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36:1–15 The judgment against the mountains of Seir in 35:1–15 contrasts with the renewal of the mountains of Israel predicted here. The two prophecies are related by their focus on mountains, and the prophecy to the mountains of Israel refers back to Edom and its desire to take Judah’s land (35:10). This prophecy reflects a reversal of the judgment and destruction pronounced in 6:1–14.

36:1 the mountains of Israel The mountains were condemned earlier in Ezekiel as sites for idol worship. See 6:2.

36:2–7 The declaration of renewal to the mountains of Israel is preceded by a complicated series of statements punctuated with the Hebrew phrase koh amar adonay yhwh (which may be rendered as “thus says the Lord Yahweh”). The repetition of key words and phrases also obscures the simple function of the passage, which is a succinct summary of the book’s previous chapters. Israel was judged and became an example to the nations. The nations gloated over Israel’s downfall instead of learning from its mistake, so they will be judged in turn.

36:2 Ah Refers to Edom’s reaction in 35:10–12 (see note on 25:3).

36:8–15 In v. 8, the focus shifts from Israel’s past shame to a hopeful future, repeating the imagery of renewal connected to the covenant of peace in 34:25–30.

36:8 mountains of Israel, your branch you will shoot The mountains are depicted as a fruitful tree, indicating a return of divine favor to Israel (compare 17:22–24). The address in v. 6 to the mountains, hills, ravines, and valleys includes the entire land in the declaration of renewal.

36:9 look! I am for you In this context, Yahweh’s words—hineni alekhem in Hebrew—represent a reversal of his previous position and an intentional allusion to the familiar challenge formula—hineni elekha (“Behold, I am against you”; see note on 35:3).

36:10 I will cause your population to increase for you Compare Lev 26:9.

36:11 I will cause your population to increase for you, and domestic animals Reverses the language of judgment from Ezek 14:13–21.

you will know that I am Yahweh The divine recognition formula is usually associated with judgment in Ezekiel (see 6:7). Here, it follows blessing instead of punishment.

36:12 for them as an inheritance Refers to traditions about Israel’s inheritance of the land, a focal theme of the books of Numbers and Joshua. Israel’s restored relationship with Yahweh includes their possession of the promised land.

The Hebrew word used here, nachalah (“inheritance”), carries great theological significance in its use to designate Israel’s claim to the land of Canaan. Priestly regulations about the distribution of the land among the tribes of Israel frequently use nachalah (see Num 26:52–56; 33:50–34:29). This language of inheritance carried the implication of permanent possession. Yahweh gave Palestine to the Israelites as their nachalah. Each tribe, clan, and family had their own specific allotment of land, and their right to possess it was permanent. Even if someone sold the family’s allotment of land, it could be reclaimed in the Year of Jubilee (Lev 25:23). Yahweh’s grant of this land often is linked back to His promises to the patriarchs and their descendants (see Deut 6:10). While motivated by concern for His own reputation, Yahweh’s unilateral act of restoration also could be understood in light of His unconditional promises to Abraham (Gen 15:18–21), Isaac (Gen 26:3), and Jacob (Gen 28:13).

Nachalah TLOT

36:15 the insult of the nations Refers back to Ezek 5:14 and 22:4 (see note on 22:4).

36:16–21 Ezekiel summarizes Israel’s history in terms of the broken covenant, the defiled land, and the wrath of God. Themes of idolatry, bloodshed, and scattering connect the summary with earlier parts of Ezekiel and with Leviticus. Yahweh’s grace and concern for His own reputation bring an end to the time of judgment.

36:17 they defiled it with their way and with their deeds Compare Lev 18:24–28. See note on Ezek 5:11.

menstruation See Lev 15:19–24. Menstrual impurity could be used metaphorically to indicate extreme pollution.

36:18 their idols with which they defiled it The land had been polluted by both moral and religious crimes: murder and idol worship.

36:19 I scattered them among the nations See note on Ezek 11:16.

36:20 from his land they went out Reflects the ancient Near Eastern understanding of the connection between a god, his nation, and their possession of the land. According to the prevailing wisdom, a dispossessed people driven off their land had been abandoned by their god.

36:21 my holy name Yahweh’s concern for His name focuses on His character and reputation (see 20:9 and note). The same concern is evident in Lev 24:11 (compare Isa 37:35; 48:11; 52:5).

The Name Theology of the Old Testament

36:22–38 Yahweh acts to ritually cleanse His people and His land. This passage uses the priestly concept of ritual purity to introduce Yahweh’s plan of redemption, just as Jeremiah uses political and legal imagery (see Jer 31–32). Yahweh’s direct role in providing the people with a new heart and new spirit holds theological significance (see Ezek 36:26–27). Only Yahweh’s action—not the people’s—can cleanse, purify, and prepare Israel for true relationship with Him.

36:23 I will consecrate my great name Yahweh’s repeated insistence that His deeds will cause Israel and the nations to know He is Yahweh (the recognition formula) stems from His desire to vindicate His holiness. Israel’s behavior tarnished Yahweh’s reputation and required His judgment, but the nations interpreted that judgment as weakness (see v. 20). He acts to restore His reputation, not because Israel had done anything to deserve salvation.

Holiness DBI

36:24 I will take you from the nations Compare 11:17. Before Yahweh can cleanse them, He must gather them back to the land.

36:25 I will sprinkle on you pure water Refers to ritual purity and cleanness (e.g., Lev 15:19–24; Num 19:20).

36:26 a new heart to you, and a new spirit Develops the promise from Ezek 11:19–20. Yahweh’s cleansing entails a total transformation of heart and spirit. From a biblical perspective, the heart was the seat of the mind and will, not just emotion. Ezekiel seems to use heart and spirit in tandem to refer to a person’s whole being (compare 18:31).

I will remove the heart of stone See 11:19. The people’s arrogance and stubborn self-reliance had hardened their hearts, making them unable to respond to Yahweh as they should.

36:27 I will give my spirit into your inner parts The new spirit is Yahweh’s Spirit. Total transformation from rebellion to obedience requires divine intervention. Acts 2:4 and Romans 8:9 give a more concrete example, with God’s Holy Spirit dwelling in those who believe in Christ. An immediate application demonstrating the life-giving effects of Yahweh’s Spirit comes in Ezek 37:1–14 (Ezekiel’s vision of the valley of dry bones).

36:28 I will be to you as God Compare Jer 31:33.

36:29 I will call to the grain The renewed relationship between Yahweh and His people allows Him to bless the land and increase its produce (compare Lev 26:4–5).

36:31 you will remember your evil ways Compare Ezek 6:9.

36:33 I will cause the cities to be inhabited Yahweh’s renewal of the land includes rebuilding the cities and restoring the beauty of the entire landscape—essentially a re-creation, as suggested by the mention of Eden in v. 35.

36:37 I will cause them to increase their population like a flock Yahweh also promises to restore the population of Israel, foreshadowing the vision of 37:1–14.

36:38 the flock of Jerusalem at its festival The people were to gather in Jerusalem three times a year for a weeklong religious observance. The city would swell with people during these feasts, and a greater quantity of livestock would be necessary for sacrifices.

Feasts ZEB D—G

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