Ezekiel

Definition and Meaning

The Book of Ezekiel is one of the Major Prophets of the Old Testament, a term for the longer prophetic books: Isaiah, Jeremiah, Lamentations, Ezekiel, and Daniel. The Hebrew name "Ezekiel" is understood to mean "God strengthens." The Korean Revised Version renders the name as "Eseugel," while the Korean Common Translation and Catholic Bibles render it as "Ejekiel."

Biblical and Historical Background

Ezekiel was the son of Buzi and came from a priestly family (Ezekiel 1:3). Around 597 BC he was taken captive to Babylon along with Jehoiachin, king of Judah. The book records that in the fifth year of the exile he saw a vision by the river Chebar and was called to be a prophet. He proclaimed God's word to the exiles both before and after the fall of Jerusalem, and his ministry overlapped with that of Jeremiah.

The book falls into three main parts:

• Chapters 1–24: Announcements of judgment on Judah and Jerusalem
• Chapters 25–32: Prophecies concerning the surrounding nations
• Chapters 33–48: Promises of restoration, including the vision of the dry bones coming to life (chapter 37), the promise of a new heart and a new spirit (Ezekiel 36:26), and the vision of the new temple (chapters 40–48)

Throughout the book God addresses Ezekiel as "son of man," and the phrase "they shall know that I am the LORD" recurs repeatedly. Symbols such as the waters flowing from the temple (chapter 47) are understood to be taken up again in the Book of Revelation.

Use in the Korean Church

In the Korean church, the Book of Ezekiel is frequently cited in preaching, especially at revival meetings. The "valley of dry bones" in chapter 37 is widely used as a text on spiritual renewal and church revival, and the "watchman" passage in chapter 33 is often used to emphasize evangelism and the pastoral calling. The passage on the temple waters in chapter 47 is also cited to explain the work of the Holy Spirit.

Interpretations of the temple vision in chapters 40–48 and the prophecy of "Gog and Magog" in chapters 38–39 vary. Those holding a dispensationalist position tend to see these chapters as describing a literal temple and end-time events to be fulfilled during the millennium. By contrast, the Reformed tradition, which follows covenant theology, tends to read them as symbolic portrayals of God's presence realized in Christ and the church. Interpretations may also differ among pastors within the same denomination.