:15–68). בְּרִית occurs 18 times in the book, 13 of which refer specially to Yahweh’s covenant with His people (16:8, 59, 60, 61, 62; 17:19; 20:37; 30:5; 34:25; 37:26; 44:7). ↩

25. This motif is also expressed by שָׁכַח. The Lord was angry at His people because they had forgotten Him (22:12; 23:35). ↩

26. See 5:17; 6:3; 11:8 (2x); 14:17 (2x); 29:8; 33:2. ↩

27. Those who are brought under the Lord’s judgment will most certainly be slain (31:17, 18; 32:20, 21, 25, 26, 28, 29, 30, 31, 32) and “fall by the sword” (5:12; 6:11, 12; 11:10; 17:21; 23:25; 24:21; 25:13; 30:5, 6, 17; 32:22, 23, 24; 33:27; 35:8; 39:23). ↩

28. See 5:13; 6:7, 10, 13, 14; 7:4, 9, 27; 11:10, 12; 12:15, 16, 20; 13:9, 14, 21, 23; 14:8, 23; 15:7; 17:21; 20:38; 22:16, 22; 23:49; 24:24, 27; 25:5, 7, 11, 17; 26:6; 28:22–24; 29:6, 9, 16; 30:8, 19, 25, 26; 32:15; 33:29; 35:15; 36:23; 38:23; 39:22. ↩

29. See 16:62; 20:41, 42, 44; 28:26; 29:21; 34:27; 36:11, 36, 38; 37:6, 13, 14, 28; 39:7, 28. ↩

30. As part of the restoration of His people, God will heal their previous sins. Where they had forgotten, God will cause them to remember. They will remember their sins (16:61; 20:43; 36:31) and the covenant which God had established with them (16:63). ↩

31. For example, the vision of the valley of dry bones (37:1–14) has been interpreted in various ways. In addition, there are many views concerning chapters 40–48. For a discussion of the problems and various ways of interpretation see Gleason L. Archer, A Survey of Old Testament Introduction, rev. ed. (Chicago: Moody Press, 1994), 415–19; Encyclopedia of Bible Difficulties (Grand Rapids: The Zondervan Corporation, 1982), 280–81. For a fuller treatment see Thurman Wisdom, “The Message and Interpretation of Ezekiel 40–48” (Ph.D. diss., Bob Jones University, May 1975). ↩