TEXT (NASB): 1 The hand of the LORD was upon me, and He brought me out by the Spirit of the LORD and set me down in the middle of the valley; and it was full of bones. 2 He caused me to pass among them round about, and behold, there were very many on the surface of the valley; and lo, they were very dry. 3 He said to me, "Son of man, can these bones live?" And I answered, "O Lord GOD, You know." 4 Again He said to me, "Prophesy over these bones and say to them, 'O dry bones, hear the word of the LORD.' 5 "Thus says the Lord GOD to these bones, 'Behold, I will cause breath to enter you that you may come to life. I will put sinews on you, make flesh grow back on you, cover you with skin and put breath in you that you may come alive; and you will know that I am the LORD.'" 7 So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold, a rattling; and the bones came together, bone to its bone. 8 And I looked, and behold, sinews were on them, and flesh grew and skin covered them; but there was no breath in them. 9 Then He said to me, "Prophesy to the breath, prophesy, son of man, and say to the breath, 'Thus says the Lord GOD, "Come from the four winds, O breath, and breathe on these slain, that they come to life."' 10 So I prophesied as He commanded me, and the breath came into them, and they came to life and stood on their feet, an exceedingly great army. 11 Then He said to me, "Son of man, these bones are the whole house of Israel; behold, they say, 'Our bones are dried up and our hope has perished We are completely cut off.' 12 "Therefore prophesy and say to them, 'Thus says the Lord GOD, "Behold, I will open your graves and cause you to come up out of your graves, My people; and I will bring you into the land of Israel. 13 Then you will know that I am the LORD, when I have opened your graves and caused you to come up out of your graves, My people. 14 I will put My Spirit within you and you will come to life, and I will place you on your own land. Then you will know that I, the LORD, have spoken and done it," declares the LORD.'"
Copyright 1998 Julian Kastrati
All bibliographical entries are withheld by the author, out of plagiarism concerns.
The vision of the valley of dry bones in Ez. 37:1-14 is undoubtedly one of the best-known passages in the Book of Ezekiel. The extraordinarily graphic character of the vision has attracted and inspired countless artists through the ages, including the painters of the ancient synagogue of Dura-Europos in Babylon. Different interpretations have been given concerning the meaning of the passage. Thus early Christian fathers have interpreted the vision as an OT teaching on bodily resurrection whereas rabbinic commentaries have rather viewed it as a prophecy of the final resurrection in the messianic era.
This article seeks to provide an exegetical study of Ez. 37:1-14, aiming to discover the meaning of the passage in its own context. We shall begin our study by investigating the historical background of that time. Then, we shall take a brief look at the passage's form and structure. This is to be followed by an analysis of key words and expressions, including HaUr. Afterwards, we shall elaborate on the main theological themes of the passage (where appropriate).
As we begin our journey, it is appropriate and helpful to inquire first what the historical background was when this astounding vision was shown to Ezekiel. Most scholars agree that Ezekiel received the vision some time after the destruction of Jerusalem in 586 BC, during the Babylonian exile. It looked like it was the worst of times for Israel. The nation was in exile, scattered, broken, dispirited and depressed. Jerusalem was destroyed and it seemed that there could be no future for the house of Israel. The state of despair is forcefully expressed in verse 11b, as the exiles cry: ". . . our hope is gone; we are clean cut off" and also earlier in 33:10: "our offences and sins weigh us down, and we are wasting away because of them. How then can we live?" It is exactly in this historical context that the prophet Ezekiel receives the vision. One cannot think of a more relevant and appropriate description of Israel than the actual valley of dry bones. But before going ahead off ourselves, let us take a brief look at the form and structure of the passage.
Ez. 37:1-14 is an autobiographical vision narrative (Visionsbericht). First comes the vision, in which the prophet participates (vv 1-10). Lastly, comes the vision's interpretation (12-14) which is entirely a speech of Yahweh. In between comes verse 11, which contains the cry of the people who express their hopelessness in two metaphors. The preceding vision (dry bones) responds to the first metaphor ("our bones are dried up") and the following interpretation of the vision (disinterment) responds to the second ("we are clean cut off").
Two major characteristics of this vision narrative are the repetitions of key words as well as Ezekiel's tendency to mention every single detail, especially as he describes the reconstitution of the dry bones. The repetition and detail contribute to the solemnity of the vision. "The audience is thus given time to take in the amazing panorama. Key words recur repeatedly: "spirit/breath/wind," nine times; "bone(s)," eight times; "prophesy," six times; "come to life" five times.
It is also interesting to note how the vision is constructed in suspenseful steps. The first three verses set the grim scene of a plain/valley filled with scattered dry human bones and end with tension unrelieved through the question, "Can these bones come alive?" The following six verses (4-10) record Yahweh's decision to revive the bones and the literal fulfilment of that decision. The fulfilment process halts unexpectedly (8b) before life is restored to the reconstituted bodies delaying, and thus highlighting, the climax. Lastly (12-14), the interpretation of the vision follows its own order of procedure, the bringing of the people out (12a), the bringing of them in (12b), their conversion (13) and the filling with the Spirit (14).
As we now focus more on the text, we shall concentrate only on some key words and expressions and their role and contribution to the entirety of the passage. The passage begins with the opening formula, "the hand of Yahweh came upon me." This expression, which begins unusually with a simple perfect, seems to suggest that Ezekiel was about to experience an intense vision, even "a trance seizure" rather than the usual more "verbal" message. The English versions fail to do justice to the opening formula . . . "The hand of the LORD was laid upon me or came upon me" would be better. The Hebrew for "was" is frequently translated "came to pass" when it describes an event not a state of affairs. Here it expresses the prophet's sudden experience of being possessed by God. This sudden possession or seizure is accomplished by hvhy HaUrB, the spirit of Yahweh who is the source of visionary rapture and prophetic inspiration.
We have encountered here the first occurrence of HaUr, which evidently plays a central role in our passage. The word occurs no less than nine times in the 14 verses of the passage with varying nuances which embrace the whole range of meanings which the term has in the Hebrew Bible. Depending on the context, HaUr can mean, "spirit," "breath," or "wind/winds." Coincidentally, all three translations have been used here: "Spirit," vv 1 & 14; "breath," vv 5, 6, 8, 9 & 10; and "wind/winds," v 9.
Ezekiel is taken by the Spirit of Yahweh who sets him in the middle of a valley full of bones (1b). The word for valley is hcAQb which literary means "a cleft/opening," a plain surrounded by hills/mountains (from qb, to split, break open). The majority of scholars agree that this is most likely the valley mentioned earlier in 3:22 – somewhere in the wide plain of Euphrates in Babel. The choice of a valley is made to highlight the contrast with the mountain. Whereas the mountain is high and is identified with glory and life, the valley is low and is more identified with depression and death. This certainly rings a bell, as the historical context reminds us that exiled Israel is experiencing a period of deep depression and brokenness.
Interestingly enough, the valley is full of bones. The Hebrew is Mc@f@, meaning "bone," "substance." The plain is full of tvm;cAfE, "a sea of disjoined bones each separated from its mates – an extreme of deterioration." It is also interesting to note that throughout the OT, bones, being the most durable part of the body, are used to describe the deepest feelings, affections and affiliations (Ge. 29:14; Jdg. 9:2; Job 2:5; 30:30; Ps. 22:17). Sadly, the only thing that can be said about these bones is that they are numerous and dry, very dry. If anything, the prophet realises that "this is the place where death holds triumph."
At this critical moment, Yahweh breaks the uncanny silence with a penetrating question: "Son of man, can these bones live? (v. 3)" The prophet reluctantly answers "O Sovereign LORD, you alone know!" Ezekiel's answer is indeed very restrained. "In it we hear not the man of God who is gifted with special insight and transported into proximity to God, but simply the man who knows about God: 'You know.'" Through his answer, Ezekiel admits that as far as humans are concerned, the situation is hopeless. Evidently, he shifts the decision-making to Yahweh, the Creator. On his part, Yahweh decides to revive the bones and so it happens. Verses 4 to 10 record the prophecy and its immediate word-by-word fulfilment in two phases. It is significant to note here that Ezekiel "is suddenly transformed from being the spokesman for human impotence to the spokesman for divine omnipotence." As he prophesies, he witnesses the vivifying power of the HaUrwhich turns the dry, dead bones into a vast, living army of humans.
Up to this point, the reader may consider this as a presentation of belief in the resurrection of the dead. This, however, is not the case, as Yahweh pronounces the vision's interpretation in vv 11-14. "These bones are the whole house of Israel." The dry bones specifically represent LXerAW;yi tyBe-lKA, that is, the people of both past kingdoms (Israel and Judah), now largely in exile. This representation simply literalises the metaphor used by the people to describe themselves: "our bones are dried up and our hope is gone; we are clean cut off (11b)." Yet, the good news for LXerAW;yi tyBe-lKA is that Yahweh will raise her from the "grave" of the exile and settle her in her own land. He will put his HaUr in her and she shall live.
At this point, we can confidently conclude that Ez. 37:1-14 is a powerful resurrectional metaphor concerning the national restoration of Israel. Therefore, the passage does not constitute a presentation of belief in the resurrection of the dead, nor does it support any reference to the final resurrection of the Jewish messianic era. There is clear evidence from the historical context and the text itself that the dry bones represent the house of Israel in exile and desperation. This stirring visionary event contains powerful theological implications about the God of Israel. His divine omnipotence is clearly contrasted with the human impotence. He listens and responds to the cry of his dispirited people. He also promises to his people the vivifying power of his spirit – HaUr – the very protagonist of the vision of the valley of dry bones.
